Spiritual Refining, Religious treatise · Section 7 · Sermon 58
SERMON LVIII.
Of Ethicks or Moral Philoſophy, that it leads not to Salvation; And that the Moral Vertues of Temperance, Fortitude, Juſtice, Liberality, &c. are not Grace.
ROM. 2. 15.
Which declare the Law of God written in their hearts, &c.
I Shall at this time finiſh the matter I intended out of this Text, which was to ſhew, That all the Moral excellency and worth, a man by nature can attain unto, deſerveth not to be called Grace and Godlineſs. The onelyonly thing conſiderable, that remaineth to be diſcuſſed, is, Whether thoſe Moral Vertues, the choiceſt Heathens are ſo exact in deſcribing of, and preſſing to, are Grace: For there is nothing ſeemeth to be ſo like godlineſs, as thoſe Moral Vertues, Fortitude, Temperance, Juſtice, Liberality, &c. and ſeeing the Scripture commands the ſame things, that thoſe Authors do ſo commend, it may juſtly be doubted, whether to have thoſe Moral Vertues that do ſo excellently civilize a man, and orderly regulate all his actions, that the Church and Commonwealth where he liveth, receiveth much good by him, be not enough to Salvation. This is a point of great concernment, for who doth not think, if he attain to ſuch a well-tempered life, that he is in the neceſſary way to ſalvation? For the better diſcovery of the truth in this point, conſider theſe things:
Firſt, That the Heathens were right in this, in commending Moral Philoſophy above all other Arts, becauſe the end of it was to make men civilly good, and duplicate page duplicate page orderly to govern their actions: Therefore Seneca ſaid well, The other Arts are called Liberal, becauſe they are worth the ſtudy of a free and ingenuous man; but this is called Liberal, becauſe it makes a man free, and ſets him at liberty from his paſſions and vices. All the Sciences lie in Contemplation and Speculation, but this endeavoreth to bring a man to the injoyment of ſome good, which is his end. The former were onelyonly invented Ut. Exercitia ingenii, not Remedia animi, but this to be a medicine and cure of the ſoul. Hence when they compared all the Arts together, ſometimes they reſembled them to a field; Natural Philoſophy they made the plants and roots that grew therein; Logick the hedge that incloſed the field; but Moral Vertue was the fruit growing thereon: At other times they compared them to an Egg; the yolk or ſubſtance, was Moral Philoſophy; the ſhell was Logick. Thus far they did well, that they thought it more excellent to reform a mans manners, to better his converſation, then to know the Motions of the Heavens, or to diſpute ſubtilly: Therefore they called it the muſick of the ſoul, as that which did tame and quiet mens unruly paſſions, and regulate their crooked lives; and herein they will certainly at the day of judgement condemn many Chriſtians, who labor more for knowledge, and how to get skill and underſtanding in thoſe matters which have applauſe in the world, then to live ſoberly and righteouſly.
Secondly, Howſoever Plato and other Heathens, have labored much in laying down Doctrines and Precepts to cure mens lives, yet Ariſtotle hath the more general approbation, for deſcribing of Ethical Doctrine; Indeed Plato hath more Divine matter in his works, but Ariſtotle methodizeth it; therefore one ſaid, That all things lay confuſed, till Ariſtotle came, who put them unto order. As the great Army of the M…des was confuſed and tumultuous, till Cyoxares their General regulated them. Yet the Fathers, they generally were moſt addicted to Plato, from whom alſo they ſucked in ſome corrupt opinions, which their Chriſtianity did not quite waſh away; and becauſe of their former life and opinions, it is an uſual thing with them to call the Chriſtian Doctrine, and the Chriſtian Religion, Philoſophy: But afterwards Ariſtotle began to be admired, whom Averroes called the Rule and Example, which Nature had found out, to demonſtrate the ultimate perfection of a man; yea, ſome Popiſh Writers have thought him a glorified Saint in Heaven: But whatſoever excellent Doctrine he might propound to make men civil, and externally vertuous, yet the Chriſtian Religion doth reveal a far more excellent and noble way; and therefore if we take Solomons Proverbs, which we may call Solomons Ethicks; how infinitely doth he tranſcend Ariſtotle, for though both may preſcribe the ſame Moral duty, yet Solomon ſtill carrieth us out to God, and ſets up a ſure light to direct our feet in a good and upright way.
