Discourses of the Great Duties of Natural Religion, Sermon 2
SERMON II.
Inſtituted Religion not intended to undermine Natural.
MATTH. IX. 13.
But go ye and learn what that meaneth; I will have Mercy, and not Sacrifice.
ONE of the moſt ſucceſsful Attempts that have been made upon Religion, by the Devil and his Inſtruments, hath been by ſetting the Laws of God at variance with themſelves, and by daſhing the ſeveral parts of Religion, and the two Tables of the Law againſt one another, to break all in pieces; and under a pretence of advancing that part of Religion which is Inſtituted and Revealed, to undermine and deſtroy that which is Natural, and of primary obligation.
To manifeſt and lay open the miſchievous Conſequences of this Deſign, I ſhall at this time (by God's aſſiſtance) endeavour to make ou… …eſe two Things.
Firſt, That Natural Religion is the foundation of all Inſtituted and Revealed Religion.
Secondly, That no Revealed or Inſtituted Religion was ever deſigned to take away the obligation of Natural Duties, but to confirm and eſtabliſh them.
And to this purpoſe, I have choſen theſe words of our Saviour for the foundation of my following Diſcourſe; But go ye and learn, what that meaneth; I will have Mercy, and not Sacrifice. The occaſion of which words was briefly this; The Phariſees found fault with him for keeping Company, and eating with Publicans and Sinners. He owns the thing which they objected to him, and endeavours to vindicate himſelf from any crime ot fault in ſo doing; and that, theſe two ways.
1. By telling them, that it was allowed to a Phyſician, and proper for his Office and Profeſſion, to converſe with the ſick, in order to their Cure and Recovery. He may abſtain, if he pleaſeth, from the converſation of others; but the ſick have need of him, and are his proper Care, and his Buſineſs and Employment lies among them; he ſaid unto them, they that be whole need not a Phyſician, but they that are ſick; I came not to call the righteous, but ſinners to repentance; they who were already good, needed not to be call'd upon to amend and reform their lives; and they that were ſo conceited of their own Righteouſneſs, as the Phariſees were, and ſo confident that they were ſound and whole, would not admit of a Phyſician, and thereby rendred themſelves incapable of Cure; and therefore he did not apply himſelf to them; but to the Publicans and Sinners, who were acknowledged on all hands, both by themſelves and others, to be bad Men; ſo that it could not be denyed to be the proper work of a Spiritual Phyſician to converſe with ſuch Perſons.
2. By endeavouring to convince them of their Ignorance of the true nature of Religion, and of the Rank and Order of the ſeveral Duties thereby required; but go ye and learn what that meaneth; I will have mercy and not Sacrifice; which Saying is quoted by him, out of the Prophet Hoſea, chap. 6. 6. I deſired mercy, and not ſacrifice; and the knowledge of God more than burnt Offerings; which Text our Saviour cites and applies upon two ſeveral Occaſions; the conſidering and comparing of which, will give full Light to the true meaning of it.
The Firſt is here in the Text, upon occaſion of the Phariſees finding Fault with him, for converſing with Publicans and Sinners; the other is, Matth. 12. 7. where the Phariſees blaming the Diſciples of our Saviour for plucking the Ears of Corn on the Sabbath day, our Saviour tells them, if ye had known what this meaneth, I will have Mercy and not Sacrifice, ye would not have comdemned the guiltleſs; that is, if they had underſtood the true Nature of Religion, and what Duties of it are chiefly and in the firſt place to be regarded, they would not have been ſo forward to cenſure this Action of his Diſciples.
So that the plain meaning of this Saying is this, that in comparing the parts of Religion and the Obligation of Duties together, thoſe Duties which are of moral and natural Obligation are moſt valued by God, and ought to take place of thoſe which are poſitive and ritual. I will have Mercy, and not Sacrifice, that is, rather than Sacrifice, according to the true meaning of this Hebrew Phraſe, which is to be underſtood in a comparitive Senſe, as is evident from the Text it ſelf in Hoſea, I deſired mercy, and not ſacrifice; and the knowledge of God rather than burnt offerings; if they cannot be obſerved together, let Sacrifice be neglected, and the work of Mercy be done.
And the Reaſon of this ſeems very plain; becauſe ſhewing Mercy, or doing Good in any kind is a prime Inſtance of thoſe moral Duties, which do naturally and perpetually oblige; but Sacrifice is an inſtance of poſitive and ritual Obſervances, and one of the chief of the kind; ſo that when moral Duties, and ritual Obſervances come in Competition, and do claſh with one another, the Obſervation of a Rite, or poſitive Inſtitution, is to give way to a moral Duty; and it is no Sin in that caſe to neglect the Obſervation of ſuch a Rite, yea though it were commanded and appointed by God himſelf. And though this may ſeem to be a breach of the letter of the Law; yet it is according to the true mind and meaning of the Law; it being a tacit condition implyed in all Laws of a ritual and poſitive Nature, provided the obſervance of them be not to the hindrance and prejudice of any Duty, which is of a higher and better nature; in that caſe the Obligation of it does for that time give way and is ſuſpended.
