Spiritual Refining, Religious treatise · Section 3 · Sermon 20
SERMON XX.
Gifts and Parts in matters of Religion, no ſign of Grace.
MAT. 7. 22.
Many will ſay unto me in that day, Lord, Lord, &c.
OUr Saviour in this verſe, and that going before, removeth two foundations that believers are apt to build their hopes upon,
The Firſt is a bare name, and profeſſion of Chriſtianity, without the real power of it, whoſe inſufficiencie we have already diſcovered. Nomen ſine actu & officio, nihil est, ſaid Salvian, ſpeaking to this purpoſe, Chriſtianity in a prophane life, is ornamentum in luto, a jewes in a dunghil.
The Second weak and rotten foundation is in my Text, and that is, Gifts, and eminent abilities beſtowed upon Christians: and theſe ſeem to be a very ſtrong Pillar, and Prop. But our Saviours aſſertion about the unſoundneſs of it, is very terrible, and yet very neceſſary to theſe times: wherein men are like trees that ſpread out into many branches, but have little or no root.
1. In the words you have the deſcription of their confidence, in that phraſe, Lord, Lord: which argueth not onelyonly vehemency, but boldneſs, and as if accuſtomed familiarly to call on God as their God.
2. There is the ground of their confidence, Have not we Propheſied in thy name, and in thy name caſt out Divels, and in thy name done many wonderful works? Thoſe Expoſitors that think they lyed in ſaying thus, as if no wicked men were made partakers of ſuch wonderful gifts of the Holy Ghoſt as here are ſpecified, attend not to other places of Scripture: neither is that diſpute neceſſary, whether they were true miracles that they wrought? or did indeed caſt out Divels? For ſeeing theſe Gifts were given for the good of the Church, and not of thoſe that enjoyed them, there is no ground to deny the truth of their miracles. Only obſerve how they lay much upon this, That all they did was in Gods name, which they thrice repeat: That is, at the command of God, having authority from him, and by his power adminiſtred unto them.
3. This is aggravated by the number of thoſe who ſhall be in this fruſtrated condition: Many, not One or Two, but Many ſhall ſay. Laſtly, Here is the time when the weakneſs of theſe foundations will be diſcovered, In that day, viz. at the great day of judgement, when all hidden things ſhall be diſcovered: Implying, that they lived and died with great confidence that God was theirs, but never were convinced of their deceit therein till it was too late. In the next place you have Gods anſwer to them beyond all their expectation, illuſtrated by the free and open declaration of it.
Firſt, Then will I pro…eſs unto them: The word hath ſeveral ſignifications: here it denoteth a publick and ſolemn declaration.
Secondly, The matter declared, I never knew you. That is, approved of you, and loved you: no, not all that while I gave you thoſe abilities, and ſpirituall Gifts.
Thirdly, There is the effect of this declaration: Depart from me, with the cauſe, Ye workers of iniquity: becauſe they wrought iniquity in the Divels name, as well as miracles in Chriſts name; therefore they muſt depart.
Doct. Although Chriſtians are very apt to reſt upon Parts, Gifts, and great abilities in Religion, as a ſign of their interest in Heaven, yet without a godly life they Doct. Gifts and parts in matters of Religion, no ſign of Grace.will prove broken reeds.
At the day of judgement when the fiery trial ſhall be, all this painting will melt away. For the opening of this point, let ſome things be conſidered by way of Explication.
