Spiritual Refining, Religious treatise · Section 7 · Sermon 57
SERMON LVII.
Demonſtratingthat Naturall Piety, Honesty and Sobriety, which is in Heathens or any others, is not Grace.
ROM. 2. 15.
Which declare the Law of God written in their hearts, &c.
THis Text (as you heard) was fruitfull in bringing forth twins, two practicall obſervations. The firſt, That God hath implanted in mens hearts naturally ſome principles about a God, and the approbation of what is good, and alſo the rejection of what is evil., hath at large been handled. We come to the ſecond, which is, That all the worth and excellency which men by theſe naturall principles, though improved to the utmoſt, can attain unto, is not grace. The Scripture requiring Regeneration, and a new Creation, doth ſtill intend a further, excellency than naturall honeſty, or naturall devotion can carry us unto; for as we told you, though men are here ſaid by nature to have Gods Law written in their hearts; yet that is far different from that gracious promiſe in Jeremiah, where God is ſaid to write his Law, and put his fear into their hearts, Jer. 31. For that is a writing of the Law, after the naturall ſtonineſſe is taken away, and a tender fleſhly plyable heart given unto them; ſo that ſhould God write no more graciouſly in us, than what is at firſt naturally ingraven in us, it would argue no more that we had grace, than that the Devils and damned in hell have grace; for you muſt know theſe Dictates about God, and a Conſcience about evill, is ſo inſeparably ingraven in our hearts, that it is not taken out, no not from the damned in hell; but the great cauſe of all their torment and miſery is, becauſe that work of conſcience is ſo quick and ſenſible in them, that being the gnawing worm which never dyeth: ſo then howſoever the laſt day, you heard the Heathens deſcribed in their glory, and many admirable things done by them; yet now you ſhall hear their glory ſtained, their Sun in an Eclipſe, many dead flies that doe wholly marre their Box of oyntments. Indeed as Auſtin obſerveth, A man that reads what excellent things they have done, cannot but have a kind of pity of them, and a ſecret deſire that they might be ſaved, which (no queſtion) were the grounds that made ſome poſitively aſſert their ſalvation; but in matters of Religion, not humane pity or affections, but divine Authority muſt be the ſtar to guide us, and where we are unable to find out the juſtice, or mercy of God, there yet to adore them, it being as impoſſible for us to comprehend the wiſe and deep things of God, as a worm to underſtand the councells, and wiſe purpoſes of men: Come we therefore to prove and illuſtrate our Doctrine, viz.
That whatſoever goodneſſe, devotion or honeſty, a man by naturall principles obtaineth, it is not Grace.Obſerv.
The work of godlineſſe in a man, is of an higher ſphere, and there is as great a difference between them, as between true Pearls and counterfeit. OnelyOnly I muſt remove one Objection, before I proceed to the point: for you may readily demand, Object. What is this doctrine … Righteou… of Heath… to us Ch… ans.What is all this Doctrine to us? What doth it concern us, to hear that Heathens may, or have done ſuch righteous things? Are we Pagans, and Gentiles? We are Baptized, and have given up our names to Chriſt, and therefore doubt not, but that our condition is far better than theirs: we believe in Chriſt, we …eſt on him for ſalvation, we receive the Sacraments. Therefore this diſcourſe about naturall light, and naturall power, ſeemeth altogether impertinent to us; the leaſt dwarf in Chriſtianity being higher than the talleſt Giant in Heatheniſm: What do you tell us of nature, who live under grace?
