2. Man's externals, invented by themselves, by laws of their own, and outward observances of their own devising. Men's whole religion running out into externals, they are not contented with the forms of worship instituted by God, but add somewhat of their own, and love to bind themselves in chains of their own making : as the Jews, not being perfect as appertaining to the conscience, by the use of the in- stituted ceremonies of Moses, invented other things to make them more perfect.
Now, as to this, I shall only observe : —
[1.] That as the outside of worship is most minded by a carnal Christian, so the inside by a renewed Christian : Mat. xv. 8, * This people draweth nigh to me with their mouth, and honoureth me with their lips ; but their heart is far from me.' Their hearts are averse; from God. Tiie carnal Christian is all for uncovering the head, and ' That is, ' dUapprovetb.' -Ed.
Phil. III. 3.] the true circumcision. 49
bowing the knee, but taketh no care of the heart : Isa. Iviii. 5, ' Is it such a fast that I have chosen ? a day for a man to afflict his soul ? is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him ? wilt thou call this a fast, and an acceptable day unto the Lord ? ' The pharisees were zealous for washing before meat, as if it were an holy religious act, because it was one of their own traditions, Mat. xv. 2, but took no notice of inward defilement.
[2.] They are more zealous for human inventions than moral and commanded duties, Mat. xv. 3, 4 — for the rudiments of the world, as the apostle calleth them. Col. ii. 8, than the unquestionable ordin- ances of Christ ; for a worldly religion must be suj^ported by worldly means.
[3.] I observe, that the more external pomp there is of man's de- vising, the less spiritual truth ; for it gratifieth the natural corrup- tion, which is all for the outside. Some few externals God intended for an help, but when men will be adding, they become a burden and an impediment. God did not abrogate his own ceremonies for men to appoint theirs.
II. That naturally men are merely for an external way of serving God, and place their confidence therein.
Here I shall show you : —
1. That their hearts are set upon external worship.
2. That therein they place all their confidence.
1. That naturally men's hearts are chiefly set upon external services ; and that —
[1.] Out of laziness ; externa-ls being more easy than worship- ping God in the spirit : Mat. xxiii. 23, ' They tithe mint, and anise, and cummin, but omit the weightier things of the law, tcl (Bapvrepa Tov vofjLov, judgment, mercy, faith.' Conscience is like the stomach, which naturally desireth to fill itself, and when it cannot digest solid food, filleth itself only with wind. So here, outward things are more easy, but mortifying sin, and solid godliness, is more diffi- cult ; this the natural man cannot digest, and therefore culleth out the easier and cheaper sort of religion, which puts him to no great trouble or self-denial.
[2.] Out of their indulgence to the flesh. A man can spare anything better than his lusts, his estate, the present ease of the body, their children, anything for the sin of their souls, Micah vi. 6-8. The question is not how to satisfy justice, but how to appease conscience, while they retain their sins. They would buy out their peace with vast sums of money, mangle their flesh, like the priests of Baal, to spare the sin of their souls, do anything, endure anything, but the subduing the heart to God. The sensual nature of man is such, that he is loth to be crossed ; if he must be crossed, only a little, and but for a while ; and therefore aflects an easy religion, where the flesh is not crossed, or but a little crossed. Now, slight duties performed now and then do not much trouble the flesh, where there is no mortifying of lusts, no serious godliness.
[3.] Out of pride. Man is a proud creature, and would fain estab- lish his own righteousness, and have somewhat wherein to glory in himself, Rom. x. 3. A russet coat of our own is better than a silken
VOL. II. D
50 A DESCRIPTION OF [PhIL. III. 3.
garment that is borrowed of another: Lukexviii. 9, 'Christ spake this parable against those wlio trusted in themselves that they were righteous.' There is such a disposition in men, that if by any means they can hold up a pretence of righteousness of their own, will not pray, and wait, and consecrate, and devote themselves to God, tliat they may attain his righteousness, if they have anything to plead, if they have a })artial righteousness, if they be not to be numbered among the worst of men: Luke xviii. 11, 'The pharisee stood and prayed thus with himself, God, I thank thee that I am not as other men are, extor- tioners, unjust, adulterers, or even as this publican.' If they have an external righteousness, they will plead that, ' I fast twice in the week, I give tithe of all that I possess,' &c. A legal spirit is natural to us. Though men dare not pretend to a universal conformity to the law in a strict sense, yet, if they can make a shift to get any external con- formity to the law, they are confident of divine acceptance. Yea, so sottish is their conscience, that they will catch hold of anything : Judges xvii. 13, ' Now I know God will bless me, because I have a Levite to my priest,' giving him meat and drink, and about fifty shillings per annum ! So willing are we to justify ourselves, by some- thing in ourselves, or done by ourselves. Therefore, that the ell may be no broader than the cloth, they devise a short exposition of the law, that they may entertain a large opinion of their own righteousness.