Firſt, There are parts and abilities of two ſorts: The one Humane and Natural, Explicatory conſiderations. 1.the other Divine and Spiritual. Natural parts, are all thoſe excellent abilities acquired by induſtrie, and through the diſcipline of others, though even thoſe Natural gifts come from God alſo. In this kind the Heathens have wonderfully excelled, and many of the Fathers converted to Chriſtianity, were before their converſion, admirable in humane learning. Qui dedit Petrum Piſcatorem, dedit & Cyprianum Rhetorem. He that called Peter an illiterate Fiſherman, called Cyprian alſo a great Rhetorician. Thus Tertullian, Origen, Auſtin, Hierom, and others, came into Canaan, the Church of God, loaded with Egyptian gold, I mean filled with humane learning: ſo that, that fooliſh aſſertion by ſome in theſe daies, that God never ſanctifieth humane learning, expungeth at once all thoſe glorious Lights out of the heavenly Firmament. It is true indeed, take theſe natural endowments in the heart, while carnal, they work a ſinful pride, and tumour, againſt the ſimplicity of Gods waies. Hence Auſtin ſpake of himſelf, Dedignabar eſſe PARVULUS, I ſcorned to become like a little Child, and to admire the Scriptures. Thus alſo Bradwardine, called the profound Doctor, uſque ad ſtuporem, even to amazement, profeſſeth of himſelf, That when he heard Pauls Epiſtles read, he was much diſspleaſed, becauſe Paul had not Metaphyſicum ingenium, a Metaphiſical wit. And certainly when Natural parts come like Hagar, to quarrel with Sarah, Gods Truth, then throw her out of dores; otherwiſe if ſubordinated, they are great helps. But ſecondly, there are ſpiritual Gifts, ſuch as the Spirit of God doth more immediately work in his Church, of which the Apoſtle ſpeaketh largely, 1 Cor. 12. Now the Spirit of God is the Author of two kind of gifts; the one Sanctificantia, Sanctifying and ſaving, ſuch as Faith, Hope, Love, Repentance: The other Miniſtrantia, or Gifts of Miniſtration, becauſe they are wholly for the ſervice of the Church: The former are called foreign, the latter foreign, though the Scripture doth not alwaies fully diſtinguiſh theſe two words: the Schoolmen by Diviſion call the former Graces, Gratos nos facientes, making us acceptable to God; and the other Graces, Gratis datae, freely given. But this diſtinction is firſt abſurd, becauſe coincident; for thoſe graces which (they ſay) make us acceptable to God, are alſo freely given: And ſecondly its falſe; for true Grace is called Grace, not becauſe it maketh us gracious and acceptable to God, but becauſe it floweth from the grace of God. Now theſe gifts of ſervcie in the Apoſtles time, were more immediately vouchſafed by the Spirit, and more univerſally, inſomuch that its made a promiſe, Mark 16. 16. 17. Even to every believer, that great ſigns and wonders ſhould follow him: Thus the Church of Corinth, 1 Cor. 14. by reaſon of her eminent and various Gifts, ſeemeth to be like the Queens daughter, all in gold and curious needle-work. In theſe latter daies God alſo doth beſtow upon men, not immediately, but mediately in the way of ſtudy and uſe of means, many ſpiritual Gifts, ſuch as the gift of Prayer, the gift of Preaching, great aſſiſtance in the exerciſe of theſe, with inlargement of affections therein: and theſe are much admired as arguments of their holineſs and piety: but the Apoſtle told the Corinthians, he had a more excellent way to ſhew them then that of Gifts, which was the way of Grace.
Secondly, The end of all theſe spirituall abilities, is to profit the Church with them. 2.They are not for vain oſtentation, diſputes, and applauſe in the world, but merely to edifie others. 1 Cor. 12. 7. The gift is given to every one, foreign, to profit with. So then theſe gifts muſt not be put under a buſhel; theſe Talents muſt not be Hid in the earth, or wrapt up in a napkin, as if it were a dead thing. It is ingeniouſly obſerved by Theophylact, That when men were dead, they covered their faces with a napkin, and laid them in the grave: Thus they did to Chriſt, and to Lazarus: and thus the unprofitable ſervant did to his Talent, as if it were a dead thing and buried, he would make no improvement of it at all. And well did Auſtin call idleneſs, the burial of a man while alive: Paul, even then when he foretels his death ſhortly, That he muſt be a Sacrifice for the truth, he yet ſends for his Parchments, imploying that little time he hath in ſtudy. Now when I ſay gifts muſt be improved, I mean the gifts of private men in a private way out of charity; of publick men, by office in a publick way out of Authority: for that gifts are not enough to entitle to a publick office, appeareth by the examples and commands in the Epiſtles, and in the Acts of the Apoſtles, where all that publickly imployed their gifts, beſides their own qualification, had alſo authority, and office given them by Superiours, whereby they were ſent to do their work: And as they are not to be negligent, ſo neither to uſe them for applauſe, or to get eſteem, or make parties. It is a ſad corruption in us that we affect gifts more then graces, as you ſee the Corinthians did, for which Paul reproveth them, becauſe by their gifts they were more admired and applauded: Hereupon they alſo had many followers, and truely this City of London is become much like Corinth: as ſhe gloried in light and knowledge, as ſhe abounded in ſchiſms, and parties, one for one, and another for another: as her publick meetings were come to great confuſions and diſorders, and as they minded diſputes, but neglected the true power of Grace, thus is it with London at this day.
