Spiritual Refining, Religious treatise · Section 11 · Sermon 92
SERMON XCII.
That true Principles of Grace within muſt needs Demonſtrate themſelves by an Outward Godly Life.
EZEK. 36. 27.
I will put my Spirit within them, and cauſe them to walk in my Statutes, &c.
WE deſire not to loſe one jot or tittle in this gracious promiſe, a drop of this cordiall is of great prize. The Order and Method which God uſeth both in promiſing and working, hath afforded us one Obſervation already; but its ſo fruitful as to bear a ſecond Crop. VVe may in the ſecond place obſerve a Practical Doctrine; which is,
That whereſoever God works the principles of Grace within, there they cannot but Doct.ſhew themſelves in the outward life and converſation.
For thus God promiſeth, he will firſt put his Spirit within them, and then cauſe them to walk in his Statutes. There is a neceſſary Connexion between theſe two, God hath put them together, and ſo neither man or Devil muſt put them aſunder. Thus our Saviour ſheweth, that the heart within is either the good Treaſury, or the bad, out of which flow either good thoughts and actions, or bad, Mat. 12. 34, 35. Out of the abundance of the heart the mouth ſpeaketh, the mind thinketh, the hand worketh.
To open this Doctrine; conſiderConſiderations to open the Doct. 1.
Firſt, That there are many in the world, who flatter and bleſſe themſelves with the goodneſſe of their heart, when yet their lives are full of noiſome luſts. You would wonder men ſhould be ſo bewitched; and yet how often is it? Take the prophane man, and the moſt ungodly wretch that is, yet he will ſay, He hath as good an heart as the beſt of men; not conſidering how impoſſible it is to devide a good heart, and a good life one from another. As men doe not gather Grapes of Thorns, nor Figs of Thiſtles: ſo neither can Thorns be gathered from Grapes, or Thiſtles from Figs. As we cannot expect a clean thing from an unclean; ſo neither an unclean thing from a clean: ſo that the lives and conſtant wicked actions of moſt men, doe declare it to their faces, that there is no new heart or ſpirit within them: and as there are ſuch kind of Self-Deceivers: ſo there are another ſort of Perſons, called Nicodemites, ſuch who thought they might lawfully communicate in any raiſe or Idolatricall Worſhip, or might deny the outward profeſſion of the truth of Chriſt, if ſo be that they kept their Conſcience clear to God. This grievous error did much prevail when the outward profeſſion of Chriſt and his Truth was accompanyed with great and imminent dangers: they thought they might give up their bodies to any outward pollution: ſo that they kept their ſouls for God; but God will be glorified in ſoul and in body alſo, 1 Cor. 6. 20. And as we muſt with the heart believe, ſo we muſt with the mouth make Confeſſion to ſalvation. Rom. 10. 10.
Secondly, Even in the godly, the heart many times may be deſirous of that good 2.which yet through the power of corruption they are not alwayes able to perform. So that although a new heart be within them, yet much corruption, and many …railties may be in their life Rom. 7. Paul exceedingly groaned under this miſerie, That the good he would do, he could not do; and although out of the abundance of the heart the mouth ſpeaketh, yet the mouth cannot ſpeak all the abundance of the heart: There is more ſtrength of Grace in the heart then poſſibly can be expreſſed outwardly. As no child can expreſſe how much it loveth its father; ſo neither can any ſoul manifeſt how much it loveth God. Howſoever therefore a new heart is in the godly, yet becauſe it is not perfectly and abſolutely new, it faileth in many outward performances; ſome outward or inward temptations make it come ſhort of the grace it deſireth. Thus the Apoſtle, The Spirit and the fleſh luſteth one againſt another, ſo that ye cannot doe the things ye would, Gal. 5. 17. A godly man then muſt judge wiſely concerning himſelf; they are ready to think, Oh if Grace were in my heart, if the ſpirit of God did dwell in me, how could I be overtaken with paſſions, with dulneſſe and ſluggiſhneſſe; they muſt remember, that though the ſpirit be willing the fleſh is often weak; yea many times both ſpirit and fleſh alſo may be weak: But why doe we ſpeak of this as a ſtrange thing? That where the Principles of Grace are men may fail in outward duties; for ſometimes we ſee where they have been, yet foul and groſſe ſins have been committed, yea and for ſome ſeaſon continued in. David had the Spirit of God within; yet in his Murder and Adultery he did not walk in the Lords Statutes; and ſo of divers others! So that we muſt not abſolutely condemn thoſe as hypocrites, and without any true principles of grace, who living after a godly manner, yet ſometimes fall in the mire, and tumble in bloud: for although ſuch a condition is very terrible, and greatly ſcandalous; yet the ſeeds and inward principles of grace are not quite extinct; and therefore when we ſay, A godly heart, and a godly life are neceſſarily conjoyned together, that is to be underſtood for the moſt part, and according to the nature of things, though accidentally, through ſuddain temptations, the clean contrary may appear.