To anſwer this, Firſt, it may be charitably and juſtly aſſerted, that there are many Anſw. 1who have the titles of Chriſtians, that yet in knowledge and lives differ nothing at all from Heathens. They know no more than a very Pagan doth, and their lives are far worſe than many Gentiles. There are men among us that ſeldome or never frequent Church-Aſſemblies, that if they be queſtioned about God, or Chriſt, or the Holy Ghoſt, can give no better account, than if they had lived among the Indians, onelyonly they have heard of a Chriſt; but what he is, and to what purpoſe appointed by God, they know not the leaſt iota or tittle of it: Its not any knowledge or faith they have about the Chriſtian Religion, rather than any other in the World, but onelyonly the Kingdome wherein they live, and the Authority under which they are, enjoyneth ſuch things to be received, with the example of other their neighbours, eſpecially the imitation of their parents, and this is all that moveth them to the owning of Chriſt. Certainly, the faithfull Miniſters of God, may, or ought to ſay, Rivers of water runne down our eyes, becauſe many underſtand not the very foundation and firſt principles of Religion. They are but mock-Chriſtians, they have a name and a badge of Chriſtianity upon them, but their ignorance and ſottiſhneſſe is ſo great, that it would make a man to be amazed at it. Do not therefore ſay, What is this to us? Oh it is too much to too many, who have ſcarce learned, whether there be a Chriſt, or an holy Ghoſt, or no.
Secondly, This Diſcourſe is pertinent, becauſe though there may be many amongſt us, who have the knowledge of Chriſt, and underſtand the true Religion; yet they have not powerfull efficacy, or operation upon their hearts or lives. The Word of God doth not direct, correct, or mold their lives, they attend not to that, but what good they doe, or evill they avoid, is wholly from thoſe Reliques and remnants which God hath left in them. This is a chief point in Chriſtianity, to conſider, whether it be a naturall principle onelyonly that carryeth thee to what is good, or a ſupernaturall; whether it be the Law written in us by God the Author of nature, or the Law written in us by God the Author of grace. The Apoſtle ſpeaketh of the acknowledgement of the truth after Godlineſſe, Titus 1. 1. the knowing of truths as they are in Chriſt Jeſus, Epheſians 4 and Coloſſians 1. 6. The knowing of the grace of God in truth. All which is, when men living under the Goſpel, are by the power of it ſo changed and altered, that whatever good they doe, or evill they avoid, they are in all inabled by a ſupernatural ſtrength vouchſafed unto them. Now it's too apparent, that moſt mens Religion, Affections, Converſations, are wholly built upon a naturall Devotion, and a naturall righteouſneſſe: they would have been ſuch devout men and ſo juſt men, if they had never heard of Chriſt; if they lived among the Heathens they would have been no better or worſe. I entreat you therefore to conſider what divine impreſſions the Chriſtian Religion hath made upon you. Art thou any more in all the duties thou doſt, than what thy mother-Piety, (as we ſay mother-wit) or thy mother-Righteouſneſſe inableth thee to. Thou worſhippeſt God and Chriſt with the ſame humane affections and devotions as the Romans their Jupiter, or the Epheſians their Diana, onelyonly thou haſt the true object of worſhip, and they have not. When our Savior preached, that he was the true bread which came down from heaven, preſently ſome hearers cryed out, Lord give us evermore of this bread, John 6. 34. Here were humane affections, and a naturall devotion; they did not underſtand, or graciouſly diſcern, what this bread of life was. It may be juſtly feared, that the Goſpel or Word of God hath little power over mens lives, onelyonly an humane, or naturall piety leads on men to doe what they doe; For if they were ſanctified and moulded by the word, then that would carry them to all Gods commandements, they would have a reſpect to every duty; beſides they would in a ſpirituall and heavenly manner be affected, and in a conſtant perſevering manner: Whereas naturall Piety is ſeen only in ſome ſtraits and extraordinary difficulties; as the Heathens, who carried Jonas in their Ship, ſought all to their gods, when they were in extream danger by a violent tempeſt. Therefore neither Sun or Water is ſo neceſſary (as they ſay) as this truth is; for this will only teach thee the true Characteriſtical difference between that which is humane and divine in thee. This will diſcover Sibboleth or Shibboleth.
