XII. Gracious and holy affections have their exercise and fruit in Christian
practice.-I mean, they have that influence and power upon him who is the
subject of them, that they cause that a practice, which is universally conformed
to, and directed by Christian rules, should be the practice and business
of his life.
This implies three things: 1. That his behavior or practice in the world
be universally conformed to, and directed by Christian rules. 2. That he
makes a business of such a holy practice above all things; that it be a
business which he as chiefly engaged in, and devoted to, and pursues with
highest earnestness and diligence: so that he may be said to make this practice
of religion eminently his work and business. And 3. That he persists in
it to the end of life: so that it may be said, not only to be his business
at certain seasons, the business of Sabbath days, or certain extraordinary
times, or the business of a month, or a year, or of seven years, or his
business under certain circumstances; but the business of his life; it being
that business which he perseveres in through all changes, and under all
trials, as long as he lives.
The necessity of each of these, in all true Christians, is most clearly
and fully taught in the word of God.
1. It is necessary that men should be universally obedient: 1 John 3:3 &c.,
"Every man that hath this hope in him purifieth himself, even as he
is pure.-And ye know that he was manifested to take away our sins; and in
him is no sin. Whosoever abideth in him sinneth not; whosoever sinneth hath
not seen him, neither known him. He that doeth righteousness, is righteous
even as he is righteous: he that committeth sin is of the devil." Chap.
5:18, "We know that whosoever is born of God sinneth not, but he that
is begotten of God keepeth himself, and that wicked one toucheth him not."
John 15:14, "Ye are my friends, if ye do whatsoever I command you."
If one member only be corrupt, and we do not cut it off, it will carry the
whole body to hell, Matt. 5:29, 30. Saul was commanded to slay all God's
enemies, the Amalekites; and he slew all but Agag, and the saving him alive
proved his ruin. Caleb and Joshua entered into God's promised rest, because
they wholly followed the Lord, Numb. 14:24, and 32:11, 12, Deut. 1:36. Josh.
14:6, 8, 9, 14. Naaman's hypocrisy appeared in that, however ever he seemed
to be greatly affected with gratitude to God for healing his leprosy, and
engaged to serve him, yet in one thing he desired to be excused. And Herod,
though he feared John, and observed him, and heard him gladly, and did many
things; yet was condemned, in that in one thing he would not hearken to
him, even in parting with his beloved Herodias. So that it is necessary
that men should part with their dearest iniquities, which are as their right
hand and right eyes, sins that most easily beset them, and which they are
most exposed to by their natural inclinations, evil customs, or particular
circumstances, as well as others. As Joseph would not make known himself
to his brethren, who had sold him, until Benjamin the beloved child of the
family, that was most hardly parted with, was delivered up; no more will
Christ reveal his love to us, until we part with our dearest lusts, and
until we are brought to comply with the most difficult duties, and those
that we have the greatest aversion to.
And it is of importance that it should be observed that in order to man's
being truly said to be universally obedient, his obedience must not only
consist in negatives, or in universally avoiding wicked practices, consisting
in sins of commission, but he must also be universal in the positives of
religion. Sins of omission are as much breaches of God's commands as sins
of commission. Christ, in Matt. 25 represents those on the left hand as
being condemned and cursed to everlasting fire for sins of omission. "I
was an hungered, and ye gave me no meat," &c. A man, therefore,
cannot be said to be universally obedient, and of a Christian conversation,
only because he is no thief, nor oppressor, nor fraudulent person, nor drunkard,
nor tavern haunter, nor whoremaster, nor rioter, nor night walker, nor unclean,
nor profane in his language, nor slanderer, nor liar, nor furious, nor malicious,
nor reviler. He is falsely said to be of a conversation that becomes the
gospel, who goes thus far and no farther; but in order to this, it is necessary
that he should also be of a serious, religious, devout, humble, meek, forgiving,
peaceful, respectful, condescending, benevolent, merciful, charitable and
beneficent walk and conversation. Without such things as these, he does
not obey the laws of Christ, and laws that he and his apostles did abundantly
insist on, as of the greatest importance and necessity.
2. In order to men's being true Christians, it is necessary that they prosecute
the business of religion, and the service of God with great earnestness
and diligence, as the work which they devote themselves to, and make the
main business of their lives. All Christ's peculiar people not only do good
works, but are zealous of good works, Tit. 2:14. No man can do the service
of two masters at once. They that are God's true servants do give up themselves
to his service, and make it as it were their whole work, therein employing
their whole hearts, and the chief of their strength: Phil. 3:13, "This
one thing I do." Christians in their effectual calling, are not called
to idleness, but to labor in God's vineyard, and spend their day in doing
a great and laborious service. All true Christians comply with this call
(as is implied in its being an effectual call), and do the work of Christians;
which is everywhere in the New Testament compared to those exercises wherein
men are wont to exert their strength with the greatest earnestness, as running,
wrestling, fighting. All true Christians are good and faithful soldiers
of Jesus Christ, and "fight the good fight of faith;" for none
but those who do so, do "ever lay hold on eternal life." Those
who "fight as those that beat the air," never win the crown of
victory. "They that run in a race, run all, but one wins the prize,"
and they that are slack and negligent in their course, do not "so run
as that they may obtain." The kingdom of heaven is not to be taken
but by violence. Without earnestness there is no getting along, in that
narrow way that leads to life; and so no arriving at that state of glorious
life and happiness which it leads to. Without earnest labor there is no
ascending the steep and high hill of Zion, and so no arriving at the heavenly
city on the top of it. Without a constant laboriousness there is no stemming
the swift stream in which we swim, so as ever to come to that fountain of
water of life that is at the head of it. There is need that we should "watch
and pray always, in order to our escaping those dreadful things that are
coming on the ungodly, and our being counted worthy to stand before the
Son of man." There is need of our "putting on the whole armor
of God, and doing all, to stand," in order to our avoiding a total
overthrow, and being utterly destroyed by "the fiery darts of the devil."
There is need that we should "forget the things that are behind, and
be reaching forth to the things that are before, and pressing towards the
mark for the prize of the high calling of God in Christ Jesus our Lord,"
in order to our obtaining that prize. Slothfulness in the service of God
in his professed servants, is as damning as open rebellion; for the slothful
servant is a wicked servant, and shall be cast into outer darkness, among
God's open enemies, Matt. 25:26, 30. They that are slothful are not "followers
of them who through faith and patience inherit the promises." Heb.
6:11, 12, "And we desire that everyone of you do show the same diligence,
to the full assurance of hope unto the end; that ye be not slothful, but
followers of them, who through faith and patience inherit the promises."
And all they who follow that cloud of witnesses that are gone before to
heaven, "do lay aside every weight, and the sin that easily besets
them, and do run with patience the race that is set before them," Heb.
12:1. That true faith, by which persons rely on the righteousness of Christ,
and the work that he hath done for them, and do truly feed and live upon
him, is evermore accompanied with such a spirit of earnestness in the Christian
work and course. Which was typified of old, by the manner of the children
of Israel's feeding on the paschal lamb; who were directed to eat it, as
those that were in haste, with their loins girded, their shoes on their
feet, and their staff in their hand, Exod. 12:11.
3. Every true Christian perseveres in this way of universal obedience, and
diligent and earnest service of God, through all the various kinds of trials
that he meets with, to the end of life. That all true saints, all those
that do obtain eternal life, do thus persevere in the practice of religion,
and the service of God, is a doctrine so abundantly taught in the Scripture,
that particularly to rehearse all the texts which imply it would be endless;
I shall content myself with referring to some in the margin.
But that perseverance in obedience, which is chiefly insisted on in the
Scripture, as a special note of the truth of grace, is the continuance of
professors in the practice of their duty, and being steadfast in a holy
walk, through the various trials that they meet with.
By trials here, I mean those things that occur, and that a professor meets
with in his course, that do especially render his continuance in his duty
and faithfulness to God, difficult to nature. These things are from time
to time called in Scripture by the name of trials, or temptations (which
are words of the same signification). These are of various kinds: there
are many things that render persons' continuance in the way of their duty
difficult, by their tendency to cherish and foment, or to stir up and provoke
their lusts and corruptions. Many things make it hard to continue in the
way of their duty, by their being of an adhering nature, and having a tendency
to entice persons to sin, or by their tendency to take off restraints, and
embolden them in iniquity. Other things are trials of the soundness and
steadfastness of professors, by their tendency to make their duty appear
terrible to them, and so to affright and drive them from it; such as the
sufferings which their duty will expose them to; pain, ill will, contempt,
and reproach, or loss of outward possessions and comforts. If persons, after
they have made a profession of religion, live any considerable time in this
world, which is so full of changes, and so full of evil, it cannot be otherwise
than that they should meet with many trials of their sincerity and steadfastness.
And besides, it is God's manner, in his providence, to bring trials on his
professing friends and servants designedly, that he may manifest them, and
may exhibit sufficient matter of conviction of the state which they are
in, to then own consciences, and oftentimes to the world; as appears by
innumerable Scriptures.
True saints may be guilty of some kinds and degrees of backsliding, and
may be foiled by particular temptations, and may fall into sin, yea great
sins; but they never can fall away so as to grow weary of religion, and
the service of God, and habitually to dislike it and neglect it, either
on its own account, or on account of the difficulties that attend it; as
is evident by Gal. 6:9, Rom. 2:7, Heb. 10:36, Isa. 43:22, Mal. 1:13. They
can never backslide, so as to continue no longer in a way of universal obedience;
or so, that it shall cease to be their manner to observe all the rules of
Christianity, and do all duties required, even in the most difficult circumstances.
This is abundantly manifest by the things that have been observed already.
Nor can they ever fall away so as habitually to be more engaged in other
things than in the business of religion; or so that it should become their
way and manner to serve something else more than God; or so as statedly
to cease to serve God, with such earnestness and diligence, as still to
be habitually devoted and given up to the business of religion; unless those
words of Christ can fall to the ground, "Ye cannot serve two masters,"
and those of the apostle, "He that will be a friend of the world, is
the enemy of God;" and unless a saint can change his God, and yet be
a true saint. Nor can a true saint ever fall away so, that it shall come
to this, that ordinarily there shall be no remarkable difference in his
walk and behavior since his conversion, from what was before. They that
are truly converted are new men, new creatures; new not only within, but
without; they are sanctified throughout, in spirit, soul and body; old things
are passed away, all things are become new; they have new hearts, and new
eyes, new ears, new tongues, new hands, new feet; i.e., a new conversation
and practice; and they walk in newness of life, and continue to do so to
the end of life. And they that fall away, and cease visibly to do so, it
is a sign they never were risen with Christ. And especially when men's opinion
of their being converted, and so in a safe estate, is the very cause of
their coming to this, it is a most evident sign of their hypocrisy. And
that, whether their falling away be into their former sins, or into some
new kind of wickedness, having the corruption of nature only turned into
a new channel, instead of its being mortified. As when persons that think
themselves converted, though they do not return to former profaneness and
lewdness; yet from the high opinion they have of their experiences, graces,
and privileges, gradually settle more and more in a self-righteous and spiritually
proud temper of mind, and in such a manner of behavior as naturally arises
therefrom. When it is thus with men, however far they may seem to be from
their former evil practices, this alone is enough to condemn them, and may
render their last state far worse than the first. For this seems to be the
very case of the Jews of that generation that Christ speaks of, Matt. 12:43,
44, 45, who being awakened by John the Baptist's preaching, and brought
to a reformation of their former licentious courses, whereby the unclean
Spirit was as it were turned out, and the house swept and garnished; yet,
being empty of God and of grace, became full of themselves, and were exalted
in an exceeding high opinion of their own righteousness and eminent holiness,
and became habituated to an answerably self-exalting behavior; so changing
the sins of publicans and harlots, for those of the Pharisees; and in issue,
had seven devils, worse than the first.
Thus I have explained what exercise and fruit I mean, when I say, that gracious
affections have their exercise and fruit in Christian practice.
The reason why gracious affections have such a tendency and effect appears
from many things that have already been observed, in the preceding parts
of this discourse.
The reason of it appears from this, that gracious affections do arise from
those operations and influences which are spiritual, and that the inward
principle from whence they flow, is something divine, a communication of
God, a participation of the divine nature, Christ living in the heart, the
Holy Spirit dwelling there, in union with the faculties of the soul, as
an internal vital principle, exerting his own proper nature, in the exercise
of those faculties. This is sufficient to show us why true grace should
have such activity, power, and efficacy. No wonder that which is divine,
is powerful and effectual; for it has omnipotence on its side. If God dwells
in the heart, and be vitally united to it, he will show that he is a God,
by the efficacy of his operation. Christ is not in the heart of a saint,
as in a sepulcher, or as a dead savior, that does nothing; but as in his
temple, and as one that is alive from the dead. For in the heart where Christ
savingly is, there he lives, and exerts himself after the power of that
endless life that he received at his resurrection. Thus every saint that
is a subject of the benefit of Christ's sufferings, is made to know and
experience the power of his resurrection. The Spirit of Christ, which is
the immediate spring of grace in the heart, is all life, all power, all
act: 1 Cor. 2:4, "In demonstration of the Spirit, and of power."
1 Thess. 1:5, "Our gospel came not unto you in word only, but also
in power, and in the Holy Ghost." 1 Cor. 4:20, "The kingdom of
God is not in word, but in power." Hence saving affections, though
oftentimes they do not make so great a noise and show as others, yet have
in them a secret solidity, life, and strength, whereby they take hold of,
and carry away the heart, leading it into a kind of captivity, 2 Cor. 10:5,
gaining a full and steadfast determination of the will for God and holiness.
Psal. 110:3, "Thy people shall be willing in the day of thy power."
And thus it is that holy affections have a governing power in the course
of a man's life. A statue may look very much like a real man, and a beautiful
man; yea, it may have, in its appearance to the eye, the resemblance of
a very lively, strong, and active man; but yet an inward principle of life
and strength is wanting; and therefore it does nothing, it brings nothing
to pass, there is no action or operation to answer the show. False discoveries
and affections do not go deep enough to reach and govern the spring of men's
actions and practice. The seed in stony ground had not deepness of earth,
and the root did not go deep enough to bring forth fruit. But gracious affections
go to the very bottom of the heart and take hold of the very inmost springs
of life and activity.
Herein chiefly appears the power of true godliness, viz., in its being effectual
practice. And the efficacy of godliness in this respect, is what the apostle
has respect to, when he speaks of the power of godliness, 2 Tim. 3:5, as
is very plain; for he there is particularly declaring, how some professors
of religion would notoriously fail in the practice of it, and then in the
5th verse observes, that in being thus of an unholy practice, they deny
the power of godliness, though they have the form of it. Indeed the power
of godliness is exerted in the first place within the soul, in the sensible,
lively exercise of gracious affections there. Yet the principal evidence
of this power of godliness, is in those exercises of holy affections that
are practical, and in their being practical; in conquering the will, and
conquering the lusts and corruptions of men, and carrying men on in the
way of holiness, through all temptations, difficulty, and opposition.
Again, the reason why gracious affections have their exercise and effect
in Christian practice, appears from this (which has also been before observed),
that "the first objective around of gracious affections, is the transcendently
excellent and amiable nature of divine things, as they are in themselves,
and not any conceived relation they bear to self, or self-interest."
This shows why holy affection will cause men to be holy in their practice
universally. What makes men partial in religion is, that they seek themselves,
and not God, in their religion; and close with religion, not for its own
excellent nature, but only to serve a turn. He that closes with religion
only to serve a turn, will close with no more of it than he imagines serves
that turn; but he that closes with religion for its own excellent and lovely
nature, closes with all that has that nature: he that embraces religion
for its own sake, embraces the whole of religion. This also shows why gracious
affections will cause men to practice religion perseveringly, and at all
times. Religion may alter greatly in process of time, as to its consistence
with men's private interest, in many respects; and therefore he that complies
with it only for selfish views, is liable, in chance of times, to forsake
it; but the excellent nature of religion, as it is in itself, is invariable;
it is always the same, at all times, and through all changes; it never alters
in any respect.
The reason why gracious affections issue in holy practice, also further
appears from the kind of excellency of divine things, that it has been observed
is the foundation of all holy affections, viz., "their moral excellency,
or the beauty of their holiness." No wonder that a love to holiness,
for holiness' sake, inclines persons to practice holiness, and to practice
everything that is holy. Seeing holiness is the main thing that excites,
draws, and governs all gracious affections, no wonder that all such affections
tend to holiness. That which men love, they desire to have and to be united
to, and possessed of. That beauty which men delight in, they desire to be
adorned with. Those acts which men delight in, they necessarily incline
to do.
And what has been observed of that divine teaching and leading of the Spirit
of God, which there is in gracious affections, shows the reason of this
tendency of such affections to a universally holy practice. For, as has
been observed, the Spirit of God in this his divine teaching and leading
gives the soul a natural relish of the sweetness of that which is holy,
and of everything that is holy, so far as it comes in view and excites a
disrelish and disgust of everything that is unholy.
The same also appears from what has been observed of the nature of that
spiritual knowledge, which is the foundation of all holy affection, as consisting
in a sense and view of that excellence in divine things, which is supreme
and transcendent. For hereby these things appear above all others, worthy
to be chosen and adhered to. By the sight of the transcendent glory of Christ,
true Christians see him worthy to be followed; and so are powerfully drawn
after him; they see him worthy that they should forsake all for him: by
the sight of that superlative amiableness, they are thoroughly disposed
to be subject to him, and engaged to labor with earnestness and activity
in his service, and made willing to no through all difficulties for his
sake. And it is the discovery of this divine excellency of Christ, that
makes them constant to him: for it makes a deep impression upon their minds,
that they cannot forget him; and they will follow him whithersoever he goes,
and it is in vain for any to endeavor to draw them away from him.