Thirdly, There may be inward principles of Grace, and yet no outward fruits of 3.righteouſneſſe: When either the ſubjects are not capable of actions, or they have not time and opportunity to produce them; No doubt but in Infants that are elected, the inward principles of grace are infuſed, and therefore they are made Members of Chriſt: yet as they have a ſoul, but that ſoul cannot put forth any actions of reaſon; ſo they have the principles of grace, but they bud not forth into fruit. The Thief alſo that was Converted at the laſt hour, there was a new ſpirit in him, yet he had not time to bring forth the fruits of righteouſneſſe: ſo that it is one thing not to bring forth the fruits of righteouſneſſe, becauſe there is no inward root within; and another thing, becauſe there wants an opportunity, or the objects about which ſuch graces are exerciſed are not preſent. Paul ſpeaking of the Saints care and love to him, excuſeth them, becauſe though they were ready to doe good to him, yet they wanted an opportunity, Phil, 4. 10. A godly man is indeed a tree that is planted by the waters ſide, and brings forth its fruit, but it is in due ſeaſon. Though Chriſt curſed the Fig-tree, that had no fruit on it, although it was not the ſeaſon; yet hereby (haply) he would admoniſh the Iewes, of how much ſorer curſe they have cauſe to be afraid, who had the ſeaſon of grace, but neglected it.
A Godly man therefore ought not to be dejected, if he doe not abound in ſuch plentiful exerciſes of graces as others doe, if his minde be willing: OnelyOnly he hath not ſuch opportunities, nor ſuch Inſtruments, whereby to make his light ſhine before others, as many of the Children of God have.
Laſtly, conſider this, Although a conſtant practice of ungodlineſſe be a ſure demonſtration 4.of a graceleſs heart, yet a conſtant abſtinence from groſſe ſins, is not preſently a ſure evidence of a good heart. Underſtand this, that thou do not deceive thy ſoul; for many think, if they indeed ſhould wallow in the Mire and Filth of ſinne, it were ſure they were beaſtly Swine; but becauſe they keep themſelves clean from the groſſe Tranſgreſſions of the wicked, therefore they conclude this new heart is within them: but you have heard that men may be reſtrained from ſin, by the providence of God and otherwayes, who yet have not this ſpirituall life infuſed in them. For this Spirit of God doth not onelyonly cauſe a man to forbear from ſinne, but in ſuch a manner alſo, and upon ſuch grounds, that the moſt painted Sepulcher, the moſt exact Formaliſt can never reach unto. Theſe things laid as a foundation, it is good to conſider, why a man cannot carry this coal of fire, this principle of grace in his boſome, but it will break out into a flame. And,
Firſt, The reaſon is evident from the nature of Grace, or this new heart within Reaſ 1.men, its of an operative, and ſpirituall vigor, it will not let a man alone, he can have no reſt, or quiet within himſelf, if he ſhould not outwardly practiſe that godlineſſe, the root whereof is in his heart. Hence the principles of grace are compared to active and vigorous things, to ſeed ſowen, which though little in quantity, yet is great in efficacie: Thus John ſaith, A man born of God, doth not, nor cannot ſin, becauſe immortall ſeed abideth in him, 1 John 3. 9. And ſo the Word of God received by faith in the heart, is compared to ſeed ſowen, that brings forth much fruit. Thus Ieremy and David, when they were withheld ſometimes from good, they felt a fire kindled in their breaſts that burnt and ſcorched them, and could not but ſpeak: So the Apoſtle, We believe, therefore we ſpeak, 2 Cor. 4. 13. And grace is compared to a Fountain of living waters, always ſpringing out of the belly of the Godly, John 7. 38. The love of Chriſt conſtraineth us, ſaith the Apoſtle. This is the new Wine that the Spirit of God puts into the Converted, whereby they are heartned, and cheered within. O then be afraid of thy negligence, careleſneſſe, and neglect of an holy life! If grace were like ſeed, like fire within, it would ſet thy whole converſation on a flame. Now grace in the heart muſt needs be a ſharp Arrow to wound ſinne, ſeeing that it is in the hand of Chriſt, and the ſpirit of God; ſo that it cannot but conquer ſin in the life, ſeeing Chriſt and his ſpirit dwels in thoſe that are his. Greater is he that is with you, then he that is againſt you, ſaith the Apoſtle, 1 Ioh. 4. 