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Morality not to be relied on for life. Or, A brief discourse, discovering the one thing wanting, which leaves the legalist short of life eternal. Delivered in a sermon on the lecture in Boston, May, 23d. 1700. / By Samuel Willard, teacher of a church in Boston. ; [Four lines from Titus]
printed by B. Green for Benjamin Eliot, 1700
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Answ. I shall not here spend time in investigating the particular flaw which Christ laid open in this mans Obedience; for it is beyond just dispute▪ that our Saviours design in this trial, was to convince him of the nature of his malady, and lead him to the root from which it proceeded; which by such a proof he laid open: and what that is, we may now make search after: and, to make way to this, and obviate those prejudices, which proud men will wait for an occasion of, that so they may calumniate our present Doctrine, we may pursue it in the following Conclusions.
1. That moral Obedience is due to God from all mankind. The Jews, when the Gospel was published, were ready to charge Evangelical Preaching as if it made void the Law, which the Apostle utterly denies, and asserts the quite contrary, Rom. 3.31. Do we make void the law through faith? God forbid: yea we establish the law. The moral Law was adapted to the nature of man, as he was placed under the special Government of God. When God speaks of the Ceremonial law, he useth such a word as that, Ezek. ⟨p. 8⟩20.25. I gave them statutes that were not good. Not as if they were not good in respect of the use which they were appointed for, for that would have been an impeachment of Gods wisdom: but they were such as in themselves bind an heavy and insupportable burden upon those who were under the obligation of them, Acts 15.10. A yoke which neither we, nor our fathers were able to bear; and they only served for the time being, which was a state of Servitude under which the Church of God was held, during its nonage; and even then when these were of force; we are told in, Heb. 9 9. That they could not make him that did the service perfect, as pertaining to the Conscience. Whereas the Moral Law was suited to man, and every way proper to his nature, and relation which in it he bare to God, it hath therefore that encomium given to it, which it can never lose, Rom. 7.12. The law is holy, and the commandment holy, and just, and good. The obligation therefore to obedience to this law is perpetual, and the Children of God, though brought under the New Covenant, do yet owe it; and it lies upon them as a constant duty, to study and endeavour after the greatest perfection in it, according to Christs own precept given in, Matt. 5. ult. Be ye perfect, as your father which is in heaven is perfect.
1. That moral Obedience is due to God from all mankind. The Jews, when the Gospel was published, were ready to charge Evangelical Preaching as if it made void the Law, which the Apostle utterly denies, and asserts the quite contrary, Rom. 3.31. Do we make void the law through faith? God forbid: ye we establish the law. The moral Law was adapted to the nature of man, as he was placed under the special Government of God. When God speaks of the Ceremonial law, he useth such a word as that, Ezek. ⟨p. 8⟩20.25. I gave them statutes that were not good. Not as if they were not good in respect of the use which they were appointed for, for that would have been an impeachment of Gods wisdom: but they were such as in themselves bind an heavy and insupportable burden upon those who were under the obligation of them, Acts 15.10. A yoke which neither we, nor our fathers were able to bear; and they only served for the time being, which was a state of Servitude under which the Church of God was held, during its nonage; and even then when these were of force; we are told in, Heb. 9 9. That they could not make him that did the service perfect, as pertaining to the Conscience. Whereas the Moral Law was suited to man, and every way proper to his nature, and relation which in it he bare to God, it hath therefore that encomium given to it, which it can never lose, Rom. 7.12. The law is holy, and the commandment holy, and just, and good. The obligation therefore to obedience to this law is perpetual, and the Children of God, though brought under the New Covenant, do yet owe it; and it lies upon them as a constant duty, to study and endeavour after the greatest perfection in it, according to Christs own precept given in, Matt. 5. ult. Be ye perfect, as your father which is in heaven is perfect.