The reason of this practical tendency and issue of gracious affections,
further appears from what has been observed of such affections being "attended
as with a thorough conviction of the judgment of the reality and certainty
of divine things." No wonder that they who were never thoroughly convinced
that there is any reality in the things of religion, will never be at the
labor and trouble of such an earnest, universal, and persevering practice
of religion, through all difficulties, self-denials, and sufferings in a
dependence on that, which they are not convinced of. But on the other hand,
they who are thoroughly convinced of the certain truth of those things,
must needs be governed by them in their practice; for the things revealed
in the word of God are so great, and so infinitely more important than all
other things, that it is inconsistent with the human nature, that a man
should fully believe the truth of them, and not he influenced by them above
all things in his practice.
Again, the reason of this expression and effect of holy affections in the
practice, appears in what has been observed of "a change of nature,
accompanying such affections." Without a change of nature, men's practice
will not be thoroughly changed. Until the tree be made good, the fruit will
not be good. Men do not gather grapes of thorns, nor figs of thistles. The
swine may be washed and appear clean for a little while, but yet, without
a change of nature, he will still wallow in the mire. Nature is a more powerful
principle of action, than anything that opposes it: though it may be violently
restrained for a while, it will finally overcome that which restrains it:
it is like the stream of a river, it may be stopped a while with a dam,
but if nothing be done to dry the fountain, it will not be stopped always;
it will have a course, either in its old channel, or a new one. Nature is
a thing more constant and permanent, than any of those things that are the
foundation of carnal men's reformation and righteousness. When a natural
man denies his lust, and lives a strict, religious life, and seems humble,
painful, and earnest in religion, it is not natural; it is all a force against
nature; as when a stone is violently thrown upwards; but that force will
be gradually spent; yet nature will remain in its full strength, and so
prevails again, and the stone returns downwards. As long as corrupt nature
is not mortified, but the principle left whole in a man, it is a vain thing
to expect that it should not govern. But if the old nature be indeed mortified,
and a new and heavenly nature infused, then may it well be expected, that
men will walk in newness of life, and continue to do so to the end of their
days.
The reason of this practical exercise and effect of holy affections, may
also be partly seen, from what has been said of that spirit of humility
which attends them. Humility is that wherein a spirit of obedience does
much consist. A proud spirit is a rebellious spirit, but a humble spirit
is a yieldable, subject, obediential spirit. We see among men, that the
servant who is of a haughty spirit is not apt in everything to be submissive
and obedient to the will of his master; but it is otherwise with that servant
who is of a lowly spirit.
And that lamblike, dovelike spirit, that has been spoken of, which accompanies
all gracious affections, fulfills (as the apostle observes, Rom. 13:8, 9,
10 and Gal. 5:14) all the duties of the second table of the law; wherein
Christian practice does very much consist, and wherein the external practice
of Christianity chiefly consists.
And the reason why gracious affections are attended with that strict, universal
and constant obedience which has been spoken of, further appears, from what
has been observed of that tenderness of spirit, which accompanies the affections
of true saints, causing in them so quick and lively a sense of pain through
the presence of moral evil, and such a dread of the appearance of evil.
And one great reason why the Christian practice which flows from gracious
affections, is universal, and constant, and persevering, appears from That
has been observed of those affections themselves, from whence this practice
flows, being universal and constant, in all kinds of holy exercises, and
towards all objects, and in all circumstances and at all seasons in a beautiful
symmetry and proportion.
And much of the reason why holy affections are expressed and manifested
in such an earnestness, activity, and engagedness and perseverance in holy
practice, as has been spoken of, appears from what has been observed, of
the spiritual appetite and longing after further attainments in religion,
which evermore attends true affection, and does not decay, but increases
as those affections increase.
Thus we see how the tendency of holy affections to such a Christian practice
as has been explained, appears from each of those characteristics of holy
affection that have been before spoken of.
And this point may be further illustrated and confirmed, if it be considered,
that the holy Scriptures do abundantly place sincerity and soundness in
religion, in making a full choice of God as our only Lord and portion, forsaking
all for him, and in a full determination of the will for God and Christ,
on counting the cost; in our heart's closing and complying with the religion
of Jesus Christ, with all that belongs to it, embracing it with all its
difficulties, as it were hating our dearest earthly enjoyments, and even
our own lives, for Christ, giving up ourselves, with all that we have, wholly
and forever, unto Christ, without keeping back any thing, or making any
reserve; or, in one word, in the great duty of self-denial for Christ; or
in denying, i.e., as it were, disowning and renouncing ourselves for him,
making ourselves nothing that he may be all. See the texts to this purpose
referred to in the margin. Now surely having a heart to forsake all for
Christ, tends to actually forsaking all for hire, so far as there is occasion,
and we have the trial. A having a heart to deny ourselves for Christ, tends
to a denying ourselves indeed, when Christ and self-interest stand in competition.
A giving up of ourselves, with all that we have, in our hearts, without
making any reserve there, tends to our behaving ourselves universally as
his, as subject to his will, and devoted to his ends. Our heart's entirely
closing with the religion of Jesus, with all that belongs to it, and as
attended with all its difficulties, upon a deliberate counting the cost,
tends to a universal closing with the same in act and deed, and actually
going through all the difficulties that we meet with in the way of religion,
and so holding out with patience and perseverance.
The tendency of grace in the heart to holy practice, is very direct, and
the connection most natural, close, and necessary. True grace is not an
unactive thing; there is nothing in heaven or earth of a more active nature,
for it is life itself, and the most active kind of life, even spiritual
and divine life. It is no barren thing; there is nothing in the universe
that in its nature has a greater tendency to fruit. Godliness in the heart
has as direct a relation to practice, as a fountain has to a stream, or
as the luminous nature of the sun has to beams sent forth, or as life has
to breathing, or the beating of the pulse, or any other vital act; or as
a habit or principle of action has to action; for it is the very nature
and notion of grace, that it is a principle of holy action or practice.
Regeneration which is that work of God in which grace is infused, has a
direct relation to practice; for it is the very end of it, with a view to
which the whole work is wrought; all is calculated and framed, in this mighty
and manifold change wrought in the soul, so as directly to tend to this
end. Eph; 2:10, "For we are his workmanship, created in Christ Jesus
unto good works. Yea, it is the very end of the redemption of Christ: Tit.
2:14, "Who gave himself for us, that he might redeem us from all iniquity,
and purify unto himself a peculiar people, zealous of good works."
Eph. 1:4, "According as he hath chose us in him, before the foundation
of the world, that we should be holy, and with out blame before him in love."
Chap. 2:10, "Created unto good works, which God hath foreordained that
we should walk in them." Holy practice is as much the end of all that
God does about his saints, as fruit is the end of all the husbandman does
about the growth of his field or vineyard; as the matter is often represented
in Scripture, Matt. 3:10, chapter 13:8, 23, 30, 38, chapter 21:19, 33, 34,
Luke 13:6, John 15:1, 2, 4, 5, 6, 8, 1 Cor. 3:9, Heb. 6:7, 8, Isa. 5:1-8,
Cant. 8:11, 12, Isa. 27:2, 3. And therefore everything in a true Christian
is calculated to reach this end. This fruit of holy practice is what every
grace, and every discovery, and every individual thing which belongs to
Christian experience, has a direct tendency to.
The constant and indissoluble connection that there is between a Christian
principle and profession in the true saints, and the fruit of holy practice
in their lives, was typified of old in the frame of the golden candlestick
in the temple. It is beyond doubt that that golden candlestick, with its
seven branches and seven lamps, was a type of the church of Christ. The
Holy Ghost himself has been pleased to put that matter out of doubt, by
representing his church by such a golden candlestick, with seven lamps,
in the fourth chapter of Zechariah, and representing the seven churches
of Asia by seven golden candlesticks, in the first chapter of the Revelation.
That golden candlestick in the temple was everywhere, throughout its whole
frame, made with knops and flowers: Exod. 25:31, to the end, and chapter
37:17-24. The word translated knop, in the original, signifies apple or
pomegranate. There was a knop and a flower, a knop and a flower: wherever
there was a flower, there was an apple or pomegranate with it: the flower
and the fruit were constantly connected, without fail. The flower contained
the principle of the fruit, and a beautiful promising appearance of it;
and it never was a deceitful appearance; the principle or show of fruit,
had evermore real fruit attending it, or succeeding it. So it is in the
church of Christ: there is the principle of fruit in grace in the heart;
and there is an amiable profession, signified by the open flowers of the
candlestick; and there is answerable fruit, in holy practice, constantly
attending this principle and profession. Every branch of the golden candlestick,
thus composed of golden apples and flowers, was crowned with a burning,
shining lamp on the top of it. For it is by this means that the saints shine
as lights in the world, by making a fair and good profession of religion,
and having their profession evermore joined with answerable fruit in practice:
agreeable to that of our Savior, Matt. 5:15, 16, "Neither do men light
a candle, and put it under a bushel, but on a candlestick, and it giveth
light unto all that are in the house. Let your light so shine before men,
that they may see your good works, and glorify your Father which is in heaven."
A fair and beautiful profession, and golden fruits accompanying one another,
are the amiable ornaments of the true church of Christ. Therefore we find
that apples and flowers were not only the ornaments of the candlesticks
in the temple, but of the temple itself, which is a type of the church;
which the apostle tells us "is the temple of the living God."
See 1 Kings 6:18: "And the cedar of the house within was carved with
knops, and open flowers." The ornaments and crown of the pillars, at
the entrance of the temple, were of the same sort: they were lilies and
pomegranates, or flowers and fruits mixed together, 1 Kings 7:18, 19. So
it is with all those that are "as pillars in the temple of God, who
shall go no more out," or never be ejected as intruders; as it is with
all true saints: Rev. 3:12, "Him that overcometh, will I make a pillar
in the temple of my God, and he shall go no more out."
Much the same thing seems to be signified by the ornaments on the skirt
of the ephod, the garment of Aaron, the high priest; which were golden bells
and pomegranates.-That these skirts of Aaron's garment represent the church,
or the saints (that are as it were the garment of Christ), is manifest;
for they are evidently so spoken of, Psal. 133:1, 2: "Behold, how good
and how pleasant it is for brethren to dwell together in unity! It is like
the precious ointment upon the head, that ran down upon the beard, even
Aaron's beard, that went down to the skirts of his garments." That
ephod of Aaron signified the same with the seamless coat of Christ our great
High Priest. As Christ's coat had no seam, but was woven from the top throughout,
so it was with the ephod, Exod. 29:22. As God took care in his providence,
that Christ's coat should not be rent; so God took special care that the
ephod should not be rent, Exod. 28:32, and chap. 39:23. The golden bells
on this ephod, by their precious matter and pleasant sound, do well represent
the good profession that the saints make; and the pomegranates, the fruit
they bring forth. And as in the hem of the ephod, bells and pomegranates
were constantly connected, as is once and again observed, there was a golden
bell and a pomegranate, a golden bell and a pomegranate, Exod. 28:34, and
chap. 39:26, so it is in the true saints; their good profession and their
good fruit, do constantly accompany one another: the fruit they bring forth
in life, evermore answers the pleasant sound of their profession.
Again, the very same thing is represented by Christ, in his description
of his spouse, Cant. 7:2: "Thy belly is like a heap of wheat, set about
with lilies." Here again are beautiful flowers, and good fruit, accompanying
one another. The lilies were fair and beautiful flowers, and the wheat was
good fruit.
As this fruit of Christian practice is evermore found in true saints, according
as they have opportunity and trial, so it is found in them only; none but
true Christians do live such an obedient life, so universally devoted to
their duty, and given up to the business of a Christian, as has been explained.
All unsanctified men are workers of iniquity: they are of their father the
devil, and the lusts of their father they will do. There is no hypocrite
that will go through with the business of religion, and both begin and finish
the tour: they will not endure the trials God is wont to bring on the professors
of religion, but will turn aside to their crooked ways: they will not be
thoroughly faithful to Christ in their practice, and follow him whithersoever
he goes. Whatever lengths they may go in religion in some instances, and
though they may appear exceeding strict, and mightily engaged in the service
of God for a season; yet they are servants to sin; the chains of their old
taskmasters are not broken: their lusts have yet a reigning power in their
hearts; and therefore to these masters they will bow down again. Daniel
12:10, "Many shall be purified and made white, and tried: but the wicked
will do wickedly, and none of the wicked shall understand." Isa. 26:10,
"Let favor be showed to the wicked, yet will he not learn righteousness;
in the land of uprightness will he deal unjustly." Isa 35:8, "And
a highway shall be there, and a way, and it shall be called the way of holiness;
the unclean shall not pass over it. Hos. 14:9, "The ways of the Lord
are right, and the just shall walk in them: but the transgressors shall
fall therein." Job. 27:8, 9, 10, "What is the hope of the hypocrite?
Will he delight himself in the Almighty? Will he always call upon God?"
An unsanctified man may hide his sin, and may in many things, and for a
season refrain from sin; but he will not be brought finally to renounce
his sin, and give it a bill of divorce; sin is too dear to him, for him
to be willing for that: "Wickedness is sweet in his mouth; and therefore
he hides it under his tongue he spares it, and forsakes it not; but keeps
it still within his mouth," Job 20:12, 13. Herein chiefly consists
the straitness of the gate, and the narrowness of the way that leads to
life; upon the account of which, carnal men will not go in thereat, viz.,
that it is a way of utterly denying and finally renouncing all ungodliness,
and so a way of self-denial or self-renunciation.
Many natural men, under the means that are used with them, and God's strivings
with them to bring them to forsake their sins, do by their sins as Pharaoh
did by his pride and covetousness, which he gratified by keeping the children
of Israel in bondage, when God strove with him, to bring him to let the
people go. When God's hand pressed Pharaoh sore, and he was exercised with
fears of God's future wrath, he entertains some thoughts of letting the
people go, and promised he would do it; but from time to time he broke his
promises, when he saw there was respite. When God filled Egypt with thunder
and lightning, and the fire ran along the ground, then Pharaoh is brought
to confess his sin with seeming humility, and to have a great resolution
to let the people go. Exod. 9:27, 28, "And Pharaoh sent, and called
for Moses and Aaron, and said unto them, I have sinned this time: the Lord
is righteous, and I and my people are wicked: entreat the Lord (for it is
enough) that there be no more mighty thunderings and hail; and I will let
you go, and ye shall stay no longer." So sinners are sometimes, by
thunders and lightnings and great terrors of the law, brought to a seeming
work of humiliation, and to appearance to part with their sins; but are
no more thoroughly brought to a disposition to dismiss them, than Pharaoh
was to let the people go. Pharaoh, in the struggle that was between his
conscience and his lusts, was for contriving that God might be served, and
he enjoy his lusts that were gratified by the slavery of the people. Moses
insisted that Israel's God should be served and sacrificed to: Pharaoh was
willing to consent to that; but would have it done without his parting with
the people: "Go sacrifice to your God in the land," says he, Exod.
8:25. So, many sinners are for contriving to serve God, and enjoy their
lusts too. Moses objected against complying with Pharaoh's proposal, that
serving God, and yet continuing in Egypt under their taskmasters, did not
agree together, and were inconsistent one with another (there is no serving
God, and continuing slaves to such enemies of God at the same time). After
this Pharaoh consented to let the people go, provided they would not go
far away: he was not willing to part with them finally, and therefore would
have them within reach. So do many hypocrites with respect to their sins.-Afterwards
Pharaoh consented to let the men go, if they would leave the women and children,
Exod. 10:8, 9, 10. And then after that, when God's hand was yet harder upon
him, he consented that they should go, even women and children, as well
as men, provided they would leave their cattle behind! But he was not willing
to let them go, and all that they had, Exod. 10:24. So it oftentimes is
with sinners; they are willing to part with some of their sins, but not
all; they are brought to part with the more gross acts of sin, but not to
part with their lusts, in lesser indulgencies of them. Whereas we must part
with all our sins, little and great; and all that belongs to them, men,
women, children, and cattle; they must be let go, with "their young,
and with their old, with their sons, and with their daughters, with their
flocks, and with their herds, there must not be a hoof left behind;"
as Moses told Pharaoh, with respect to the children of Israel. At last,
when it came to extremity, Pharaoh consented to let the people all go, and
all that they had; but he was not steadfastly of that mind, he soon repented
and pursued after them again, and the reason was, that those lusts of pride
and covetousness that were gratified by Pharaoh's dominion over the people,
and the gains of their service, were never really mortified in him, but
only violently restrained. And thus, being guilty of backsliding, after
his seeming compliance with God's commands, he was destroyed without remedy.
Thus there may be a forced parting with ways of disobedience to the commands
of God, that may seem to be universal, as to what appears for a little season;
but because it is a mere force, without the mortification of the inward
principle of sin, they will not persevere in it; but will return as the
dog to his vomit; and so bring on themselves dreadful and remediless destruction.
There were many false disciples in Christ's time, that followed him for
a while; but none of them followed him to the end; but some on one occasion,
and some on another, went back and walked no more with him.
From what has been said, it is manifest, that Christian practice, or a holy
life, is a great and distinguishing sign of true and saving grace. But I
may go farther, and assert, that it is the chief of all the signs of grace,
both as an evidence of the sincerity of professors unto others, and also
to their own consciences.
But then it is necessary that this be rightly taken, and that it be well
understood and observed, in what sense and manner Christian practice is
the greatest sign of grace. Therefore to set this matter in a clear light,
I will endeavor particularly and distinctly to prove, that Christian practice
is the principal sign by which Christians are to judge, both of their own
and others' sincerity of godliness; withal observing some things that are
needful to be particularly noted, in order to a right understanding of this
matter.
1. I shall consider Christian practice and holy life, as a manifestation
and sign of the sincerity of a professing Christian, to the eye of his neighbors
and brethren.
And that this is the chief sign of grace in this respect, is very evident
from the word of God. Christ, who knew best how to give us rules to judge
of others, has repeated it and inculcated it, that we should know them by
their fruits: Matt. 7:16, "Ye shall know them by their fruits."
And then, after arguing the point, and giving clear reasons why it must
needs be, that men's fruits must be the chief evidence of what sort they
are, in the following verses, he closes by repeating the assertion, verse
20, "Wherefore by their fruits ye shall know them." Again, chap.
