Spiritual Refining, Religious treatise · Section 3 · Sermon 28
SERMON XXVIII.
Externall Obedience to the Law of God no ſure evidence for Heaven.
MAT. 5. 20.
For I ſay unto you, that except your righteouſneſse exceed the righteouſneſs of the Scribes and Phariſees, ye ſhall in no wiſe enter into the Kingdom of Heaven.
I ſhall take that doctrine for granted which the Orthodox prove againſt Papiſts and Socinians, viz. that in this Chapter our Saviour doth not as a Law-giver impoſe new commands, and duties, which were not obligatory in the Old Teſtament; but doth only vindicate the Law of God from corrupt gloſſes and interpretations; ſo that although his doctrine and interpretation was new, through the default of thoſe corrupt traditionall Expoſitions, which the Phariſees had delivered, yet it was not new indeed, for the ſame duties had alwaies been commanded. Our Saviour doth as the Painter, which doth not draw a new image or picture, only varniſheth it over, where the colour and beauty was loſt; He doth not dig up new fountains, but cleanſeth away that earth and mudd which theſe Phariſees had thrown in. The Lord Chriſt in this Chapter teacheth excellent and admirable purity and holineſſe, tranſcendent not only to Phariſaicall gloſſes, but to all the corrupt opinions and judgements of men, preſſing upon us heart-duties above external obedience, and prohibiting inward and ſoul-ſinnes above outward filthineſſe. And in the Text, he doth by a vehement aſſeveration, remove all that reputed righteouſneſſe, which dazeled the eyes of the world in thoſe daies.
So that in the words you have a neceſſary qualification for out entrance into the Kingdom of Heaven.
The qualification is in an exceptive expreſſion; Unleſſe your righteouſneſſe, &c. By righteouſneſſe is not meant that Evangelicall righteouſneſſe imputed to us, but inherent wrought by Gods grace, and therefore called your righteouſneſſe, becauſe ſubjected in us: our holineſſe is called righteouſneſſe, not becauſe we are juſtified or accounted righteous before God becauſe of it: but becauſe there are all the eſſentiall parts of righteouſneſſe commanded by the Law, though defective in the graduall intentions thereof.
In the next place there is the neceſſary requiſite to our righteouſneſſe, viz. that it doth exceed, abound, as the greek word, or encreaſe and be greater then that [of the Scribes and Phariſe…s] Scribes are named becauſe of their learning, and Phariſees becauſe of their pretended exactneſſe in piety. He doth not ſay, unleſſe your righteouſneſſe be more then Publicans and Harlots, for that would eaſily be granted, but more then Scribes and Phariſees. Nor, unleſſe it be like and equall to that of the Phariſees, but unleſſe it exceed. This was extreamly offenſive and paradoxall, and it is, ſaith Muſculus, as if in the time of Popery a Preacher had ſaid, Unleſſe your righteouſneſſe exceed that of the Minorites and Carthuſians, you cannot be ſaved; Now the generall ground why the Phariſees obedience was inſufficient; was becauſe it conſiſted in an externall conformity to the Law, without any inward change or renovation of the heart, as Paul ſpeaketh of himſelf, that he knew not inward luſts to be ſins.
That externall morall obedience unto the Law of God, though it be much relyed upon Obſ. Externall obedience unto the law of God is no ſure evidence for Heaven. What is meant by externall obedience. 2. A freedom from all groſſe ſins.by men; yet it is no ſure evidence for heaven.
To open this conſider theſe particulars.
Firſt, That by externall obedience we mean an innocency or freedom from all groſſe vices. No drunkard, no whoremonger, no prodigall, &c. For the Phariſees made clean the outſide, howſoever inwardly their hearts were dens of theeviſh Iuſts: Now although this innocency be no ſymptome of grace; yet how many ſuch noiſome and filthy weeds grow in Chriſts garden! how many ſuch beaſtly ſwine are in Chriſts ſheepfold, ſins that ſhould not be named among Chriſtians, are yet practiſed and boaſted of among them. What comfort and hopes caoſt thou have in thy conſcience, who carrieſt about with thee ſuch evident plague-tokens of Gods wrath? What do ſuch Crows among Chriſts Doves? What do ſuch Brambles among his pleaſant plants? Depart ye workers of iniquity from Chriſtian aſſemblies for theſe know you not: God called you not to uncleanneſſe but unto holineſſe. Oh that theſe ſpots and reproaches of Chriſtianity were once purged away from us.
