Spiritual Refining, Religious treatise · Section 3 · Sermon 22
SERMON XXII.
Shewing that from Judgements, Opinions and Diſputes, arguments of the truth of Grace cannot be drawn.
ROM. 14. 17.
For the Kingdom of God is not meat and drink, but Righteouſneſs, Peace and Joy in the holy Ghoſt.
THe Apoſtle is a Caſuiſt in this Chapter, and handleth that caſe of Conſcience, which did much trouble the Church at that time with much prudence and moderation. The diſpute was about the obſervation of ſome legal rites, Whether this was abrogated by evangelical liberty, ſome were for the affirmative, ſome for the negative, and the conteſt groweth ſo high, that they make the ſumme and ſubſtance of Religion to lie in theſe things. Now the Apoſtle his ſcope is to rectifie them by ſeveral excellent rules, ſome whereof are to uſe our liberty alwaies with reſpect to our weak brother, To judge charitably of one another in theſe differences, not unſeaſonably to trouble the Church with our particular opinions, but to keep our faith to our ſelves; in which reſpect Cyprian ſaid, God would have us confiteri fidem, rather then profiteri, He confeſſeth it that is demanded and called thereunto, he profeſſeth that doth it ultroneouſly, without any invitation at all. And in my Text the Apoſtle giveth an excellent rule. The marrow and eſſence of godlineſſe lieth not in theſe things, though ye are apt to make theſe the pillars and foundations of Religion, yet they be not.
So that in the words you have a Propoſition expreſſed; firſt Negatively, and then Poſitively.
In the Propoſition you have,
Firſt, The Subject, The Kingdom of God. This is in other places called The Kingdom of Heaven, not reſpectu loci, in reſpect of the place where it is, for it is exerciſed on the earth, but reſpectu modi, becauſe it is adminiſtred after an heavenly manner. It doth in the general ſignifie that Regiment and Government which God exerciſeth, either of glory in the Heavens, or of Grace in the hearts of his people; and by a Metonymy of the Adjunct for the Subject, it ſignifieth the Church, Mat. 13. 41. and by a Metonymy of the Effect for the efficient Cauſe inſtrumental, it ſignifieth the preaching of the Goſpel, Mat. 13. 33. and by a Synecdoche of the genus for the more excellent ſpecies, it ſignifieth that peculiar time of renovation and reſtauration which was made in the Church by Chriſt and the Apoſtles, Matth. 3. 2. Mark 1. 14. The Kingdom of Heaven is at hand. Hence the Kingdom of Heaven is never uſed in the Old Teſtament, but in the times of the Meſſias only.
Secondly, There is the attribute, 1. Excluſively, It is not meat or drink, that is, it conſiſteth not in the doctrinal opinions, in the different practice about theſe things. 2. Affirmatively and Poſitively, but this Kingdom of grace is in righteouſneſſe, an univerſal conformity to Gods will, in peace, viz. with others, and in joy in the holy Ghoſt, viz. a godly joy in the exerciſe of all grace, accompanied with the ſenſe of Gods favour and love in the Goſpel, which is wrought in us by the holy Ghoſt, for Joy is reckoned among others the fruit of the Spirit.
That doctrinal diſputations and difference of judgements in matters of Religion cannot Obſerv.be relied upon as ſymptoms and evidences of Grace.
Even the ſtrong Chriſtian who had the truth of his ſide, could not prove his godlineſſe from his opinion or practice in this controverſie, becauſe the Kingdom of God conſiſted not in theſe things. The Apoſtle ſpeaketh the like in another diſputation, that did much exerciſe the godly, 1 Cor. 8. 8. about eating things offered to Idols. But meat commendeth us not to God, for neither if we eat are we better, neither if we eat not, are we the worſe. The Greek words are emphatical, foreign, we do not abound, we have done no ſuch great matter, neither foreign do we fall ſhort of others, as if we were not ſo excellent. Thus alſo the Apoſtle, Heb. 14. 9. It is good (that is better) to have the heart eſtabliſhed with grace, rather then meats, rather then Doctrines and Diſputations about them; where you ſee Diſputations and Opinions do not eſtabliſh, are not the ſtaff of a mans heart; Grace only is ſo. Yea the Apoſtle in that grand controverſie which did ſo much exerciſe the Church at firſt, viz. the Diſputation about Circumciſion, and the obſervation of it, ſpeaketh manifeſtly, Gal. 6. 15. In Jeſus Chriſt neither Circumciſion or uncircumciſion availeth any thing, but a new creature. Let not therefore men for a particular opinion which they conceive truer then others, boaſt themſelves, appropriate godlineſſe only unto that way. Although we are very prone to do ſo, yet the Scripture diſcovers ſuch arguments to be only broken reeds.