12:33, "Either make the tree good, and his fruit good; or else make
the tree corrupt, and his fruit corrupt." As much as to say, it is
a very absurd thing, for any to suppose that the tree is good and yet the
fruit bad, that the tree is of one sort, and the fruit of another; for the
proper evidence of the nature of the tree is its fruit. Nothing else can
be intended by that last clause in the verse, "For the tree is known
by its fruit," than that the tree is chiefly known by its fruit, that
this is the main and most proper diagnostic by which one tree is distinguished
from another. So Luke 6:44, "Every tree is known by his own fruit."
Christ nowhere says, Ye shall know the tree by its leaves or flowers, or
ye shall know men by their talk, or ye shall know them by the good story
they tell of their experiences, or ye shall know them by the manner and
air of their speaking, and emphasis and pathos of expression, or by their
speaking feelingly, or by making a very great show by abundance of talk,
or by many tears and affectionate expressions, or by the affections ye feel
in your hearts towards them; but by their fruits shall ye know them; the
tree is known by its fruit; every tree is known by its own fruit. And as
this is the evidence that Christ has directed us mainly to look at in others,
in judging of them, so it is the evidence that Christ has mainly directed
us to give to others, whereby they may judge of us: Matt. 5:16, "Let
your light so shine before men, that others seeing your good works, may
glorify your Father which is in heaven." Here Christ directs us to
manifest our godliness to others. Godliness is as it were a light that shines
in the soul. Christ directs that this light not only shine within, but that
it should shine out before men, that they may see it. But which way shall
this be? It is by our good works. Christ doth not say, that others hearing
your good works, your good story, or your pathetical expressions; but "that
others, seeing your good works, may glorify your Father which is in heaven."
Doubtless, when Christ gives us a rule how to make our light shine, that
others may have evidence of it, his rule is the best that is to be found.
And the apostles do mention Christian practice as the principal ground of
their esteem of persons as true Christians. As the Apostle Paul, in the
6th chapter of Hebrews. There the apostle, in the beginning of the chapter,
speaks of them that have great common illuminations, that have "been
enlightened, and have tasted of the heavenly gift, and were made partakers
of the Holy Ghost, and have tasted the good word of God, and the powers
of the world to come, that afterwards fall away, and are like barren ground,
that is nigh unto cursing, whose end is to be burned;" and then immediately
adds in the 9th verse (expressing his charity for the Christian Hebrews,
as having that saving grace, which is better then all these common illuminations),
"but beloved, we are persuaded better things of you, and things that
accompany salvation, though we thus speak." And then, in the next verse,
he tells them what was the reason he had such good thoughts of them: he
does not say, that it was because they had given him a good account of a
work of God upon their souls, and talked very experimentally; but it was
their work and labor of love; "for God is not unrighteous, to forget
your work and labor of love, which ye have showed towards his name, in that
ye have ministered to the saints, and do minister." And the same apostle
speaks of a faithful serving of God in practice, as the proper proof to
others of men's loving Christ above all, and preferring his honor to their
private interest: Phil. 2:21: 22, "For all seek their own, not the
things which are Jesus Christ's; but ye know the proof of him, that as a
son with the father, he hath served with me in the gospel." So the
Apostle John expresses the same, as the ground of his good opinion of Gaius,
3 John 3-6, "For I rejoiced greatly when the brethren came and testified
of the truth that is in thee." But how did the brethren testify of
the truth that was in Gaius? And how did the apostle judge of the truth
that was in him? It was not because they testified that he had given them
a good account of the steps of his experiences, and talked lake one that
felt what he said, and had the very language of a Christian, but they testified
that he walked in the truth; as it follows, "even as thou walkest in
the truth. I have no greater joy than to hear that my children walk in the
truth. Beloved, thou doest faithfully whatsoever thou doest to the brethren
and to strangers; which have borne witness of thy charity before the church."
Thus the apostle explains what the brethren had borne witness of when they
came and testified of his walking in the truth. And the apostle seems in
this same place, to give it as a rule to Gaius how he should judge of others;
in verse 10, he mentions one Diotrephes, that did not carry himself well,
and led away others after him; and then in the 11th verse, he directs Gaius
to beware of such, and not to follow them; and gives him a rule whereby
he may know them, exactly agreeable to that rule Christ had given before,
"by their fruits ye shall know them;" says the apostle, "beloved,
follow not that which is evil, but that which is good. He that doeth good,
is of God; but he that doeth evil hath not seen God." And I would further
observe, that the Apostle James, expressly comparing that way of showing
others our faith and Christianity by our practice or works, with other ways
of showing our faith without works, or not by works, does plainly and abundantly
prefer the former: James 2:18, "Yea, a man may say, Thou hast faith,
and I have works; show me thy faith without thy works, and I will show thee
my faith by my works." A manifestation of our faith without works,
or in a way diverse from works, is a manifestation of it in words, whereby
a man professes faith. As the apostle says, verse 14, "What doth it
profit, my brethren, though a man say he hath faith?" Therefore here
are two ways of manifesting to our neighbor what is in our hearts; one by
what we say, and the other by what we do. But the apostle abundantly prefers
the latter as the best evidence. Now certainly all accounts we give of ourselves
in words, our saying that we have faith, and that we are converted, and
telling the manner how we came to have faith, and the steps by which it
was wrought, and the discoveries and experiences that accompany it, are
still but manifesting our faith by what we say; it is but showing our faith
by our words; which the apostle speaks of as falling vastly short of manifesting
of it by what we do, and showing our faith by our works.
And as the Scripture plainly teaches, that practice is the best evidence
of the sincerity of professing Christians; so reason teaches the same thing.
Reason shows, that men's deeds are better and more faithful interpreters
of their minds, than their words. The common sense of all mankind, through
all ages and nations, teaches them to judge of men's hearts chiefly by their
practice, in other matters; as, whether a man be a loyal subject, a true
lover, a dutiful child, or a faithful servant. If a man profess a great
deal of love and friendship to another, reason teaches all men, that such
a profession is not so great an evidence of his being a real and hearty
friend, as his appearing a friend in deeds; being faithful and constant
to his friend in prosperity and adversity, ready to lay out himself, and
deny himself, and suffer in his personal interest, to do him a kindness.
A wise man will trust to such evidences of the sincerity of friendship,
further than a thousand earnest professions and solemn declarations, and
most affectionate expressions of friendship in words. And there is equal
reason why practice should also be looked upon as the best evidence of friendship
towards Christ. Reason says the same that Christ said, in John 14:21, "He
that hath my commandments and keepeth them, he it is that loveth me."
Thus if we see a man, who in the course of his life seems to follow and
imitate Christ and greatly to exert and deny himself for the honor of Christ,
and to promote his kingdom and interest in the world; reason teaches, that
this is an evidence of love to Christ, more to be depended on, than if a
man only says he has love to Christ, and tells of the inward experiences
he has had of love to him, what strong love he felt, and how his heart was
drawn out in love at such and such a time, when it may be there appears
but little imitation of Christ in his behavior and he seems backward to
do any great matter for him, or to put himself out of his way for the promoting
of his kingdom, but seems to be apt to excuse himself whenever he is called
to deny himself for Christ. So if a man, in declaring his experiences, tells
how he found his heart weaned from the world, and saw the vanity of it,
so that all looked as nothing to him, at such and such times, and professes
that he gives up all to God, and calls heaven and earth to witness to it;
but yet in has practice is violent in pursuing the world, and what he gets
he keeps close, is exceeding loth to part with much of it to charitable
and pious uses, it comes from him almost like his heart's blood. But there
is another professing Christian, that says not a great deal, yet in his
behavior appears ready at all times to forsake the world, whenever it stands
in the way of his duty, and is free to part with it at any time to promote
religion and the good of his fellow creatures. Reason teaches, that the
latter gives far the most credible manifestation of a heart weaned from
the world. And if a man appears to walk humbly before God and men, and to
be of a conversation that savors of a broken heart, appearing patient and
resigned to God under affliction, and meek in his behavior amongst men;
this is a better evidence of humiliation, than if a person only tells how
great a sense he had of his own unworthiness, how he was brought to lie
in the dust, and was quite emptied of himself, and saw himself nothing and
all overfilthy and abominable &c. &c., but yet acts as if he looked
upon himself one of the first and best of saints, and by just right the
head of all the Christians in the town, and is assuming, self-willed, and
impatient of the least contradiction or opposition; we may be assured in
such a case, that a man's practice comes from a lower place in his heart
than his profession. So (to mention no more instances) if a professor of
Christianity manifests in his behavior a pitiful tender spirit towards others
in calamity, ready to bear their burdens with them, willing to spend his
substance for them, and to suffer many inconveniences in his worldly interest
to promote the good of others' souls and bodies; is not this a more credible
manifestation of a spirit of love to men, than only a man's telling what
love he felt to others at certain times, how he pitied their souls, how
his soul was in travail for them, and how he felt hearty love and pity to
his enemies; when in his behavior he seems to be of a very selfish spirit,
close and niggardly, all for himself, and none for his neighbors and perhaps
envious and contentious? Persons in a pang of affection may think they have
a willingness of heart for great things, to do much and to suffer much,
and so may profess it very earnestly and confidently, when really their
hearts are far from it. Thus many in their affectionate pangs, have thought
themselves willing to be damned eternally for the glory of God. Passing
affections easily produce words; and words are cheap; and godliness is more
easily feigned in words than in actions. Christian practice is a costly,
laborious thing. The self-denial that is required of Christians, and the
narrowness of the way that leads to life, does not consist in words, but
in practice. Hypocrites may much more easily be brought to talk like saints,
than to act like saints.
Thus it is plain, that Christian practice is the best sign or manifestation
of the true godliness of a professing Christian, to the eye of his neighbors.
But then the following things should be well observed, that this matter
may be rightly understood.
First, it must be observed, that when the Scripture speaks of Christian
practice, as the best evidence to others, of sincerity and truth of grace,
a profession of Christianity is not excluded, but supposed. The rules mentioned,
were rules given to the followers of Christ, to guide them in their thoughts
of professing Christians, and those that offered themselves as some of their
society, whereby they might judge of the truth of their pretenses, and the
sincerity of the profession they made; and not for the trial of Heathens,
or those that made no pretense to Christianity, and that Christians had
nothing to do with. This is as plain as is possible in that great rule which
Christ gives in the 7th of Matthew, "By their fruits ye shall know
them." He there gives a rule how to judge of those that professed to
be Christians, yea, that made a very high profession, false prophets, "who
came in sheep's clothing," as ver. 15. So it is also with that of the
Apostle James, chap 2:18, "Show me thy faith without thy works, and
I will show thee my faith by my works." It is evident, that both these
sorts of persons, offering to give these diverse evidences of their faith,
are professors of faith: this is implied in their offering each of them
to give evidences of the faith they professed. And it is evident by the
preceding verses, that the apostle is speaking of professors of faith in
Jesus Christ. So it is very plain, that the Apostle John, in those passages
that have been observed in his third epistle, is speaking of professing
Christians. Though in these rules, the Christian practice of professors
be spoken of as the greatest and most distinguishing sign of their sincerity
in their profession, much more evidential than their profession itself;
yet a profession of Christianity is plainly presupposed: it is not the main
thing in the evidence, nor anything distinguishing in it; yet it is a thing
requisite and necessary in it. As the having an animal body, is not anything
distinguishing of a man, from other creatures, and is not the main thing
in the evidence of human nature, yet it is a thing requisite and necessary
in the evidence. So that if any man should say plainly that he was not a
Christian, and did not believe that Jesus was the Son of God, or a person
sent of God; these rules of Christ and his apostles do not at all oblige
us to look upon him as a sincere Christian, let his visible practice and
virtues be what they will. And not only do these rules take no place with
respect to a man that explicitly denies Christianity, and is a professed
Deist, Jew, Heathen, or open Infidel; but also with respect to a man that
only forbears to make a profession of Christianity; because these rules
were given us to judge of professing Christians only: fruits must be joined
with open flowers; bells and pomegranates go together.
But here will naturally arise this inquiry, viz., when may a man be said
to profess Christianity, or what profession may properly be called a profession
of Christianity?
I answer, in two things.
1. In order to a man's being properly said to make a profession of Christianity,
there must undoubtedly be a profession of all that is necessary to his being
a Christian, or of so much as belongs to the essence of Christianity. Whatsoever
is essential in Christianity itself, the profession of that is essential
in the profession of Christianity. The profession must be of the thing professed.
For a man to profess Christianity, is for him to declare that he has it.
And therefore so much as belongs to a thing, so as to be necessary in order
to its being truly denominated that thing; so much is essential to the declaration
of that thing, in order to its being truly denominated a declaration of
that thing if we take only a part of Christianity, and leave out a part
that is essential to it, what we take is not Christianity; because something
that is of the essence of it is wanting. So if we profess only a part, and
leave out a part that is essential, that which we profess is not Christianity.
Thus, in order to a profession of Christianity, we must profess that we
believe that Jesus is the Messiah for this reason, because such a belief
is essential to Christianity. And so we must profess, either expressly or
implicitly, that Jesus satisfied for our sins, and other essential doctrines
of the gospel, because a belief of these things also is essential to Christianity.
But there are other things as essential to religion, as an orthodox belief;
which it is therefore as necessary that we should profess, in order to our
being truly said to profess Christianity. Thus it is essential to Christianity
that we repent of our sins, that we be convinced of our own sinfulness,
and that we are sensible we have justly exposed ourselves to God's wrath,
and that our hearts do renounce all sin, and that we do with our whole hearts
embrace Christ as our only Savior; and that we love him above all, and are
willing for his sake to forsake all, and that we do give up ourselves to
be entirely and forever his, &c. Such things as these do as much belong
to the essence of Christianity, as the belief of any of the doctrines of
the gospel: and therefore the profession of them does as much belong to
a Christian profession. Not that in order to a being professing Christians,
it is necessary that there should be an explicit profession of every individual
thing that belongs to Christian grace or virtue: but certainly, there must
be a profession, either express or implicit, of what is of the essence of
religion. And as to those things that Christians should express in their
profession, we ought to be guided by the precepts of God's word or by Scripture
examples of public professions of religion, God's people have made from
time to time. Thus they ought to profess their repentance of sin: as of
old, when persons were initiated as professors, they came confessing their
sins, manifesting their humiliation for sin, Matt. 3:6. And the baptism
they were baptized with, was called the baptism of repentance, Mark 1:4.
And John, when he had baptized them, exhorted them to bring forth fruits
meet for repentance, Matt. 3:8, i.e., agreeable to that repentance which
they had professed; encouraging them that if they did so, they should escape
the wrath to come, and be gathered as wheat into God's garner, Matt. 3:7,
8, 9, 10, 12. So the Apostle Peter says to the Jews, Acts 2:38, "Repent,
and be baptized;" which shows, that repentance is a qualification that
must be visible in order to baptism; and therefore ought to be publicly
professed. So when the Jews that returned from captivity, entered publicly
into covenant, it was with confession or public confession of repentance
of their sins, Neh. 9:2. This profession of repentance should include or
imply a profession of conviction, that God would be just in our damnation:
see Neh. 9:33, together with ver. 35, and the beginning of the next chapter.
They should profess their faith in Jesus Christ, and that they embrace Christ,
and rely upon him as their Savior, with their whole hearts, and that they
do joyfully entertain the gospel of Christ. Thus Philip, in order to baptizing
the eunuch, required that he should profess that he believed with all his
heart: and they that were received as visible Christians, at that great
outpouring of the Spirit, which began at the day of Pentecost, appeared
gladly to receive the gospel: Acts 2:41, "Then they that gladly received
the word, were baptized; and the same day there were added unto them about
three thousand souls." They should profess that they rely on Christ's
righteousness only, and strength; and that they are devoted to him, as their
only Lord and Savior, and that they rejoice in him as their only righteousness
and portion. It is foretold, that all nations shall be brought publicly
to make this profession, Isa. 45:29, to the end: "Look unto me, and
be ye saved, all the ends of the earth; for I am God, and there is none
else. I have sworn by myself, the word is gone out of my mouth in righteousness,
and shall not return, that unto me every knee shall bow, every tongue shall
swear. Surely, shall one say, In the Lord have I righteousness and strength;
even to him shall men come, and all that are incensed against him shall
be ashamed. In the Lord shall all the seed of Israel be justified, and shall
glory." They should profess to give up themselves entirely to Christ,
and to God through him; as the children of Israel, when they publicly recognized
their covenant with God: Deut. 26:17, "Thou hast avouched the Lord
this day to be thy God, and to walk in his ways, and to keep his statutes,
and his commandments, and his judgments, and to hearken unto his voice."
They ought to profess a willingness of heart to embrace religion with all
its difficulties, and to walk in a way of obedience to God universally and
perseveringly, Exod. 19:8, and 24:3, 7, Deut. 26:16, 17, 18, 2 Kings 23:3,
Neh. 10:28, 29, Psal. 119:57, 106. They ought to profess, that all their
hearts and souls are in these engagements to be the Lord's and forever to
serve him, 2 Chron. 15:12, 13, 14. God's people swearing to God, and swearing
by his name, or to his name, as it might be rendered (by which seems to
be signified their solemnly giving up themselves to him in covenant, and
vowing to receive him as their God, and to be entirely his, to obey and
serve him), is spoken of as a duty to be performed by all God's visible
Israel, Deut. 6:13, and 10:20, Psal. 63:11, Isa. 19:18, chap. 14:23, 24,
compared with Rom. 14:11, and Phil. 2:10, 11, Isa. 48:1, 2, and 65:15, 16,
Jer. 4:2, and 5:7, and 12:16, Hos. 4:16, and 10:4. Therefore, in order to
persons being entitled to full esteem and charity, with their neighbors,
as being sincere professors of Christianity; by those forementioned rules
of Christ and his apostles, there must be a visibly holy life, with a profession,
either expressing, or plainly implying such things as those which have been
now mentioned. We are to know them by their fruits, that is, we are by their
fruits to know whether they be what they profess to be; not that we are
to know by their fruits, that they have something in them, they do not so
much as pretend to.
