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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.
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,
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.
2. The Apostasy hath made man a debtor to Revenging Justice, for which his personal Obedience cannot satisfy. The Covenant of Works, under which man was at first placed, had not only in it, a promise of life made to perfect Obedience, but also a threatening of death denounced in case of Disobedience. We are therefore told, in Rom. 6.23. The wages of sin is death; it was due to man upon agreement, in case that he should transgress; and this Sanction of that Covenant was of equal force with the former, and God stands in Justice as much obliged to this as to that; accordingly the threatening ⟨p. 19⟩was delivered with the greatest asseveration, Gen 2.17. In the day thou eatest thereof thou shalt surely die. So that now the case is quite altered with the man, in regard of that Covenant, from what it was at the first: for, although the Relation of all men, whiles they remain in their natural estate, which they bear unto that Covenant, abides, and they are to be tried and judged according to the tenor of it, and as they come under this or that Sanction of it: yet the promise of life, as it was made on the Hypothesis of perfect obedience, doth not abide, nor is any longer to be used as an encouragement to fallen man. Once God said, This do, and live; but he doth not say so now; for the man is come short of this, being by sin fallen under the threatening, and is utterly lost as to the promise; so that not only is it in vain for him to think to do and live, in regard of that impotency which is fallen upon him, leaving him without strength; but upon the supposal that he could now henceforward do, as perfectly as Adam could before he lost his power, yet there is no life for him by that Covenant, Gal. 3.21. If there had been a law given which could have given life; (i. e. to fallen man) verily righteousness should have been by the Law. And the reason is, because a Curse is upon him for disobedience; and all his doing can never expiate it; it is but his present quit rent, and will not ⟨p. 20⟩make up former arrears; hence that advice, Luk. 17.10. When ye have done all those things that are commanded you, say, we are unprofitable Servants; we have done that which was our duty to do.
3. The acceptableness of the imperfect obedience of sinful men, is derived through a New-Covenant, to which the Moralist is a stranger. Though the First Covenant accepted of nothing but what was in all points perfect, yet the Covenant of Grace doth. It is certain that there are some whose not only persons but services too are received by God, and he smells a sweet savour in them. This is not because they have recovered a sinless perfection, or that any of their duties are without defects attending them; no; they profess the quite contrary, so did he, Phil. 3.12. Not as if I had already attained, either were already perfect; and hence is fain to deprecate a law trial, as knowing that he is not able to stand it, but it will condemn him, Psal. 143.2. Enter not into judgment with thy servant, for in thy sight shall no man living be justified. For this acceptance therefore he must be removed from the Old Covenant, which speaks nothing but terror to him, and be brought under a new one; which is therefore called, the bringing in of a better hope, Heb. 7.19. This Covenant hath declared a way which God hath found out to cover the imperfections, and accept of the sincerity of such as are ⟨p. 21⟩in it, consistent with the Justice of God, and for the manifestation of his Grace. Now the moral man, as such, hath no claim to the spiritual and saving privileges of this Covenant, nor doth he desire it, counting that he can do well enough without it; however he may, by an external relation, have a claim to Gospel privileges in the outward dispensation of them; yet he is really under the Law, and therefore must stand or fall according to the sentence of it.
3. The acceptableness of the imperfect obedience of sinful men, is derived through a New-Covenant, to which the Moralist is a stranger. Though the First Covenant accepted of nothing but what was in all points perfect, yet the Covenant of Grace doth. It is certain that there are some whose not only persons but services too are received by God, and he smells a sweet savour in them. This is not because they have recovered a sinless perfection, or that any of their duties are without defects attending them; no; they profess the quite contrary, so did he,
4 In this Covenant there is a new principle requisite, from which all acceptable Obedience must flow, viz. Faith. We are told, in Heb. 11.6. That without faith it is impossible to please God. And hence, all the truly commendable and acceptable services, are said to be done by Faith. For this therefore it is necessary that not only there be a principle of saving saith in the man, else he can do nothing believingly, but there must be the exerting of it in every act of New obedience, if ever God will receive it. A man may pray as formally, and use as suitable and pathetical expressions in it as can be, but if he do not pray in faith, all is lost, and his prayers are but howlings: hence that direction and caution, Jam. 1.5, 6, 7. Let him ask of God; but let him ask in faith, nothing wavering; for let not such a man think that he shall receive any thing of the Lord; and Mat. 21.22. All things whatsoever ye shall ⟨p. 22⟩ask in prayer, believing, ye shall receive. A person may hear the word with great attention, and receive it with much affection, the stony ground hearers, received it with joy, Mat. 13.20. But it will not profit him, unless he receive it mixed with faith, Heb 4.2. And the like may be said of all other duties.