And this will appear to be the true meaning of this Rule, by comparing more particularly the Inſtances to which our Saviour applies it. His Diſciples paſſing through the Corn on the Sabbath Day, and being hungry, pluckt the Ears and did eat; this our Saviour does juſtifie to be no Breach of the Law of the Sabbath; becauſe in that caſe, and in ſuch Circumſtances, it did not oblige: for the Diſciples being call'd to attend upon our Saviour, to be inſtructed by him in the things which concerned the Kingdom of God, that is, in the Doctrine of the Goſpel, which they were to publiſh to the World, this Attendance hindred them from making neceſſary Proviſions againſt the Sabbath, they, in obedience to their Maſter, being intent upon a better Work; but that they might not ſtarve, the neceſſities of Nature muſt be provided for; and therefore it was fit, that the Law of the Sabbath, which was but poſitive and ritual, ſhould give way to an act of Mercy, and Self-preſervation; If ye had known what this meaneth, I will have Mercy and not Sacrifice, ye would not have condemned the guiltleſs.
And the reaſon is the ſame as to any inſtrumental part of Religion, by which I mean any thing which may be a means to promote Piety and Goodneſs; as Prayer, hearing the Word of God, keeping good Company, and avoiding bad; the Duties of this kind, our Saviour here in the Text (where he likewiſe applies this Rule) compares with moral Duties. To avoid the Company of vicious and wicked Perſons, is a good means to preſerve men from the contagion of their Vices, and was always eſteemed a Duty among prudent men, both Jews and Heathens, and is in no wiſe diſallowed by our Saviour: but yet not ſo a Duty, as to hinder a greater Duty, nor ſo ſtrictly and perverſely to be inſiſted upon, as if one ought not to converſe with bad Men in any Caſe, or upon any Account, no not for ſo great and good an end as to reclaim them from their Vices. In this Caſe we ought to conſider, that our firſt and higheſt obligation is to moral Duties, comprehended under the love of God and our Neighbour; among which one of the chief is to do good to Men, and to ſhew Mercy and Pity to thoſe that are in Miſery; and the greateſt good that one Man can do to another, is to be inſtrumental to reclaim him from the Evil and Error of his Way; becauſe this is to ſave his ſoul from death; and we cannot imagine that God ever intended, by any Rule of prudence, or poſitive Conſtitution of the Jewiſh Law, ſo to forbid their accompaning with bad and ſcandalous Men, that it ſhould be unlawful to converſe with them in order to their Recovery and Amendment; Go ye and learn what that meaneth, I will have Mercy and not Sacrifice.
And St. Paul was of the ſame mind in the Precepts he gives concerning avoiding the Company of ſcandalous Chriſtians, 2 Theſ. 3. 14, 15. and if any man obey not our word by this Epiſtle, note that man, and have no Company with him, that he may be aſhamed; yet count him not as an enemy, but admoniſh him as a brother. St. Paul qualifies his Precept, leſt Chriſtians ſhould miſtake it, and fall into the Jewiſh extream, not to converſe with thoſe whom they eſteemed ſcandalous and wicked upon any account whatſoever, no not in order to their Amendment and Reformation. The Bond of Intimacy and Friendſhip with bad Men ought to be broken; and yet the Bond of common Humanity may be as ſtrong as ever. It is one thing to diſcountenance bad Men, to bring them to Shame, and a Senſe of their Fault; and quite another thing to abandon them to Ruin; and even in caſe of notorious Hereſie, or wickedneſs of Life, it is one thing to cut them off from the Society and Communion of Chriſtians; and quite another, to cut them off from Humane Society, to cut their Throats, and to extirpate them out of the World.
And yet the matter was carried thus far by the furious Zeal of the Jews, when Chriſtianity firſt appeared in the World; they thought that no Mercy in ſuch Caſes was the beſt Service that could be done, and the beſt Sacrifice that could be offered to Almighty God; and this Pattern hath been ſince, not only cloſely followed, but out-done by the Doctrines and Practices of the Church of Rome; as we have too much Reaſon to remember upon *Prea…h'd Nov. 5. 88.this day.
But to proceed in the farther explication of the Text, the meaning whereof in ſhort is this; that the ritual and inſtrumental parts of Religion, and all Laws and Duties concerning them, are of leſs Value and Eſteem with God, than thoſe which are of a moral Nature, eſpecially the great Duties and Offices of Piety and Humanity, of the love of God, and of our Neighbour. And if we conſider the matter well, we ſhall ſee the Reaſon of it to be very plain; becauſe natural and moral Duties are approved of God for themſelves and for their own ſake, upon account of their own natural and intrinſical Goodneſs; but the ritual and inſtrumental parts of Religion, are only pleaſing to God in order to theſe, and ſo far as they tend to beget and promote them in us; they are not naturally good in themſelves, but are inſtituted and appointed by God for the ſake of the other; and therefore great Reaſon there is that they ſhould be ſubordinate, and give way to them, when they come in competition with one another.