In the next place let us conſider, Why Believers are ſo ready to lean upon theſe? To take Gifts for Graces, Enlargements and Aſſiſtances for Sanctification.
Firſt, Becauſe theſe do exceed the common way, and ordinary courſe of Chriſtians. Men ſo qualified and furniſhed, ſeem to be as much above ordinary Chriſtians, as Why Chriſtians are apt to reſt upon parts. 1.the call Cedars above the low ſhrubs: The Phariſees, how ſcornfully did they ſpeak, This people which know not the Law, are curſed. How apt is a man, becauſe he can pray excellently, diſcourſe upon many controverſies in religion, to undervalue thoſe that cannot: Seeing therefore that theſe are in an higher form of Chriſts ſchool, and to the name and Title in knowledge of Chriſtianity, they have ſuperadded many other Talents, is it any wonder they are confident of their good eſtate? We may read that in Auſtines time, it was a general received opinion, That every Chriſtian, though he lived wickedly, ſhould at laſt be ſaved. This Doctrine was ſo univerſal, that Austin was forced to oppoſe it with a great deal of fear and modeſty. They did not hold with Origen, That the very Divels themſelves ſhould be restored, nor with others mollifying Origens opinion, That all men whether Chriſtians or Infidels; nor as a third, That all Chriſtians, how damnably ſoever erring in matter of Faith, ſhall be ſaved; but thought it moſt reaſonable, That all right believing Chriſtians ſhould find mercy whatſoever their wickedneſs was. Auſtin, Enchir. ad Sanc. ſaith, thoſe that hold ſo, Humanâ quadam benevolentiâ ſibi falli videri. And if the name and profeſſion of Chriſtianity may ſway ſo much, what then may theſe more excellent and unuſual workings of Gods Spirit upon men? wonder not therefore if you ſee a man that hath better gifts then another, more knowledge then another, have alſo more confidence in God then another. Not that indeed he hath grounds, for its better to ſpeak one word with Grace, then five hundred with meer Parts and abilities; but onelyonly ſelf-love doth blind our Eyes, and deceive our Hearts, ſo that we do not judge Scripture-judgement.
Secondly, A ſecond reaſon of carnal confidence herein, is, becauſe it is, very difficult to know when our duties are performed by aſſiſtance meerly, and when by Sanctification alſo. In prayer it is hard to diſcern when its the Gift of prayer onelyonly, and when its the Grace of prayer alſo; for theſe things are judged by the Spiritual man onelyonly; he is ſaid to judge all things. But now an unregenerate man, though abounding in theſe gifts of Gods Spirit, yet becauſe he is altogether carnal, he cannot make any ſpiritual diſcerning of theſe things: but as ſenſual bruitiſh men, they argue God loveth them, and that they are in the favor of God becauſe he bleſſeth them with wealth, and outward proſperity. Thus men of parts and abilities in religious things argue; if God did not love them, if he intended to damn them, he would never give them ſuch knowledge, he would never give ſuch aſſiſtance, but this is a meer deluſion. Oh there is as vaſt a difference between thy Duties performed through aſſiſtance meerly, and through Sanctification, as is between ſweet Grapes and wilde Grapes.