And moreover,
2. That profession of these things, which is properly called a Christian
profession, and which must be joined with Christian practice, in order to
persons being entitled to the benefit of those rules, must be made (as to
what appears) understandingly: that is, they must be persons that appear
to have been so far instructed in the principles of religion, as to be in
an ordinary capacity to understand the proper import of what is expressed
in their profession. For sounds are no significations or declarations of
any thing, any further than men understand the meaning of their own sounds.
But in order to persons making a proper profession of Christianity, such
as the Scripture directs to and such as the followers of Christ should require,
in order to the acceptance of the professors with full charity, as of their
society; it is not necessary they should give an account of the particular
steps and method by which the Holy Spirit, sensibly to them, wrought and
brought about those great essential things of Christianity in their hearts.
There is no footstep in the Scripture of any such way of the apostles, or
primitive ministers and Christians requiring any such relation, in order
to their receiving and treating others as their Christian brethren, to all
intents and purposes, or of their first examining them, concerning the particular
method and order of their experiences. They required of them a profession
of the things wrought; but no account of the manner of working was required
of them. Nor is there the least shadow in the Scripture of any such custom
in the church of God from Adam to the death of the Apostle John.
I am far from saying, that it is not requisite that persons should give
any sort of account of their experiences to their brethren. For persons
to profess those things wherein the essence of Christianity lies, is the
same thing as to profess that they experience those things. Thus for persons
solemnly to profess, that, in a full conviction of their own utter sinfulness,
misery, and impotence, and totally undone state as in themselves, and their
just desert of God's utter rejection and eternal wrath, and the utter insufficiency
of their own righteousness, or anything in them, to satisfy divine justice,
or recommend them to God's favor; they do entirely depend on the Lord Jesus
Christ, and his satisfaction and righteousness; that they do with all their
hearts believe the truth of the gospel of Christ: and that in a full conviction
of his sufficiency and perfect excellency as a Savior, as exhibited in the
gospel, they do with their whole souls cleave to him, and acquiesce in him,
as the refuge and rest of their souls, and fountain of their comfort; that
they repent of their sins, and utterly renounce all sin, and give up themselves
wholly to Christ, willingly subjecting themselves to him as their King;
that they give him their hearts and their whole man; and are willing and
resolved to have God for their whole and everlasting portion; and in a dependence
on his promises of a future eternal enjoyment of him in heaven, to renounce
all the enjoyments of this vain world, selling all for this great treasure
and future inheritance, and to comply with every command of God, even the
most difficult and self-denying, and devote their whole lives to God's service;
and that in forgiveness of those that have injured them, and a general benevolence
to mankind, their hearts are united to the people of Jesus Christ as their
people, to cleave to them and love them as their brethren, and worship and
serve God, and follow Christ in union and fellowship with them, being willing
and resolved to perform all those duties that belong to them, as members
of the same family of God and mystical body of Christ: I say, for persons
solemnly to profess such things as these, as in the presence of God, is
the same thing as to profess that they are conscious to, or do experience
such things in their hearts.
Nor is it what I suppose, that persons giving an account of their experience
of particular exercises of grace, with the times and circumstances, gives
no advantage to others in forming a judgment of their state; or that persons
may not fitly be inquired of concerning these in some cases, especially
cases of great importance, where all possible satisfaction concerning persons'
piety is especially to be desired and sought after, as in the case of ordination
or approbation of a minister. It may give advantage in forming a judgment,
in several respects; and among others, in this, that hereby we may be better
satisfied, that the professor speaks honestly and understandingly, in what
he professes; and that he does not make the profession in mere formality.
In order to a profession of Christianity being accepted to any purpose,
there ought to be good reason, from the circumstances of the profession,
to think, that the professor does not make such a profession out of a mere
customary compliance with a prescribed form, using words without any distinct
meaning, or in a very lax and ambiguous manner, as confessions of faith
are often subscribed; but that the professor understandingly and honestly
signifies what he is conscious of in his own heart; otherwise his profession
can be of no significance, and no more to be regarded than the sound of
things without life. But indeed (whatever advantage an account of particular
exercises may give in judging of this) it must be owned, that the professor
having been previously thoroughly instructed by his teachers, and given
good proof of his sufficient knowledge, together with a practice agreeable
to his profession, is the best evidence of this.
Nor do I suppose, but that, if a person that is inquired of about particular
passages, times, and circumstances of his Christian experiences among other
things, seems to be able to give a distinct account of the manner of his
first conversion, in such a method as has been frequently observable in
true conversion, so that things seem sensibly and distinctly to follow one
another, in the order of time, according to the order of nature; it is an
illustrating circumstance, that among other things adds luster to the evidence
he gives his brethren of the truth of his experiences.
But the thing that I speak of as unscriptural, is the insisting on a particular
account of the distinct method and steps, wherein the Spirit of God did
sensibly proceed, in first bringing the soul into a state of salvation,
as a thing requisite in order to receiving a professor into full charity
as a real Christian; or so, as for the want of such relation, to disregard
other things in the evidence persons give to their neighbors of their Christianity,
that are vastly more important and essential.
Secondly, That we may rightly understand how Christian practice is the greatest
evidence that others can have of the sincerity of a professing Christian,
it is needful that what was said before, showing what Christian practice
is, should be borne in mind; and that it should be considered how far this
may be visible to others. Merely that a professor of Christianity is what
is commonly called an honest man, and a moral man (i.e., we have no special
transgression or iniquity to charge him with, that might bring a blot on
his character), is no great evidence of the sincerity of his profession.
This is not making his light shine before men. This is not that work and
labor of love showed towards Christ's name, which gave the apostle such
persuasion of the sincerity of the professing Hebrews, Heb. 6:9, 10. It
may be so, that we may see nothing in a man, but that he may be a good man;
there may appear nothing in his life and conversation inconsistent with
his being godly, and yet neither may there be any great positive evidence
that he is so. But there may be great positive appearance of holiness in
men's visible behavior. Their life may appear to be a life of the service
of God: they may appear to follow the example of Jesus Christ, and come
up in a great measure to those excellent rules in the 5th, 6th, and 7th
chapters of Matthew, and 12th of Romans, and many other parts of the New
Testament: there may be a great appearance of their being universal in their
obedience to Christ's commands and the rules of the gospel. They may appear
to be universal in the performance of the duties of the first table, manifesting
the fear and love of God; and also universal in fulfilling rules of love
to men, love to saints, and love to enemies: rules of meekness and forgiveness
rules of mercy and charity, and looking not only at our own things but also
at the things of others; rules of doing good to men's souls and bodies,
to particular persons and to the public; rules of temperance and mortification,
and of a humble conversation; rules of bridling the tongue, and improving
it to glorify God and bless men, showing that in their tongues is the law
of kindness. They may appear to walk as Christians, in all places, and at
all seasons, in the house of God, and in their families, and among their
neighbors, on Sabbath days and every day, in business and in conversation,
towards friends and enemies, towards superiors, inferiors, and equals. Persons
in their visible walk may appear to be very earnestly engaged in the service
of God and mankind, much to labor and lay out themselves in this work of
a Christian, and to be very constant and steadfast in it, under all circumstances
and temptations. There may be great manifestations of a spirit to deny themselves,
and suffer for God and Christ, and the interest of religion, and the benefit
of their brethren. There may be great appearances in a man's walk, of a
disposition to forsake any thing, rather than to forsake Christ, and to
make everything give place to his honor. There may be great manifestations
in a man's behavior of such religion as this, being his element, and of
his placing the delight and happiness of his life in it; and his conversation
may be such, that he may carry with him a sweet odor of Christian graces
and heavenly dispositions, wherever he goes. And when it is thus in the
professors of Christianity, here is an evidence to others of their sincerity
in their profession, to which all other manifestations are not worthy to
be compared.
There is doubtless a great variety in the degrees of evidence that professors
do exhibit of their sincerity, in their life and practice; as there is a
variety in the fairness and clearness of accounts persons give of the manner
and method of their experiences: but undoubtedly such a manifestation as
has been described of a Christian spirit in practice, is vastly beyond the
fairest and brightest story of particular steps and passages of experience
that ever was told. And in general, a manifestation of the sincerity of
a Christian profession in practice, is far better than a relation of experiences.
But yet,
Thirdly, It must be noted, agreeable to what was formerly observed, that
no external manifestations and outward appearances whatsoever, that are
visible to the world, are infallible evidences of grace. These manifestations
that have been mentioned, are the best that mankind can have; and they are
such as do oblige Christians entirely to embrace professors as saints, and
love them and rejoice in them as the children of God, and are sufficient
to give them as great satisfaction concerning them, as ever is needful to
guide them in their conduct, or for any purpose that needs to be answered
in this world. But nothing that appears to them in their neighbor, can be
sufficient to beget an absolute certainty concerning the state of his soul:
for they see not his heart, nor can they see all his external behavior;
for much of it is in secret, and hid from the eye of the world; and it is
impossible certainly to determine how far a man maw go in many external
appearances and imitations of grace, from other principles. Though undoubtedly,
if others could see so much of what belongs to men's practice, as their
own consciences may see of it, it might be an infallible evidence of their
state, as will appear from what follows.
Having thus considered Christian practice as the best evidence of the sincerity
of professors to others, I now proceed,
2. To observe, that the Scripture also speaks of Christian practice as a
distinguishing and sure evidence of grace to persons' own consciences. This
is very plain in 1 John 2:3: "Hereby we do know that we know him, if
we keep his commandments." And the testimony of our consciences, with
respect to our good deeds, is spoken of as that which may give us assurance
of our own godliness, 1 John 3:18, 19: "My little children, let us
not love in word, neither in tongue, but in deed and in truth. And hereby
we know that we are of the truth, and shall assure our hearts before him."
And the Apostle Paul, in Heb. 6, speaks of the work and labor of love, of
the Christian Hebrews, as that which both gave him a persuasion that they
had something above the highest common illuminations, and also as that evidence
which tended to give them the highest assurance of hope concerning themselves,
verse 9, &c.: "But, beloved, we are persuaded better things of
you, and things that accompany salvation, though we thus speak. For God
is not unrighteous, to forget your work and labor of love, which ye have
showed toward his name, in that ye have ministered to his saints, and do
minister. And we desire that everyone of you do show the same diligence,
to the full assurance of hope unto the end." So the apostle directs
the Galatians to examine their behavior or practice, that they might have
rejoicing in themselves in their own happy state, Gal. 6:4: "Let every
man prove his own work, so shall he have rejoicing in himself, and not in
another." And the psalmist says, Psal. 119:6, "Then shall I not
be ashamed, when I have respect unto all thy commandments;" i.e., then
I shall be bold, and assured, and steadfast in my hope. And in that of our
Savior, Matt. 7:19, 20: "Every tree that bringeth not forth good fruit,
is hewn down and cast into the fire. Wherefore by their fruits ye shall
know them." Though Christ gives this, firstly, as a rule by which we
should judge of others, yet in the words that next follow he plainly shows,
that he intends it also as a rule by which we would judge ourselves: "Not
everyone that saith unto me, Lord, Lord, shall Enter into the kingdom of
heaven; but he that doeth the will of my Father which is in heaven. Many
will say to me in that day, Lord, Lord, &c.-And then will I profess
unto them, I never knew you: depart from me, ye that work iniquity. Therefore,
whosoever heareth these sayings of mine, and doeth them, I will liken him
unto a wise man, which built his house upon a rock.-And everyone that heareth
these sayings of mine, and doeth them not, shall be likened unto a foolish
man, which built his house upon the sand." I shall have occasion to
mention other texts to show the same thing, hereafter.
But for the greater clearness in this matter, I would, first, show how Christian
practice, doing good works, or keeping Christ's commandments, is to be taken,
when the Scripture represents it as a sure sign to our own consciences,
that we are real Christians. And secondly, will prove, that this is the
chief of all evidences that men can have of their own sincere godliness.
First, I would show how Christian practice, or keeping Christ's commandments,
is to be taken, when the Scripture represents it as a sure evidence to our
own consciences, that we are sincere Christians.
And here I would observe, that we cannot reasonably suppose, that when the
Scripture in this case speaks of good works, good fruit, and keeping Christ's
commandments, it has respect merely to what is external, or the motion and
action of the body without including anything else, having no respect to
any aim or intention of the agent, or any act of his understanding or will.
For consider men's actions so, and they are no more good works or acts of
obedience, than the regular motions of a clock; nor are they considered
as the actions of the man, nor any human actions at all. The actions of
the body, taken thus, are neither acts of obedience nor disobedience, any
more than the motions of the body in a convulsion. But the obedience and
fruit that is spoken of, is the obedience and fruit of the man; and therefore
not only the acts of the body, but the obedience of the soul, consisting
in the acts and practice of the soul. Not that I suppose, that when the
Scripture speaks, in this case, of gracious works, and fruit and practice,
that in these expressions are included all inward piety and holiness of
heart, both principle and exercise, both spirit and practice: because then,
in these things being given as signs of a gracious principle in the heart,
the same thing would be given as a sign of itself, and there would be no
distinction between root and fruit. But only the gracious exercise, and
holy act of the soul is meant, and given as the sign of the holy principle
and good estate. Neither is every kind of inward exercise of grace meant;
but the practical exercise, that exercise of the soul, and exertion of inward
holiness, which there is in an obediential act; or that exertion of the
mind, and act of grace which issues and terminates in what they call the
imperate acts of the will; in which something is directed and commanded
by the soul to be done, and brought to pass in practice.
Here, for a clearer understanding, I would observe, that there are two kinds
of exercises of grace. 1. There are those that some call immanent acts,
that is, those exercises of grace that remain within the soul, that begin
and are terminated there, without any immediate relation to anything to
be done outwardly, or to be brought to pass in practice. Such are the exercises
of grace, which the saints often have in contemplation; when the exercise
that is in the heart does not directly proceed to, or terminate in anything
beyond the thoughts of the mind; however they may tend to practice (as all
exercises of grace do) more remotely. 2. There is another kind of acts of
grace, that are more strictly called practical, or effective exercises,
because they immediately respect something to be done. They are the exertions
of grace in the commanding acts of the will, directing the outward actions.
As when a saint gives a cup of cold water to a disciple, in and from the
exercise of the grace of charity; or voluntarily endures persecution in
the way of his duty; immediately from the exercise of a supreme love to
Christ. Here is the exertion of grace producing its effect in outward actions.
These exercises of grace are practical and productive of good works, not
only in this sense, that they are of a productive nature (for so are all
exercises of true grace), but they are the producing acts. This is properly
the exercise of grace in the act of the will; and this is properly the practice
of the soul. And the soul is the immediate actor of no other practice but
this; the motions of the body follow from the laws of union between the
soul and body, which God, and not the soul, has fixed and does maintain.
The act of the soul and the exercise of grace, that is exerted in the performance
of a good work, is the good work itself, so far as the soul is concerned
in it, or so far as it is the soul's good work. The determinations of the
will are indeed our very actions, so far as they are properly ours, as Dr.
Doddridge observes. In this practice of the soul is included the aim and
intention of the soul, which is the agent. For not only should we not look
on the motions of a statue, doing justice or distributing alms by clockwork,
as any acts of obedience to Christ in that statue; but neither would anybody
call the voluntary actions of a man, externally and materially agreeable
to a command of Christ, by the name of obedience to Christ, if he had never
heard of Christ, or any of his commands, or had no thought of his commands
in what he did. If the acts of obedience and good fruit spoken of, be looked
upon, not as mere motions of the body, but as acts of the soul; the whole
exercise of the spirit of the mind in the action must be taken in, with
the end acted for, and the respect the soul then has to God, &c., otherwise
they are no acts of denial of ourselves, or obedience to God, or service
done to him, but something else. Such effective exercises of grace as these
that I have now described, many of the Martyrs have experienced in a high
degree. And all true saints live a life of such acts of grace as these;
as they all live a life of gracious works, of which these operative exertions
of grace are the life and soul. And this is the obedience and fruit that
God mainly looks at, as he looks at the soul more than the body; as much
as the soul, in the constitution of the human nature, is the superior part.
As God looks at the obedience and practice of the man, he looks at the practice
of the soul; for the soul is the man in God's sight, "for the Lord
seeth not as man seeth, for he looketh on the heart."
And thus it is that obedience, good works, good fruits, are to be taken,
when given in Scripture as a sure evidence to our own consciences of a true
principle of grace: even as including the obedience and practice of the
soul, as preceding and governing the actions of the body. When practice
is given in Scripture as the main evidence to others of our true Christianity,
then is meant that in our practice which is visible to them, even our outward
actions: but when practice is given as a sure evidence of our real Christianity
to our own consciences, then is meant that in our practice which is visible
to our own consciences; which is not only the motion of our bodies, but
the exertion of the soul, which directs and commands that motion; which
is more directly and immediately under the view of our own consciences,
than the act of the body. And that this is the intent of the Scripture,
not only does the nature and reason of the thing show, but it is plain by
the Scripture itself. Thus it is evident that when Christ, at the conclusion
of his sermon on the mount, speaks of doing or practicing those sayings
of his, as the grand sign of professors being true disciples, without which
he likens them to a man that built his house upon the sand, and with which,
to a man that built his house upon a rock; he has a respect, not only to
the outward behavior, but to the inward exercise of the mind in that behavior:
as is evident by observing what those preceding sayings of his are that
he refers to, when he speaks of our doing or practicing them; and we shall
find they are such as these: "Blessed are the poor in spirit; blessed
are they that mourn; blessed are the meek; blessed are they that do hunger
and thirst after righteousness; blessed are the merciful; blessed are the
pure in heart; whosoever is angry with his brother without a cause, &c.;
whosoever looketh on a woman to lust after her, &c.; love your enemies;
take no thought for your life," and others of the like nature, which
imply inward exercises: and when Christ says, John 14:2, "He that hath
my commandments, and keepeth them, he it is that loveth me;" he has
evidently a special respect to that command several times repeated in the
same discourse (which he calls, by way of eminence, his commandment), that
they should love one another as he had loved them (see chap. 13:34, and
chap. 15:10, 12, 13, 14). But this command respects chiefly an exercise
of the mind or heart, though exerted in practice. So when the Apostle John
says, 1 John 2:3, "Hereby we do know that we know him, if we keep his
commandments;" he has plainly a principal respect to the same command,
as appears by what follows, ver. 7-11, and 2d Epist. ver. 5, 6; and when
we are told in Scripture that men shall at the last day be judged according
to their works, and all shall receive according to the things done in the
body, it is not to be understood only of outward acts; for if so, why is
God so often spoken of as searching the hearts and trying the reins, "that
he may render to everyone according to his works?" As Rev. 2:23, "And
all the churches shall know that I am he which searcheth the reins and hearts;
and I will give unto everyone according to his works." Jer. 17:9, 10,
"I the Lord search the heart, I try the reins, even to give every man
according to his ways, and according to the fruit of his doings." But
if by his ways, and the fruit of his doings, is meant only the actions of
his body, what need of searching the heart and reins in order to know them?