For this is a known Rule, which takes place in all Laws, that Laws of leſs importance ſhould give way to thoſe that are of greater; quoties Leges ex circumſtanti… colliduntur, ita ut utraque ſervari non poteſt, ſervanda eſt lex potior. When ever two Laws happen to be in ſuch circumſtances as to claſh with one another, ſo that both of them cannot be obſerved, that Law which is better and of greater conſequence is to be kept. And Tully gives much the ſame Rule in this matter. In comparing of Laws (ſays he) we are to conſider which Law is moſt uſeful, and juſt, and reaſonable to be obſerved. From whence it will follow, that when two Laws, or more, or how many ſoever they be, cannot be obſerved, becauſe they claſh with one another; ea maxime conſervanda putetur, quae ad maximas res pertinere videatur. It is reaſonable that that Law ſhould be obſerved, which is of greateſt Moment and Concernment.
By what hath been ſaid, we may learn what is the meaning of this Saying, which our Saviour more than once cites out of the Prophet, I will have Mercy, and not Sacrifice.
From the words thus explained, I ſhall take occaſion to proſecute the two Propoſitions which I mentioned before; namely,
Firſt, That Natural Religion is the Foundation of Inſtituted and Revealed Religion.
Secondly, That no Inſtituted Religion was ever deſigned to take away the obligation of Natural Duties; but is intended to eſtabliſh and confirm them. And both theſe are ſufficiently grounded in the Reaſon of our Saviour's Diſcourſe from this Rule, I will have Mercy, and not Sacrifice.
I. That Natural Religion is the Foundation of Inſtituted and Revealed Religion, and all Revealed Religion does ſuppoſe, and take for granted, the clear and undoubted Principles and Precepts of Natural Religion, and builds upon them. By Natural Religion, I mean obedience to the Natural Law, and the performance of ſuch duties as Natural Light, without any expreſs and ſupernatural Revelation, doth dictate to Men. Theſe lye at the bottom of all Religion, and are the Great and Fundamental Duties which God requires of all Mankind; as, that we ſhould love God, and behave our ſelves reverently towards him; that we ſhould believe his Revelations; and teſtifie our dependance upon him, by imploring his aid and direction in all our neceſſities and diſtreſſes; and acknowledge our obligations to him for all the Bleſſings and Benefits which we receive; that we ſhould moderate our Appetites, in reference to the Pleaſures and Enjoyments of this World, and uſe them temperately and chaſtly; that we ſhould be juſt and upright in all our Dealings with one another; true to our word, and faithful to our truſt; and in all our words and actions obſerve that Equity towards others, which we deſire they ſhould uſe towards us; that we ſhould be kind, and charitable, merciful, and compaſſionate one towards another; ready to do good to all, and apt not only to pity, but to relieve them in their miſery and neceſſity. Theſe, and ſuch like, are thoſe which we call Moral Duties; and they are of eternal and perpetual obligation, becauſe they do naturally oblige, without any particular and expreſs Revelation from God. And theſe are the Foundation of Revealed and Inſtituted Religion, and all Revealed Religion does ſuppoſe them, and build upon them; for all Revelation from God, ſuppoſeth us to be Men, and alters nothing of thoſe Duties to which we were naturally obliged before. And this will clearly appear, if we conſider theſe three things;
Firſt, That the Scripture every where ſpeaks of theſe, as the main and Fundamental Duties of the Jewiſ… Religion.
Secondly, That no Inſtituted Service of God, no poſitive part of Religion, was ever acceptable to him, when theſe were neglected.
Thirdly, That the great Deſign of the Chriſtian Religion, was to reſtore and reinforce the practice of the natural Law.
1. That the Scripture every where ſpeaks of theſe as the main and Fundamental Duties of the Jewiſh Religion. When our Saviour was ask'd, which was the firſt and great Commandment of the Law; he anſwered, Thou ſhalt love the Lord thy God with all thy heart, and with all thy ſoul, and with all thy ſtrength; and thou ſhalt love thy neighbour as thy ſelf. One would have expected he would have given quite another Anſwer, and have pitched upon ſome of thoſe things which were ſo much magnified among the Jews, and which they laid ſo much weight upon; that he ſhould have inſtanced in Sacrifice, or Circumciſion, or the Law of the Sabbath: but he overlooks all theſe as inconſiderable in compariſion, and inſtances only in thoſe two great heads of Moral Duty, the love of God, and our Neighbour; which are of natural and perpetual obligation, and comprehend under them all other Moral Duties.