Thirdly, That which we call Ethicks, or moral Philoſophy, is a doctrine informing us how to regulate our actions, according to honeſty and righteouſneſs, that ſo we might be happy: For although Heathens miſerably erred, and were confounded, about what happineſs was, and the chiefeſt good, yet they all concluded, there was ſuch a thing, and that the way thereunto was onelyonly by vertuous actions: The nature of which they deſcribed to be in keeping of an excellent Mean, ſo that a man do not fail in exceſs or defect; and all this was to be done for vertues ſake, out of love to it; as for example, they made Temperance a vertue, but when and how? even when a man had got an habit of this ſobriety rooted in him; not exceſſive in any things of pleaſure, nor yet defective in things convenient and neceſſary; and all this he doth not for applauſe ſake, or to preſerve his health, but out of a love to vertue: This therefore they preſs, that he who would be happy, he muſt be a vertuous man; and certainly, this may ſeem an high point, that they held none vertuous, but ſuch who did vertuous actions, for vertues ſake: This laid down, it will be very profitable to know whether this be not Grace: whether any men need to do any more: would it not be well, if many amongſt us were thus far moralized? The anſwer is negative, All ſuch vertues, let men attain to never ſo much lovelineſs and comelineſs in them, yet are not the Grace God requireth of thoſe who would be ſaved: Their Temperance, their Meekneſs, their Juſtice, is far different from that Temperance, Meekneſs and Righteouſneſs, which the ſpirit of God works in us; therefore there are ſome Divines that ſay, The Scripture never uſeth vertue in that ſenſe, as the Philoſophers do; neither (ſay they) is Grace ever called vertue: But I cannot ſay this latter is true, for the Scripture ſaith, A vertuous woman, Prov. 30. 10. that is, A gracious godly woman; and the Apoſtle ſpeaking of the chain of Graces, ſaith, Adde to faith, vertue; and to vertue knowledge, 1 Pet. 1. 5. It is true, to deliver ſuch matter as this, as to love a good and honeſt action for honeſties ſake, ſeemeth to be very high, and we may juſtly queſtion, whether ever any Heathen was ſo vertuous in that reſpect; they were onelyonly notions, delivered by men in Books, not realities practiſed in mens lives; but grant all this were ſo, and we have many men amongſt us, who are admirably moralized, prudence and reaſon hath wonderfully civilized them, that they abhor any groſs ſins, as that which is againſt the nature of a man, and makes him become bruitiſh; but yet none of theſe are yet in a ſtate of Grace. And conſider well the grounds of this point, that at laſt thou mayeſt be provoked to true godlineſs:
Firſt, This civilized Vertue falls ſhort, becauſe it hath not been built upon a ſure, deep and humble foundation; which is, the acknowledgement of our natural corruption 1. Natural ſ…briety and temperance, with other natural habits, not Grace.and the horrible ſtain that is now throughout the whole man: They were alſo ignorant of the ſinfulneſs of thoſe inward motions, and firſt ſuggeſtions to ſin, which Paul doth ſo bemoan and bewail himſelf for, as a miſerable captive. Now if a man build never ſo fair an Edifice, upon a ſlighty and weak foundation, when any ſtorm ariſeth, all will fall preſently to the ground. All men indeed, have acknowledged vertue hard and difficult to fleſh and blood, they placed it upon an high hill, to which it was hard climbing, but yet they did not make it impoſſible to fleſh and blood. Some of the Heathens conceived, the ſeeds and foundations of vertue were in our nature, as ſparks of fire are in a flint ſtone, which are ſtricken out, though with an hard blow; but man is ſaid To be dead, not aſleep in ſin, Epheſ. 2. and our Regeneration is called a Reſurrection, not an awakning from evil ways. Grace is not ſowed in an heart, as ſeed in the ground, which the earth brings forth by a natural power, and inbred ſtrength; but as Sarah did conceive, wholly by the power of God: Thus doth the heart of a man bring forth the fruits of righteouſneſs. Here then is the certain ground of mens miſtakes, they lay not a ſure foundation at firſt; they think not ſin hath made ſuch a deep and inward wound upon a mans ſoul, and therefore they ſeek not out for ſuch a deep and inward cure: Oh know then! that although thy life be never ſo externally vertuous, yet if thou haſt not begun with this principle of Debaſement, all the work of grace is to begin a new in thee.