Secondly, By this morall obedience we mean a fair externall conformity 2. An external conformity to the duties of the firſt and ſecond Table.both unto the duties of the firſt and ſecond Table: ſo that they have the outward lineaments both of piety and righteouſneſſe. For thus the Phariſees they were carefull about the externall worſhip of God, how zealous about the Sabbath, charging the pollution thereof upon Chriſt! and as for morall duties among men, had they not excelled therein, they could not have enjoyed ſuch admiration and applauſe of men. It is true, our Saviour made them the worſt of men, pulling off their vizards and diſcovering their pride and covetous ends in all they did: but though they were inwardly ravening wolves, yet outwardly they ſeemed innocent ſheep. Hence our Saviour called them hypocrites ſeverall times together; If therefore you have a man that is carefull in duties to man, faithfull in his word, juſt in his dealings, but neglective of Gods worſhip, a prophane deſpiſer of the Sabbath; this man is not to be accounted ſo much as a morall righteous man, Again, if you ſee a man ſtrict about the worſhip of God, in keeping of the Sabbath, in writing and repeating of Sermons, yet unjuſt and deceitfull in his doings, this man riſeth not ſo high as this Phariſaicall righteouſneſſe. That which muſt be exceeded is an univerſall, generall conformity unto all the Commandements of God.
Therefore thirdly, That wherein this morall obedience to all the Commandments 3. Wherein this obedience is defective.of God is defective in, is, that it is a body without a ſoul, a ſhell without a kernell, a picture without life, there is nothing but an outward ſhape of righteouſneſſe; as for a principle of regeneration, and a new life within, that is wholly abſent. Now this was the fundamentall miſcarriage of the Phariſees, as appeareth by Nicodemus, they were wholly ignorant of originall corruption. They beleeved not that all was carnall and defiled within them, and thereupon ſaw no neceſſity of being born again, of having a new nature infuſed into us, and ſo become new creatures. And this is the rock upon which thouſands ſplit their immortall ſouls ſtill. They pleaſe themſelves thus, I live honeſtly, I do juſtly to every one, I frequent the Church, and receive the Ordinances of God, what further thing is there to be done? I thank God no man can accuſe me, nor doth my conſcience accuſe me. But in the mean while, are miſerable ſeduced men, and are at that very time, in the ſtate of gall and wormwood; Paul though he walked with a good conſcience, and concerning the righteouſneſſe of the Law unblameable: yet when God inlightned his ſoul, what a heavy doom did he paſſe upon himſelf, and called all that dung, which he judged gold once! Therefore herein is the danger of meer morall obedience, that it is like a glorious houſe without any foundation, a fair apple with a rotten kore, a comely beautifull face with impoſtumed vitals.
4. This morall obedient man though he comes ſo far ſhort of heaven, yet is the worlds 4. Such a man may be the worlds Saint, and why.Saint, and admired by them: for he having only the lineaments and form of godlineſſe, without the power and activity of it, hence it is that he is the more beloved of the world; Whereas if he had the vigorous life of grace, and were zealous for the glory of God, and active to pull down the kingdom of ſin and Satan, then all the rage and hat…ed of the world would be derived on him. Look upon Chriſt and his converſation, there was more righteouſneſſe, holineſſe, patience, meekneſſe, and all lovelineſſe in him, then in the ſtricteſt Phariſee: Yet the people generally preferred a Phariſee before him, becauſe the one had but the picture of godlineſſe, and the other the lively expreſſion of it, which is very offenſive and troubleſome to a carnall heart. Hence the world ſaith, give me an honeſt, quiet, peaceable man, that troubleth us not for our drunkenneſſe, wickedneſſe, and debauched courſes; but as for theſe ſtrict, preciſe, zealous men, what have we to do with them?