And theſe are thoſe which our Saviour calls the Law and the Prophets, and which he ſays he came not to deſtroy, but to fulfill, Mat. 5. 17, 18, 19, 20. Think not that I am come to deſtroy the Law or the Prophets. I am not come to deſtroy; but to fulfill: for verily I ſay unto you, 'till Heaven and Earth paſs, one jot or one title ſhall in no wiſe paſs from the Law, 'till all be fulfilled. Whoſoever therefore ſhall break one of theſe leaſt Commandments, and ſhall teach men ſo, he ſhall be call'd the leaſt in the Kingdom of Heaven; but whoſoever ſhall do and teach them, the ſame ſhall be called great in the Kingdom of Heaven. For I ſay unto you, that except your Righteouſneſs ſhall exceed the Righteouſneſs of the Scribes and Phariſees, ye ſhall in no caſe enter into the Kingdom of Heaven.
That our Saviour doth not here ſpeak of the Judicial or Ceremonial Law of the Jews, but of the Duties of the Moral Law, will, I think, be very plain, from theſe following Conſiderations.
Firſt, That the Judicial or Ceremonial Laws of the Jews were to paſs away, and did ſo, not long after; but this Law, which our Saviour ſpeaks of, was to be perpetual and immutable; for he tells us, that Heaven and Earth ſhould paſs away, but one jot or one title of this Law ſhould not paſs.
Secondly, The obſervation of the Law our Saviour ſpeaks of, conſiſted in ſuch things as the Scribes and Phariſees neglected; for he tells his Diſciples, upon this occaſion, that except their righteouſneſs did exceed the righteouſneſs of the Scribes and Phariſees, they ſhould in no caſe enter into the Kingdom of Heaven. But now the Scribes and Phariſees were the moſt accurate and punctual People in the World, in obſerving the Precepts of the Judicial and Ceremonial Law; they were ſo far from taking away any thing from theſe obſervances, that they had added to them, and enlarged them, by innumerable Traditions of their own; ſo exact were they, that they would pay tithe of mint, and aniſe, and cummin, as our Saviour obſerves; but then they were extreamly defective in Moral Duties; they were unnatural to their Parents, and would pretend that their Eſtates were conſecrated to God, that under this pretence of poſitive Religion, they might excuſe themſelves from a Natural Duty, and let their Parents ſtarve for God's ſake; they were Covetous, and Unjuſt, and devoured Widows houſes; in a word, our Saviour tells us, they neglected the weightier Matters of the Law, Mercy, Judgment, and the love of God, and keeping faith with Men; ſo that it is in theſe things, that our Saviour means, that our righteouſneſs muſt exceed the righteouſneſs of the Scribes and Phariſees, viz. in the practice of Moral Duties, which were neglected by them; and conſequently 'tis the Moral Law which our Saviour came to confirm and eſtabliſh.
Thirdly, If we conſider the inſtances which our Saviour gives in his following diſcourſe, by which we may beſt judge what he means. He inſtances in Murder, and Adultery, and Perjury, which are undoubtedly forbidden by the natural Law; and then he i… ſtances in ſeveral Permiſſions which were indulged to them for the Hardneſs of their Hearts, but yet did intrench upon the Dictates of right Reaſon, and the firſt and original Conſtitution of things; as the permiſſion of Divorce upon every ſlight occaſion, and of Revenge, and Retaliation of Injuries.
Fourthly, If we conſider, that by the Law and the Prophets, our Saviour means that which was principally deſigned and ultimately intended by them; which was the Obſervation of moral Duties; which as they were written in the two Tables by the immediate Finger of God himſelf, ſo are chiefly inculcated by the Prophe…s. And ſo we find this Phraſe of the Law and the Prophets, elſewhere uſed by our Saviour, when he mentions that great Rule of Equity, that we ſhould do to others as we would have them do to us. Matth. 7. 12. Therefore all things whatſoever ye would that Men ſhould do to you, do ye even ſo to them; for this is the Law and the Prophets. But how was this the Law and the Prophets, when this Rule was never ſo much as mentioned in either? Our Saviour means, that this is the Foundation of all thoſe Duties of Juſtice and Mercy, which are ſo much inculcated in the Law and the Prophets.
So that our Saviour makes the Obſervation of moral Duties to be the principal Deſign of the Jewiſh Law, and as it were the Foundation of it; and therefore he calls moral Duties, foreign, the weightier matters of the Law, Matth. 23. 23. But ye (ſays he to the Scribes and Phariſees) have neglected the weightier things of the Law, judgment, and mercy, and fidelity. The Scribes and Phariſees buſied themſelves chiefly about ritual Obſervances; but our Saviour tells them, that thoſe other were the moſt conſiderable and important Duties of the Law, and lay at the bottom of the Jewiſh Religion. And much the ſame enumeration the Prophet makes, where he compares Sacrifices and theſe moral Duties together, Mic. 6. 6, 7, 8. Wherewith …hall I come before the Lord, and bow my ſelf before the high God? Shall I come before him with burnt offerings, with Calves of a year old? Will the Lord be pleaſed with thouſands of Rams, or with ten thouſands of rivers of Oyl? Shall I give my firſt born for my tranſgreſſion, the fruit of my body for the ſin of my ſoul? He hath ſhewed thee, O man, what is good; and what doth the Lord require of thee, but to do juſtly, and to love mercy, and to walk humbly with thy God? He had required Sacrifices, but had no regard to them in compariſon with theſe.