Secondly, This Moral Vertue is not Godlineſs, becauſe they erred in the maner 2.alſo of obtaining it: They looked upon vertue, as that which was acquired by their own induſtry and cuſtomary actions; they call them acquired habits, not infuſed: They thought by often actions of Temperance, Meekneſs and Righteouſneſs, to get the habits of them; but in Chriſtianity it is far otherwiſe, God firſt makes the tree good, then the fruit will be good: Firſt he infuſeth into our ſouls ſupernatural principles, inabling us to walk holily, and then we walk in his Commandments; this is called, The taking away of an heart of ſtone, and giving an heart of fleſh, Ezek. 32. and Writing his Law in our hearts, Jer. 31. ſo that when we are righteous, temperate, in a Chriſtian way, it is not becauſe we often accuſtomed our ſelves to ſuch actions before, but becauſe God firſt ſanctified our natures thereunto; whereas all Moral Vertue is obtained by a ſtudious and duplicate page duplicate page diligent exerciſe of our ſelves in ſuch ways; therefore they called this Art or Doctrine, Ethicks, from foreign, Cuſtom, becauſe they did frequently uſe themſelves to ſuch maners; And how common is this amongſt us? Have men been formerly given to ſuch and ſuch vicious and ſinful courſes? if they recover out of theſe, they do it by an humane power, they ſtint themſelves in ſuch and ſuch a maner: All this is well done, but ſtill they muſt look higher, they muſt expect and beg for grace, to be infuſed in their hearts by Gods ſpirit, not obtained by their own labors: Therefore men thus moralized, and no more, are never zealouſly affected with the Grace of God converting them; they never are admiring, as you ſee Paul is, ſometimes to raviſhment, of the riches of Gods grace, and his unſpeakable love to them: Nor have they ſuch diſcovery of Grace in them, as to be often ſpeaking of, and affected with the original of it.
Thirdly, This Moral Vertue is therefore inſufficient, becauſe it is not guided by a ſure and ſtanding rule, which is the word of God: For ſeeing that is true, which is affirmed 2.by them, That vertue is in a golden Mediocrity, moderating againſt exceſs and defect; there muſt be ſome ſtandard or immoveable rule to go by, that we erre neither on the right hand or the left. Now that which they preſcribed, was onelyonly the dictate and reſolution of a prudent man; Sicut vir prudens judicabit, As a prudent man ſhall judge: But alas? no man can be a rule to a vertue, but vertue muſt regulate him: This were to have the Sun follow the Clock, as they ſay; therefore theſe did onelyonly grope in the dark, not knowing how to order their ſteps; they were like ſhips in the ſea, without any Pilot. But to that which is truly grace and godlineſs, the word of God is a ſure rule; that onelyonly regulateth our actions, that informeth us how to moderate our paſſions, how to bound and limit our affections; as alſo, what motives and attractives ſhould inlarge our deſires to what is good: Therefore the Word of God is ſo often called a Light and a Lamp, Pſal. 119. and the Apoſtle calls it the Rule, Gal. 6. 16. according to which we muſt direct and order our ſteps: That is not grace, which the thoughts of a wiſe man ſhall determine, but what Chriſt and the Word of God ſhall conclude; and indeed, hence ariſe all miſtakes about Godlineſs, that the Scripture is not made the Judge of it. That which to our apprehenſions, to our prudential thoughts, we think to be right and Religious, that preſently we imbrace, and go no further: But the nature of true godlineſs, is as much above thy thoughts, and beyond thy expectation, as any myſtery of Faith. A man would as hardly believe, that Grace is ſuch a ſupernatural myſterious work, as the Doctrine of the Trinity, or Chriſts Incarnation is incredible to a Natural man: Look therefore to have true Grace, a farre other thing, then thy Natural Prudence would conclude.
