Spiritual Refining, Religious treatise · Section 3 · Sermon 19
SERMON XIX.
Church-priviledges no Sign of Grace.
ROM. 2. 28, 29.
For he is not a Jew that is one outwardly, &c.
THe Apoſtle his ſcope is in this latter part of the Chapter to convince the Jews that they are equally in a ſinfull and wretched condition with the Gentiles, and therefore need Chriſt and Juſtification by his grace, as well as they. And that he may the better awaken them herein, who were apt to dote upon empty and vain priviledges, he takes this method to cure them.
Firſt, By way of conceſſion, he reckons up the priviledges they enjoyed, which are divers.
1. Thou art called a Jew; Whereas the people of Iſrael formerly were called Iſraelites, after the captivity into Babylon they were called Jews, and in this they gloried, as among us ſome do in the name Christian.
2. He is ſaid to reſt in the Law, viz. as given by God to that Nation, which he had not done unto any other people, and he uſeth an emphaticall word; They made the Law that to them which Chriſt ſhould have been, a reſt to their wearied ſouls.
3. Thou makeſt thy boaſt in God: The Prophet ſpeaks of glorying in God as a duty: but here it is a ſinne, for they boaſted of him in a carnall, factious way, as their God; Even as the Heathen boaſted of their God, (or as the Turks of Mahomet,) or as the Apoſtle of ſome Corinthians, who when others were for Paul, others for Apollo, theſe were for Chriſt, that is, they ſet up Chriſt in a way of party and faction againſt others.
4. The Jew did know Gods will, for to him it was revealed.
5. He diſcerned the things that were excellent, or profitable, or differentt, or convenient, for all this the word will bear, if he was inſtructed out of the Law, as it were catechized.
6. He was confident of being a guide to the blinde, a light, an inſtructer, a teacher, and that he had a form of the truth and knowledge of the law. The Apoſtle doth not take foreign in an ill ſenſe, as in Timothy; for the Jew was not confident that he had but a form only, but foreign is here as much as foreign in another place, a method and way to inform others about the truth. Thus far is the conceſſion of their Priviledges.
In the ſecond place is the aggravation of their ſinne from theſe very prerogatives, partly becauſe they ſinne againſt knowledge and conviction, partly becauſe their circumciſion and the like viſible ſigns of Gods favour did not at all profit without holineſſe, yea, an Heathen and a Jew without this became both alike.
Hence in the third place he amplifieth this aſſertion by a diſtinction of a Jew, and of circumciſion, for it was the hardeſt Paradox and moſt offenſive to a Jewiſh ear, that could be, to ſay, circumciſion did not profit: for they ſo glo… in it, that they were wont to ſay, it was equall to all the Commandements, and that heaven and earth could not ſtand if there were not circumciſion. The Apoſtles diſtinction is like an Axe laid to the root of the tree, it takes away the foundation of all their glory. There is (ſaith he) a Iew outwardly, that hath only circumciſion of the fleſh, and this is not really and properly a Jew, he is not a Jew, nor is this circumciſion ſaith the Apoſtle. 2. There is a Jew inwardly, a circumciſion in the heart, in the ſpirit, and this is a Jew, this is a circumciſion, and his praiſe is of God, not of man; God regards ſuch only. Now this is alſo very applicable to the times of the Goſpel, he is not a Chriſtian, that is one outwardly, nor is that Baptiſm which is of the fleſh but that which is inwardly and of the ſpirit. No viſible ſigns or duties in Chriſtianity profit, if a man walk not according to Gods Word.
Although men are very prone to reſt upon Church-priviledges, and viſible ſigns or Doct. Church-priviledges no ſign of grace. It's a ſin to truſt in them as ſigns.duties therein, yet they are no testimonies or ſigns of the truth of grace.
This point deſerveth a lively diſcovery, becauſe it's the only prop and evidence of moſt Chriſtians for heaven; And whereas in other things they would judge a title without reality to be a miſerable comfort, to be titularly rich, and really poor. To have the name of health, and to be indeed diſeaſed and pained, herein they would judge it mockery; yet in religion they are ſtrongly contented to have the name and repute of Chriſtians, baptized perſons, profeſſors of Chriſts doctrine, and yet know not the power of th…ſe things, being like dead corpſe with ſweet flowers ſtrewed upon them. Therefore to explicate this neceſſary point conſider ſome things by way of foundation.