4. And though Satan be the ſtrong man, that keeps all things in quiet, before converſion, yet Chriſt is ſtronger. No wonder then, if grace in the heart reſt not, till it reformeth the life, and ſubdueth the moſt ſtrong corruptions in a man; for Chriſt and his Spirit ſets theſe on working: and therefore the Apoſtle ſaith, If they be led by the Spirit, they ſhall not fulfill the deeds of the fleſh, Gal. 5. And ſin ſhall not have dominion over them, becauſe they are under grace, Rom. 6. 14. So that as the houſe of Saul did wax daily weaker and weaker, and the houſe of David ſtronger and ſtronger, becauſe God had forſaken the one, and was with the other; Thus it muſt needs be, that a new heart will make a new life, becauſe the new heart hath God on its ſide, Chriſt and his ſpirit is with it. We may ſee the Combate of ſin and grace excellently repreſented in the Iſraelites fighting with the Canaanites, how wonderfully did they ſubdue all their enemies! no adverſaries, though they were of the moſt terrible Gyants, were able to ſtand before them: ſo its here in Converſion: No ſinne, though never ſo pleaſant, ſo ſweet, ſo powerfull, is able to ſtand before the ſpirit of God, Crucifying the deeds of the fleſh; and therefore let none excuſe themſelves, ſaying: Such a ſinne, or ſuch diſtempers I cannot overcome, I am not able to maſter ſuch infirmities: Why ſaiſt thou ſo? for grace inlivened by Gods Spirit, is able to deſtroy all thy ſtouteſt corruptions; Though they be too ſtrong for thee, yet not for him.
Secondly, A new heart within, muſt needs have an outward godly life, becauſe that is the end and the perfection of it. In Morall Philoſophy, acts are accounted the perfection 2.and end of their Habits; and they uſe to ſay, That power is in vain, which is never reduced into act: and thus it holds in Religion: God gives us the principles and inward abilities of grace; that they may be in action and exerciſe. Hence God requires actions principally, and the inward principles by conſequence. Thus God requires the act of Faith, and the act of Love: Thou ſhalt love the Lord, viz. actually: So that all inward principles of grace being for this end, to be in outward action and exerciſe, it cannot be that they ſhould be fruſt rated of this; yea in the Scripture to have a Talent, and actually to improve it, is all one; and they are ſaid to receive the grace of God in vain, who do not put it forth in exerciſe; ſo that every godly man, who is not diligent in the daily exerciſe of grace ſhould conſider, Why God hath given him the principles of grace, why a power to believe, a power to be heavenly-minded, when this is not demonſtrated in his life: and all thoſe who live in groſſ: impieties, yet boaſt of a good heart, may conclude they have a good heart in vain; for a good heart is to have a good life, eſpecially the people of God, who have indeed the principles of grace, yet walk dully and negligently they ſhould ſtartle at this ſaying, Have I received all my grace in vain? hath God wrought all theſe great works in me in vain? How ſevere was that ſervants Maſter to him, who took his Talent, and hid it in a Napkin! Even as they buried their dead, tying them in Napkins, Caſt that unprofitable Servant (ſaith he) into utter darkneſſe, Mat. 25. 30. Not profuſe, deceitfull, thieviſh, but unprofitable ſervant. Maiſt thou not fear this doom, thou who happily hoſt enjoyed the principles of grace within thee, but thy outward life is like a barren wilderneſſe. Stir up thy ſelf therefore and ſay, All principles of Grace are to act with, are to be daily exerciſed and improved.
Thirdly, therefore principles of Grace within will demonſtrate themſelves in a godly life, Becauſe God at the day of judgement will make our actions and works the meaſure of his judgment. The judiciall proceſſe will not be according to what is 3.within, but what is without. Thus Paul, We muſt all appear before the judgmentſeat of Christ, to receive according to what we have done in the fleſh, 2 Cor. 5. 10. whether good or evill, Why then haſt thou any hope, who liveſt in all manner of ungodlineſſe? Think not the cry of thy prayers, nor the groans of thy heart will be above thy crying ſins: At that great day God will not onelyonly enquire what thy thoughts, or thy deſires have been, but what thy actions have been. If therefore any grain of wiſdome be in thee, thou wilt be ſure to look to that againſt which the Judge will moſt ſurely manifeſt himſelf, and that is thy actions. It will be then no plea to ſay, Lord I had a good heart, a good meaning, I deſired to doe otherwile; if thou haſt not indeed done otherwiſe.