Thirdly, We have juſt cauſe to preach of this even to Chriſtians, becauſe they are out-stripped in many things by the heathens. They obſerved their Idols and falſe Gods with more fear and care, than thou doſt the true. What a wonderfull ſpeech was that of Antoninus Pius, and Eugenius, who being very clement, and exceſſive in forgiving thoſe enemies that made warre againſt him, and being admoniſhed that this clemency of his would undoe him, and imbolden adverſaries the more againſt him, we read this Anſwer, Nos non ſic colimus Deos, &c. We doe not ſo ſerve or worſhip the gods, that our enemies ſhould overcome us. Alas, what Chriſtians may truely ſay ſo? How many times have the Barbarians, the ſavage and fierce nations of the world overcome the Church, and deſtroyed Chriſtians, becauſe they have ſerved God looſly and negligently, Vitis noſtris barbari fiunt fortes: Our wickedneſſe and ſinnes made the adverſaries ſtrong; ſo that here is great cauſe to hear theſe things with attention, knowing we have too much Heatheniſm in us, we have little of the Goſpel mould in us.
Theſe things laid down, we come to demonſtate that no naturall excellency deſerves to be called grace; and for the more orderly proceeding; as the Apoſtle divideth Demonſtrations that no naturall excellency deſerveth to be called Grace.the whole work of a man in reference to ſalvation, into theſe three parts, Tit. 2. To live righteouſly, in reſpect of others; ſoberly. in regard of our ſelves; and Godly, in reſpect of God, I ſhall firſt detect the inſufficiency of Naturall piety, then Naturall Honeſty, and laſtly, Naturall Sobriety and temperance: wherein we ſhall wholly reject that poſition of ſome, making a three-fold Piety, Judaica, of the Jewes, Ethnica, of the Heathens, and Chriſtiana, of the Chriſtians; for as Extra Eccleſiam non eſt ſalus; ſo it muſt needs follow, non eſt Pietas, without faith, it being impoſſible to pleaſe God, Hebr. 11. For their Piety and Devotion to God.
Firſt, How farre ſoever it may carry a man, yet it is accompanied with great blindneſſe, ignorance, and confuſion of mind; that whatſoever reverence, or affections I. Natural Piety and Devotion not grace. For, 1. Its blinde.they have towards God, yet ſuch a darkneſſe is upon a man, that he can doe nothing acceptably. The Apoſtle Paul doth notably confirm this, by that Diſcourſe he had, when at Athens, Acts 17. 22. &c. I found an Altar with this Inſcription, To the unknown God: whom therefore ye ignorantly worſhip, him I declare unto you. They did ignorantly worſhip God, even thoſe Athenians, that were renowned for learning, and intellectuall abilities; and verſe 27. That they ſhould ſeek after the Lord, if haply they might feel after him, and find him. Its a full expreſſion, to ſhew that all men naturally are like the Egyptians in a thick darkneſſe, that are forced to grope and feel with their hands, not knowing what to doe: and thus it is with every man, though a Chriſtian, if he order not his ſteps according to the ſupernaturall light of the Word; he doth but grope, and is in great confuſion about God, and Chriſt; not onelyonly upon the Heathens Altars, but upon ſome Chriſtians ſolemn worſhip may be this Inſcription, To the unknown God. Thou prayeſt to an unknown Chriſt; it is an unknown Holy Ghoſt unto thee: Regeneration is an unknown priviledge; faith is an unknown Grace; ſo that this naturall light about a God, is ſo confuſed, ſo darkned, that thereby he cannot any wayes expedite himſelf, or direct his wayes to pleaſe God.
Secondly, This naturall piety and devotion, is exceedingly ſtained and beblurred by carnall and vain imaginations, whereby they have been guilty of horrible and groſs 2.Idolatry; ſo that their Piety hath been the greateſt abomination, and that commonly wherein men naturally judge themſelves moſt holy and religious in ſerving of God, there they have moſt diſhonoured him. Thus the Apoſtle, Rom. 1. ſheweth of the wiſe Grecians, that they became vain in their imaginations turning the glory of the incorruptible and immortall God into an image of an Ox that eateth hay. The Egyptians, that were moſt famous for knowledge and learning, were the moſt abominable in their religious worſhips; ſo that all the Idol worſhip in the world came from that confuſed darkneſſe in mens thoughts about a God. And the ſame corrupted principle in Popery, yea, and in common Chriſtians, is ſtill moſt vigorous to have images and ſome corporall reſemblances of him we do worſhip. Thus we judge of God like a man, like our ſelves, and therefore attribute that to him, which we ſee is pleaſing to our fancies. Therefore know thou, that all that deſire which is in thee after a carnall and ſenſible worſhip of God by images and ſuch repreſentations, is but Heatheniſm in thee: Such kind of worſhip was brought in at firſt from the cuſtome of the Heathens; and the beſt pretence the introducers had for it, was, that thereby they might win the Gentiles the more eaſily to them. Oh then think not, this Sermon belongs to thoſe who live in the remote places of the world, who worſhip the Sunne and Moon and Stars. No, it is very proper for many among us ſtill, who delight in, and love all outward pompous and ſenſible Ceremonies, whereby the Heathens were wont to worſhip their gods.