II. No Inſtituted Service of God, no poſitive part of Religion whatſoever, was ever acceptable to God, when moral Duties were neglected; nay, ſo far from being acceptable to him, that he rejects them with Diſdain and Abhorrence. To this purpoſe there are almoſt innumerable Paſſages in the Prophets. Iſa. 1. 11. &c. To what purpoſe is the multitude of your Sacrifices unto me? When ye come to appear before me, who hath required this at your hands, to tread my Courts? Bring no more vain Oblations; incenſe is an Abomination to me; the new moons and ſabbaths, the calling of aſſemblies, I cannot away with; it is Iniquity, even the ſolemn meeting, and when ye ſpread forth your hands, I will hide mine eyes from you; when ye make many prayers I will not hear. What is the reaſon of all this? Becauſe they were defective in the moral Duties of Religion; ſo it follows; your hands are full of Blood, waſh ye, make ye clean, put away the evil of your doings from before mine eyes, ceaſe to do evil, learn to do well; ſeek judgment, relieve the oppreſſed, judge the fatherleſs, plead for the Widow; come now and let us reaſon together, ſaith the Lord; implying that till they had reſpect to moral Duties, all their external Worſhip and Sacrifices ſignified nothing. And ſo likewiſe, Iſa. 66. 3. He tells them that nothing could be more abomible than their Sacrifices, ſo long as they allowed themſelves in wicked Practiſes; He that killeth an Ox is as if he ſlew a Man; he that ſacrificeth a Lamb, as if he cut off a Dog's neck; he that offereth an Oblation, as if he offered Swine's Blood; and he that burneth Incenſe, as if he bleſſed an Idol; yea, they have choſen their own ways, and their Soul delighteth in their Abominations. And to mention but one Text more out of the Old Teſtament, Jer. 7. 4, 5. Truſt ye not in lying words, ſaying, the temple of the Lord, the temple of the Lord, the temple of the Lord are theſe. Throughly amend your ways and your doings, throughly execute Judgment between a man and his neighbour; oppreſs …ot the ſtranger, the fatherleſs and the widow, and ſhed not innocent blood. If they did not practiſe theſe Duties, and forbear thoſe Sins, all the reverence for the temple and the worſhip of God ſignified nothing. You ſee in the Jewiſh Religion what it was that was acceptable to God for it ſelf and its own ſake, viz. the practice of moral Duties; and that all Inſtituted Religion, that did not promote and further theſe, or was deſtitute of them, was abominable to God. And under the Goſpel our Saviour prefers a moral Duty before any gift we can offer to God, and will have it to take place, Mat. 5. 23, 24. If thou bring thy gift unto the Altar, and there remembreſt that thy Brother hath ought againſt thee, leave there thy gift before the Altar, and go thy way, firſt be reconciled to thy Brother, and then come and offer thy gift.
But it ſhould ſeem by this, and what ha…h been ſaid before, that God prefers Goodneſs and Righteouſneſs to Men, before his own Worſhip; and obedience to the Precepts of the Second Table, before obedience to thoſe of the Firſt.
But this does but ſeem ſo; all that can be collected from this paſſage of our Saviour, or any thing that hath been already ſaid, are only theſe two Things.
1. That God prefers the practice of the Moral Duties of the ſecond Table, before any inſtituted Worſhip, ſuch as Sacrif…ce was; and before obedience to the Laws of Religion, which are meerly poſitive, tho' they do immediately concern the Worſhip of God.
2. That if we neglect the Duties of the ſecond Table, of Goodneſs and Righteouſneſs towards Men, God will not accept of our obedience to the Precepts of the firſt, nor of any act of Religious Worſhip that we can perform. This our Saviour means, when he ſays, leave there thy gift before the Altar, firſt be reconciled to thy Brother, then come and offer thy gift; intimating, that ſo long as we bear a revengeful mind towards our Brethren, God will not accept of any Gift or Sacrifice that we can offer to him; or indeed of any act of Religious Worſhip that we can perform.