Hezekiah in his sickness pleads his practice as an evidence of his title
to God's favor, as including not only his outward actions, but what was
in his heart: Isa. 38:3, "Remember now, O Lord, I beseech thee, how
I have walked before thee in truth, and with a perfect heart."
Though in this great evidence of sincerity that the Scripture gives us,
what is inward is of greatest importance; yet what is outward is included
and intended, as connected with the practical exertion of grace in the will,
directing and commanding the actions of the body. And hereby are effectually
cut off all pretensions that any man can have to evidences of godliness,
who externally lives wickedly; because the great evidence lies in that inward
exercise and practice of the soul, which consists in the acts of the will,
commanding outward acts. But it is known, that these commanding acts of
the will are not one way and the actions of the bodily organs another: for
the unalterable law of nature is, that they should be united as long as
soul and body are united, and the organs are not so destroyed as to be incapable
of those motions that the soul commands. Thus it would be ridiculous for
a man to plead, that the commanding act of his will was to go to the public
worship, while his feet carry him to a tavern or brothel-house; or that
the commanding act of his will was to give such a piece of money he had
in his hand to a poor beggar, while his hand at the same instant kept it
back, and held it fast.
Secondly, I proceed to show, that Christian practice, taken in the sense
that has been explained, is the chief of all the evidences of a saving sincerity
in religion, to the consciences of the professors of it; much to be preferred
to the method of the first convictions, enlightenings, and comforts in conversion,
or any immanent discoveries or exercises of grace whatsoever, that begin
and end in contemplation. The evidence of this appears by the following
arguments.
ARGUMENT I.-Reason plainly shows, that those things which put it to the
proof what men will actually cleave to and prefer in their practice, when
left to follow their own choice and inclinations, are the proper trial what
they do really prefer in their hearts. Sincerity in religion, as has been
observed already, consists in setting God highest in the heart, in choosing
him before other things, in having a heart to sell all for Christ, &c.
But a man's actions are the proper trial what a man's heart prefers. As
for instance, when it is so that God and other things come to stand in competition,
God is as it were set before a man on one hand, and his worldly interest
or pleasure on the other (as it often is so in the course of a man's life);
his behavior in such case, in actually cleaving to the one and forsaking
the other, is the proper trial which he prefers. Sincerity consists in forsaking
all for Christ in heart; but to forsake all for Christ in heart, is the
very same thing as to have a heart to forsake all for Christ; but certainly
the proper trial whether a man has a heart to forsake all for Christ is
his being actually put to it, the having Christ and other things coming
in competition, that he must actually or practically cleave to one and forsake
the other. To forsake all for Christ in heart, is the same thing as to have
a heart to forsake all for Christ when called to it: but the highest proof
to ourselves and others, that we have a heart to forsake all for Christ
when called to it, is actually doing it when called to it, or so far as
called to it. To follow Christ in heart is to have a heart to follow him.
To deny ourselves in heart for Christ, is the same thing as to have a heart
to deny ourselves for him in fact. The main and most proper proof of a man's
having a heart to any thing, concerning which he is at liberty to follow
his own inclinations, and either to do or not to do as he pleases, is his
doing of it. When a man is at liberty whether to speak or keep silence,
the most proper evidence of his having a heart to speak, is his speaking.
When a man is at liberty whether to walk or sit still, the proper proof
of his having a heart to walk, is his walking. Godliness consists not in
a heart to intend to do the will of God, but in a heart to do it. The children
of Israel in the wilderness had the former, of whom we read, Deut. 5:27,
28, 29, "Go thou near, and hear all that the Lord our God shall say;
and speak thou unto us all that the Lord our God shall speak unto thee,
and we will hear it, and do it. And the Lord heard the voice of your words,
when ye spake unto me; and the Lord said unto me, I have heard the voice
of the words of this people, which they have spoken unto thee; they have
well said all that they have spoken. O that there were such a heart in them,
that they would fear me and keep all my commandments always, that it might
be well with them, and with their children forever!" The people manifested
that they had a heart to intend to keep God's commandments, and to be very
forward in those intentions; but God manifests, that this was far from being
the thing that he desired, wherein true godliness consists, even a heart
actually to keep them.
It is therefore exceedingly absurd, and even ridiculous, for any to pretend
that they have a good heart, while they live a wicked life, or do not bring
forth the fruit of universal holiness in their practice. For it is proved
in fact, that such men do not love God above all. It is foolish to dispute
against plain fact and experience. Men that live in ways of sin, and yet
flatter themselves that they shall go to heaven, or expect to be received
hereafter as holy persons, without a holy practice, act as though they expected
to make a fool of their Judge. Which is implied in what the apostle says
(speaking of men's doing good works and living a holy life, thereby exhibiting
evidence of their title to everlasting life), Gal. 6:7: "Be not deceived;
God is not mocked; for whatsoever a man soweth, that shall he also reap."
As much as to say, "Do not deceive yourselves with an expectation of
reaping life everlasting hereafter, if you do not sow to the Spirit here;
it is in vain to think that God will be made a fool of by you, that he will
be shammed and baffled with shadows instead of substances, and with vain
pretense, instead of that good fruit which he expects, when the contrary
to what you pretend appears plainly in your life, before his face."
In this manner the word mock is sometimes used in Scripture. Thus Delilah
says to Sampson, "behold thou hast mocked me, and told me lies."
Judges 16:10, 13; i.e., "Thou hast baffled me, as though you would
have made a fool of me, as if I might be easily turned off with any vain
pretense, instead of the truth." So it is said that Lot, when he told
his sons in law that God would destroy that place, "he seemed as one
that mocked, to his sons in law," Gen. 19:14; i.e., he seemed as one
that would make a game of them, as though they were such credulous fools
as to regard such bugbears. But the great Judge, whose eyes are as a flame
of fire, will not be mocked or baffled with any pretenses, without a holy
life. If in his name men have prophesied and wrought miracles, and have
had faith, so that they could remove mountains, and cast out devils, and
however high their religious affections have been, however great resemblances
they have had of grace, and though their hiding-place has been so dark and
deep, that no human skill nor search could find them out, yet if they are
workers or practicers of iniquity, they cannot hide their hypocrisy from
their Judge: Job 34:22, there is no darkness, nor shadow of death, where
the workers of iniquity may hide themselves." Would a wise prince suffer
himself to be fooled and baffled by a subject, who should pretend that he
was a loyal subject, and should tell his prince that he had an entire affection
to him, and that at such and such a time he had experience of it, and felt
his affections strongly working towards him, and should come expecting to
be accepted and rewarded by his prince, as one of his best friends on that
account, though he lived in rebellion against him, following some pretender
to his crown, and from time to time stirring up sedition against him? Or
would a master suffer himself to be shammed and gulled by a servant, that
should pretend to great experiences of love and honor towards him in his
heart, and a great sense of his worthiness and kindness to him, when at
the same time he refused to obey him, and he could get no service done by
him?
ARGUMENT II.-As reason shows, that those things which occur in the course
of life, that put it to the proof whether men will prefer God to other things
in practice, are the proper trial of the uprightness and sincerity of their
hearts; so the same are represented as the proper trial of the sincerity
of professors in the Scripture. There we find that such things are called
by that very name, trials or temptations (which I before observed are both
words of the same signification). The things that put it to the proof, whether
men will prefer God to other things in practice, are the difficulties of
religion, or those things which occur, that make the practice of duty difficult
and cross to other principles beside the love of God; because in them, God
and other things are both set before men together, for their actual and
practical choice; and it comes to this, that we cannot hold to both, but
one or the other must be forsaken. And these things are all over the Scripture
called by the name of trials or proofs. And they are called by this name,
because hereby professors are tried and proved of what sort they be, whether
they be really what they profess and appear to be; and because in them,
the reality of a supreme love to God is brought to the test of experiment
and fact; they are the proper proofs in which it is truly determined by
experience, whether men have a thorough disposition of heart to cleave to
God or no: Deut. 8:2, "And thou shalt remember all the way which the
Lord thy God led thee these forty years in the wilderness, to humble thee,
and to prove thee, whether thou wouldest keep his commandments or no:"
Judges 2:21, 22, "I also will not henceforth drive out any from before
them, of the nations which Joshua left when he died; that through them I
may prove Israel, whether they will keep the way of the Lord." So chap.
3:1, 4, and Exod. 16:4.
The Scripture, when it calls these difficulties of religion by the name
of temptations or trials, explains itself to mean thereby the trial or experiment
of their faith: James 1:2, 3, "My brethren, count it all joy when ye
fall into divers temptations; knowing this, that the trying of your faith
worketh patience:" 1 Pet. 1:6, 7, "Now, for a season ye are in
heaviness, through manifold temptations; that the trial of your faith being
much more precious than of gold," &c. So the Apostle Paul speaks
of that expensive duty of parting with our substance to the poor, as the
proof of the sincerity of the love of Christians: 2 Cor. 8:8. And the difficulties
of religion are often represented in Scripture, as being the trial of professors,
in the same manner that the furnace is the proper trial of gold and silver:
Psal. 66:10, 11, "Thou, O God, hast proved us: thou has tried us as
silver is tried: thou broughtest us into the net, thou laidest affliction
upon our loins." Zech. 13:9, "And I will bring the third part
of them through the fire; and I will refine them as silver is refined; and
I will try them as gold is tried." That which has the color and appearance
of gold, is put into the furnace to try whether it be what it seems to be,
real gold or no. So the difficulties of religion are called trials, because
they try those that have the profession and appearance of saints, whether
they are what they appear to be, real saints.
If we put true gold into the furnace, we shall find its great value and
preciousness: so the truth and inestimable value of the virtues of a true
Christian appear when under these trials: 1 Pet. 1:7, "That the trial
of your faith, being much more precious than of gold that perisheth, might
be found unto praise, and honor, and glory." True and pure gold will
come out of the furnace in full weight, so true saints, when tried, come
forth as gold, Job 23:10. Christ distinguishes true grace from counterfeit
by this, that it is gold tried in the fire, Rev. 3:17, 18. So that it is
evident, that these things are called trials in Scripture, principally as
they try or prove the sincerity of professors. And, from what has now been
observed, it is evident that they are the most proper trial or proof of
their sincerity; inasmuch as the very meaning of the word trial, as it is
ordinarily used in Scripture, is the difficulty occurring in the way of
a professor's duty, as the trial or experiment of his sincerity. If trial
of sincerity be the proper name of these difficulties of religion, then,
doubtless, these difficulties of religion are properly and eminently the
trial of sincerity; for they are doubtless eminently what they are called
by the Holy Ghost: God gives things their name from that which is eminently
their nature. And, if it be so, that these things are the proper and eminent
trial, proof, or experiment of the sincerity of professors, then certainly
the result of the trial or experiment (that is, persons' behavior or practice
under such trials) is the proper and eminent evidence of their sincerity;
for they are called trials or proofs, only with regard to the result, and
because the effect is eminently the proof or evidence. And this is the most
proper proof and evidence to the conscience of those that are the subjects
of these trials. For when God is said by these things to try men, and prove
them, to see what is in their hearts, and whether they will keep his commandments
or no; we are not to understand, that it is for his own information, or
that he may obtain evidence himself of their sincerity (for he needs no
trials for his information); but chiefly for their conviction, and to exhibit
evidence to their consciences.
Thus, when God is said to prove Israel by the difficulties they met with
in the wilderness, and by the difficulties they met with from their enemies
in Canaan, to know what was in their hearts, whether they would keep his
commandments or no; it must be understood, that it was to discover them
to themselves, that they might know what was in their own hearts. So when
God tempted or tried Abraham with that difficult command of offering up
his son, it was not for his satisfaction, whether he feared God or no, but
for Abraham's own greater satisfaction and comfort, and the more clear manifestation
of the favor of God to him. When Abraham had proved faithful under this
trial, God says to him, "Now I know that thou fearest God, seeing thou
hast not withheld thy son, thine only son, from me." Which plainly
implies, that in this practical exercise of Abraham's grace under this trial,
was a clearer evidence of the truth of his grace, than ever was before;
and the greatest evidence to Abraham's conscience; because God himself gives
it to Abraham as such, for his comfort and rejoicing; and speaks of it to
him as what might be the greatest evidence to his conscience of his being
upright in the sight of his Judge. Which proves what I say, that holy practice,
under trials, is the highest evidence of the sincerity of professors to
their own consciences. And we find that Christ, from time to time, took
the same method to convince the consciences of those that pretended friendship
to him, and to show them what they were. This was the method he took with
the rich young man, Matt. 19:16, &c. He seemed to show a great respect
to Christ; he came kneeling to high and called him good Master, and made
a great profession of obedience to the commandments; but Christ tried him,
by bidding him go and sell all that he had, and give to the poor, and come
and take up his cross and follow him, telling him that then he should have
treasure in heaven. So he tried another that we read of, Matt. 8:20. He
made a great profession of respect to Christ: says he, Lord, I will follow
thee whithersoever thou goest. Christ immediately puts his friendship to
the proof, by telling him, that the foxes had holes, and the birds of the
air had nests, but that the Son of Man had not where to lay his head. And
thus Christ is wont still to try professed disciples in general, in his
providence. So the seed sown, in every kind of ground, stony ground, thorny
ground, and good ground, which, in all appears alike, when it first springs
up; yet is tried, and the difference made to appear, by the burning heat
of the sun.
Seeing therefore, that these are the things that God makes use of to try
us, it is undoubtedly the surest way for us to pass a right judgment on
ourselves, to try ourselves by the same things. These trials of his are
not for his information but for ours; therefore we ought to receive our
information from thence. The surest way to know our gold, is to look upon
it and examine it in God's furnace, where he tries it for that end, that
we may see what it is. If we have a mind to know whether a building stands
strong or no, we must look upon it when the wind blows. If we would know
whether that which appears in the form of wheat, has the real substance
of wheat, or be only chaff, we must observe it when it is winnowed. If we
would know whether a staff be strong, or a rotten broken reed, we must observe
it when it is leaned on, and weight is borne upon it. If we would weigh
ourselves justly, we must weigh ourselves in God's scales that he makes
use of to weigh us. These trials, in the course of our practice, are as
it were the balances in which our hearts are weighed, or in which Christ
and the world, or Christ and his competitors, as to the esteem and regard
they have in our hearts are weighed, or are put into opposite scales, by
which there is opportunity to see which preponderates. When a man is brought
to the dividing of paths, the one of which leads to Christ, and the other
to the object of his lusts, to see which way he will go, or is brought,
and as it were set between Christ and the world, Christ on the right hand,
and the world on the left, so that, if he goes to one, he must leave the
other, to see which his heart inclines most to, or which preponderates in
his heart; this is just the same thing as laying Christ and the world in
two opposite scales; and his going to the one, and leaving the other, is
just the same thing as the sinking of one scale, and rising of the other.
A man's practice, therefore, under the trials of God's providence, is as
much the proper evidence of the superior inclination of his heart as the
motion of the balance, with different weights, in opposite scales, is the
proper experiment of the superior weight.
ARGUMENT III.-Another argument, that holy practice, in the sense which has
been explained, is the highest kind of evidence of the truth of grace to
the consciences of Christians, is, that in practice, grace, in Scripture
style, is said to be made perfect, or to be finished. So the Apostle James
says, James 2:22, "Seest thou how faith wrought with his works, and
by works was faith made perfect" (or finished, as the word in the original
properly signifies)?" So the love of God is said to be made perfect,
or finished, in keeping his commandments. 1 John 2:4, 5, "He that saith,
I know him, and keepeth not his commandments, is a liar, and the truth is
not in him: but, whoso keepeth his word, in him verily is the love of God
perfected." The commandment of Christ, which the apostle has especially
respect to, when he here speaks of our keeping his commandments, is (as
I observed before) that great commandment of his, which respects deeds of
love to our brethren, as appears by the following verses. Again, the love
of God is said to be perfected in the same sense, chapter 4:12: "If
we love one another, God dwelleth in us, and his love is perfected in us."
Here, doubtless, the apostle has still respect to loving one another, in
the same manner that he had explained in the preceding chapter, speaking
of loving one another, as a sign of the love of God, verses 17, 18: "Whoso
hath this world's goods, and shutteth up his bowels, &c., how dwelleth
the love of God in him? My little children, let us not love in word, neither
in tongue, but in deed (or in work) and in truth." By thus loving in
work, the apostle says, "The love of God is perfected in us."
Grace is said to be perfected or finished in holy practice, as therein it
is brought to its proper effect, and to that exercise which is the end of
the principle; the tendency and design of grace herein is reached, and its
operation completed and crowned. As the tree is made perfect in the fruit;
it is not perfected in the seed's being planted in the ground; it is not
perfected in the first quickening of the seed, and in its putting forth
root and sprout; nor is it perfected when it comes up out of the ground;
nor is it perfected in bringing forth leaves; nor yet in putting forth blossoms:
but, when it has brought forth good ripe fruit, when it is perfected, therein
it reaches its end, the design of the tree is finished: all that belongs
to the tree is completed and brought to its proper effect in the fruit.
So is grace in its practical exercises. Grace is said to be made perfect
or finished in its work or fruit, in the same manner as it is said of sin,
James 1:15, "When lust hath conceived, it bringeth forth sin; and sin,
when it is finished, bringeth forth death." Here are three steps; first,
sin in its principle or habit, in the being of lust in the heart; and nextly,
here is its conceiving, consisting in the immanent exercises of it in the
mind; and lastly, here is the fruit that was conceived, actually brought
forth in the wicked work and practice. And this the apostle calls the finishing
or perfecting of sin: for the word, in the original, is the same that is
translated perfected in those forementioned places.