Thirdly, Therefore we do take theſe for ſure ſigns, becauſe hereby is demonſtrated Gods power in us, and we are ready to take his preſence by power, for his preſence of Grace. 3.When we perceive in our ſelves a greater ſtrength then our own, we argue that God is with us, not onelyonly providentially, but graciouſly, whereas theſe two are ſeparable one from another: God was with Saul by way of aſſiſtance & power, when he gave him another ſpirit, but not by way of gracious inhabitation. There is no queſtion but Chriſts power was with Judas in his miracles, as well as with the other Apoſtles; but with Judas was onelyonly a preſence of power, with the other Apoſtles, a preſence of power and gracious Sanctification: ſo then, God may be much ſeen by his aſſiſtance in thy Duties, in thy Prayers, in thy Preaching: but his preſence in mortification of ſin, and vivification to righteouſneſs is far more admirable. It is true, the times of the Goſpel, and of its Truth is in Scripture, proved by this argument, becauſe many wonders and ſigns were done amongſt them; for ſo it was promiſed, That Miracles ſhould abound in the time of the Meſſiah: but theſe are no ſure demonſtrations of the Spirit dwelling graciouſly among us. So then diligently conſider thus, Thou findeſt God much with thee: thou feeleſt thou couldſt not do ſuch things as thou doſt; but here is no ſolid ground of comfort, unleſs thou diſcovereſt a further powerful work of his Spirit, which is in giving thee an holy, humble, believing, and ſelf-denying ſpirit. Oh its far more comfortable to find Gods power melting thy heart for ſin, quickening thee up to holineſs, then to finde ten thouſand enlargements in holy performances: It is better to ſee and feel God in thy converſation in the waies of mortification, then in any ſolemn Religious duty.
Fourthly, Therefore we reſt on theſe, becauſe we diſtinguiſh not between that 4.which is Spiritual in the object, or matter we do, and that which is Spiritual in the manner how we do it. As for Example, The Phariſees, many things they did were Spiritual for the object matter: Thus their prayers, their reading and expounding the Scriptures, were ſpiritual imploiments, but take them for the manner how they did it, which was to be ſeen of men, to advantage worldly intereſts; and no Publicans, or Harlots were more carnal then they, ſo that the proper ſtream and channel, wherein all their ſpiritual defilement did empty it ſelf, was in their religious duties, ſo that they were moſt carnal, when they ſeemed moſt Spiritual. Jehu alſo is a clear inſtance, if you reſpect the outward matter; his reformation from I dolatry, his eſtabliſhing the worſhip of God, all this was wonderful Spiritual; but withall conſider, that his aims were meer State-Policy in all he did, and ſo he was very carnal: conſider therefore of this more then thou haſt done: it may be thou waſt never more ſinful; corruption did never more diſcover it ſelf then in thy Spiritual abilities and imployments. Paul ſaith of ſome, That they preached Chriſt out of envy, and others may do it out of worldly ends: now becauſe the Duties are Spiritual, ſhall we ſay theſe men are Spiritual men: No, they are ſenſual, corrupt, and worldly: and this is certain, when the Divel cannot perſwade men to corruptions in vicious and prophane courſes, then he becomes like an Angel of light, and ſeduceth them to carnal diſtempers in ſpiritual duties.
Fiftly, Therefore are we prone to rely on theſe, becauſe they breed eſteem in the hearts 5of others. Many times Diſciples that are followers, they ſet up a Doctor or Teacher as if he were an Angel: they place him among the Cherubims and Seraphims: they ſay by his gifts and abilities, their ſouls have got a world of good: they have cauſe to bleſs God that ever they ſaw him, or heard him: Now theſe ſolemn acclamations from others, do work great confidence in ſuch a mans heart. I make no queſtion but a man of abilities may do good by them, although he himſelf be naught; otherwiſe the Apoſtle would not have rejoyced that ſome preached Chriſt out of envy: neither would Chriſt have remitted his Diſciples to the Scribes and Phariſees Miniſtry as he did, when he bid them hear them as long as they ſate in Moſes his chair, deliver true Doctrine from the Scriptures. Now this being ſo, it is hard to perſwade our ſelves that when we have been a means to bring in ſome Elect ones, we our ſelves ſhould be as Reprobates: hence it is that the Apoſtle, Gal. 4. preſſeth men ſo to walk, That they may have approbation from God and their own conſciences, rather then from others, when it is ſaid, That thoſe who convert others to righteouſneſs, ſhall ſhine like the ſtars in heaven, that is to be underſtood taking in other places of Scripture, viz. If they be Godly, and walk in all the waies of God themſelves, as well as teach others ſo to do.