As firſt, We finde it ſuch a ſinne that generally the people of Iſrael were guilty of. The Jews generally guilty of this ſin.Inſomuch that the great conteſtation between the Prophets in the Old Teſtament and the Iſraelites living then, between Chriſt and his Apoſtles and the Jews living then, to have been upon this very particular. No Miniſter, no Sermon, could take them of… from this, that becauſe they had the externall priviledges, therefore they did belong to God, and were the children of Abraham, Jer. 9. 25, 26. ſee how the Prophet reckons the Jews becauſe uncircumciſed in heart, among the Moabites and Aegyptians uncircumciſed in fleſh, and God would puniſh them both alike: Now compare this with Ier. 7. 4. ſee how Paradoxall this was to the Jews, they cryed, The Temple of the Lord, The Temple of the Lord are theſe. They thought ſuch viſible ſymbols of Gods preſence would preſerve them, though their lives were unreformed. Thus Iſa. 1. The Prophets whole ſcope is to let them know, that all their ſacrifices and religious worſhip were but ſo much deteſtable abomination unto God. Thus it was alſo in the New Teſtament, how excellently doth our Saviour diſcover this point twice, Mat. 3. 9. Joh. 8 33. where the Phariſees whole ſupport was in their carnall priviledge, and our Saviour ſheweth notwithſtanding all this, they were of their Father the devil. Thus Gal. 5. Circumciſion and uncircumciſion, that is, the Jewiſh dispenſation, and the Goſpel dispenſation of Ordinances is made nothing, but a new creature; and certainly if Chriſt himſelf be no more to be born after the fleſh, much leſſe may any viſible Ordinances which are not equall to Chriſt. Thus you ſee it was the Jews ſin.
But ſecondly, If you look over all Chrſtianity, you ſhall finde this the Catholick and This is the Catholike ſin.univerſall ſin: whereby Chriſt and regeneration with powerfull godlineſſe is wholly neglected, and a fleſhly carnall confidence in the titles and Ordinances of Chriſtianity eſtabliſhed; ſo that all thoſe expoſtulations which the Prophets and Apoſtles had in thoſe daies may be juſtly revived again, ſeeing thoſe ſinnes are revived: What circumciſion, and ſacrifices, and the Temple were to the Jews; the ſame are baptiſm, the Lords Supper, and frequenting our religious Aſſemblies: and as the Jews in the midſt of all their duties, had wholly laid aſide Chriſt and ſanctification, …o have generally Chriſtians now. Thus as the Apoſtle argued ſeverely, you that reſt in circumciſion, that reſt in the Law, you are fallen from Christ, you are ignorant of the spirit, the ſame may be ſaid to formall proteſtants, you have turned all Goſpel-diſpenſations into externals meerly; and ſo are Chriſtians of the fleſh and not of the ſpirit: Ye are of Agar and not of Sarah, ye are not children of the Promiſe; Your being is not by the meer word and power of God, all power in nature, being in this reſpect but a dead womb, but only by carnall and externall badges, Rom. 9. 6, 7. ſee how admirably the Apoſtle diſcourſeth of this in the Jews caſe, and applies it to Chriſtians. Oh therefore take heed of this epidemicall diſeaſe, be not dammed or troden down in this crowd.
3. To demonſtrate the connaturality of this ſinne, obſerve how ingenious the fleſhly How this ſin hath been encouraged by Arguments and erronecus opinions.mindes of men have been by arguments and opinions to encourage a carnall confidence in theſe externals: for what other practicall uſe can be made of thoſe Popiſh doctrines that the Sacraments do conferre grace ex op…re operato, from the very work done and application of them to the ſoul; and this made Melancthon wiſh the very Word Sacrament were removed out of the Church, becauſe as people then were informed, they thought in the elements of a Sacrament, ſome inward ſupernaturall force lay couched to ſave them, and therefore they took theſe Sacraments as men would medicinall potions, that by an inward phyſicall power produce their effects: by this means all viſible Ordinances were turned into meer idols. They attributed that to baptiſm which belonged only to Chriſts bloud, they would give that glory to a Sacrament which belonged only to Chriſt, and made as much of the linnen wherein Chriſts body lay, as the body it ſelf.