Thirdly, The great Deſign of the Chriſtian Religion is to reſtore and reinforce the practice of the natural Law, or which is all one, of Moral Duties; and therefore our Saviour begins his firſt Sermon, by promiſing Bleſſedneſs to the practice of theſe Duties; of Purity, and Meekneſs, and Righteouſneſs, and Peaceableneſs, and Mercifulneſs, and Patience, and Submiſſion to the will of God under Perſecutions and Sufferings for Righteouſneſs ſake; and tells us (as I ſhew'd before) that he came not to releaſe Men from the practice of theſe Duties, but to oblige them thereto more effectually; and that as theſe were the Law and the Prophets, that is, the main Duties and the Foundation of the Jewiſh Religion, ſo were they much more to be ſo of the Chriſtian. This the Scriptures of the New Teſtament do every where declare to be the great deſign of the Goſpel, and the Chriſtian Religion, to inſtruct us in theſe Duties, and to engage us effectually to the practice of them. In that known and excellent Text, Tit. 2. 11, 12… The grace of God (which is in and by the Doctrine of the Goſpel) hath appeared to all men, teaching us that denying ungodlineſs and worldy luſts, we ſhould live ſoberly, righteouſly, and godlily in this preſent world. And herein St. James tell us, the true nature, and the force and vertue of the Chriſtian Religion doth conſiſt, Jam. 1. 27. pure Religion, and undefiled before God and the Father is this, to viſit the Fatherleſs and the Widows in their …ffliction, and to keep our ſelves unſpotted from the World. And Chap. 3. 17. The wiſdom which is from above (that is, that Heavenly and Divine Knowledge revealed to us by the Goſpel) hath theſe Properties, and is apt to produce theſe effects; it is firſt pure, and then peaceable, gentle, and eaſie to be intreated, full of mercy, and of good fruits.
And the planting of theſe diſpoſitions in us is that which the Scripture calls the new Creature, and the Image of God, Eph. 4. 20, &c. The Apoſtle ſpeaking there of the Vices and Luſts wherein the Gentiles lived, tells Chriſtians that they were otherwiſe inſtructed by the Goſpel; but ye have not ſo learned Chriſt, if ſo be that ye have heard him, and have been taught by him, as the truth is in Jeſus, that ye put off concerning the former converſation the old man which is cor…upt according to deceitful Luſts, and be renewed in the ſpirit of your mind, and that ye put on the new man, which after God is created in righteouſneſs, and true holineſs, or, (as the words perhaps may better be rendred) in the holineſs of truth; for it immediately follows, wherefore putting away lying, ſpeak every man truth with his Neighbour.
And this is that which the Apoſtle elſewhere makes to be all in all in the Chriſtian Religion. In Chriſt Jeſus, neither Circumciſion availeth any thing, nor Uncircumciſion; but a new Creature, Gal. 6. 15. which the Apoſtle in the Chapter before expreſſeth thus; in Chriſt Jeſus neither Circumciſion availeth any thing, nor Uncircumciſion, but Faith which worketh (or is inſpired) by Charity. And yet more expreſly, 1 Cor. 7. 19. Circumciſion is nothing, and Uncircumciſion is nothing; but the keeping of the Commandments of God. By the comparing of which Texts, it appears, that the main thing in Chriſtianity, is the practice of Moral Duties, and this is the new Creature, and this the proper effect of the Chriſtian Faith to produce theſe Virtues in us. And indeed, the great Deſign of the Chriſtian Religion and every thing in it, of the love of God in giving his Son to die for us, of the pardon of our Sins, and juſtification in his blood, of all the Promiſes and Threatnings of the Goſpel, and of the aſſiſtance therein promiſed, is to engage, and encourage and enable to the practice of Mora… Duties.
And thus I have done with the firſt thing I propoſed to ſpeak to, namely, that Natural Religion is the Foundation of Inſtituted and Revealed Religion; and all Revealed Religion does ſuppoſe it, and builds upon it. I proceed to the
Second, Namely, That no Revealed and Inſtituted Religion was ever deſigned to take away the obligation of Natural Duties, but was intended to confirm and eſtabliſh them. And this alſo will be evident, if we conſider theſe three Things.
1. That all Revealed Religion calls Men to the practice of Natural Duties. Thus the Jewiſh Religion did. The firſt Laws which God gave them, and which h… diſtinguiſh'd from the reſt, by writing them in Tables of Stone with his own Finger, were the Precepts of the Moral Law. And the great buſineſs of the Prophets whom God raiſed up among them from time to time, was to reprove not ſo much their defects in their Sacrifices, and in the Duties of Inſtituted Worſhip, as the breach of the natural Law by their Vices and Immoralities; and to threaten them with the Judgments of God, if they did not reform and amend theſe faults.
And now under the Goſpel, the preceptive part of it is almoſt wholly made up of Moral Duties, namely, thoſe which are comprehended under thoſe two great Commandments, of the love of God, and our Neighbour. In the Chriſtian Religion there is very little that is meerly Poſitive and Inſtituted, beſides the two Sacraments, and praying to God in the Name and Mediation of Jeſus Chriſt.
2. The moſt prefect Revelation that ever God made to Mankind (I mean that of the Chriſtian Religion) doth furniſh us with the beſt helps and advantages for the performance of Moral Duties; it diſcovers our Duty more clearly to us; it offers us the greateſt aſſiſtance to enable us to the performance of it; it preſents us with the moſt powerful Motives and Arguments to engage us thereto; ſo that this Revelation of the Goſpel is ſo far from weakning the obligation of natural Duties, that it confirms and ſtrengthens it, and urgeth us more forcibly to the practice of them.