4 In this Covenant there is a new principle requisite, from which all acceptable Obedience must flow, viz. Faith. We are told, in Heb. 11.6. That without faith it is impossible to please God. And hence, all the truly commendable and accptable services, are said to be done by Faith. For this therefore it is necessary that not only there be a principle of saving saith in the man, else he can do nothing believingly, but there must be the exerting of it in every act of New obedience, if ever God will receive it. A man may pray as formally, and use as suitable and pathetical expressions in it as can be, but if he do not pray in faith, all is lost, and his prayers are but howlings: hence that direction and caution,
5. This faith hath Christ for its object, on whom it entirely relies for Salvation. As we are saved by grace, so it is through faith, Eph. 2.8. And without this faith there is no Salvation to be obtained by us, for he that believeth not shall be damned, Mark 16.16. Which faith is not a bare credit of the truths recorded in the Word of God, & those Theological Doctrines that are revealed therein, though this also be necessary unto it; but it centres upon Christ as the object that is therein revealed, and offered in the promise, on whom it placeth its whole dependence for life and salvation; and is therefore called a believing in him, and to the so believing, eternal life is secured, Joh. 3.16. Whosoever believeth in him, shall not perish, but have everlasting life; which dependence must be limited to him, and not be divided with any other, because our salvation is from him alone, Acts 4.12. Neither is there salvation in any other.
5. This faith hath Christ for its object, on whom it entirely relies for Salvation. As we are saved by grace, so it is through faith, Eph. 2.8. And without this faith there is no Salvation to be obtained by us, for he that believeth not shall be damned, Mark 16.16. Which faith is not a bare credit of the truths recorded in the Word of God, & those Theological Doctrines that are revealed therein, though this also be necessary unto it; but it centers upon Christ as the object that is therein revealed, and offered in the promise, on whom it placeth its whole dependance for life and salvation; and is therefore called a believing in him, and to the so believing, eternal life is secured, Joh. 3.16. Whosoever believeth in him, shall not perish, but have everlasting life; which dependance must be limited to him, and not be divided with any other, because our salvation is from him alone,
6. The influence of this faith into our moral Obedience, to render it acceptable unto God, and serviceable to our salvation: is mainly in these three respects.
2. The Apostasy hath made man a debtor to Revenging Justice, for which his personal Obedience cannot satisfy. The Covenant of Works, under which man was at first placed, had not only in it, a promise of life made to perfect Obedience, but also a threatning of death denounced in case of Disobedience. We are therefore told, in Rom. 6.23. The wages of sin is death; it was due to man upon agreement, in case that he should transgress; and this Sanction of that Covenant was of equal force with the former, and God stands in Justice as much obliged to this as to that; accordingly the threatning ⟨p. 19⟩was delivered with the greatest asseveration, Gen 2.17. In the day thou eatest thereof thou shalt surely dy. So that now the case is quite altered with the man, in regard of that Covenant, from what it was at the first: for, although the Relation of all men, whiles they remain in their natural estate, which they bear unto that Covenant, abides, and they are to be tried and judged according to the tenour of it, and as they come under this or that Sanction of it: yet the promise of life, as it was made on the Hypothesis of perfect obedience, doth not abide, nor is any longer to be used as an encouragement to fallen man. Once God said, This do, and live; but he doth not say so now; for the man is come short of this, being by sin fallen under the threatning, and is utterly lost as to the promise; so that not only is it in vain for him to think to do and live, in regard of that impotency which is fallen upon him, leaving him without strength; but upon the supposal that he could now henceforward do, as perfectly as Adam could before he lost his power, yet there is no life for him by that Covenant, Gal. 3.21. If there had been a law given which could have given life; (i. e. to fallen man) verily righteousness should have been by the Law. And the reason is, because a Curse is upon him for disobedince; and all his doing can never expiate it; it is but his present quit rent, and will not ⟨p. 20⟩make up former arrears; hence that advice, Luk. 17.10. When ye have done all those things that are commanded you, say, we are unprofitable Servants; we have done that which was our duty to do.