In the next place, while we give this explication, you muſt by way of caution A caution to take heed of two other extreams. The crying down of Ordinances as being but forms.take heed of two other extreams, And that is,
1. To cry down the very being and uſe of theſe externall Ordinances, as being but forms, and the ſpirituall frame of the heart is made all in all. Thus there are blaſphemous Hereticks that cry down the Sacraments, the Miniſtry, yea, the Scripture it ſelf, yea Chriſt himſelf, as being but formes, and we ought to have communion with God immediatly. But it is elſewhere to be ſhewed, that Chriſt hath appointed an externall form of communion in his Church, which conſiſteth in reading, and preaching of the Word, Administration and receiving of Sacraments, Praier, and Church-government, and Cenſures, with a Miniſtry from him, all which are of a perpetuall inſtitution for the ſubſtantials of them, and to cry down theſe forms, which God hath appointed as means to beget and encreaſe grace, which are in the gracious uſe of them a ſolemn acknowledging and owning of God, is a Beelzebub errour as I may ſo ſay, and a falſe doctrine in the firſt magnitude: we are therefore to ſail between theſe extreams neither reſting upon Externals in religion, as enough without Chriſt, and regeneration, or on the contrary aboliſhing and neglecting the uſe of them.
2. We are alſo deficient when although we doe not cry down formes wholly, yet we 2. In giving too little to Chriſts Inſtitutions.give too little to theſe institutions of Chriſt. As we may give too much to baptiſm and the Lords Supper, …o alſo we may give too little; in former times of ſuperſtition the firſt ſin was common: In theſe latter times, I fear the latter doth over-flow. The Remonſtrants, they ſay, that the doctrine which the Proteſtants deliver about the Sacraments is valdè ſuſpecta greatly ſuſpected by them of falſhood. And the Socinians they make them only commemorative of ſome former mercy: they deny any reall exhibition or encreaſe in grace thereby. Hence it is their expreſſion, As, ſay they, when the Iſraelites in eating of the Paſchall lamb, made thereby a commemoration of their deliverance out of Aegypt God did then beſtow no new mercy on them, only there was a remembrance of the old; ſo in the Lords Supper there is no new conveyance of any grace, but a remembrance of an old former mercy, but this cometh too ſhort: for thoſe Scripture-expreſſions 1 Cor. 10. The bread that we break, is it not the communion of the body of Chriſt &c. and in the very words of the inſtitution, Take, eat, this is my body, do evidently prove more then … meer commemoration. The Scripture when men are apt to reſt upon Sacraments, ſpeaks contemptibly of them; Your Fathers ate Manna and died, Circumciſion profiteth nothing, he that eateth unworthily eateth damnation to himſelf: but when it regards the inſtitution and proper uſe of them, and not the ſubject receiving them, then it ſpeaks gloriouſly. Theſe things are premiſed by way of explication and caution.
In the third place let us conſider why people are ſo apt to reſt upon theſe as comfortable teſtimonies, and there are ſeverall reaſons.Why people are ſo apt to reſt upon Church-priviledges. 1. They give eaſe to a naturall conſcience.
1. Becauſe they being duties commanded, when performed, that gives ſome eaſe and comfort to a naturall conſcience. To be circumciſed was Gods command, To be baptized, to hear his Word, to receive Sacraments are duties injoyned by God, ſo that the very neglect of them is threatned with condemnation; now then when we are diligent to diſcharge all theſe, a mans conſcience hath not ſo much to accuſe him and condemn him, and we are apt to take any partiall eaſe and comfort of conſcience for a generall acquittance.
2. We are apt to reſt in theſe things becauſe they are eaſie to be done: Whereas the way of mortification is troubleſome and tedious to fleſh and bloud: Hence it's called 2. Becauſe they are eaſie to be done.crucifying the fleſh and cutting off the right hand, and pulling out the right eye. The Jews would bring multitude of ſacrifices, They would kill many bullocks and rams rather then any luſts. They would not ſacrifice themſelves or their luſts, yea, they proffered their firſt-born, when yet they would not leave their ſins. Oh beloved, the duty of mortification and powerfull godlineſſe is an hell to fleſh and bloud: Christianus eſt perpetua naturae violentia, and therefore few, ſet on that; whereas to come to Church, to hear, to pray, theſe are done without much trouble. Every naturall man had rather perform a thouſand religious duties, then crucifie one pleaſant or profitable ſinne: Oh then ſee upon what ſandy foundations you build all your hope, whoſe lives are not ſanctified, …ho are ſtrangers to the power of godlineſſe, yet ſtay your ſouls with externall religious duties.