Thus you ſee the reaſons why people are apt to take all their evidences for Heaven from theſe uncertain grounds; now let us demonſtrate the inſufficiency of theſe to give any ſollid ſupport: and this will appear ſeverall waies.
1. In that all theſe glorious abilities are, and may be conſiſtent in the ſame ſubject at the ſame time, with prophane and ungodly waies of iniquity. Now can you call that light which agreeth with darkneſs? Can that be righteouſneſs, which may conſiſt with unrighteouſneſs? You heard, He that is born of God ſinneth not, becauſe of that ſeed in him. Then certainly this is not that Spiritual ſeed, if we have, or may have at the ſame time an habitual inclination to evil. It is true indeed, ſanctifying grace is in the ſame ſubject with the reliques of co rruption; and a Godly man hath darkneſs in him as well as light: and we know in Philoſophy, that Contraria poſſunt ſimuleſſe in gradu remiſſo, ac dum ſunt in pugna, contraries may be together in a remiſs degree, and while they are in conflict: But in theſe ſpirituall abilities and gifts, ſin may be in its dominion and prevalencie with full quietneſs and caſe. Hence our Saviour calls theſe Prophets, theſe wonder-workers, Workers of iniquity. They were ſo at that very time while they did all theſe: alas, it was no advantage to caſt the Divel out of other mens bodies, while he had full poſſeſſion in their own hearts. Know then if theſe abilities were Grace, they would expel at leaſt in ſome degree, all thoſe luſts and exorbitances that are in thy life. Experience telleth us, that it is no new thing for men to pray zealouſly, to perform duties admirably, and yet to go from theſe duties to the committing of ſin againſt the light of nature, as well as of the Scriptures. Did not Judas practiſe ſecret the every and injuſtice, notwithſtanding his publick miniſtry? It is true, many times God in a juſt judgement, when men live prophanely, doth at laſt take away their Talents: they cannot pray, they cannot preach as they have done; but they become very ſots: even as in the black Coal-mine there ſometimes ariſe ſuch damp vapours that put out all the light, yea, and the breath of thoſe men that are in it; but for a great while they may keep their Talent, and it not be taken away.
2. Theſe cannot be a ſure teſtimony for our comfort, becauſe they are not proper and immediate effects of election, which is the firſt round in that ladder of all ſpiritual mercies. If I have juſtifying faith, I may have ſure confidence, becauſe this is a fruit of our ordination and appointment to eternal life. But we cannot ſay thus of theſe parts and abilities; for the Text ſaith, Many ſhall ſay, have not we propheſied in thy name, yet Chriſt ſhall reply, I never know you: but there ſhall not one godly man ſay at the day of judgement, Lord, was not I elected? was not I converted? Did not I repent, believe, mortifie ſin, &c? And Chriſt ſay again, Depart, I know you not. If therefore our calling and election might be made ſure by theſe gifts and abilities, there might be ſome hope, but that cannot be; therefore how fully doth our Saviour ſpeak to this purpoſe, when the Diſciples came rejoycing to Chriſt, telling him, That the Divels were ſubject to them, and they could work all kinde of wonders, he replyeth, Rejoyce not in this, but that your names are written in heaven: where you ſee how prone we are to rejoyce in that which affords no good ground of comfort, and withall, That if we had the parts and abilities of men and Angels, yet if we had not our names written in heaven, we were in a miſerable condition. Oh then ſay, This is but the fruit of the Common Love of God: the ſons of the Concubine may have this, as well as the ſons of the true wife: Abraham gave Iſhmael ſome gifts, but they were not ſuch as Iſaak had; therefore pray that God would give thee tokens of ſuch a love which is vouchſafed unto his own people in a peculiar manner.