5. Although external obedience and outward actions of piety are not to be reſted 5. Yet external obedience is neceſſary. 1.on, yet this external obedience is neceſſary.
Firſt, Becauſe outward actions are a complement and a perfection of the inward habits of grace; God hath put all the internal habits of grace in the heart, that they might produce externall operations in our lives, and when they do ſo, they attain their ultimate perfection. Ariſtotle placed happineſſe in the actions of the ſoul, not in habits and faculties, becauſe they are not moſt excellent: It is not therefore enough for a man to pleaſe himſelf with contemplative good affections, but he is alſo to demonſtrate his grace in the powerfull operations thereof.
Secondly, Outward acts of obedience are neceſſary becauſe the commands of God do eſpecially oblige to theſe. Thus thou ſhalt love the Lord thy God, and 2.this is his commandment to beleeve on him: Howſoever therefore that actions are not ſufficient, unleſſe they flow from ſupernaturall principles within, and an inward rectitude of the frame of the heart; yet the commands of God do binde to theſe, as thoſe whereby God is moſt glorified, it being not the having of a thing ſo much as the exerciſing of it, which makes us acceptable to him that imployeth us therein.
Thirdly, Outward acts of obedience are neceſſary, becauſe theſe do corroborate 3.and ſtrengthen grace within. The frequent exerciſe of outward duties do greatly confirm the inward principle of grace. Even as it is in ſinne, the outward acting and daily committing of ſinne doth encreaſe and inhance the power of ſinne within. Hence ſins we have been long practiſed in, become like an old Oak, that is hardly removed out of its place: Such devils as poſſeſſe us from the youth up, are not caſt out without praier and faſting. Thus it is alſo in the works of grace, and outward obedience, the more diligent and frequent we are in them, the more doth our inward man grow ſtronger and ſtronger.
4. They are neceſſary in reſpect of others, Let your light ſo ſhine before men, that they may glorifie your Father which is in heaven: We ought by our outward converſation 4.to draw on others to godlineſſe, and to give good examples in our externals, that men may not learn from thee to curſe, drink, …ff at godlineſſe, but to pray and fear Gods Name. Thus you ſee, that howſoever outward obedience be not foundation ſure enough to build thy hopes of heaven upon, yet it is neceſſary in its kinde, and therefore the want of this doth diſcover two kinde of hypocrites.
1. Thoſe that are called Nicodemites, who think it enough to keep their heart for God, although they pollute their bodies with any corrupt worſhip. There have been ſome who have much pleaded for this, and it's very pleaſing to fleſh and bloud, for hereby we ſhall alwaies ſave our ſelves, and martyrdome will be a fooliſh and unlawfull prodigality of a mans life: but that place doth wholly cut the ſinews of ſuch an opinion, With the heart we beleeve, and with the mouth confeſſion Rom. …0is made unto ſalvation. The heart without the mouth is not enough for ſalvation.
The ſecond ſort of hypocrites diſcovered by externall obedience, is profeſſedly diſputed againſt by James. There were ſome who thought it enough to beleeve the doctrine of Chriſt, although no good works flowed from this faith: Now the Apoſtle doth by many arguments demonſtrate the abſurdity of ſuch a conceit, and makes this ſaith no better then that of devils. Shew me thy faith by thy works: ſaith the Apoſtle. So that it's a a vain confidence in any man to preſume of ſalvation without externall obedience, and good works iſſuing from faith: for ſaith and holineſſe is inſeparable, and faith hath a twofold operation, which can be no more diſjoyned then light and heat in the fire, the one relating foreign, within, to Chriſt laying hold on him, the other foreign, without, bringing forth godly fruits to eternall life. Though therefore you cannot by the preſence of outward obedience neceſſarily conclude eternall life, yet by the abſence of them you may inferre eternall death. Theſe things are conſiderable by way of expoſition.