3. Therefore men reſt upon theſe becauſe they are ignorant of the work and neceſſity of regeneration: You ſee Nicodemus an old man, much verſed in the religious 3. Becauſe ignorant of the work of regeneration.worſhip of God, yet though a maſter in Iſrael, knew not this thing. Oh it's to be feared there are many great Scholars, there are many ancient, noble, rich Chriſtians, that yet are ſtrangers to the whole inward work of Gods Spirit by way of change upon them. The Apoſtle cals circumciſion of the heart, circumciſion made without hands; and ſo baptiſm and the Sacraments in the heart, which are not viſible in the eies of the world, make us eſteemed before God. Be not then idol Chriſtians that have eyes and ſee no…, hearts and underſtand not the inward vertue and ſpirituall efficacy of Chriſt in his Ordinances. It was Chryſoſtomes complaint in his …aies, foreign &c. Alas, how are all the grave and holy Ordinances in the Church of God turned into meer outſides and formalities! Thus in Popery when reall holineſſe began to be perſecuted, then they ſet up a deal of ſuperſtitious holineſſe, holy Images, holy Altars, holy Temples, holy veſtments, and in the mean while, true, reall holineſſe was ſcorned: and here is too much of this Pope in the belly of many formall Proteſtants.
4. They put confidence in them becauſe they are ignorant of the righteouſneſſe by 4. And of the righteouſneſſe by faith.faith in Christ. There is no man but the godly that looks for any juſtification, but by the works he doth, and ſo they turn the Goſpel into the Law, and make the duties and adminiſtrations under the Goſpel, what the Jews did the legall adminiſtrations in the Law: You cannot have a clearer inſtance of this then in Paul, Phil. 3. he giveth in a catalogue of many priviledges, and he ſaith, he thought them great gain to him once, but after he came to the knowledge of the righteouſneſſe by faith in Chriſt, he counted them dung and droſſe, and deſired to be found in Chriſt only. The Apoſtle uſeth an excellent expreſſion, Heb. 4. 18. ſpeaking of the godly and their conſolation in the Covenant of grace, he ſaith, they have fled for a refuge to lay hold on this hope. Every godly man is in as much fear of his ſinne, whoſe guilt by vertue of the Law purſueth him, as among the Jews the man was that had ſlain another: Now with what haſte, trembling and deſire he fled to the City of refuge, the ſame doth a godly man uſe in laying hold on Chriſts righteouſneſſe: Alas, his duties, his religious worſhip, it is not a City of refuge: If therefore thou kneweſt the neceſſity of Chriſt, and what righteouſneſſe by faith means, thou couldſt not reſt in theſe externall duties.
5. Therefore men rest on them becauſe they look on theſe duties as ſatisfactory and 5. Becauſe they look at du…ies as ſatisfactory.compenſatory to God. We think by theſe ordinances we have made amends to God. It is Bellarmines doctrine, that praier as it is laborioſa and poenalis, undergone as a laborious penance, is compenſatory to God. Now though the doctrine of Popery be renounced, yet unregenerate perſons abound in the practice of it.
Laſtly, Therefore do carnall people rely on theſe, becauſe they miſtake the nature of 6. Becauſe they miſtake the nature of themthem. They look upon them as thoſe things which will of themſelves make them acceptable to God, notwithſtanding any preparation or ſpirituall managing of them: whereas ſetting aſide the Word of God that works the firſt grace in us, all other duties they are but as cloaths or garments to the body, which cannot warm or heat a dead body; but if there be life in the body to heat them firſt, then they will encreaſe the heat. And thus it is here, if there be ſpirituall life in thee, and thou put it forth in theſe duties, then theſe duties will corroborate and ſtrengthen it more.
We come to the ſecond generall part of the Doctrine, to ſhew, That the having That they are no ſigns of grace.and enjoying ſuch ſeals is not ſign ſure enough for our being in the ſtate of grace.