2. That there is a great deal which a man may do in morality, by the improvement of his natural ⟨p. 9⟩powers, with the common assistance of the Spirit of God. We are here warily to distinguish between the Moral Powers which belong to the nature of man, and the Moral Image which was connatural to him in his state of integrity: this latter indeed is lost by the Apostasy, but the former abides, as belonging essentially to Humanity, though this is very much crazed, and hath lost a great deal of its vigour. And, although the power of lust be so strong in natural men, that they cannot of themselves alone withstand the impetuosity of it, yet the Moral Powers which remain in the man, may be so far improved by the common influences of the Spirit of God, which he affords to some, on whom he doth not bestow his Sanctifying Grace, as to make a natural man to proceed far in compliance with the Law. This may be instanced more especially in four particulars.
1. A man may maintain an universal outward conformity to the letter of the Law, so far as to be blameless among men. It is true, he can do no one act of Obedience unto Gods Law, that is entirely so, for such an act must stand forth in all its causes entirely, which doth altogether exceed the power of any of Adams Apostate race: But he may be careful in his Conversation, and carry it so circumspectly in all his actions that are exposed to the view of men, as to observe them, and conform to them with great curiousness, ⟨p. 10⟩according to his understanding of them. And thus this noble young man mentioned in our context was of opinion that he had done, and Paul after his Conversion, when he reflected on his law state, could assert that he had lived after this sort, in, Phil. 3.6. Touching the Righteousness which is in the law blameless. i e. without incurring the imputation of Scandal from men.
2. He may be very Conscientious in all this. There is a Conscience active in the natural man; and, though it is defiled with sin, as every thing else in the man is, yet it is capable of being improved in him, so as to discover to, and convince him of the reason and equity of these and those duties, the brutishness and unreasonableness of such and such sins, the moral evil which there is in these, and the moral goodness in those, so as to oblige him from an inward principle to do this, and abstain from that. There is a Moral Integrity in men, and prevails in some, that leads them to do things, not Hypocritically, but Conscientiously. We may suppose Abimelech to plead to this▪ for we have no Scripture evidence that he had reached any higher, Gen. 20.5. In the integrity of my heart, and innocency of my hands have I done this ▪ And God herein consents to the truth of this assertion, Vers. 6. I know that thou didst this in the integrity of thine heart.
3. He may take a great deal of delight in thus doing. The very Heathen Moralists, who only ⟨p. 11⟩followed the light of nature, could boast that they found incomparably more of pleasure and satisfaction, in the exercise of their Virtues, than the greatest sensualists could possibly do in their fleshly pleasures, and could reject these with scorn for those. The Moralist doth not put a force upon his whole nature, though he may suppress some exorbitant motions of it, when he abstains from the things that the generality immerge themselves in, and lives contrary to the current of the times and places he lives in; but he gratifies his Moral Principles, when he curbs in these which are sensual. Mens Affections work naturally, when they are moved by the impressions of Reason in them, for it belongs to the nature of man, that he is a reasonable Creature. God therefore concedes that to men whom he yet reproves as false, Isa. 58.2. They ask of me the ordinances of Justice, they take delight in approaching to God.
3. He may take a great deal of delight in thus doing. The very Heathen Moralists, who only ⟨p. 11⟩followed the light of nature, could boast that they found incomparably more of pleasure and satisfaction, in the exercise of their Vertues, than the greatest sensuallists could possibly do in their fleshly pleasures, and could reject these with scorn for those. The Moralist doth not put a force upon his whole nature, though he may suppress some exorbitant motions of it, when he abstains from the things that the generality immerge themselves in, and lives contrary to the current of the times and places he lives in; but he gratifies his Moral Principles, when he curbs in these which are sensual. Mens Affections work naturally, when they are moved by the impressions of Reason in them, for it belongs to the nature of man, that he is a reasonable Creature. God therefore concedes that to men whom he yet reproves as false, Isa. 58.2. They ask of me the ordinances of Justice, they take delight in approaching to God.