3. The poſitive Rites and Inſtitutions of Revealed Religion are ſo far from entrenching upon the Laws of Nature, that they were always deſigned to be ſubordinate and ſubſervient to them; and when ever they come in competition, it is the declared will of God, that poſitive Inſtitutions ſhould give way to natural Duties; and this I have ſhewn to be plainly the meaning of this Saying in the Text, I will have Mercy, and not Sacrifice. If Circumſtances be ſuch, that one part of Religion muſt give place, God will have the Ritual and Inſtituted part to give way to that which is Natural and Moral.
It is very frequent in Scripture, when the Duties of Natural Religion, and Rites of Divine Inſtitution come in competition, to ſlight and diſparage theſe in compariſon of Moral Duties, and to ſpeak of them as things which God hath no pleaſure in, and which in compariſon of the other he will hardly own that he hath commanded. When ye come to appear before me, who hath required this at your hands? Iſa. 1. 12. Thou deſireſt not Sacrifice, thou delighteſt not in Burnt-Offerings, Pſal. 51. 16. Will the Lord be pleaſed with thouſands of Rams, or ten thouſands of Rivers of Oyl? He hath ſhewn thee, O man, what is good; and what doth the Lord require of thee, but to do juſtly, and to love mercy?
But God no where makes any compariſon to the diſadvantage of Natural Duties; he never derogated from them in any Caſe; he never ſaid he would have ſuch a thing, and not mercy, or that he had rather ſuch a Rite of Religion ſhould be performed, than that men ſhould do the greateſt good, and ſhew the greateſt Charity to one another. It is no where made a queſtion, will the Lord be pleaſed that we deal juſtly every Man with his Neighbour, and ſpeak the truth one to another? that we be kind and tender-hearted, and ready to forgive? that we be willing to diſtribute and give Alms to thoſe that are in need? there is no ſuch queſtion as this put in Scripture; nay it is poſitive in theſe Matters, that with ſuch Sacrifices God is well pleaſed. I inſtance in this Vertue more eſpecially of Kindneſs and Compaſſion, becauſe it is one of the prime inſtances of Moral Duties; as Sacrifice is put for all the Ritual and Inſtituted part of Religion; and this diſpoſition of Mind our Saviour makes the root of all Moral Duties; Love is the fulfilling of the Law; and the Apoſtle ſpeaks of it as the great End and Scope of the Goſpel; The end of the Commandment is Charity. And this temper and diſpoſition of Mind he advanceth above Knowledge, and Faith, and Hope; The greateſt of theſe is Charity; and without this, he will not allow a Man to be any thing in Chriſtianity; this he makes our higheſt perfection and attainment, and that which abides and remains in the future ſtate; Charity never fails.
This our Saviour moſt effectually recommends to us, both in his Doctrine, and by his Example; this he preſſeth as the peculiar Law of his Religion, and the proper Mark and Character of a Diſciple. This he requires us to exerciſe towards thoſe who practice the contrary towards us; to love our Enemies, and to do good to them that hate us. And of this, he hath given us the greateſt Example that ever was; when we were Enemies to him, he loved us ſo as hardly ever any Man did his Friend, ſo as to lay down his Life for us; and he Inſtituted the Sacrament for a Memorial of his love to Mankind, and to put us in mind how we ought to love one another.
And now the Application of what hath been ſaid upon this Argument, to the occaſion of this Day, is very obvious, and there are two very natural Inferences from it.
Firſt, From what hath been ſaid upon this Argument, it plainly appears what place Natural and Moral Duties ought to have in the Chriſtian Religion; and of all Natural Duties, Mercy, and Goodneſs. This is ſo primary a Duty of Humane Nature, ſo great and conſiderable a part of Religion, that all poſitive Inſtitutions muſt give way to it, and nothing of that kind can cancel the obligation of it, nor juſtifie the violation of this great and Natural Law. Our Bleſſed Saviour in his Religion hath declared nothing to the prejudice of it; but on the contrary, hath heightned our obligation to it, as much as is poſſible, by telling us that the Son of Man came not to deſtroy Mens lives, but to ſave them.
So that they know not what manner of Spirit they are of, who will kill Men to do God ſervice; and to advance his Cauſe and Religion in the World, will break through all obligations of Nature, and Civil Society, and diſturb the Peace and Happineſs of Mankind.
Nor did our Saviour by any thing in his Religion deſign to releaſe Men from the obligation of Natural and Civil Duties. He had (as one would imagine) as much Power as the Pope; but yet he depoſed none of the Princes of this World, nor did Abſolve their Subjects from their Fidelity and Obedience to them, for their oppoſition to his Religion; he aſſumed no ſuch Power to himſelf (no not in Ordine ad Spiritualia) nor, that ever we read of, did he give it to any other. Whence then comes his pretended Vicar to have this Authority? And yet the horrid attempt of this Day was firſt deſigned, and afterwards carried on, in proſecution of the Popes Bull of Excommunication, and was not ſo much the effect of the deſpair and diſcontent of that Party here in England, as the Natural Conſequence of their Doctrines of Extirpating Hereticks, and Depoſing Kings, and Abſolving Subjects from their Allegiance to them.