Now certainly, if it be so, if grace be in this manner made perfect in its
fruit, if these practical exercises of grace are those exercises wherein
grace is brought to its proper effect and end, and the exercises wherein
whatsoever belongs to its design, tendency and operation, is completed and
crowned; then these exercises must be the highest evidences of grace, above
all other exercises. Certainly the proper nature and tendency of every principle
must appear best and most fully in its most perfect exercises, or in those
exercises wherein its nature is most completely exerted, and in its tendency
most fully answered and crowned in its proper effect and end. If we would
see the proper nature of anything whatsoever, and see it in its full distinction
from other things; let us look upon it in the finishing of it. The Apostle
James says, by works is faith made perfect; and introduces this as an argument
to prove, that works are the chief evidence of faith, whereby the sincerity
of the professors of faith is justified, James 2. And the Apostle John,
after he had once and again told us that love was made perfect in keeping
Christ's commandments, observes, 1 John 4:18. That perfect love casteth
out fear; meaning (at least in part) love made perfect in this sense; agreeable
to what he had said in the foregoing chapter that, by loving in deed, or
work, we know that we are of the truth, and shall assure our hearts, verses
18, 19.
ARGUMENT IV.-Another thing which makes it evident, that holy practice is
the principal evidence that we ought to make use of in judging both of our
own and others' sincerity, is, that this evidence is above all others insisted
on in Scripture. A common acquaintance with the Scripture, together with
a little attention and observation, will be sufficient to show to anyone
that this is ten times more insisted on as a note of true piety, throughout
the Scripture, from the beginning of Genesis to the end of Revelations,
than anything else. And, in the New Testament, where Christ and his apostles
do expressly, and of declared purpose, lay down signs of true godliness,
this is almost wholly insisted on. It may be observed, that Christ, and
his apostles, do not only often say those things, in their discoursing on
the great doctrines of religion, which do show what the nature of true godliness
must be, or from whence the nature and signs of it may be inferred by just
consequence, and often occasionally mention many things which do appertain
to godliness; but they do also often, of set purpose, give signs and marks
for the trial of professors, putting them upon trying themselves by the
signs they give, introducing what they say, with such like expressions as
these: "By this you shall know, that you know God: by this are manifest
the children of God, and the children of the devil: he that hath this, builds
on a good foundation; he that hath it not, builds on the sand: hereby we
shall assure our hearts: he is the man that loveth Christ," &c.
But I can find no place, where either Christ or his apostles do, in this
manner, give signs of godliness (though the places are many), but where
Christian practice is almost the only thing insisted on. Indeed in many
of these places, love to the brethren is spoken of as a sign of godliness;
and, as I have observed before, there is no one virtuous affection, or disposition,
so often expressly spoken of as a sign of true grace, as our having love
one to another: but then the Scriptures explain themselves to intend chiefly
this love as exercised and expressed in practice, or in deeds of love. So
does the Apostle John, who, above all others, insists on love to the brethren
as a sign of godliness, most expressly explain himself, in that 1 John 3:14,
&c, "We know that we have passed from death unto life, because
we love the brethren: he that loveth not his brother, abideth in death.
Whoso hath this world's good, and seeth his brother have need, and shutteth
up his bowels of compassion from him, how dwelleth the love of God in him?
My little children, let us love, not in word, neither in tongue, but in
deed (i.e., in deeds of love) and in truth. And hereby we know that we are
of the truth, and shall assure our hearts before him." So that when
the Scripture so much insists on our loving one another, as a great sign
of godliness, we are not thereby to understand the immanent workings of
affection which men feel one to another, so much as the soul's practicing
all the duties of the second table of the law; all which the New Testament
tells us again and again, a true love one to another comprehends, Rom. 13:8
and 10, Gal. 5:14, Matt. 22:39, 40. So that, really, there is no place in
the New Testament where the declared design is to give signs of godliness,
but that holy practice, and keeping Christ's commandments, is the mark chosen
out from all others to be insisted on. Which is an invincible argument,
that it is the chief of all the evidences of godliness: unless we suppose
that when Christ and his apostles, on design, set themselves about this
business of giving signs, by which professing Christians, in all ages, might
determine their state; they did not know how to choose signs so well as
we could have chosen for them. But, if we make the word of Christ our rule,
then undoubtedly those marks which Christ and his apostles did chiefly lay
down, and give to us, that we might try ourselves by them, those same marks
we ought especially to receive, and chiefly to make use of, in the trial
of ourselves. And surely those things, which Christ and his apostles chiefly
insisted on, in the rules they gave, ministers ought chiefly to insist on
in the rules they give. To insist much on those things that the Scripture
insists little on, and to insist very little on those things on which the
Scripture insists much, is a dangerous thing; because it is going out of
God's way, and is to judge ourselves, and guide others, in an unscriptural
manner. God knew which way of leading and guiding souls was safest and best
for them: he insisted so much on some things, because he knew it to be needful
that they should be insisted on; and let other things more alone as a wise
God, because he knew it was not best for us, so much to lay the weight of
the trial there. As the Sabbath was made for man, so the Scriptures were
made for man; and they are, by infinite wisdom, fitted for our use and benefit.
We should, therefore, make them our guide in all things, in our thoughts
of religion, and of ourselves. And for us to make that great which the Scripture
makes little, and that little which the Scripture makes great, tends to
give us a monstrous idea of religion; and (at least indirectly and gradually)
to lead us wholly away from the right rule, and from a right opinion of
ourselves, and to establish delusion and hypocrisy.
ARGUMENT V.-Christian practice is plainly spoken of in the word of God,
as the main evidence of the truth of grace, not only to others, but to men's
own consciences. It is not only more spoken of and insisted on than other
signs, but in many places where it is spoken of, it is represented as the
chief of all evidences. This is plain in the manner of expression from time
to time. If God were now to speak from heaven to resolve our doubts concerning
signs of godliness, and should give some particular sign, that by it all
might know whether they were sincerely godly or not, with such emphatical
expressions as these, the man that has such a qualification or mark, "that
is the man that is a true saint, that is the very man, by this you may know,
this is the thing by which it is manifest who are saints and who are sinners,
such men as these are saints indeed;" should not we look upon it as
a thing beyond doubt, that this was given, as a special, and eminently distinguishing
note of true godliness? But this is the very case with respect to the sign
of grace I am speaking of; God has again and again uttered himself in his
word in this very manner, concerning Christian practice, as John 14, "he
that hath my commandments, and keepeth them, he it is that loveth me."
Thus Christ in this place gives to the disciples, not so much to guide them
in judging of others, as to apply to themselves for their own comfort after
his departure, as appears by every word of the context. And by the way I
would observe, that not only the emphasis with which Christ utters himself
is remarkable, but also his so much insisting on, and repeating the matter,
as he does in the context: verse 15, "If ye love me, keep my commandments."
Verse 23, "If a man love me, he will keep my words." And verse
24, "He that loveth me not, keepeth not my sayings." And in the
next chapter over and over: verse 2, "Every branch in me that beareth
not fruit, he taketh away; and every branch that beareth fruit; he purgeth
it." Verse 8. "Herein is my Father glorified, that ye bear much
fruit; so shall ye be my disciples." Verse 14, "Ye are my friends,
if ye do whatsoever I command you." We have this mark laid down with
the same emphasis again, John 8:31 "If ye continue in my word, then
are ye my disciples indeed." And again 1 John 2:3, "Hereby do
we know that we know him, if we keep his commandments." And verse 5,
"Whoso keepeth his word, in him verily is the love of God perfected;
hereby know we, that we are in him" And chapter 3:18, 19, "Let
us love in deed, and in truth; hereby we know that we are of the truth."
What is translated hereby would have been a little more emphatical if it
had been rendered more literally from the original, by this we do know.-And
how evidently is holy practice spoken of as the grand note of distinction
between the children of God and the children of the devil, in verse 10,
of the same chapter? "In this the children of God are manifest, and
the children of the devil." Speaking of a holy, and a wicked practice,
as may be seen in all the context; as verse 3, "Every man that hath
this hope in him, purifieth himself even as he is pure." Verses 6-10,
"Whosoever abideth in him, sinneth not whosoever sinneth, hath not
seen him, neither known him. Little children, let no man deceive you; he
that doeth righteousness, is righteous, even as he is righteous: he that
committeth sin is of the devil.-Whosoever is born of God sinneth not.-Whosoever
doeth not righteousness, is not of God." So we have the like emphasis,
2 John 6: "This is love, that we walk after his commandments;"
that is (as we must understand it), this is the proper evidence of love.
So 1 John 5:3, "This is the love of God, that we keep his commandments."
So the Apostle James, speaking of the proper evidences of true and pure
religion, says, James 1:27, "Pure religion and undefiled before God
and the Father, is this, to visit the fatherless and widows in their affliction,
and to keep himself unspotted from the world." We have the like emphatical
expressions used about the same thing in the Old Testament, Job 28:28: "And
unto man he said, Behold, the fear of the Lord, that is wisdom, and to depart
from evil is understanding." Jer. 22:16, 16, "Did not thy father
eat and drink, and do judgment and justice? He judged the cause of the poor
and needy: was not this to know me? saith the Lord." Psal. 34:11, &c.
"Come, ye children, unto me, and I will teach you the fear of the Lord.-Keep
thy tongue from evil, and thy lips from speaking guile; depart from evil,
and do good; seek peace and pursue it." Psal. 15, at the beginning,
"Who shall abide in thy tabernacle? Who shall dwell in thy holy hill?
He that walketh uprightly," &c. Psal. 24:3, 4, "Who shall
ascend into the hill of the Lord? And who shall stand in his holy place?
He that hath clean hands, and a pure heart," &c. Psal. 119:1, "Blessed
are the undefiled in the way, who walk in the law of the Lord." Verse
6, "Then shall I not be ashamed, when I have respect to all thy commandments.''
Prov. 8:13, "The fear of the Lord is to hate evil."
So the Scripture never uses such emphatical expressions concerning any other
signs of hypocrisy, and unsoundness of heart, as concerning an unholy practice.
So Gal. 6:7, "Be not deceived; God is not mocked; for whatsoever a
man soweth, that shall he also reap." 1 Cor. 6:9, 10, "Be not
deceived; neither fornicators, nor idolaters, &c., shall inherit the
kingdom of God." Eph. 5:5, 6, "For this ye know, that no whoremonger
nor unclean person, &c, hath any inheritance in the kingdom of Christ,
and of God. Let no man deceive you with vain words." 1 John 3:7, 8,
"Little children, let no man deceive you; he that doeth righteousness
is righteous, even as he is righteous; he that committeth sin is of the
devil." Chap. 2:4, "He that saith, I know him, and keepeth not
his commandments, is a liar, and the truth is not in him." And chap.
1:6. "If we say that we have fellowship with him, and walk in darkness,
we lie, and do not the truth." James 1:26, "If any man among you
seem to be religious, and bridleth not his tongue, but deceiveth his own
heart, this man's religion is vain." Chap. 3:14, 15, "If ye have
bitter envying and strife in your hearts, glory not, and lie not against
the truth. This wisdom descendeth not from above, but is earthly, sensual,
devilish." Psal. 125:5, "As for such as turn aside unto their
crooked ways, the Lord shall lead them forth with the workers of iniquity."
Isa. 35:8, "A high way shall be there, and it shall be called the way
of holiness; the unclean shall not pass over it." Rev. 21:27, "And
there shall in no noise enter into it, whatsoever worketh abomination, or
maketh a lie." And in many places, "Depart from me, I know you
not, ye that work iniquity."
ARGUMENT VI.-Another thing which makes it evident, that holy practice is
the chief of all the signs of the sincerity of professors, not only to the
world, but to their own consciences, is, that this is the grand evidence
which will hereafter be made use of, before the judgment seat of God; according
to which his judgment will be regulated, and the state of every professor
of religion unalterably determined. In the future judgment, there will be
an open trial of professors, and evidences will be made use of in the judgment.
For God's future judging of men, in order to their eternal retribution,
will not be his trying, and finding out, and passing a judgment upon the
state of men's hearts, in his own mind; but it will be, a declarative judgment;
and the end of it will be, not God's forming a judgment within himself,
but the manifestation of his judgment, and the righteousness of it, to men's
own consciences, and to the world. And therefore the day of judgment is
called the day of the revelation of the righteous judgment of God, Rom.
2:6. And the end of God's future trial and judgment of men, as to the part
that each one in particular is to have in the judgment, will be especially
the clear manifestation of God's righteous judgment, with respect to him,
to his conscience; as is manifest by Matt. 18:31, to the end; chap. 20:8-15,
chap. 22:11, 12, 13, chap. 25:19-30, and verse 35, to the end, Luke 19:16-23.
And therefore, though God needs no medium whereby to make the truth evident
to himself, yet evidences will be made use of in his future judging of men.
And doubtless the evidences that will be made use of in their trial, will
be such as will be best fitted to serve the ends of the judgment; viz.,
the manifestation of the righteous judgment of God, not only to the world,
but to men's own consciences. But the Scriptures do abundantly teach us,
that the grand evidences which the Judge will make use of in the trial,
for these ends, according to which the judgment of everyone shall be regulated,
and the irreversible sentence passed, will be men's works, or practice,
here in this world: Rev. 20:12, "And I saw the dead, small and great,
stand before God; and the books were opened;-and the dead were judged out
of those things which were written in the books, according to their works."
So verse 13, "And the sea gave up the dead which were in it; and death
and hell gave up the dead which were in them; and they were judged every
man according to their works." 2 Cor. 5:10, "For we must all appear
before the judgment seat of Christ; that everyone may receive the things
done in his body, whether it be good or bad." So men's practice is
the only evidence that Christ represents the future judgment as regulated
by, in that most particular description of the day of judgment, which we
have in the Holy Bible, Matt. 25 at the latter end. See also Rom. 2:6, 13,
Jer. 17:10, Job 34:11, Prov. 24:12, Jer. 32:19, Rev. 22:12, Matt. 16:27,
Rev. 2:23, Ezek. 33:20, 1 Pet. 1:17. The Judge, at the day of judgment,
will not (for the conviction of men's own consciences, and to manifest them
to the world) go about to examine men, as to the method of their experiences,
or set every man to tell his story of the manner of his conversion; but
his works will be brought forth, as evidences of what he is; what he has
done in darkness and in light: Eccl. 12:14, "For God will bring every
work into judgment, with every secret thing, whether it be good, or whether
it be evil." In the trial that professors shall be the subjects of,
in the future judgment, God will make use of the same evidences, to manifest
them to themselves and to the world, which he makes use of to manifest them,
in the temptations or trials of his providence here, viz., their practice,
in cases wherein Christ and other things come into actual and immediate
competition. At the day of judgment, God, for the manifestation of his righteous
judgment, will weigh professors in a balance that is visible. And the balance
will be the same that he weighs men in now, which has been already described.
Hence we may undoubtedly infer, that men's works (taken in the sense that
has been explained) are the highest evidences by which they ought to try
themselves. Certainly that which our supreme Judge will chiefly make use
of to judge us by, when we come to stand before him, we should chiefly make
use of, to judge ourselves by. If it had not been revealed in what manner,
and by what evidence the Judge would proceed with us hereafter, how natural
would it be for one to say, "O that I knew what token God will chiefly
look for and insist upon in the last and decisive judgment, and which he
expects that all should be able to produce, who would then be accepted of
him, and according to which sentence shall be passed; that I might know
what token or evidence especially to look at and seek after now, as I would
be sure not to fail then." And seeing God has so plainly and abundantly
revealed what this token or evidence is, surely, if we act wisely, we shall
regard it as of the greatest importance.
Now from all that has been said, I think it to be abundantly manifest, that
Christian practice is the most proper evidence of the gracious sincerity
of professors, to themselves and others; and the chief of all the marks
of grace, the sign of signs, and evidence of evidences, that which seals
and crowns all other signs.-I had rather have the testimony of my conscience,
that I have such a saying of my Supreme Judge on my side, as that, John
14:21, "He that hath my commandments, and keepeth them, he it is that
loveth me;" than the judgment and fullest approbation of all the wise,
sound, and experienced divines, that have lived this thousand years, on
the most exact and critical examination of my experiences, as to the manner
of my conversion. Not that there are no other good evidences of a state
of grace but this. There may be other exercises of grace besides these efficient
exercises, which the saints may have in contemplation, that may be very
satisfying to them, but yet this is the chief and most proper evidence.
There may be several good evidences that a tree is a fig tree; but the highest
and most proper evidence of it is, that it actually bears figs. It is possible,
that a man may have a good assurance of a state of grace, at his first conversion,
before he has had opportunity to gain assurance, by this great evidence
I am speaking of.-If a man hears that a great treasure is offered him, in
a distant place, on condition that he will prize it so much, as to be willing
to leave what he possesses at home, and go a journey for it, over the rocks
and mountains that are in the way, to the place where it is; it is possible
the man may be well assured, that he values the treasure to the degree spoken
of, as soon as the offer is made him: he may feel within him, a willingness
to go for the treasure, beyond all doubt; but yet, this does not hinder
but that his actual doing for it, is the highest and most proper evidence
of his being willing, not only to others, but to himself. But then as an
evidence to himself, his outward actions, and the motions of his body in
his journey, are not considered alone, exclusive of the action of his mind,
and a consciousness within himself, of the thing that moves him, and the
end he goes for; otherwise his bodily motion is no evidence to him of his
prizing the treasure. In such a manner is Christian practice the most proper
evidence of a saving value of the pearl of great price, and treasure hid
in the field.