4. He may do it with an aim at obtaining of eternal life in this way. Thus the noble young man instanced in our Context seems to have done, inasmuch as he would know if this would not do. The natural man maintains his cravings after felicity, and hath not lost his apprehensions of an eternal state, and consequently is desirous of settling a permanent happiness, and to this his actions designedly tend, how ever he may be mistaken in the Medium. He knows that there ⟨p. 12⟩must be a way to this, and he is in search after it, and makes it his enquiry, Psal. 4.6. Many there be that say, who will show us good? And the Legalist looks upon his own Righteousness to be the way, and accordingly he prosecutes it with such an aim: yea indeed▪ this is the very legal Spirit in man, that he thinks to obtain it thus: so it was with the Jews in the Apostles time, Rom. 9.32. They sought Righteousness, not by faith, but as it were by the works of the law.
4. He may do it with an aim at obtaining of eternal life in this way. Thus the noble young man instanced in our Context seems to have done, inasmuch as he would know if this would not do. The natural man maintains his cravings after felicity, and hath not lost his apprehensions of an eternal state, and consequently is desirous of setling a permanent happiness, and to this his actions designedly tend, how ever he may be mistaken in the Medium. He knows that there ⟨p. 12⟩must be a way to this, and he is in search after it, and makes it his enquiry, Psal. 4.6. Many there be that say, who will shew us good? And the Legalist looks upon his own Righteousness to be the way, and accordingly he prosecutes it with such an aim: yea indeed▪ this is the very legal Spirit in man, that he thinks to obtain it thus: so it was with the Jews in the Apostles time, Rom. 9.32. They sought Righteousness, not by faith, but as it were by the works of the law.
3 Morality helps the man to be Serviceable to mankind in his Generation. It is a gift of God, for man to be helped to exert these principles which are in them, and for that reason is to be acknowledged and not despised. It is subservient to Gods Common Government, in conducting of the affairs of this lower world; and in this regard a Moral man may be said to be a blessing in the place where he lives, and is useful for the public benefit; and God makes improvement of these for such an end. If all the world were given up to, and drenched in all manner of Immoralities, there would be no living for mankind one with another, but the whole world would soon be reduced to a Chaos, whereas this fits the man for public Service; such an one was Saul, by virtue of those common gifts that God bestowed on him, when he was made King over Israel; and he continued so to be, till the Spirit of God departed from him. ⟨p. 13⟩Such an one may be helpful to the Children of God; and that both by his counsel, and his example, and so was Ahithophel to David, before he went off in Absaloms Rebellion, Psal. 55.13, 14. Mine equal, my guide, and mine acquaintance; we took sweet counsel together, and walked to the House of God in company. And doubtless such was Demas to Paul, before he forsook him.
3 Morality helps the man to be Serviceable to mankind in his Generation. It is a gift of God, for man to be helped to exert these principles which are in them, and for that reason is to be acknowledged and not despised. It is subservient to Gods Common Government, in conducting of the affairs of this lower world; and in this regard a Moral man may be said to be a blessing in the place where he lives, and is useful for the publick benefit; and God makes improvement of these for such an end. If all the world were given up to, and drenched in all manner of Immoralities, there would be no living for mankind one with another, but the whole world would soon be reduced to a Chaos, whereas this fits the man for publick Service; such an one was Saul, by virtue of those common gifts that God bestowed on him, when he was made King over Israel; and he continued so to be, till the Spirit of God departed from him. ⟨p. 13⟩Such an one may be helpful to the Children of God; and that both by his counsel, and his example, and so was Achitophel to David, before he went off in Absaloms Rebellion,
4. There are many present outward advantages that the man may gain to himself by it. There are several benefits which in this life men get by their morality, in the ordinary course of Gods Providence. The man hereby maintains his credit or reputation among men; it wins the good word of all that are sober; whereas immorality exposeth men to be the scorn of all, but those that are their companions in debauchery. It keeps the man from those courses which would of their own nature prove ruinous to him, in respect of his estate, peace, health and life. It gives the man more quiet of Conscience, and prevents those horrors which immoral men draw upon themselves by their sinning against the light that is in them: for the Conscience of a Legalist is wont ordinarily to treat him according as it hath resentments of his carriage towards the Law which is imprinted upon it, Rom 2.14, 15. These are a law to themselves, which show the work of the Law written upon their hearts; their consciences also bearing witness, and ⟨p. 14⟩their thoughts mean while, either accusing or else excusing one another. And it procures the man many temporal blessings from God in the course of his common Providence; Men fare the better in this world oftentimes for this: for tho' mere Morality doth not procure Gods special love for men, yet the Morality it self is so far a duty, and God many times favours men in temporary benefits on the account hereof; and it prevents calamities which otherwise might have overtaken them: hence that advice given, Eccles. 7.17. Be not overmuch wicked, neither be thou foolish, why shouldest thou die before thy time?