And firſt That they are not, may appear, in that the Scripture makes it not only poſſible for ſuch to be damned, but doth foretell even actuall damnation; and that to Arg. 1. The Scripture foretels damnation to the greateſt part of ſuch perſons.the greater part of ſuch perſons. Thus Mat. 7. ſome condemned at that great day are brought in thus pleading, Have we not eat in thy preſence? The Jews will ſay ſo in reſpect of their ſacrifices, the Chriſtians in regard of the Lords Supper, ſo that it is a wonder to them that they are caſt out of Gods preſence, and howſoever in the parable of the great Feaſt the Maſter of the Feaſt ſpieth out but one that came in without a Wedding garment, for which he is apprehended and caſt into utter darkneſſe, yet that doth not imply few only will be without a Wedding garment, though at the Feaſt; for in that one is repreſented an univerſall or multitude; Therefore our Saviour makes this inference, for many are called but few are choſen, which would be a concluſion wholly repugnant to the premiſe…, had not a generality been intended in that one; ſo our Saviour in another place, The children of the Kingdom ſhall be caſt out; who are thoſe children of the Kingdom, but ſuch that were partakers of all the Ordinances of the Church called the kingdom of heaven? Oh then it is in vain to pleade that, which many damned in hell have been partakers of. And whereas if true grace be in any man, though in the leaſt degree, he can never be excluded; none can ſay, Lord did we not truly fear thy Name, reform our lives, walk ſpiritually? and yet God bid them Depart, he knoweth them not. And that this ſad portion will be to the greateſt part of thoſe that have enjoyed thoſe pridiledges, appears by that fore-mentioned, Many are called, but few are choſen, which are not ſo much words, as thunder and lightning. Oh then think not theſe an Ark ſure enough to keep thee in the deluge of many waters.
2. The Scripture reckons the condition of a man with theſe priviledges, and one without 2. And reckons thoſe that have them and that want them in the ſame condition without holineſſe.them in the ſame condition if there be not holineſſe. Thus as you heard the Prophet Jeremiah makes the uncircumciſed in heart, though circumciſed in fleſh, all one with the worſt of Heathens, the Moabites and the Ammonites. And to this purpoſe alſo the Apoſtle in the verſes before, Shall not thy circumciſion be accounted uncircumciſion, if thou keep not the Law. So that as long as wickedneſſe is in thy life, thy Baptiſm doth no more advantage thee then the Heathens no-Baptiſm. It ſhall not avail thee, thou haſt called upon Chriſt, thou haſt ſo many times received the Sacrament. Hence it is, that the Prophet cals the wicked Princes and Governours, though of Iſrael, yet Princes of Sodom and Gomorrah, and ſo may the Miniſters of the Goſpel call prophane and wicked men, ye men of Scythia or America, for this badge and mark of Chriſtianity is not regarded by God, if not accompanied with true godlineſs; ſo the Apoſtle ſaith, 1 Cor. 11. This is not to eat the Lords Supper, it was as if they had not received at all.
3. The Scripture goeth higher, and doth not only make them equal with Pagans, 3. And that God abominates them.but God profeſſeth his abomination of all their religious ſervice, and thy wickedneſſe is more noiſome then all thy Religion is well-pleaſing; See Iſa. 1. how God expreſſeth himſelf concerning the Sacrifices and new Moons of the ſinfull Iſraelites, He hated them, they were an abomination to him, it was like cutting off a dogs head; Oh how contrary are Gods thoughts, and thy thoughts about the ſame religious duties! The Prophet Haggai alſo Hag. 2. doth by an excellent inſtance ſhew, That if a man be unclean and ſinful, his holy ſervices do not take off from his uncleanneſſe, but his uncleanneſſe defiles them. Oh therefore conſider, that thou haſt many dead flies fallen into this box of ointment, and therefore cannot be ſavoury unto God! Thy ſwearing tongue doth more offend God then thy praying tongue doth pleaſe him; Thy ſins will cry louder then thy prayers, yea God will anſwer thee according unto the abomination of thy Idols; he will anſwer thee not according to the duties thou art doing, but thy ſins thou haſt committed; he doth not look upon thee as one praying or hearing now, but as one unclean, dumb or vicious in ſome week-day. Oh why do your conſciences lie in ſuch a deep ſleep in your boſoms! Why doth not that Serpent in thy breaſt begin to hiſſe and ſting thee at the hearing of theſe things?