Thirdly, This light and devotion men had in them by nature, was ſo farre from being 3.gracious, that none were ſo bitter and malicious againſt the pure and ſpirituall Worſhippers of God and Chriſt, as they were. Thus there are certain devout Jews, ſo called, yet they ſtirred up perſecution againſt Paul, Acts 13. 50. 17. 17. They were exceedingly affectionate and devout in their traditionall worſhip they had of God; and ſo none greater enemies to ſpirituall worſhip than they: So true is that of the Apoſtle; The wiſdome of the fleſh is enmity to God; and it is not, nor can be ſubject to him, Rom. 8. 7. No greater adverſary in the world to the pure worſhip of God, than a mans natural reaſon, and carnal apprehenſions, deſtitute of Scripture-directions; all the falſe & ſuperſtitious worſhip which ever came into the Church (and ſhe was ſcarce ever free) did flow from this Fountain, a carnal and humane judgment, what was fit and orderly, what was pleaſing to God, and what was diſpleaſing. Auſtin obſerved this long agoe; and certainly, the ſimplicity, and pure ſpirituall worſhip of God is very offenſive and troubleſome to carnal apprehenſions. When therefore thou art to judge, what is the beſt worſhip pleaſing to God, and wherein he doth moſt delight, doe not conſult with thy own Methinks, or what Cuſtome and Education hath ingaged thee too, but to what the Scripture informs therein. The manner of Gods worſhip in publick we ſee, hath become the matter of ſad contentions for a long while. The Proteſtants calling that Reformation which the Papiſts abhorred, as deformation. Now certainly, if men would, as Conſtantine did in the Councell of Nice, cauſe the Bible to be the judge of the Controverſies, and not to goe beyond, or on this ſide that direction, laying aſide all carnall prejudices and ſuggeſtions, &c. the ſpirituall worſhip of God would be readily imbraced. Auſtin admired Socrates his Speech, that God muſt be worſhipped onelyonly that way, which he hath appointed. Oh therefore labour to ſubdue that remnant of Heatheniſm in thee, which is to adore God and worſhip him by carnal imaginations, light of reaſon, and not ſupernatural Revelation of Gods will: for ſtill we ſee how bitter naturall devotion is to true piety: none ſo cruel and bloudy as they who are carryed out againſt the true worſhippers of God: witneſſe the Antichriſtian party, who like Wolves have accounted the Sheeps bloud ſweeteſt.
Fourthly, Although naturall light hath attributed unto God, a Government in this world, puniſhing the wicked, and abſolving the righteous, yet they have done this 4.with many doubtings, and much weakneſſe, often ſpeaking of Fortune and Chance, which they thought moderated every thing in the world. That God hath a revengefull eye upon ſinners, ſee how the Barbarians did acknowledge, Acts 28. For when Paul had a Viper faſtned on his hand, they concluded after this manner, No doubt this man is a murderer, whom though he hath eſcaped the Sea, yet vengeance ſuffers not to live. And ſo Jonas Mariners, when they were in extream danger of Shipwrack, they thought it was, becauſe ſome hainous Offender was among them, with whom God was angry. Thus it was implanted in them, that there was a God who did behold and take notice of wicked men, and would accordingly bring them to judgment. Though they were thus at ſometimes, yet at other times they ſpake much of a goddeſſe Fortune, to whom they gave the reins of the government of the World; and therefore the Emperors had a golden Ball, which was Fortune, that was kept ſucceſſively, as if the keeping of that would preſerve their Empire: and they ſacrificed to Fortunae Viſcoſae, Fortune Bird-limed, that ſhe might not leave them, but make them always proſperous. Now this corrupt opinion, that Chance ordered all things, could not but ſtrike out all true fear of God, and obedience to him.