In the next place, conſider the ſad effect upon that mans ſoul who deceiveth The ſad effects of truſt… in an …x…ll obedi…. 1.himſelf with th…s ſign, thinking all that God requireth lyeth in ſuch an outward conformi…y.
Firſt, He will never ſee the neceſſary of being a new creature; He ſindes no neceſſity of change but in the outward man only: Whereas the main and principall work of grace is that which reacheth to the heart of a man: yea, God beginneth the work of grace firſt upon the inward principles and affections of the ſoul, 1 Th. 5. 23. I pray God ſanctifie you throughout, your whole spirit, ſoul and body: firſt ſpirit, then ſoul, then body: and thus our Saviour pleadeth that the tree muſt be made good before the fruit can. When the Prophet intended to make the bitter waters ſweet, he threw his ſalt into the Spring as the fountain and cauſe, which if once ſweetned, would make the ſtreams ſo. It is therefore a wofull condition to live a man ignorant of the heart-change that ſhould be in thee. Thou haſt been prephane, but now thy life is changed; Thou didſt commit ſuch and ſuch ſinneſ, but now thou haſt left them, This is well, but if a greater change and alteration hath not been made in thy ſoul, thou art yet in a ſtate of ſinne and wrath, … therefore look about the…, and fear leſt God have not wrought ſuch a glorious work within thee as is neceſſary.
A ſecond ſad conſequent is the neglect of Chriſt and all his offices; for as a man 2.is trained up in this externall obedience, and thinketh the Law requireth no more, he ſeeth no need of Chriſt; He findes not the heavy and weighty curſes of the law hanging over him, but is ſecure and quiet, as if all were ſafe and well; Come unto me ye that are heavy laden, and I will eaſe you. Till a man finde a load upon his ſoul, he deſireth no eaſe: Ye are they that juſtifie your ſelves, ſaith our Saviour: hence they ſought to eſtabliſh their own righteouſneſſe, and would not ſubmit to the righteouſneſſe of Christ: ſo that what Atheiſ…n doth in reſpect of God as he is governour of the world, exclude and ſhut him quite out; the ſame doth a morall righteouſneſſe to Chriſt, as he is a Mediatour, and cloathed with righteouſneſſe for us; ſuch being full of themſelves, they are as if there had been no Chriſt, as if he had never died for us. Theſe make Chriſt in vain, his life and death in vain, and all the glorious riches of Gods wiſedom and grace in the Goſpel a meer figment.
Thirdly, Here is this evill effect alſo, that purity and holineſſe of heart which God 3.doth especi…lly look at, is quite laid aſide; for how can men bewail the inward defilements and foulneſſe of their heart, when they fell them not? how can they deſire the purifying and cleanſing of the ſoul, when they ſee no neceſſity thereof? Hence all this obedience is but a work of nature, not of the holy Ghoſt, and ſo come far ſhort of the excellent frame God requireth.
In the third place let us examine the grounds, why it is no ſafety to reſt upon ſuch outward obedience.….
And the firſt is, From thoſe many cauſes which may produce this outward righteteouſneſſe that come ſhort of a true ground: As firſt, this externall freedom from ſin Whenee external freedom from ſin may proceed. 1.may ariſe only from the reſtraining providence of God, which as it hath put bounds and limits to the ſea, that it overflow not the earth, ſo alſo doth ſtint the corruption of man, that he doth not ſin ſo much as his corrupt nature would carry him to. That every man is not a Cain, a Judas, an Abſalom, comes from the mercy of God determining and ordering mens ſinnes. As on the other ſide, it was from God that ſo many Romans were endowed with morall vertues in a glorious manner. Abimelech was ready to fall into whoredome, not knowing any thing, and God by his providence meerly prevented him. Do not therefore preſently build thy hopes, becauſe thy life is a good and an honeſt life. Thou haſt not thoſe blemiſhes and ſpots upon thee which others have, whence comes all this? is it from grace reſtraining or grace ſanctifying? Is it from the love of God checking thy corruptions, or changing thy heart?