For the Explication of this, conſider theſe things;Explicatory conſiderations. 1. Sound Doctrine is the foundation of godlineſſe.
Firſt, That true and ſound Doctrine is the foundation of godlineſſe. There cannot be a godly life where there is not a true faith; hence the Scripture makes Regeneration to conſiſt in Illumination in the firſt place, Epheſ. 4. 23, 24. There muſt be knowing before there can be doing; you muſt not therefore extend this to all Doctrines even fundamental in Religion, as if the believing of Jeſus Chriſt to be God, believing the Scriptures to be the word of God, were nothing, no without faith it is impoſſible to pleaſe God. Therefore to ſuppoſe a man godly, and to be ſaved in any Religion or Opinion, is to deny that there are damnable hereſies, which yet the Apoſtle aſſerteth. Some have coyned a three-fold piety, Judaica, Jewiſh, Pagana, Heatheniſh, Chriſtiana, Chriſtian; but as the gold within the Temple was only holy, ſo is godlineſſe only within the true Church. This therefore is to be obſerved eſpecially in theſe times, where men are thought to have godly regenerated hearts, although they pertinaciouſly hold fundamental errours; whereas the Apoſtle Gal. 5. reckoning up hereſies, as the manifeſt works of the fleſh, with other groſſe ſins, concludeth, He that doth theſe ſhall never inherit the Kingdom of Heaven. Although therefore orthodoxy be not preſently a ſign of the ſtate of grace, yet wilfull perſeverance in hereſie even as in adultery and drunkenneſſe, may make us conclude theſe are the fruits of the fleſh. Be therefore informed, that although ſound Doctrine be not neceſſarily godlineſſe, yet it is a neceſſary foundation to it. Ubi malè creditur, nec benè vivitur, A good Faith, and a good Conſcience, the Apoſtle couples together. And as the Spirit of God is called an holy Spirit, becauſe it worketh holineſs in his children, ſo it's alſo the Spirit of truth, becauſe it guideth them into truth; and firſt the Spirit of truth to them, before the Spirit of holineſs to them; hence the Scripture doth ſo often commend a ſound minde unto the godly.
Secondly, There is a lawfull diſputation in matters of Religion, yea it is a duty 2. Diſputations in matters of Religion lawfull, and ſometimes needfull.ſometimes, when the Church is unſatisfied to have points of Religion throughly diſcuſſed. Thus our Saviour did uſe many arguments to prove he was the Meſſias, yea tentativè did once argue againſt the truth, that the Meſſias was not the Sonne of David, becauſe he called him Lord, which was only to draw out his adverſaries the more. In like manner Act. 15. there was a famous Councel gathered together, when Doubts in Religion troubled the Church, and in this Councel there was foreign much diſputing; ſo at another time we reade of Paul, that he was foreign, proving out of the Scripture ſome truth; the word ſignifieth by a ſtrict comparing and knitting of one place to another. And for this reaſon it is that God doth ſuffer hereſies and falſe doctrines to be vented, that the truth may be more reſplendent, by having all ruſt filed off; As in times of perſecutions God doth exerciſe patientiam Eccleſiae, the patience of the Church; ſo in time of hereſies he doth exerciſe ſapientiam, the wiſdom and skill of the Church.