Laſtly, Their Religion was nothing but Superſtition, their foreign was foreign, a ſinfull and wicked fear, after a ſlaviſh manner about God. God would be worſhipped 5.as a Father, in a Filiall fear, John 4. not like a Tyrant, after a ſlaviſh manner: As ſome Heathens ſacrificed to the Devils, Ut ne noceant, That they ſhould not hurt them. The Prophet Jeremiah, Chap. 10. excellently deſcribeth this ſuperſtition, Learn not the way of the Heathen, nor be diſmayed at the Signs of Heaven, for the cuſtomes of the people are vain. We have many Heatheniſh fears ſtill among us, as the meeting of an Hare, the falling of Salt, &c. all which were cuſtomes among Pagans, yet among ignorant people retained with a ſuperſtitious fear.
The ſecond thing is their naturall honeſty and righteouſneſſe, which was indeed the chiefeſt flower in their Garden, wherein they ſeemed in their greateſt glory. Siverus II. Natural honeſty not Grace.the Emperor did moſt admire that rule, which he ſaid he learned from Chriſtians, That which thou wouldeſt not have done to thy ſelf, doe not to another. An excellent particular rule in all commerce between man and man: And although many of them did walk up to this rule, yet this natural righteouſneſs was not grace, becauſe the end of all their actions was not the glory of God, and the ſalvation of their ſouls, but either vain-glory, or at beſt onelyonly the publick good, or comfort and eaſe in their Conſciences, which unjuſt acts would diſquiet: and therefore as the light of the Moon and the Stars is not able to diſpell the night, but the light of the Sun onelyonly; ſo neither is the power of nature able to rectifie that crookedneſſe and perverſeneſſe which is in all our wayes; its the proper work of Grace onelyonly to doe that: And the like we may ſay of all their actions of frugality, temperance, and ſobriety; theſe all, like their acts of righteouſneſſe, had but humane ends, the aim they ſhot at, was far lower than heaven; and therefore were not grace, becauſe that doth lift us up to God, aiming at, and beholding his Glory in all that we doe. But becauſe the next thing I ſhall ſpeak of, is, their morall vertues, a ſtep higher than thoſe naturall Dictates remaining in us, and am there to ſhew their inſufficiency, I ſhall deſiſt, and come to the Uſe, which is of Examination.
Is it ſo, that Heathens have done thus gloriouſly, though their glory be much ſtayned? Uſe.then try, whether we be not out-ſtripped by them, or no: Doe not they ſerve their falſe gods more than we the true? Becauſe we are Chriſtians, is therefore all Paganiſm baniſhed from us? No, for there are theſe Heatheniſh things among us; Firſt, prophane and ſtupid ignorance: How many people worſhip they know not what, believe they know not what? having minds as blind about any Religious things, as Bats and Owls: Who can bewail this darkneſs enough.
Secondly, If thou liveſt in prophaneneſs, in unjuſt and unrighteous ways, here thou art worſe then an Heathen, they will riſe up and condemn thee; neither will the priviledge of Baptiſm or the title of Chriſtianity be a protection to thee, from that wrath which is due to thy enormous ways.
Thirdly, Our Savior ſpeaks of ſome Heathens, that if the Goſpel were preached to them, they would be more affected, and teſtifie better ſigns of their love of it, and reverence to it, then thoſe who enjoy the means of Grace: If the things had been done in Tyre and Sidon, ſaith our Savior, which were Heatheniſh places, they would have repented long ago in ſackcloth and aſhes, Mat. 11. 10. O it is a dreadful and terrible thing to conſider, that even Pagans and Gentiles would manifeſt better affections, and more real reſpects to the word preached, then many of thoſe do, who yet have the clear day of the Goſpel! O that God ſhould deny it to them, and vouchſafe it to thee, who makeſt no better uſe of it.