Christian practice is the sign of signs, in this sense, that it is the great
evidence, which confirms and crowns all other signs of godliness. There
is no one grace of the Spirit of God, but that Christian practice is the
most proper evidence of the truth of it. As it is with the members of our
bodies, and all our utensils, the proper proof of the soundness and goodness
of them, is in the use of them: so it is with our graces (which are given
to be used in practice, as much as our hands and feet, or the tools with
which we work, or the arms with which we fight), the proper trial and proof
of them is in their exercise in practice. Most of the things we use are
serviceable to us, and so have their serviceableness proved, in some pressure,
straining, agitation, or collision. So it is with a bow, a sword, an axe,
a saw, a cord, a chain, a staff, a foot, a tooth, &c. And they that
are so weak, as not to bear the strain or pressure we need to put them to,
are good for nothing. So it is with all the virtues of the mind. The proper
trial and proof of them, is in being exercised under those temptations and
trials that God brings us under, in the course of his providence, and in
being put to such service as strains hard upon the principles of nature.
Practice is the proper proof of the true and saving knowledge of God; as
appears by that of the apostle already mentioned, "hereby do we know
that we know him, that we keep his commandments." It is in vain for
us to profess that we know God, if in works we deny him, Tit. 1:16. And
if we know God, but glorify him not as God; our knowledge will only condemn
us, and not save us, Rom. 1:21. The great note of that knowledge which saves
and makes happy, is, that it is practical: John 13:17, "If ye know
these things, happy are ye if ye do them." Job 28:28, "To depart
from evil is understanding."
Holy practice is the proper evidence of repentance. When the Jews professed
repentance, when they came confessing their sins, to John, preaching the
baptism of repentance for the remission of sins; he directed them to the
right way of getting and exhibiting proper evidences of the truth of their
repentance, when he said to them, "Bring forth fruits meet for repentance,"
Matt. 3:8. Which was agreeable to the practice of the Apostle Paul; see
Acts 26:20. Pardon and mercy are from time to time promised to him who has
this evidence of true repentance, that he forsakes his sin, Prov. 28:13,
and Isa. 55:7, and many other places.
Holy practice is the proper evidence of a saving faith. It is evident that
the Apostle James speaks of works, as what do eminently justify faith, or
(which is the same thing) justify the professors of faith, and vindicate
and manifest the sincerity of their profession, not only to the world, but
to their own consciences; as is evident by the instance he gives of Abraham,
James 2:21-24. And in verses 20 and 26, he speaks of the practical and working
nature of faith, as the very life and soul of it; in the same manner that
the active nature and substance, which is in the body of a man, is the life
and soul of that. And if so, doubtless practice is the proper evidence of
the life and soul of true faith by which it is distinguished from a dead
faith. For doubtless, practice is the most proper evidence of a practical
nature, and operation the most proper evidence of an operative nature.
Practice is the best evidence of a saving belief of the truth. That is spoken
of as the proper evidence of the truth's being in a professing Christian,
that he walks in the truth, 3 John 3: "I rejoiced greatly when the
brethren came and testified of the truth that is in thee, even as thou walkest
in the truth."
Practice is the most proper evidence of a true coming to Christ, and accepting
of, and closing with him. A true and saving coming to Christ, is (as Christ
often teaches) a coming so as to forsake all for him. And, as was observed
before, to forsake all for Christ in heart, is the same thing as to have
a heart actually to forsake all; but the proper evidence of having a heart
actually to forsake all, is, indeed, actually to forsake all so far as called
to it. If a prince make suit to a woman in a far country, that she would
forsake her own people, and father's house, and come to him to be his bride;
the proper evidence of the compliance of her heart with the king's suit,
is her actually forsaking her own people and father's house, and coming
to him.-By this her compliance with the king's suit is made perfect, in
the same sense that the Apostle James says, By works is faith made perfect.
Christ promises us eternal life, on condition of our coming to him: but
it is such a coming as he directed the young man to, who came to inquire
what he should do that he might have eternal life; Christ bade him go and
sell all that he had, and come to him, and follow him. If he had consented
in his heart to the proposal, and had therein come to Christ in his heart,
the proper evidence of it would have been his doing of it; and therein his
coming to Christ would have been made perfect. When Christ called Levi the
publican, when sitting at the receipt of custom, and in the midst of his
worldly gains; the closing of Levi's heart with this invitation of his Savior
to come to him, was manifested, and made perfect by his actually rising
up, leaving all, and following him, Luke 5:27, 28. Christ, and other things,
are set before us together, for us particularly to cleave to one, and forsake
the other; in such a case, a practical cleaving to Christ is a practical
acceptance of Christ; as much as a beggar's reaching out his hand and taking
a gift that is offered, is his practical acceptance of the gift. Yea, that
act of the soul that is in cleaving to Christ in practice is itself the
most perfect coming of the soul to Christ.
Practice is the most proper evidence of trusting in Christ for salvation.
The proper signification of the word trust, according to the more ordinary
use of it, both in common speech and in the Holy Scriptures, is the emboldening
and encouragement of a person's mind, to run some venture in practice, or
in something that he does on the credit of another's sufficiency and faithfulness.
And, therefore, the proper evidence of his trusting, is the venture he runs
in what he does. He is not properly said to run any venture, in a dependence
on any thing, that does nothing on that dependence, or whose practice is
no otherwise than if he had no dependence. For a man to run a venture on
a dependence on another, is for him to do something from that dependence
by which he seems to expose himself, and which he would not do, were it
not for that dependence. And, therefore, it is in complying with the difficulties,
and seeming dangers of Christian practice, in a dependence on Christ's sufficiency
and faithfulness to bestow eternal life, that persons are said to venture
themselves upon Christ, and trust in him for happiness and life. They depend
on such promises as that, Matt. 10:39, "He that loseth his life for
my sake, shall, find it." And so they part with all, and venture their
all, in a dependence on Christ's sufficiency and truth. And this is the
Scripture notion of trusting in Christ, in the exercise of a saving faith
in him. Thus Abraham, the father of believers, trusted in Christ, and by
faith forsook his own country, in a reliance on the covenant of grace God
established with him, Heb. 11:8, 9. Thus also, "Moses, by faith refused
to be called the son of Pharaoh's daughter, choosing rather to suffer affliction
with the people of God, than to enjoy the pleasures of sin for a season,"
Heb. 11:23, &c. So by faith, others exposed themselves to be stoned
and sawn asunder, or slain with the sword; "endured the trial of cruel
mockings and scourgings, bonds and imprisonments, and wandered about in
sheep skins, and goat skins, being destitute, afflicted, tormented."
And in this sense the Apostle Paul, by faith trusted in Christ, and committed
himself to him, venturing himself, and his whole interest, in a dependence
on the ability and faithfulness of his Redeemer, under great persecutions,
and in suffering the loss of all things: 2 Tim. 1:12, "For the which
cause I also suffer these things; nevertheless I am not ashamed, for I know
whom I have believed, and I am persuaded, that he is able to keep that which
I have committed unto him against that day."
If a man should have word brought him from the king of a distant island,
that he intended to make him his heir, if, upon receiving the tidings, he
immediately leaves his native land and friends, and all that he has in the
world, to go to that country, in a dependence on what he hears, then he
may be said to venture himself, and all that he has in the world upon it.
But, if he only sits still, and hopes for the promised benefit, inwardly
pleasing himself with the thoughts of it; he cannot properly be said to
venture himself upon it; he runs no venture in the case; he does nothing,
otherwise than he would do, if he had received no such tidings, by which
he would be exposed to any suffering in case all should fail. So he that,
on the credit of what he hears of a future world, and, in a dependence on
the report of the gospel, concerning life and immortality, forsakes all,
or does so at least, so far as there is occasion, making everything entirely
give place to his eternal interest; he, and he only, may properly be said
to venture himself on the report of the gospel. And this is the proper evidence
of a true trust in Christ for salvation.
Practice is the proper evidence of a gracious love, both to God and men.
The texts that plainly teach this, have been so often mentioned already,
that it is needless to repeat them.
Practice is the proper evidence of humility. That expression, and manifestation
of humility of heart, which God speaks of, as the great expression of it,
that he insists on; that we should look upon as the proper expression and
manifestation of it: but this is walking humbly. Micah 6:8, "He hath
showed thee, O man, what is good; and what doth the Lord require of thee,
but to do justly, to love mercy, and to walk humbly with thy God?"
This is also the proper evidence of the true fear of God: Prov. 8:13, "The
fear of the Lord is to hate evil." Psal. 34:11, &c., "Come,
ye children, hearken unto me, and I will teach you the fear of the Lord.
Keep thy tongue from evil, and thy lips from speaking guile: depart from
evil, and do good; seek peace and pursue it." Prov. 3:7, "Fear
the Lord, and depart from evil." Prov. 16:6, "By the fear of the
Lord, men depart from evil." Job 1:8, "Hast thou considered my
servant Job-a perfect and an upright man, one that feareth God, and escheweth
evil?" Chap. 2:3, "Hast thou considered my servant Job-a perfect
and an upright man, one that feareth God, and escheweth evil? And still
he holdeth fast his integrity, although thou movedst me against him."
Psal. 36:1, "The transgression of the wicked saith within thy heart,
There is no fear of God before his eyes."
So practice, in rendering again according to benefits received, is the proper
evidence of true thankfulness. Psal. 116:12, "What shall I render to
the Lord for all his benefits towards me?" 2 Chron. 32:25, "But
Hezekiah rendered not again according to the benefit done unto him."
Paying our vows unto God, and ordering our conversation aright, seem to
be spoken of as the proper expression and evidence of true thankfulness,
in the 50th Psalm, ver. 14: "Offer unto God thanksgiving, and pay thy
vows unto the Most High." Verse 92, &c; Whoso offereth praise,
glorifieth me: and to him that ordereth his conversation aright, will I
show the salvation of God."
So the proper evidence of gracious desires and longings, and that which
distinguishes them from those that are false and vain, is, that they are
not idle wishes and wouldings like Balaam's; but effectual in practice,
to stir up persons earnestly and thoroughly to seek the things they long
for. Psalm 27:4 "One thing have I desired of the Lord, that will I
seek after." Psal. 63:1, 2, "O God, thou art my God, early will
I seek thee: my soul thirsteth for thee, my flesh longeth for thee in a
dry and thirsty land, where no water is, to see thy power and thy glory."
Verse 8, "My soul followeth hard after thee." Cant. 1:4, "Draw
me, we will run after thee."
Practice is the proper evidence of a gracious hope: 1 John 3:3, "Every
man that hath this hope in him, purifieth himself even as he is pure."
Patient continuance in well-doing, through the difficulties and trials of
the Christian course, is often mentioned as the proper expression and fruit
of a Christian hope. 1 Thess. 1:3, "Remembering without ceasing your
work of faith, and labor of love, and patience of hope." 1 Pet. 1:13,
14, "Wherefore, gird up the loins of your mind, be sober, and hope
to the end, for the grace that is to be brought unto you at the revelation
of Jesus Christ, as obedient children," &c. Psal. 119:166, "Lord,
I have hoped in thy salvation, and done thy commandments." Psal. 78:7,
"That they might set their hope in God, and not forget the works of
the Lord, but keep his commandments."
A cheerful practice of our duty, and doing the will of God, is the proper
evidence of a truly holy joy. Isa. 64:5, "Thou meetest him that rejoiceth,
and worketh righteousness." Psal. 119:111, 112, "Thy testimonies
have I taken for my heritage forever; for they are the rejoicing of my heart.
I have inclined mine heart to perform thy statutes alway, even to the end."
Verse 14, "I have rejoiced in the way of thy testimonies as much as
in all riches." 1 Cor. 13:6, "Charity rejoiceth not in iniquity,
but rejoiceth in the truth." 2 Cor. 8:2, "The abundance of their
joy abounded unto the riches of their liberality.
Practice also is the proper evidence of Christian fortitude. The trial of
a good soldier is not in his chimney corner, but in the field of battle,
1 Cor. 9:25, 26, 2 Tim. 2:3, 4, 6.
And, as the fruit of holy practice is the chief evidence of the truth of
grace, so the degree in which experiences have influence on a person's practice,
is the surest evidence of the degree of that which is spiritual and divine
in his experiences. Whatever pretenses persons may make to great discoveries,
great love and joys, they are no further to be regarded than they have influence
on their practice. Not but that allowances must be made for the natural
temper. But that does not hinder, but that the degree of grace is justly
measured, by the degree of the effect in practice. For the effect of grace
is as great, and the alteration as remarkable, in a very ill natural temper,
as another. Although a person of such a temper will not behave himself so
well, with the same degree of grace as another, the diversity from what
was before conversion, may be as great; because a person of a good natural
temper did not behave himself so in before conversion.
Thus I have endeavored to represent the evidence there is, that Christian
practice is the chief of all the signs of saving grace. And, before I conclude
this discourse, I would say something briefly in answer to two objections
that may possibly be made by some against what has been said upon this head.
Objection I.-Some may be ready to says this seems to be contrary to that
opinion, so much received among good people; that professors should judge
of their state, chiefly by their inward experience, and that spiritual experiences
are the main evidences of true grace.
I answer, it is doubtless a true opinion, and justly much received among
good people, that professors should chiefly judge of their state by their
experience. But it is a great mistake, that what has been said is at all
contrary to that opinion. The chief sign of grace to the consciences of
Christians being Christian practice, in the sense that has been explained,
and according to what has been shown to be the true notion of Christian
practice, is not at all inconsistent with Christian experience, being the
chief evidence of grace. Christian or holy practice is spiritual practice;
and that is not the motion of a body that knows not how, nor when, nor wherefore
it moves: but spiritual practice in man is the practice of a spirit and
body jointly, or the practice of a spirit animating, commanding, and actuating
a body to which it is united, and over which it has power given it by the
Creator. And, therefore, the main thing, in this holy practice, is the holy
action of the mind, directing and governing the motions of the body. And
the motions of the body are to be looked upon as belonging to Christian
practices only secondarily, and as they are dependent and consequent on
the acts of the soul. The exercises of grace that Christians find, or are
conscious to within themselves, are what they experience within themselves;
and herein therefore lies Christian experience: and this Christian experience
consists as much in those operative exercises of grace in the will, that
are immediately concerned in the management of the behavior of the body,
as in other exercises. These inward exercises are not the less a part of
Christian experience, because they have outward behavior immediately connected
with them. A strong act of love to God, is not the less a part of spiritual
experience, because it is the act that immediately produces and effects
some self-denying and expensive outward action, which is much to the honor
and glory of God.
To speak of Christian experience and practice, as if they were two things,
properly and entirely distinct, is to make a distinction without consideration
or reason. Indeed, all Christian experience is not properly called practice,
but all Christian practice is properly experience. And the distinction that
is made between them, is not only an unreasonable, but an unscriptural distinction.
Holy practice is one kind or part of Christian experience; and both reason
and Scripture represent it as the chief, and most important and most distinguishing
part of it. So it is represented in Jer. 22:15, 16: "Did not thy father
eat and drink, and do justice and judgment? He judged the cause of the poor
and needy-Was not this to know me, saith the Lord?" Our inward acquaintance
with God surely belongs to the head of experimental religion: but this,
God represents as consisting chiefly in that experience which there is in
holy practice. So the exercises of those graces of the love of God, and
the fear of God are a part of experimental religion: but these the Scripture
represents as consisting chiefly in practice, in those forementioned texts:
1 John 5:3, "This is the love of God, that we keep his commandments."
2 John 6, "This is love, that we walk after his commandments."
Psal 34:11, &c., "Come, ye children, and I will teach you the fear
of the Lord: depart from evil, and do good." Such experiences as these
Hezekiah took comfort in, chiefly on his sick bed, when he said, "Remember,
O Lord, I beseech thee, how I have walked before thee in truth, and with
a perfect heart." And such experiences as these, the Psalmist chiefly
insists upon, in the 119th Psalm, and elsewhere.
Such experiences as these the Apostle Paul mainly insists upon, when he
speaks of his experiences in his epistles; as, Rom. 1:9, "God is my
witness, whom I serve with my spirit in the gospel of his Son." 2 Cor.
1:12, "For our rejoicing is this, the testimony of our conscience,
that-by the grace of God, we have had our conversation in the world."
Chap. 4:13, "We, having the same spirit of faith, according as it is
written, I have believed, and therefore have I spoken; we also believe,
and therefore speak." Chap. 5:7, "We walk by faith, not by sight."
Ver. 14, "The love of Christ constraineth us." Chap. 6:4-7, "In
all things approving ourselves as the ministers of God, in much patience,
in afflictions, in necessities, in distresses, in labors, in watchings,
in fastings. By pureness, by knowledge, by kindness, by the Holy Ghost,
by love unfeigned; by the power of God." Gal. 2:20, "I am crucified
with Christ: nevertheless I live; yet not I, but Christ liveth in me: and
the life, which I now live in the flesh, I live by the faith of the Son
of God." Phil. 3:7, 8, "But what things were gain to me, those
I counted loss for Christ. Yea, doubtless, and I count all things but loss,
for the excellency of the knowledge of Christ Jesus my Lord, and do count
them but dung that I may win Christ." Col. 1:29, "Whereunto I
also labor, striving according to his working, which worketh in me mightily."
1 Thess. 2:2, "We were bold in our God, to speak unto you the gospel
of God with much contention." Ver. 8, 9, 10, "Being affectionately
desirous of you, we were willing to have imparted unto you, not the gospel
of God only, but also our own souls, because ye were dear unto us. For ye
remember, brethren, our labor and travel, laboring night and day. Ye are
witnesses, and God also, how holily, and justly, and unblamably, we behaved
ourselves among you." And such experiences as these they were, that
this blessed apostle chiefly comforted himself in the consideration of,
when he was going to martyrdom: 2 Tim. 4:6, 7, "For I am now ready
to be offered, and the time of my departure is at hand. I have fought a
good fight, I have finished my course, I have kept the faith."
And not only does the most important and distinguishing part of Christian
experience lie in spiritual practice; but such is the nature of that sort
of exercises of grace, wherein spiritual practice consists, that nothing
is so properly called by the name of experimental religion. For, that experience,
which is in these exercises of grace, that are found and prove effectual
at the very point of trial, wherein God proves, which we will actually cleave
to, whether Christ or our lusts, is, as has been shown already, the proper
experiment of the truth and power of our godliness; wherein its victorious
power and efficacy, in producing its proper effect, and reaching its end,
is found by experience. This is properly Christian experience, wherein the
saints have opportunity to see, by actual experience and trial, whether
they have a heart to do the will of God, and to forsake other things for
Christ, or no. As that is called experimental philosophy which brings opinions
and notions to the test of fact, so is that properly called experimental
religion, which brings religious affections and intentions to the like test.