But now when we ſay, Diſputations in Religion are neceſſary, and ſometimes Lunitations.a duty, you muſt bound this ſeveral wayes. As
Firſt, In the Object matter, if it be in matters uſefull and profitable. The Apoſtle I. As to the matter.condemneth diſputations meerly upon this, becauſe they profit not, though they do not ſo viſibly hurt and deſtroy, yet that is enough, if they do not profit. Diſputare is as much as to cut off ſuperfluous branches; Now if the diſputation it ſelf be a luxuriant branch, that muſt be cut off. The Scripture ſpeaks of the It ought to be uſefull.acknowledgement of truth after godlineſſe. All light in the underſtanding ought to produce heat and warmth in the affections.
2. It must be in matters revealed in Gods word. We muſt not prie beyond thoſe Revealed in the word of God.things that are written. The Apoſtle condemneth ſome that did foreign, Go a tip-toe, like a man acting in a Tragedy, and arrogantly intruding into thoſe things he hath not ſeen. The Papiſts make a wicked Allegory of the beast that might not touch the mountain, when the Law was delivered, if it did, it was to die. This they apply to a Lay-mans reading of the Scripture; but we may better referre it to their Schoolmen, who though they were never wrapt up into the third Heavens, yet write of Angels, as if they had been there.
Secondly, For the Manner, Diſputations ought to be wholly in reference to practice, II. As to the manner. Wholly in reference to practice.not in parties, to raiſe new ſects, to get victory, but wholly to increaſe in the power of godlineſſe, otherwiſe diſputations are but like much fretting, that eat away the fleſh of godlineſſe, and bring it into conſumption; and truly it is much to be lamented, to ſee how godlineſſe is decayed, mortification languiſheth, ſince ſo much quarrelling and wrangling in matters of Doctrine. It is reported of Bellarmine by Fuligattus in his life, Quod à ſtudiis Scholaſticae Theologiae averteretur ferè nauſeabundus, quoniam ſucco carebant liquidae pictatis. He did with loathing turn from the ſtudy of School-Divinity, becauſe it wanted the juice of ſweet piety. All Religion is practical, it is food not to be looked upon, but eaten and digeſted.
Thirdly, The Subject ought alſo to be qualified, one who is able and wiſe, underſtanding III. As to the ſubject. One that underſtandeth the ſtate of the Doctrine.what the true ſtate of the Doctrine is, not a David in Sauls Armour. It's a miſerable thing to ſee how many diſpute about Univerſal Redemption, Free-Grace, Juſtification, Predeſtination, &c. who yet are no more able to wield thoſe Doctrines, then a Pigmy could Goliah's Armour; we muſt not attempt things above our ſtrength. With theſe and many the like Qualifications, Diſputations in matters of Religion are lawfull; ſo that in all theſe we do not manifeſt a ſceptical doubtfull heart; as if nothing were certain (which I am afraid is the temper of too many in theſe dayes) as if faith were not foreign and foreign, a ſubſtance, evidence, perſwaſion and full aſſurance and confidence.
Thirdly, It will alwayes fall out, that even in the Church of God, there will be different 3. There will alwayes be different judgements in the Church.judgements and opinions, becauſe we know but in part, and are ſpiritual in affections, but in part. So that howſoever God hath promiſed to lead his children in to all truth, yet they are no more freed from all errour, then from all ſinne; and as the Spirit of God ſanctifying is more powerfull in ſome then in others; So alſo the Spirit of God enlightning and directing into truth, is more effectuall in ſome then in others; ſome are Babes, others are Men; ſome are ſtrong, others are weak. And as we know in part, ſo being alſo ſanctified but in part; hence by different opinions we make ſeveral factions, One is of Paul, another of Cephas. And we are apt to monopolize piety, to incloſe it in ſuch a way. None godly, but thoſe that are of ſuch a judgement; and indeed if we ſpeak of fundamental Doctrines, this were lawfull, but in other matters that are ſuperſtructions onelyonly, it is unlawfull. Thus the Papiſt, he makes it, De neceſſitate ſalutis, ſubeſſe Romano Pontifici. The very refuſing his ſuperiority, is made a ſign ſure enough of damnation.