Laſtly, Theſe are ſo farre from being ſigns without grace, that they will be aggravations 4. They will be aggravations of thy torment if thou have not grace.of thy condemnation. As in ſome Countreys when their malefactors were to be burnt at the fire, they poured oil and pitch to encreaſe their torment the more, ſo will every Sacrament, every prayer, every Church-priviledge, make hell the hotter for thee. Woe be to thee Corazin and Bethſaida, Tyre and Sidon, Sodom and Gomorrah, Heatheniſh perſons, and that in the higheſt way of wickedneſſe ſhall have leſſer torment then they; and ſo mark the Apoſtle here ſpeaking of the Jew, he ſaith, that by the letter and circumciſion he did tranſgreſſe the Law, How was that? Even by thoſe Priviledges and Ordinances he was made the greater tranſgreſſour.
Now the Reaſon why theſe are not ſure ſigns, is, Becauſe no promiſe of Juſtification or Salvation is made meerly to the uſe of them. Our Saviour ſaith not, He that is Reaſon. Why not ſigns.baptized ſhall be ſaved, but he that believeth and is baptized. Thus as God commanded the Jews to circumciſe their foreskin; So God promiſeth as the mercy of all mercies, he would circumciſe their hearts to love him. Look then over the Scripture, thou canſt not finde any one promiſe of pardon, or eternal glory to thee, becauſe baptized only, becauſe a Chriſtian only, becauſe receiving a Sacrament only, unleſſe there be alſo renovation in thy life and converſation. I grant that becauſe of the very external profeſſion of Chriſt, and his wayes, though there be no internal change, many Church-priviledges belong to them, and Miniſters are bound to diſpenſe them to them, if they be without ſcandal: I grant alſo, as may be fully proved out of this Text, that there is an external and internal Covenant, a man may have a Church-holineſſe, a viſible ſanctity, whereby he and his children are intituled to Ordinances, although all this while there be no true grace in that man. But now we are ſpeaking of the promiſes of Juſtification and ſalvation, and theſe are made to none but to the truly godly. Therefore till this be, thou art only in the outward Temple, not in the Holy of Holies. Oh therefore that theſe things were more conſidered by you: Suppoſe you hear God ſpeaking from Heaven to you; Why are you weeds in my garden? Why are you Tares in my Wheat? Why are ye Chaffe in my Floor? Yea, think thou ſeeſt an hand-writing on every wall of thy Houſe, and poſt of thy doors, like that of Belſhazzars: Thou art numbred and weighed, and found too light: All thy religious profeſſion, Ordinances, are found too light.
Uſe of Exhortation, Let this truth be to you what the Jealouſie-water Uſe.was to the ſuſpected perſon, let it not be ſaid to you as to that Church, Thou haſt a name that thou art alive but art dead, or as to another Church of ſome that ſaid they were Jews but were not. Thou ſaiſt thou art a Chriſtian, thou art baptized, thou haſt Ordinances, but whoſe works are thoſe which thou doſt? who is the Father of that wickedneſſe, barrenneſſe, neglect and contempt of true holineſſe? Can the ſame Fountain ſend forth bitter ſtreams and ſweet? Shall that tongue that hath here prayed to God afterwards blaſpheme? and conſider the Apoſtles Argument in this Chapter; The Jews wicked carriage cauſed the name of God to be blaſphemed among the Gentiles; Pagans, Papiſts, Hereticks blaſpheme the truth, becauſe of your evil deeds. How neceſſary is it that where we are orthodox we ſhould foreign alſo? Salvian a zealous Father againſt the wickedneſſe of Chriſtians, attributing all the grievous Judgements of God then upon the Church to their impious manners, he brings in the Heathen alſo blaſpheming Chriſt, and laying all the fault here, that Chriſtians were no better: Si Chriſtus ſancta docuiſſet, Chriſtiani ſanctè vixiſſent; If Chriſt (ſay they) had taught holy and godly things, then certainly the Chriſtians would have lived holy lives. Take heed, for the condition of all Heathens and Pagans will be more tolerable at the day of judgement then yours.