Fourthly, This Moral Vertue is not Grace, becauſe ſuppoſe the utmoſt and higheſt which they attained in this way, viz. To love a vertuous action, for vertues 4.ſake, not for vain glory, or ſelf-ends, but meerly becauſe vertue is lovely, and comely, and conſonant to right reaſon: Yet becauſe they ſtaid in this, and did not refer all to God, placed their truſt and happineſs in this, and not in God; therefore theſe Vertues were indeed Vices. Hence the Apoſtle, 1 Corinth. 6. 1. calls all their Magiſtrates and Governors in their Publique Courts, unjuſt: Do any of you go to Law before the unjuſt, and not before the Saints: Though they had a Civil Juſtice, and were a terror to the wicked; yet becauſe this was not referred to Gods glory, the Scripture calls them unjuſt. But you ſee, the godly who have true Grace in them, and the fruits of Gods Spirit, yet reſt not in this, look not to be juſtified or made happy hereby, but go out of them all to the favor of God through Chriſt: Thus Paul accounteth his Righteouſneſs dung and droſs, in compariſon of the Righteouſneſs by Faith, Philip. 3. 8. Paul, furniſhed with ſo many gracious abilities, yet as a meer Beggar, runs to Gods Grace for covering, leſt his nakedneſs appear: So that if our Graces, which yet are wrought in us by Gods Spirit, may have no confidence put in them; much leſs may thoſe Civil Vertues: And for this reaſon, Auſtin puts thoſe glorious Vertues in the Catalogue of Vices. Thoſe vertues, ſaith he, which a man ſeemeth to himſelf to have, by which he hath power and dominion over vices, unleſs they be referred to God, they are vices rather then vertues; for although of ſome they are then thought to be true and honeſt vertues, when they are referred to themſelves, and not deſired for any thing elſe, yet even then they are ſwelling and proud, and therefore are not vertues but vices: For as that is not fleſh, but above fleſh, which makes fleſh live, ſo that is not of a man, but above man, which makes man to live happily: thus Auſtin. So then this Civil vertue can make none godly, becauſe it makes a man ſtay in himſelf, and reſt in thoſe apprehended perfections, not at all going out to God; whereas Grace in its proper effects, ſtill makes us to eye God, and look out to him.
Fifthly, As a Conſectary from the former, therefore this Moral Vertue 5.is not godlineſs, becauſe it is not a life of faith, which yet is the ſoul and heart of all godlineſs. The juſt ſhall live by faith, Romans 1. 17. Now this life of faith is not onelyonly in Juſtification, whereby we lay hold upon Chriſt for his Righteouſneſs, that ſo Chriſt may be all in all; but alſo in Sanctification, whereby Chriſt dwelling in our hearts, we receive Power, Life and Motion from him, to walk in all godlineſs: Thus Romans 11. By faith we ſtand as branches in the Olive Tree, and receive of its fatneſs: The life of Grace in a godly man is not an entire independent and abſolute life of it ſelf, but a partial dependent one, ſuch as the branch is of a tree; or a member of the body; or the childes life in the womb. As therefore when the root is withered, the branches muſt; or as ſweet flowers, pulled off their root, preſently loſe their life and fragrancy; ſo doth a godly man, if he could be ſeparated from Chriſt: But civil vertue is not a life of faith, depending upon another; its a life of works, wherein we are a kinde of abſolute Lords, not fetching power from without us. Hence it is, that theſe moraliſts are never much in prayer, earneſt in ſupplications; they pleaſe themſelves with cuſtom and formality, and laſie devotions, not feeling the conſtant need of Chriſt, and the daily ſupply which they ſhould have from him; yea, they are wholly ſtrangers to the life of faith, they know not what it means; they have no exerciſes or temptations in it: Therefore do not thou judge of thy good condition by thy Morality, by thy external Righteouſneſs, but by thy faith; Doſt thou know what it is to believe? to lie ſucking at the breaſts of Gods promiſe daily? to be drawing out of the wells of Salvation continually? This is the great part of Grace.