4. There are many present outward advantages that the man may gain to himself by it. There are several benefits which in this life men get by their morality, in the ordinary course of Gods Providence. The man hereby maintains his credit or reputation among men; it wins the good word of all that are sober; whereas immorality exposeth men to be the scorn of all, but those that are their companions in debauchery. It keeps the man from those courses which would of their own nature prove ruinous to him, in respect of his estate, peace, health and life. It gives the man more quiet of Conscience, and prevents those horrors which immoral men draw upon themselves by their sinning against the light that is in them: for the Conscience of a Legalist is wont ordinarily to treat him according as it hath resentments of his carriage towards the Law which is imprinted upon it, Rom 2.14, 15. These are a law to themselves, which shew the work of the Law written upon their hearts; their consciences also bearing witness, and
5. The Moral Obedience of the Children of God, is Serviceable to their Eternal Felicity. The truth of this assertion is questioned by none but such as are downright Antinomian; though, how far, and after what manner it is so, affords occasion for hot disputes. There is a moral Righteousness, the want whereof will exclude a man from the Kingdom, Mat. 5.20. Except your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of Heaven. There is a Holiness, without which no man shall see God, Heb. 12.14. This is so far from being discharged by the Gospel Covenant, that it teacheth it, Tit. 2.11, 12. The Grace of God which brings Salvation, hath appeared to all men; teaching us that denying ungodliness and worldly lusts, we should live soberly, righteously and godly ⟨p. 15⟩in this present world. There are therefore many and great promises made in the Gospel to the faithful obedience of the Children of God: 1 Cor. 15. ult. Knowing that your labour shall not be in vain, in the Lord. Gal 6.9. Be not weary of well doing, for in due time you shall reap if you faint not. Rev. 2.10. Be thou faithful unto the death, and I will give thee a Crown of Life; Rom. 2.7. To them that by patient continuance in well doing, seek for glory, honour, and immortality, eternal life. Far be it from any to think, that the Gospel doth either give men a discharge from the duty of Obedience to Gods Commands, or that it doth not encourage it with the promise of eternal rewards.
6. But mere morality will leave the man short of Eternal Life, and under the Curse of Eternal Death. All men in their natural state are under the Curse, Eph. 2.3. Were children of wrath by nature, even as others. And whiles this abides on them, they must needs be far from life, for these two are contraries. In vain then do men seek any other course to advance their everlasting welfare, but such as may rescue them from that Curse. That man cannot be less than miserable on whom the Wrath of God abides; Christ therefore so expresseth sinful mans misery, Joh. 3.36. The wrath of God abideth on him. The man also must be put into the way of life, if ever he obtain it, but mere morality will not ⟨p. 16⟩do this, but leave him infinitely short of it, as will presently appear.