Secondly, If thy righteouſneſſe come not thus, then it may be from the ſole power of naturall conſcience and humane ſtrength: for although it be true that 2.by the ſtrength of nature we are not able to do any thing ſupernaturally good, but there muſt be antecedent to ſuch an action ſpirituall illumination of the minde, and a powerfull alteration of the heart: yet thoſe things that are good in a civill, or politicall ſenſe, and ſo, good for the matter, may be done by the naturall dictates of conſcience, ſuch implantations are made in man, that he beleeveth There is a God, That parents are to be honoured and ſuccoured in neceſſity. Now according to that natural light we have about God and a conſcience perſwading to it, there may alſo be a natural proſecution of the ſame good; But all this is wholly within the ſphere of nature, not above it. Art thou then a man doing all the works of moral righteouſneſſe? Conſider from what ſtock this groweth, from what fountain this ſtreameth, Doth it ariſe from any other principle, but meerly that of a naturall conſcience? and if ſo, this cannot be a plaiſter to any ſoar, or a balm to any wound. As good Saints as theſe grow of themſelves in the heatheniſh parts of the world.
Thirdly, This outward innocency and righteouſneſſe may be meerly for want of a temptation. The heart is ready enough to conceive ſuch monſters, but theſe 3.want objects to cauſe this. We ſee in Scripture ſuch ſinnes latitant in our breaſts, which will break forth by the midwifry of opportunities, that a man before would abhorre the very thoughts of them, as in Hazael and Peter. Hence the Diſciples were warned by Chriſt to take heed of drunkenneſſe, a ſinne that probably the diſciples were far remote from, yet for all that occaſions might kindle ſuch luſt in their hearts; It is not therefore preſently to be concluded that all is well, becauſe our lives are unblameable, for it's not from any goodneſſe within, but from defect of matter without. We ſee the hedges and ſprings of wood are free from ſnakes and venimous creatures in the winter time, but it is not becauſe they are not a fit boſome to nouriſh them, but there wants the Sun-beams to warm and revive them. As godly men many times would do good, but they cannot becauſe they want the objects and opportunities thereof: ſo alſo wicked men many times have hearts prepared to do a great deal of evil, but theſe mad men have not thoſe ſwords ready whereby they would deſtroy themſelves and others.
Laſtly, Therefore may thy converſation be ſo laudable, becauſe the fear of humane laws and puniſhments, or elſe Gods judgements are like a fiery ſword to 4.keep thee off, Rom. 13. Magiſtrates are a terrour to thoſe that do evill, ſo that many men are not ſo unclean, unjuſt, as they would be, becauſe the Magiſtrates ſword affrights them: and truly it's a great mercy, when in a kingdom men are neceſſitated to do things that are good and righteous; The end of all civill puniſhments is, that others may ſee and be afraid, and do no ſuch thing: ſo that many a mans externall conformity to good things is from the laws of the kingdom, wherein he liveth: or if theſe do not curb him, ſometimes the heavy judgements of God impending over him make him, to do his duty. Thus Ahab, when he feared no humane laws to puniſh him, yet he humbled himſelf and mourned before God, becauſe of Gods judgements that were almoſt devouring him; if then a mans outward Obedience may ariſe from ſo many various grounds, and they all rotten and corrupt, What comfort can a man take from it? Therefore unleſſe beyond and above all theſe, there be an heavenly and ſupernatural principle within thee, moulding and forming thy outward converſation, thou art not to live quietly in ſuch an eſtate, but ſeek out for a redreſſe.