Fourthly, There is great difference between Doctrines that are fundamental, and 4. There is great diffe…ce between Fundamental Doctrines and others.others that are not ſo. In that they are called fundamental, it's evident there can be no ſalvation, if they be denied. The Scripture cals ſuch truths foreign and foreign foundations and elements; In which ſenſe becauſe the Jews accounted the legal obſervations foreign foundations, neceſſary to ſalvation, the Apoſtle cals them beggarly, and elements of the world, becauſe of their pride and ambition in maintaining of them; now there are Doctrines that are fundamental to faith, ſuch is the Trinity, Incarnation of Chriſt: Others that are fundamental to holineſſe, and others that are fundamental to the worſhip; and it is a damnable thing obſtinately to deny any of theſe. Of ſuch opinions as theſe the Apoſtle doth not ſpeak in this 14th Chapter, as Chryſoſtome well obſerveth; no of ſuch the Apoſtle ſpeaks, If an Angel from Heaven bring any other Doctrine, let him be an Anathema. But there are opinions that are acceſſaries not principles, that are not articuli or main parts of the body, and of ſuch properly we may ſay, The kingdom of God doth not conſiſt.
Fifthly, Although it be not a neceſſary demonſtration of godlineſſe, yet it is a great 5. It is a great mercy to be kept orthodox.mercy of God to be orthodox, and to be kept in the right faith. Hence all errour and ignorance is deſcribed by the name darkneſſe, as truth is by light, to ſhew how dreadfull the one is, and comfortable the other is; The truth of God is ſo great that we ought to loſe our lives for it. Yea Chriſts death, though as it did reſpect Gods juſtice, it was foreign a Propitiatory, yet as it did reſpect men, and the good confeſſion of faith he made, it was foreign a Martyrdom. Hence are thoſe expreſſions, To contend earneſtly for the faith, Jud. 3. Not ſo much as to bid God ſpeed, to him that bringeth falſe Doctrines, 2 John 10. Hence alſo as a glorious gift, is the Spirit of God promiſed to teach us the truth, John 16. 13. Yea it's made the comfortable priviledge of the Elect, that though falſe Prophets ſhall prevail much, yet they ſhall not deceive the Elect, that is, totally and finally; and when the Apoſtle ſpake of the Apoſtaſie of Hymenaeus and Philetus, he addeth by way of comfort to the godly, Nevertheleſſe the foundation of the Lord ſtandeth ſure, knowing who is his. Bleſſed therefore is that man whoſe heart is kept in a continual fear and trembling at errors and falſe waies, as well as at iniquities and ungodly practices.
Sixthly, Take this Caution in the laſt place, That although the life of Religion and 6. The leaſt truth ought not to be contemned or denied.godlineſſe lieth not in every truth, yet we ought not to deſpiſe or contemn the leaſt truth or deny it. Paul withſtood Peter to the face, in an error that did not ſeem ſo great; in Paul you have an example of zeal, and in Peter of patience to bear it; for Genus quoddam non ignobile eſt Martyrii, reprehenſionem patienter ferre, It is a kind of glorious Martyrdom to receive a reproof patiently. Even the leaſt truth is ſo precious, that Chriſt ſaith, Heaven and earth ſhall ſooner paſſe away, then one iota or tittle of his word. Though truth for the matter of it may ſeem little, yet becauſe it is the truth of the great God, therefore it ought not to be neglected; ſome have called every truth ſo far forth as it comes to be made known fundamental, as if a man would neceſſarily be damned if he did not receive it. But certainly truth is called fundamental, not from the manner of revelation, or means of knowledge, but from the nature and uſe of it.Why Doctrins though never ſo true, &c.
In the next place, Conſider why Doctrines, though never ſo excellent and true are not an infallible ſign of grace. And, Firſt, Becauſe enlightning the minde to receive truth, is but an introduction or antecedent, and that not a neceſſary one to godlineſſe, 1. Becauſe enlightning the minde is no conſtitutive part of godlineſſe.it is not a conſtitutive part of it. Hence it is that a man may be very orthodox and knowing of the truth, yea zealous for it, yet hating the power of godlineſſe in others, and refuſing to reform in his own life. The Scripture makes a difference between thoſe that know Gods will, and thoſe that do it. Boaſt not then of this that thou art among the orthodox, thou haſt not forſaken the truth, running after theſe new errors; Thou holdeſt the truth in Juſtification, about the Law of God; thou art no Arminian, Socinian or Antinomian, all this is well. But this is not plea enough for ſalvation, and the judgement of diſcuſſion at that great day, will not be, How much good knowledge thou haſt had? What a good faith only, but what a good life alſo? Therefore if thou art gone no further then to the doctrinal part of Religion, thou haſt no ſure arguments of comfort within thy ſelf.