6. But meer morality will leave the man short of Eternal Life, and under the Curse of Eternal Death. All men in their natural state are under the Curse, Eph. 2.3. Were children of wrath by nature, even as others. And whiles this abides on them, they must needs be far from life, for these two are contraries. In vain then do men seek any other course to advance their everlasting welfare, but such as may rescue them from that Curse. That man cannot be less than miserable on whom the Wrath of God abides; Christ therefore so expresseth sinful mans misery, Joh. 3.36. The wrath of God abideth on him. The man also must be put into the way of life, if ever he obtain it, but meer morality will not ⟨p. 16⟩do this, but leave him infinitely short of it, as will presently appear.
7. The reason of this is, because the man, notwithstanding his Morality, wants one thing to render his person and obedience acceptable to God. Out of doubt God hath the disposal of life and death in his own hands: his loving kindness is better than life, and his Wrath carries in it death and ruin to all such as must finally undergo it. Let a man take never so much pains in his Services, and be at never so much cost in the doing of them, yet, if at the last God will not accept of them at his hands, but reject both them and him, they will nothing avail him. Now it is certain, that there is that which is defective in the most operose and specious service of the Moralist, which renders it far from pleasing God, so as to crown it with a reward of happiness, & thereby renders it unserviceable to him in order to eternal life, and that we may find out what this one thing is, and not be mistaken about it, we may trace the thing it self, and be satisfied about the reason of its deficiency in this regard, in the following Assertions.
7. The reason of this is, because the man, notwithstanding his Morality, wants one thing to render his person and obedience acceptable to God. Out of doubt God hath the disposal of life and death in his own hands: his loving kindness is better than life, and his Wrath carries in it death and ruine to all such as must finally undergo it. Let a man take never so much pains in his Services, and be at never so much cost in the doing of them, yet, if at the last God will not accept of them at his hands, but reject both them and him, they will nothing avail him. Now it is certain, that there is that which is defective in the most operose and specious service of the Moralist, which renders it far from pleasing God, so as to crown it with a reward of happiness, & thereby renders it unserviceable to him in order to eternal life, and that we may find out what this one thing is, and not be mistaken about it, we may trace the thing it self, and be satisfied about the reason of its deficiency in this regard, in the following Assertions.
1. In that moral obedience to which life was engaged in the First Covenant, there was required an exact conformity to the Rule therein given to man, which none of fallen men can attain unto. There was not only a morality required of man by the precept, for so there is still, and will be as long ⟨p. 17⟩as the special Government of God continues: but a constant life of happiness was Entailed upon it by promise, in case man had complied with it: but this was in the Covenant of Works, the language whereof we are told, in Rom. 10.5. Moses describes the Righteousness which is of the law; that the man which doth these things shall live by them. But then, the Obedience on which this promise might come to be claimed, was such as entirely answered the Law in its full demands, without any the least defect; for we are told, Jam. 2.10. Whosoever shall keep the whole Law, and yet offend in one point, he is guilty of all. That Covenant did not run in such a strain, let the man do the best he can, and that shall be accepted of him, and he shall live; though it is certain that it required nothing more than man could then do, inasmuch as the Law was adequate to the powers that God put into man, and the Image of God which he then had upon him, contained in it a power commensurate with his duty: but yet, it commanded entire and perfect conformity to the will of God; and therefore it is a vain thing for sinful men to say, they do to the best of their power, and what more can be expected of them? for, if by sin they have lost that power which God once gave unto man, less then which will not do to enable him to perform entire obedience ⟨p. 18⟩to the precept, should he say true, that he doth to his utmost, it signifieth nothing, as long as that is short of the command. But it is certain that none living hath such an ability remaining in him The Apostle saith, in 1 Joh 1.8. If we say that we have no sin▪ we deceive our selves, and the truth is not in us; and the wise man makes that challenge, Prov. 20.9. Who can say, I have made my heart clean, I am pure from my sin? Yea that is true of the best of men here,
for it is written, Cursed is every one that continues not in all things that are written in the book of the law to do them.