There is a sort of external religious practice, wherein is no inward experience,
which no account is made of in the sight of God, but it is esteemed good
for nothing. And there is what is called experience, that is without practice,
being neither accompanied nor followed with a Christian behavior; and this
is worse than nothing. Many persons seem to have very wrong notions of Christian
experience and spiritual light and discoveries. Whenever a person finds
within him a heart to treat God as God, at the time that he has the trial,
and finds his disposition effectual in the experiment, that is the most
proper, and most distinguishing experience. And to have, at such a time,
that sense of divine things, that apprehension of the truth, importance
and excellency of the things of religion, which then sways and prevails,
and governs his heart and hands; this is the most excellent spiritual light,
and these are the most distinguishing discoveries. Religion consists much
in holy affection; but those exercises of affection which are most distinguishing
of true religion, are these practical exercises. Friendship between earthly
friends consists much in affection; but yet, those strong exercises of affection,
that actually carry them through fire and water for each other, are the
highest evidences of true friendship.
There is nothing in what has been said, contrary to what is asserted by
some sound divines; when they say, that there are no sure evidences of grace,
but the acts of grace. For that doth not hinder, but that these operative,
productive acts, those exercises of grace that are effectual in practice,
may be the highest evidences above all other kinds of acts of grace. Nor
does it hinder, but that, when there are many of these acts and exercises,
following one another in a course, under various trials of every kind, the
evidence is still heightened; as one act confirms another. A man, once by
seeing his neighbor, may have good evidence of his presence; but by seeing
him from day to day, and conversing with him in a course, in various circumstances,
the evidence is established. The disciples when they first saw Christ, after
his resurrection, had good evidence that he was alive; but, by conversing
with him for forty days, and his showing himself to them alive by many infallible
proofs, they had yet higher evidence.
The witness or seal of the Spirit that we read of, doubtless consists in
the effect of the Spirit of God on the heart, in the implantation and exercises
of grace there, and so consists in experience. And it is also beyond doubt,
that this seal of the Spirit, is the highest kind of evidence of the saints'
adoption, that ever they obtain. But in these exercises of grace in practice,
that have been spoken of, God gives witness, and sets to his seal, in the
most conspicuous, eminent, and evident manner. It has been abundantly found
to be true in fact, by the experience of the Christian church, that Christ
commonly gives, by his Spirit, the greatest and most joyful evidences to
his saints of their sonship, in those effectual exercises of grace under
trials, which have been spoken of; as is manifest in the full assurance,
and unspeakable joys of many of the martyrs. Agreeable to that, 1 Pet. 4:14,
"If ye are reproached for the name of Christ happy are ye; for the
Spirit of glory, and of God resteth upon you." And that in Rom. 5:2,
3, "We rejoice in hope of the glory of God, and glory in tribulations."
And agreeable to what the Apostle Paul often declares of what he experienced
in his trials. And when the Apostle Peter, in my text, speaks of the joy
unspeakable, and full of glory, which the Christians to whom he wrote, experienced;
he has respect to what they found under persecution, as appears by the context.
Christ's thus manifesting himself, as the friend and savior of his saints,
cleaving to him under trials seems to have been represented of old, by his
coming and manifesting himself, to Shadrach, Meshach and Abednego, in the
furnace. And when the apostle speaks of the witness of the Spirit, in Rom.
8:15, 16, 17, he has a more immediate respect to what the Christians experienced,
in their exercises of love to God, in suffering persecution; as is plain
by the context. He is, in the foregoing verses, encouraging the Christian
Romans under their sufferings, that though their bodies be dead because
of sin, yet they should be raised to life again. But it is more especially
plain by the verse immediately following, verse 18, "For I reckon,
that the sufferings of this present time, are not worthy to be compared
with the glory that shall be revealed in us." So the apostle has evidently
respect to their persecutions, in all that he says to the end of the chapter.
So when the apostle speaks of the earnest of the Spirit, which God had given
to him, in 2 Cor. 5:5, the context shows plainly that he has respect to
what was given him in his great trials and sufferings. And in that promise
of the white stone and new name, to him that overcomes, Rev. 2:17, it is
evident Christ has a special respect to a benefit that Christians should
obtain, by overcoming, in the trial they had, in that day of persecution.
This appears by verse 13, and many other passages in this epistle, to the
seven churches of Asia.
Objection II.-Some also may be ready to object against what has been said
of Christian practice being the chief evidence of the truth of grace, that
this is a legal doctrine; and that this making practice a thing of such
great importance in religion, magnifies works, and tends to lead men to
make too much of their own doings, to the diminution of the glory of free
grace, and does not seem well to consist with the great gospel doctrine
of justification by faith alone.
But this objection is altogether without reason. Which way is it inconsistent
with the freeness of God's grace, that holy practice should be a sign of
God's grace? It is our works being the price of God's favor, and not their
being the sign of it, that is the thing which is inconsistent with the freeness
of that favor. Surely the beggar's looking on the money he has in his hands,
as a sign of the kindness of him who gave it to him, is in no respect inconsistent
with the freeness of that kindness. It is his having money in his hands
as the price of a benefit, that is the thing which is inconsistent with
the free kindness of the giver. The notion of the freeness of the grace
of God to sinners, as that is revealed and taught in the gospel, is not
that no holy and amiable qualifications or actions in us shall be a fruit,
and so a sign of that grace; but that it is not the worthiness or loveliness
of any qualification or action of ours which recommends us to that grace;
that kindness is shown to the unworthy and unlovely; that there is great
excellency in the benefit bestowed and no excellency in the subject as the
price of it; that goodness goes forth and flows out, from the fullness of
God's nature, the fullness of the fountain of good, without any amiableness
in the object to draw it. And this is the notion of justification without
works (as this doctrine is taught in the Scripture), that it is not the
worthiness or loveliness of our works, or anything in us, which is in any
wise accepted with God, as a balance for the guilt of sin, or a recommendation
of sinners to his acceptance as heirs of life. Thus we are justified only
by the righteousness of Christ, and not by our righteousness. And when works
are opposed to faith in this affair, and it is said that we are justified
by faith and not by works; thereby is meant, that it is not the worthiness
or amiableness of our works, or anything in us, which recommends us to an
interest in Christ and his benefits; but that we have this interest only
by faith, or by our souls receiving Christ, or adhering to and closing with
him. But that the worthiness or amiableness of nothing in us recommends
and brings us to an interest in Christ, is no argument that nothing in us
is a sign of an interest in Christ.
If the doctrines of free grace, and justification by faith alone, be inconsistent
with the importance of holy practice as a sign of grace; then they are equally
inconsistent with the importance of anything whatsoever in us as a sign
of grace, any holiness, or any grace that is in us, or any of our experiences
of religion; for it is as contrary to the doctrines of free grace and justification
by faith alone, that any of these should be the righteousness which we are
justified by, as that holy practice should be so. It is with holy works,
as it is with holy qualifications; it is inconsistent with the freeness
of gospel grace, that a title to salvation should be given to men for the
loveliness of any of their holy qualifications, as much as that it should
be given for the holiness of their works. It is inconsistent with the gospel
doctrine of free grace, that an interest in Christ and his benefits should
be given for the loveliness of a man's true holiness, for the amiableness
of his renewed, sanctified, heavenly heart, his love to God, and being like
God, or his experience of joy in the Holy Ghost, self-emptiness, a spirit
to exalt Christ above all, and to give all glory to him, and a heart devoted
unto him; I say it is inconsistent with the gospel doctrine of free grace,
that a title to Christ's benefits should be given out of regard to the loveliness
of any of these, or that any of these should be our righteousness in the
affair of justification. And yet this does not hinder the importance of
these things as evidences of an interest in Christ. Just so it is with respect
to holy actions and works. To make light of works, because we be not justified
by works, is the same thing in effect, as to make light of all religion,
all grace and holiness, yea, true evangelical holiness, and all gracious
experience; for all is included, when the Scripture says, we are not justified
by works; for by works in this case, is meant all our own righteousness,
religion, or holiness, and everything that is in us, all the good we do,
and all the good which we are conscious of all external acts, and all internal
acts and exercises of grace, and all experiences, and all those holy and
heavenly things wherein the life and power, and the very essence of religion
do consist, all those great things which Christ and his apostles mainly
insisted on in their preaching, and endeavored to promote, as of the greatest
consequence in the hearts and lives of men, and all good dispositions, exercises
and qualifications of every kind whatsoever; and even faith itself, considered
as a part of our holiness. For we are justified by none of these things;
and if we were, we should, in a Scripture sense, be justified by works.
And therefore if it be not legal, and contrary to the evangelical doctrine
of justification without works, to insist on any of these, as of great importance,
as evidences of an interest in Christ; then no more is it, thus to insist
on the importance of holy practice. It would be legal to suppose, that holy
practice justifies by bringing us to a title to Christ's benefits, as the
price of it, or as recommending to it by its preciousness or excellence;
but it is not legal to suppose, that holy practice justifies the sincerity
of a believer, as the proper evidence of it. The Apostle James did not think
it legal to say, that Abraham our father was justified by works in this
sense. The Spirit that indited the Scripture, did not think the great importance
and absolute necessity of holy practice, in this respect, to be inconsistent
with the freeness of grace; for it commonly teaches them both together;
as in Rev. 21:6, 7, God says, "I will give unto him that is athirst,
of the fountain of the water of life freely;" and then adds, in the
very next words, "he that overcometh shall inherit all things."
As though behaving well in the Christian race and warfare, were the condition
of the promise. So in the next chapter, in the 14th and 15th verses, Christ
says, "Blessed are they that do his commandments, that they may have
a right to the tree of life, and enter in through the gates into the city;"
and then declares in the 15th verse, "how they that are of a wicked
practice" shall be excluded; and yet in the two verses next following,
does with very great solemnity give forth an invitation to all to come and
take of the water of life freely: "I am the root and the offspring
of David, the bright and morning star. And the Spirit and the bride say,
come. And let him that heareth, say, come. And let him that is athirst,
come; and whosoever will, let him come and take of the water of life freely."
So chapter 3:20, 21, "Behold I stand at the door and knock; if any
man hear my voice, and open the door, I will come in to him, and sup with
him, and he with me." But then it is added in the next words, "To
him that overcometh will I grant to sit with me in my throne." And
in that great invitation of Christ, Matt. 11 latter end, "Come unto
me, all ye that labor, and are heavy laden, and I will give you rest;"
Christ adds in the next words, "Take my yoke upon you, and learn of
me, for I am meek and lowly in heart; and ye shall find rest unto your souls;
for my yoke is easy, and my burden is light:" as though taking the
burden of Christ's service, and imitating his example, were necessary in
order to the promised rest. So in that great invitation to sinners to accept
of free grace, Isa. 55, "Ho, everyone that thirsteth, come ye to the
waters, and he that hath no money; come ye, buy and eat, yea, come, buy
wine and milk without money and without price;" even there, in the
continuation of the same invitation, the sinner's forsaking his wicked practice
is spoken of as necessary to the obtaining mercy: verse 7, "Let the
wicked forsake his way, and the unrighteous man his thoughts; and let him
return unto the Lord, and he will have mercy upon him, and to our God, for
he will abundantly pardon." So the riches of divine grace, in the justification
of sinners, is set forth with the necessity of holy practice, Isa. 1:16,
&c.: "Wash ye, make you clean, put away the evil of your doings
from before mine eyes, cease to do evil, learn too do well, seek judgment,
relieve the oppressed, judge the fatherless, plead for the widow. Come now,
let us reason together, saith the Lord; though your sins be as scarlet,
they shall be as white as snow; though they be red like crimson, they shall
be as wool."
And in that most solemn invitation of wisdom, Prov. 9, after it is represented
what great provision is made, and how that all things were ready, the house
built, the beasts killed, the wine mingled, and the table furnished, and
the messengers sent forth to invite the guests; then we have the free invitation,
verses 4, 5, 6: "Whoso is simple, let him turn in hither; as for him
that wanteth understanding (i.e. has no righteousness) she saith to him,
Come, eat of my bread, and drink of the wine which I have mingled."
But then in the next breath it follows, "Forsake the foolish, and live;
and go in the way of understanding;" as though forsaking sin, and going
in the way of holiness, were necessary in order to life. So that the freeness
of grace, and the necessity of holy practice, which are thus from time to
time joined together in Scripture, are not inconsistent one with another.
Nor does it at all diminish the honor and importance of faith, that the
exercises and effects of faith in practice, should be esteemed the chief
signs of it; any more than it lessens the importance of life, that action
and motion are esteemed the chief signs of that.
So that in what has been said of the importance of holy practice as the
main sign of sincerity; there is nothing legal, nothing derogatory to the
freedom and sovereignty of gospel grace, nothing in the least clashing with
the gospel doctrine of justification by faith alone, without the works of
the law, nothing in the least tending to lessen the glory of the Mediator,
and our dependence on his righteousness, nothing infringing on the special
prerogatives of faith in the affair of our salvation, nothing in any wise
detracting from the glory of God and his mercy, or exalting man, or diminishing
his dependence and obligation. So that if any are against such an importance
of holy practice as has been spoken of, it must be only from a senseless
aversion to the letters and sound of the word works, when there is no reason
in the world to be given for it, but what may be given with equal force,
why they should have an aversion to the words holiness, godliness, grace,
religion, experience, and even faith itself; for to make a righteousness
of any of these, is as legal, and as inconsistent with the way of the new
covenant, as to make a righteousness of holy practice.
It is greatly to the hurt of religion, for persons to make light of, and
insist little on, those things which the Scripture insists most upon, as
of most importance in the evidence of our interest in Christ, under a notion
that to lay weight on these things is legal, and an old covenant way; and
so, to neglect the exercises, and effectual operations of grace in practice,
and insist almost wholly on discoveries, and the method and manner of the
immanent exercises of conscience and grace in contemplation; depending on
an ability to make nice distinctions in these matters, and a faculty of
accurate discerning in them, from philosophy or experience. It is in vain
to seek for any better, or any further signs than those that the Scriptures
have most expressly mentioned, and most frequently insisted on, as signs
of godliness. They who pretend to a greater accuracy in giving signs, or
by their extraordinary experience or insight into the nature of things,
to give more distinguishing marks, which shall more thoroughly search out
and detect the hypocrite, are but subtle to darken their own minds, and
the minds of others; their refinings and nice discerning, are in God's sight,
but refined foolishness and a sagacious delusion. Here are applicable those
words of Agur, Prov. 30:5, 6, "Every word of God is pure; he is a shield
to them that put their trust in him: add thou not unto his words, lest he
reprove thee, and thou be found a liar." Our discerning, with regard
to the hearts of men, is not much to be trusted. We can see but a little
way into the nature of the soul, and the depths of;man's heart. The ways
are so many whereby persons' affections may be moved without any supernatural
influence, the natural springs of the affections are so various and so secret,
so many things have oftentimes a joint influence on the affections, the
imagination, and that in ways innumerable and unsearchable, natural temper,
education, the common influences of the Spirit of God, a surprising concourse
of affecting circumstances, an extraordinary coincidence of things in the
course of men's thoughts, together with the subtle management of invisible
malicious spirits, that no philosophy or experience will ever be sufficient
to guide us safely through this labyrinth and maze, without our closely
following the clew which God has given us in his word. God knows his own
reasons why he insists on some things, and plainly sets them forth as the
things that we should try ourselves by rather than others. It may be it
is because he knows that these things are attended with less perplexity,
and that we are less liable to be deceived by them than others. He best
knows our nature; and he knows the nature and manner of his own operations;
and he best knows the way of our safety; he knows what allowances to make
for different states of his church, and different tempers of particular
persons, and varieties in the manner of his own operations, how far nature
may resemble grace, and how far nature may be mixed with grace, what affections
may rise from imagination, and how far imagination may be mixed with spiritual
illumination. And therefore it is our wisdom, not to take his work out of
his hands, but to follow him, and lay the stress of the judgment of ourselves
there, where he has directed us. If we do otherwise, no wonder if we are
bewildered, confounded, and fatally deluded. But if we had got into the
way of looking chiefly at those things, which Christ and his apostles and
prophets chiefly insisted on, and so in judging of ourselves and others,
chiefly regarding practical exercises and effects of grace, not neglecting
other things; it would be of manifold happy consequence; it would above
all things tend to the conviction of deluded hypocrites, and to prevent
the delusion of those whose hearts were never brought to a thorough compliance
with the straight and narrow way which leads to life; it would tend to deliver
us from innumerable perplexities, arising from the various inconsistent
schemes there are about methods and steps of experience; it would greatly
tend to prevent professors neglecting strictness of life, and tend to promote
their engagedness and earnestness in their Christian walk; and it would
become fashionable for men to show their Christianity, more by an amiable
distinguished behavior, than by an abundant and excessive declaring their
experiences; and we should get into the way of appearing lively in religion,
more by being lively in the service of God and our generation, than by the
liveliness and forwardness of our tongues, and making a business of proclaiming
on the house tops, with our mouths, the holy and eminent acts and exercises
of our own hearts; and Christians that are intimate friends, would talk
together of their experiences and comforts, in a manner better becoming
Christian humility and modesty, and more to each other's profit: their tongues
not running before, but rather going behind their hands and feet, after
the prudent example of the blessed apostle, 2 Cor. 12:6, and many occasions
of spiritual pride would be cut off; and so a great door shut against the
devil; and a great many of the main stumbling-blocks against experimental
and powerful religion would be removed; and religion would be declared and
manifested in such a way that, instead of hardening spectators, and exceedingly
promoting infidelity and atheism, would, above all things, tend to convince
men that there is a reality in religion, and greatly awaken them, and win
them, by convincing their consciences of the importance and excellency of
religion. Thus the light of professors would so shine before men, that others,
seeing their good works, would glorify their Father which is in heaven.
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