Secondly, Seeing that corruption is in every part, not only blindneſſe in the minde, 2. The cure is not perfect, by removing blindenes from the intellectual without change of the affectionate part.but contumacy and rebellion in will and affections, thou haſt no full cure upon thee, unleſſe grace hath healed thy affectionate part as well as thy intellectual. If thy ſpiritual eyes be open, yet haſt no legs to walk in Gods Commandments, thou canſt never attain to the end of the way which is eternal happineſſe; ſo then think with thy ſelf, if I would ever have any true comfort about my ſpiritual eſtate, I muſt have a plaiſter as broad as my ſore, now not only my underſtanding was darkned with ignorance, errors, fooliſhneſſe, &c. but my heart alſo with ſinfull and corrupt affections. Therefore if the grace of God do not give me a good heart, as well as a good head, I am ſtill undone. Hence the promiſe of Regeneration is not only expreſſed in words relating to the underſtanding, They ſhall all know God, and be taught of God, but in phraſes concerning the affectionate part, I will take away the heart of ſtone and give an heart of fleſh, and I will write my Law in their inward parts. Examine then thy ſelf, whether the grace of God converting, is as univerſal and extenſive as ſinne infecting? For as an hand of a man, or an head of a man, is not a man; ſo neither is any particular revelation or illumination of the minde with faith, the whole image of God.
Thirdly, Know that orthodoxy or a right judgement is eaſier obtained then the renovation 3. A right judgement is more eaſily obtained then a thorow renovation.of the other faculties of the ſoul. We are eaſier perſwaded to believe the truth, then to love the truth; How many times were the Phariſees convinced of the truth, and of the light, yet they could not love it, or delight in it? And as moral Philoſophy tels us, The underſtanding draweth the object to it, but in the will and affections the object draweth them to it; ſo that if a man loveth the earth, he is earthy; if he loves the luſts of the fleſh, he is fleſhly: but if a man underſtand or know that which is ſpiritual, he is not preſently ſpiritual; and this is the reaſon, why God and Angels do Scire malum, know evil, but they cannot velle malum, will that which is evil, becauſe the underſtanding abſtracts from all the imperfections of the object, as it is in its ſelf, but the object of the will draweth down the faculty to it, as it is in its ſelf. There is alſo another reaſon, why it is eaſier to know the truth then to love it, Becauſe the underſtanding is a meer paſſive faculty, and cannot refuſe the object of truth, when laid before it. But the will and affections are active and rebellious, not neceſſarily carried out to their objects: and this is the reaſon why many a man believeth many a truth, which yet he hateth, and wiſheth it were falſe, becauſe the object works on the underſtanding irreſiſtably. And therefore till grace come and work ſo inſuperably and irreſiſtably upon the will alſo, it never boweth or yields to God. Oh therefore ſay, that beſides that general knowledge of the truth, and the zealous maintaining of it, there is neceſſary a further, more peculiar, particular, and operative way of grace upon thy heart. What is the reaſon that you may have many an orthodox man write many learned books againſt errors, yet know not the meaning of thoſe truths upon his heart? But onelyonly becauſe true Doctrin is not enough without a gracious alteration of the whole man, A man may learnedly diſpute for the grace of Converſion againſt Arminians and others, yet not feel the power of converſion upon his own ſoul. He may learnedly maintain the true Doctrine of Juſtification, and yet not at all be acquainted with the ſweet benefit of it in himſelf, and ſo be no better then thoſe ſpouts and water-pots that refreſh the garden, and cauſe ſweet flowers to grow, but they have no ſweetneſſe themſelves.