Fourthly, The Scripture doth expreſſely declare ſuch to be Hypocrites, who having a profeſſion of Chriſt, and of faith and love of him, do yet rowl themſelves 4.in all impieties: Let every one that nameth the name of Chriſt, depart from iniquity, 2 Tim, 2. 19. And the wicked mans Sacrifice, the wicked mans prayer is an abomination unto the Lord: the Apoſtle James doth at large vehemently preſſe this, That Faith without the good Fruits and works of Righteouſnes is altogether dead, and he calls that man a vain man, who reaſons otherwiſe. Thou then who are ſo apt to brand thoſe who endeavour to walk ſtrictly, and in an unſported manner from the world, with hypocriſie; ſee thy ſelf the moſt notorious hypocrite of all; for thou ſayeſt, Thou believeſt in Chriſt, thou ſayeſt thou loveſt God, and yet thy life is full of prophaneneſſe, and enmity to his holy will: Sincerity is the ſweet accord and harmony of the heart, and actions together; and it is hypocriſie to pretend heart and affections for God, when with thy works thou doſt deny him. As the Prophets of old complained of ſuch, who would come into Gods Temple, call upon his Name, yet curſe, ſwear, ſteal, and commit Adultery, Ier. 7. With no leſſe zeal may the Miniſters of the Goſpel complain, That men will be Chriſtians, will come to Church, will hear, and yet their lives are full of ſuch noiſome ſins.
Fiftly, Therefore Grace in the heart will break out into action, becauſe the godly 5.are to endeavour the converſion of others. They are to be examples of holineſſe, to win others thereunto: now this can never be without holineſs in the life: For men cannot trie, or diſcern the hearts of men, they judge of the tree by the fruits; ſo that if ever we would be inſtruments to reclaim others from a wicked life, we our ſelves muſt be exemplarie in our own: Thus the believing wife is exhorted to walk in ſuch an holy manner, that her unbelieving husband may be brought to the faith thereby, 1 Cor. 7. 16. Our Saviour exhorts his Diſciples, That their light ſhould ſo ſhine before men, that they beholding their good works, may glorifie God in the day of their viſitation, Mar. 5. 16. Oh what a ſad thing is it for thee by thy wicked and ungodly life to harden others in impiety! They ſee that, a rich man, a great man, a wiſe man, ſcoffing and oppoſing the way of godlineſſe, and this confirmeth them the more in their impieties.
Sixtly, Therefore the Spirit of God within, will cauſe us to walk in all holineſs, 6.Becauſe the daily exerciſe of Grace affords a great deal of ſweetneſſe, comfort, and a good aſſurance of our intereſt in Chriſt. Though good works and and a godly life are not a cauſe of our juſtification or ſanctification, yet by theſe we come to have comfortable evidences of Gods love to us, and ours to him. As Leah ſaid, Her huſband would love her, becauſe ſhe was fruitful in children; and thus it is here, Our Election is made ſure to us, by adding one grace to another, one godly action to another: Barrenneſſe in the knowledge of God is reckoned a great curſe by the Apoſtle Peter, 2 Pet. 1. 8. and hence it is, that the more Gods own children fail in a daily and diligent practice of Godlineſſe, the leſſe comfort and aſſurance they have in their own Conſciences.
Laſtly, principles of grace, wil have the acts of grace, that ſo they may ſtop the mouths of all thoſe who would reproach and blaspheme the holy profeſſion of his Goſpel. David 7.by his wicked action of murder, had opened the mouths of Gods enemies to blaſpheme him: And the Apoſtle complaineth, Rom. 2. That by their ungodlineſſe, the Name of God was blaſphemed among the Gentiles. Oh then, if nothing elſe, yet let this make thy heart and life accord in the power of Godlineſſe, that the name of God may not be blaſphemed, that his pure honour may not be wounded.
Uſe 1. Of Inſtruction: How vainly all thoſe do comfort themſelves, who plead duties or opinions, or any high thing in Religion, whoſe lives are not cleanſed: Its a vain thing to plead the ſpirit of God in thee, if that cauſe thee not to walk in Gods ſtatutes, and to do his judgments; yet this hath been, and is a great deceit; men think duties, and external acts of Religion are enough to ſave them, though their lives be full of noiſome filthineſſe.
Uſe 2. What a wonder it is, That that there ſhould be any in Chriſtian ſocieties, that have their lives ſtained with any groſſe ſin; for who is there that doth not think and hope that he hath this new heart, the Spirit of God within him, when yet his life ſpeaks nothing but open rebellion and enmity againſt God? Its not what thou art here in the Church, with the appearance of piety and devotion upon thee, but what thou art with thy Companions in the temptations of ſin. Oh who would think that thou wouldſt ever go from the Word preached, from Gods preſence, to commit any lewdneſſe more? yet nothing is more ordinary: Oh how wilt thou endure the triall at the day of judgement? thy works, thy wayes, what thou haſt done, they will be examined.