No Zeal for any poſitive Inſtitution in Religion, can juſtifie the Violation of the natural Law, the Precepts whereof are of primary and indiſpenſable Obligation. The Pope's Supremacy is not ſo clear, as the Duty of Obedience to civil Government; nor is Tranſubſtantiation ſo plainly revealed in Scripture, as it is both in Nature and Scripture, that we ſhould do no murder. And yet how many thouſands have been put to Death, becauſe they could not underſtand this hardword, and believe this impoſſible thing! And yet if the ſupremacy of the Pope were clearly of Divine Right, and the Doctrine of Tranſubſtantiation as plain as the inſtitution of the Sacrament; yet theſe being but poſitive matters in Religion, there would be no reaſon to kill men for not underſtanding and believing theſe things; nay it would be contrary to Religion to do it; becauſe the Law of Mercy and Humanity, which is the Law of Nature, ought not to be violated for the promoting of any poſitive inſtitution; and God hath plainly ſaid, that he will have mercy rather than Sacrifice; yea rather than the Sacrifice of the Maſs, if it were what they pretend it is, the offering of the natural body and bloo… of Chriſt; becauſe it would be needleſs: for Propitiation of Sin being once made by Chriſt's offering himſelf once for all upon the Croſs, there needs no more Sacrifice for Sin. Nay, I will go further yet; I had rather never adminiſter the Sacrament, nor ever receive it, than take away any Man's Life about it; becauſe the Sacrament is but a poſitive Rite and Inſtitution of the Chriſtian Religion, and God prefers Mercy, which is a Duty of natural Religion, before any Rite or Inſtitution whatſoever. Beſides, that all acts of Malice and Cruelty are directly contrary to the particular Nature and Deſign of this bleſſed Sacrament, which is to commemorate the Sufferings of the Son of God, for our ſakes, and to give us an example of the greateſt Love that ever was, and thereby to excite us to the Imitation of it.
2. What hath been ſaid gives us a right Notion and Character of that Church and Religion, which prefers the poſitive Rites and Inſtitutions of Religion, and the obſervance of them, to thoſe Duties which are of natural and Eternal Obligation, Mercy and Goodneſs, Fidelity and Juſtice; and which for the ſake of a pretended Article of Religion, or Rite of Worſhip, (which if it were certain that they were revealed, and inſtituted by God are yet meerly poſitive) will break the greateſt of God's Commandments, and teach men ſo.
It is too plain to be denyed, that the Principles and Precepts of natural Religion were never ſo effectually undermined, and the Morality of the Chriſtian Religion never ſo intolerably corrupted and debauched, by any thing that ever yet had the face of Religion in the World, as by the allowed Doctrines and Practices of the Church of Rome, and this out of a blind and furious Zeal for ſome Imaginary Doctrines and Rites of the Chriſtian Religion, which at the beſt are of meer poſitive Inſtitution, and of the ſame rank among Chriſtians, that Sacrifices were in the Jewiſh Religion. For which we need go no further for an inſtance, than in the Occaſion of th…s Day's Solemnity; upon which Day, (about fourſcore years ago) there was deſigned a mighty Sacrifice indeed, the greateſt and richeſt burnt-offering that ever was pretended to be offered up to Almighty God, by thoſe of any Religion whatſoever; not the blood of Bulls and Goats, but of King, and Princes, and Nobles, more in value, than thouſands of Rams, and ten thouſands of Rivers of Oyl, than all the Beaſts of the Forreſt, and the Cattle upon a thouſand Hills.
Here was a prodigious Sacrifice indeed; but where was Mercy? the thing God chiefly deſires, and which above all other things is acceptable to him; no Mercy, not even to thoſe of their own Religion, whom theſe nice and tender Caſuiſts, after a ſolemn debate of the Caſe, had reſolved to involve in the ſame common Deſtruction with the reſt; rather no mercy, than that this Sacrificewhich their mad zeal had prompted them to, ſhould be omitted.
To conclude, They that can do ſuch inhumane things, and think them to be Religion, do not underſtand the nature of it, but had need to be taught the firſt Rudiments of natural Religion; that natural Duties are not to be violated upon pretence, no, nor for the ſake of poſitive Inſtitutions; becauſe natural Religion is the Foundation of that which is inſtituted; and therefore to violate any natural Duty for the ſake of that which is inſtituted, is for Religion to undermine and blow up it ſelf. Let thoſe who do ſuch things, and teach men ſo, go and learn what that meaneth; I will have Mercy and not Sacrifice.