Sixthly, This Moral life is not a gracious life, becauſe here is nothing of Chriſt in it; who yet inableth onelyonly to what is godly, and makes that godlineſs acceptable: 6.There is no other name to be ſaved by, but by Chriſt; and no other way, but by faith in that Name, Acts 4. 12. Therefore Chriſt calls himſelf The Way, the Truth and the Life, John 14. 6. The way, ſo that whatſoever glory and dignity any action may have, yet if it be not through him, its out of the way; and the faſter a man runs, if it be out of the way, the greater loſs it is. Then he is the Truth, all actions not done in his name, are but lyes and vanities: Thy Religion is a lye, thy Righteonſneſs is a lye, if it be not done in and through him. And then he is the Life, let thy converſation be never ſo reſplendent, ſo glorious, yet it is but a dead glory; there is no ſupernatural life of grace, but where Chriſt is. Now a Moral man, if a Chriſtian, though he may in profeſſion acknowledge Chriſt, yet he doth not live as one that daily receiveth influence from him: Chriſt is not really in his thoughts, in his duties, in his affections; he doth not pathetically and heartily, cry out, How vain are all theſe duties without Chriſt? How undone were I, if not for Chriſt?
Seventhly, This Moral Vertue is not a life of Grace, becauſe it is many times a dreadful oppoſer, and a curſed enemy to it. Thoſe Stoicks, which were the chiefeſt 7.of Heathens, and had the ſublimeſt notions about vertue, That would not have a man love vertue, not for the ſweetneſs and delight it brings, they thought that too baſe, and an unworthy reſpect, but onelyonly for vertues ſake; yet how deſperately did they ſet againſt Paul, Acts 17. 18. like loves its like; and therefore if Moral vertue were grace, it would love, reſpect and honor it whereſoever it findes it: Thoſe onelyonly ſhould be chief in our affections, who are in piety.
But you may ſay, What? is there no difference then to be made between a vicious man, and a civilized man; between theſe outwardvertuous actions, and groſs prophaneneſs?Queſt.
Yes, very much; for Firſt, God hath commanded the prophane, groſs man to be caſt out of the Church Aſſemblies, till he be reformed: If one that Anſw. 1.is a brother, be a fornicator, drunkard, &c. not to eat with ſuch an one; and caſt out from among you that wicked perſon, 1 Cor. 5. ſuch groſs ſinners are no more to be ſuffered in holy Aſſemblies, then Swine in your garden, then Toades in your diſhes, then dead Flies in a box of ointment; but a Chriſtian civilized, though not regenerated, hath no ſuch cenſure to be inflicted upon him; and although this Morality be no qualification for heaven, yet it keeps men from being ſpots and blemiſhes, reproaches and ſcandals to that holy name which is called upon by us: Therefore its great matter of praiſe and bleſſing of God, if theſe reſtraints are put upon men, and they do not like Swine wallow in all mire and filth.
2. This Moral vertue is profitable both to others, and to themſelves alſo. To 2.others; Thus the Righteouſneſs, Fortitude, and other noble Qualifications among the Romans, were a great advantage to the publique, and while thoſe humane vertues flouriſhed, Rome was the Queen and Head of the world; but (as their own Authors obſerve) when that ſtrictneſs and juſtice was diſſolved, and in the room thereof Avarice, Pleaſures, and all corrupt adminiſtrations, then ſhe became ſo ſick, that ſhe could neither indure her diſeaſes, nor yet her remedies: And then they are profitable to thoſe that do them, partly becauſe their condemnation will be leſſer, their puniſhments more mitigated; and partly becauſe God doth beſtow many outward temporal rewards upon them. Ahab for external humiliation, had the publique judgements of the Land removed for that ſeaſon; and induſtry, frugality and righteous dealings, have temporal bleſſings following them.
Uſe. To inform how far they are off from all grace, and ſo all hopes of glory, who live in groſs and prophane ways: What? if ſuch Righteouſneſs doth not avail? ſhall thy unrighteouſneſs? If ſuch temperance and ſobriety? ſhall thy voluptuous and unclean courſes? If copper be not found to be gold? ſhall dung be thought to be gold? Therefore let ſuch be aſhamed and confounded, and never open their mouthes with any confidence. But
2. This ſheweth the excellency of the word of God, which diſcovers thoſe things as contemptible and unworthy, which among men are ſo admired: What is more amiable? then to ſee a man of a ſober, temperate, chaſt and juſt converſation? yet the Scripture ſheweth a more excellent way; not that it takes theſe away, but lifts them up to an higher nature. It makes a man go further, and do thoſe things upon ſpiritual and ſupernatural grounds, which were done upon humane and inferior motives before.