Secondly, External Obedience cannot be ground ſure enough to ſtand upon, becauſe it is not ſuch which doth anſwer the command of God. There is a two-fold 2.Obedience to the Law accepted of by God; The one is perfect without any defect at all; and thus the Law of God is not ſatisfied by any; The other is true and ſincere, but being imperfect the defects are pardoned by Chriſt. But external Obedience meerly, is not that true Obedience required by the Law; I doe not ſay, the Perfect, but the True; and the reaſon is, becauſe the Law is ſpiritual, and ſo reacheth primarily to the hearts and ſpirits of men; and God calleth for them, yea he rejects all external addreſſes to him without this; and therefore being this Obedience, this Righteouſneſſe, this Piety, is not ſuch as the Law would have; therefore think not to put off thy braſſe for gold; God is not like old Iſaac, that takes Jacob for Eſau, he regards not the garments thou haſt on, but looketh into thy heart.
Thirdly, Meer outward morality will not afford any comfort, becauſe this is conſiſtent with a profeſſed hatred of, and enmity to the practical power of Godlineſſe. 3.Therefore it's not godlineſſe, for like would never hate like. Yea it's an argument that all that righteouſneſſe is but a carnal, earthly, fleſhly righteouſneſſe, becauſe ſo oppoſite unto that which is true godlineſſe; Now experience will abundantly confirm this, that none commonly are ſuch enemies and bitter adverſaries to the waies and life of godlineſſe, as thoſe that are meer civil righteous men: What needeth all this zeal, all this forwardneſſe, all this exactneſſe (ſay they?) Hence they can no more abide a powerfull and ſoul-ſearching Miniſtery, then prophane wicked men; yea Chriſt and his Apoſtles had not ſuch oppoſition and perſecution from prophane Publicans, as from thoſe righteous Phariſees.
Fourthly, It is not true Righteouſneſſe, and therefore he that thinks himſelf happy, becauſe 4.of this, is as if a man ſhould judge himſelf rich, becauſe of a coffer of braſſe Counters. It is not true, partly becauſe its but the outſide only, the external lineaments, There is not the inward ſoul and life of godlineſſe, partly becauſe this is not the image of God, which properly is true holines, for the image of God conſiſteth not in bodily actions, but in the actions of the Spirit after a godly and holy manner. Therefore as in all your earthly commodities you buy, you examine whether it be the right and true commodity indeed, you would not have that which is ſophiſticate: ſo do here. Here are in the world many pretences to righteouſneſſe; ſome judge this godlineſſe, ſome judge that, others think this is enough, others that it is not enough. Let me therefore make a diligent ſearch hereinto. For the word of God that onelyonly is the ſtandard to diſcover what is true, and what is counterfeit.
Fifthly, This is not true grace, becauſe all this external Obedience is done with eaſe and facility: There is no ſtrugling or wraſtling by the contrary corruption, 5.whereas in all godly actions, The fleſh lusteth againſt the Spirit, and the Spirit againſt the fleſh, ſo that we cannot do the things we would. It is in matters of good to be done, as in truths to be believed; if a man aſſent to a concluſion in Religion, drawn by the meer power of reaſon, there is no difficulty to believe it, becauſe this is ſutable to our nature, but if he do it, becauſe of Gods word, then he findes difficulty, for here is a ſupernatural motive; ſo if a man do that which is good upon humane motives, here is no contrariety in him, but if carried out upon heavenly conſiderations, then the unregenerate part gain-ſayes.
Uſe of Inſtruction, Upon what a weak prop many lean for their everlaſting Uſe.hopes! The Scripture ſigns and ſymptoms of grace they have none at all, onelyonly they pleaſe themſelves with falſe evidences of their own; and as counterfeit pearls do many times gliſter more then true ones, ſo falſe ſigns of grace many times make a greater dazeling then true ones. We are to bleſſe God that he reſtraineth mens corruptions, that men are of honeſt, civil, righteous deportment, otherwiſe Commonwealths would become robberies, and men would be wolves to one another. Only this is not enough for Heaven; we may ſay even to ſuch a man, as well as to a prophane man, Unleſſe thou beeſt born again, ye cannot enter into the Kingdom of Heaven: And unleſſe your righteouſneſſe be a better then this, there is no ſalvation for thee.