Thirdly, Theſe cannot demonſtrate certainly The faith of the Elect Paul calls it, our good eſtate, becauſe God in the beſtowing of theſe gifts, doth not at all look to the good of him that hath them, but to the good of the Church. There is this difference between ſaving Gifts, and Gifts of ſervice: ſaving Gifts, ſuch as Faith, Repentance, &c. are intentionally given to the good of him that hath them; and although a man by theſe may edifie others, yet that is not looked at primarily; but now in theſe gifts of ſervice, ability to pray, preach, and confer or diſpute, theſe are given not primarily for the good of him that hath them, but of the Church in general. As a nurſe to a great mans child liveth upon dainty fare, not for her own ſake, but the childs ſake: Now then thou ſhouldeſt thus argue, Is God much in aſſiſting of thee in praier, in any duties with others? ſay, Surely the Lord did thus aſſiſt me, not out of any respect to me, but he had ſome child of his there to be refreſhed, to be enflamed, or quickened by me: Hence for want of a godly life, many that have helped others to Heaven, they themſelves are thrown into Hell; they are Torches, which while they give light to others, they themſelves are conſumed.
Fourthly, That cannot be the true and proper good which may be turned into evil. Bonum eſt, quo nemo male uti potest, Grace and godlineſs cannot be uſed to an evil end, becauſe its part of Godlineſſe to rectifie the end, the ſhew of Godlineſſe indeed may. But now all theſe abilities are ſo indifferent in their nature, that they may be uſed well or ill: As Auſtin ſaid of riches, That God doth ſometimes beſtow them upon wicked men, to ſhew they are not good in their own nature; again ſometimes on good men, to declare they are not bad in their nature. Thus it is of all parts and abilities, they ſometimes are beſtowed upon good men, ſometimes upon bad men, to teach us, That as the ſubjects are in whom theſe be, ſo may they be imployed: But we cannot ſay ſo of Grace: no wicked man hath any true ſaving Grace in him: Why then do you encourage your ſelves with that which a Judas may have? one roaring in hell may have? And certainly theſe abilities and Gifts are in more perſons made a ſnare to evil, then an occaſion to good. Satan is more buſie to Tempt ſuch: when the Divel firſt aſſaulted Eve, it was by the Serpent, as an inſtrument that was more ſubtile then all the beaſts of the field: Thus afterwards he worked, when Satan ſeduced others by Tertullian, and Origen, he was a Divel in the Serpent. When thy Liquor boyleth, then look to take off the Scumme: and ſo when thy Abilities and Enlargements are efficacious and fervent, then take heed of froth and vanity. Ornari abs te Diabolus quaerit, ſaid Auſtin to a great ſcholar yet unconverted to Chriſt. The Apoſtle in 1 Cor. 13. and 14. ſpeaks of other carnal effects of ſpiritual abilities, as to puffe up and inflate, to make diviſions and ſeverall parties in Gods Church, to bring all into confuſion and diſorder, therefore theſe cannot be grace.
Laſtly, The Apoſtle maketh a man that hath all theſe abilities, yet if without grace, to be no more then a tinkling Cymball, that may make a pleaſant noiſe for the while to the ear, but preſently paſſeth away, 1 Cor. 13. 1. And thus are all men of parts and gifts, they may be like a pleaſant Song to others, but they themſelves have no benefit: Men may preach well, expound Scriptures, write excellent Comments, yet for all this, be but like Harps or Viols, that give a melodious ſound to others, but perceive none of it themſelves; Whereas true grace is profitable to him that hath it, it watereth his heart in whom it is, and makes it fruitfull: It beginneth an heaven in this life, yea, ſtrangers and others, are not able to enter into his joy.
Uſe of Exhortation, Not any longer to look upon theſe gifts and abilities, as the moſt excellent things, but be perſwaded there is a better way, and deſire that. This aſſiſtance is like the rain that God vouchſafeth to the bad, as well as to the good: Only thy condemnation will be the more terrible, by how much thou wert the moreſecure of heaven, and yet didſt miſs it: thoſe men urged they had propheſied and wrought miracles in Chriſts name: but alas, the prophane and ungodly man, what will he ſay? We have been drunk in thy Name, unclean in thy Name: how abſurd and blaſpheming would this be? Therefore minde the things of mortification more then of parts and aſſiſtance; ſay now, I know God will and doth love me indeed, when he makes me fruitfull in all holineſſe.