Fourthly, That cannot be reſted upon as grace, which may breed pride, ambition, 4. Diſputations Good judgement, &c. may breed pride, vain-glory, &c.vain-glory, and ſuch wretched worms in thee, but ſo many times do doctrinal diſputations and great abilities in learning. The Apoſtle ſpeaks of ſome buſie diſputants, 1 Tim. 4. 6. That they turn aſide to vain-jangling. Now the Apoſtle giveth a contrary end and uſe of the Goſpel. The end of the Commandment is charity out of a pure heart, and of a good conſcience, and faith unfeigned; So 1 Tim. 6. 3. If a man conſent not to the Doctrine which is according to godlineſſe, he is proud, or puffed up. As ſick corrupt bodies ſwell with humours. Therefore ſaith the Apoſtle, From ſuch withdraw thy ſelf.
Fifthly, The Devils that are damned in hell have admirable knowledge. They know and believe the things of Religion. James ſaith, The Devils believe and tremble, not with any faith infuſed by Gods Spirit into them, but from the evident conviction upon their conſciences; yet the Devil for all this knowledge is an unclean ſpirit. Though the Devil tempt men to errors, and hereſies, and atheiſm, yet he is neither Atheiſt or Heretick. The light implanted in him, and acquired by obſervation of things, prevents ſuch darkneſſe and clouds upon him. Now what a goodly ſigne will this be to boaſt of, wherein the Devils doe exceed thee? The Devil hath his very name foreign from knowledge, yet that is no advantage, we may ſay the Devil is an orthodox Devil in ſome ſenſe.
Uſe 1. Of Inſtruction, That although we are to bleſſe God for orthodox Churches, yet that is not enough unleſſe we be holy and godly Churches. Neither maieſt thou Uſe 1.confide in thy ſelf, becauſe thou art no heretick, thou art no erroneous perſon, thou loveſt the honeſt old orthodox truths. Alas the Kingdom of God, of grace, reacheth further then to the underſtanding onelyonly. Now if ſo be the orthodox indeed may not thus be ſelf confident, how intollerable is it, when men for their hereſies and falſe doctrines, though eſteemed truths by them, judge themſelves the nearer ſalvation! What a miſerable deluſion is this, to be thought the more accepted to God and endeared to him by the falſe wayes they walk in? Stirre up thy heart therefore, that as thou canſt not abide hereſies nor falſe doctrines, ſo neither canſt thou endure impiety or prophaneneſſe. It is a ſhame to be able to confute hereticks by books, and not ungodlineſſe by our lives, yet what Lamentations may the godly …eremiahs of this age make, to ſee how poſſeſſed men are with their Tenents and Doctrines, when it may be falſe, as if none were godly, but ſuch as are found among them, as if the Kingdom of God did only conſiſt in their opinions, and in the mean while, the known and powerfull way of godlineſs is laid aſide.
Uſe 2. Of Exhortation, To turn all knowledge and truth into practice. Take not the points of Religion, as little children do books only to look upon the gay pictures, Uſe 2.and not to read the matter therin contained. If thou canſt tell what it is to be converted, what it is to believe, what it is to be juſtified againſt all falſe teachers, labor experimentally to finde all theſe in thy own ſelf. Would a painted fire content you in a cold winter? Would painted food ſatisfie your hungry appetite? No more ſhould the meer doctrinal part of Religion, without the practical part. Alas it is a poor priviledge to ſay, We have the true Church, the true Miniſtery, the true Adminiſtration of Ordinances, if we have not alſo the true way of believing, heavenly-mindedneſſe, and mortification. The Socinians they make ſport in their books with the Protestant Authors, becauſe they call themſelves the Orthodox, and ſay, We uſe it as a ſpell, thinking thereby to charm all diſſentiats. But could the Godlineſs of our lives, be as convincing as the purity and truth of our Doctrines, Chriſt would ſay to us, Thou art altogether fair and lovely, the chiefest of ten thouſands; then would he come and ſup with us: In our Congretions he would manifeſt a more glorious and efficacious power.
Let therefore all truth be incarnated into practice, be a living definition, a walking definition of repentance: that we may learn from your lives what Grace is, as well as from books.