Spiritual Refining, Religious treatise · Section 7 · Sermon 51
SERMON LI.
Shewing why Grace in the heart, is better then unneceſſary Diſputes in the head; together with Rules how to manage Diſputes and Controverſies, without prejudice to Grace.
HEBREVVS 13. 9.
For it is good to have the heart eſtabliſhed with grace, and not with meats, &c.
THis Text hath already informed us of this neceſſary truth, in theſe times eſpecially, wherein men deſire to diſpute ſubtilly, more then to live exactly; viz. That it is better to have the heart eſtabliſhed with Grace, then the head with unneceſſary Diſputes in Religion: Having therefore manifeſted what it is for Grace to eſtabliſh the heart, let us proceed to give the reaſons of this Doctrine. The Corinthians were very zealous of thoſe gifts and abilities, which brought them applauſe and eſteem among others, but negligent about love to God and mens ſouls, which is an effect of ſanctifying Grace; therefore ſaith the Apoſtle, I will ſhew you a more excellent way, 1 Cor. 12. 5. And certainly, though it be laudable to inquire and try all things in the matter of Religion, yet there is a more excellent way, which is to hold faſt that which is good, 1 Theſſ. 5. 21. Theſe and the like inſuing particulars, are the grounds and reaſons of the Doctrine.
Firſt, Becauſe the proper end and uſe of all Doctrinal Principles, is to lead and Reas. 1:guide the heart into a practical exerciſe of Grace: Therefore all the while a man doth imploy his head, and his heart not ſanctified, he falls ſhort of the end of all Religious principles; If ye know theſe things, ſaith our Savior, happy are ye if ye do them, John 13. 17. Happineſs lieth not in the knowing of them, but doing of them. Divinity is practical, even as the art of Medicine; for a man doth not attain health by reading Galen, or knowing Hippocrates his Aphoriſms, but by the practical application of them to remove his diſeaſes: Hence you have that notable expreſſion, The acknowledgement of the truth, which is after godlineſs, Tit. 1. 1, If thou doeſt not acknowledge God, Chriſt, and all other matters of Religion after godlineſs, thou miſſeſt the mark: But yet we ſee this vanity upon men, that they know onelyonly to know, as it is ſaid of one people, that they had money onelyonly to tell it, they made no other uſe of it. To eat meat, and not to digeſt it, is like getting knowledge, and not follow it into practice. Knowledge is ſo ordained for, and relating to practice, that all wicked men are ſaid not to know God, becauſe though they have a general knowledge, yet they improve it not in a particular application. If then Solomon obſerved it as a great vanity in the world, that God gave ſome men riches, and yet they had no power to uſe them, Eccles. 5. 19. how much more is it to have great intellectual abilities, and continual exerciſes of the underſtanding, and in the mean while to have no power to make uſe of them for the good of their ſouls: To be often eating of the tree of knowledge, but never to taſte of the tree of life. The very Heathens, though they had but ſome few ſparks of a true knowledge about God, having no other Book but that of nature to learn by, yet in how grievous a meaſure are they puniſhed by God, becauſe they did not live according to their knowledge, neither did they glorifie God as they knew him, Rom. 1. So then, though thou ſheweſt thy ſelf a rational man, and not a beaſt, in that thou ſearcheſt into the grounds and reaſons of thy Divine hope, yet it is but labor in vain. if theſe eyes to ſee, be not alſo accompanied with feet to walk in the Commandments of God.
Secondly, It is far better to eſtabliſh the heart with Grace, then reaſon with Diſputes, becauſe the more quick and apprehenſive a mans underſtanding is, if his heart 2.be not ballaſted with godlineſs, its the greater enemy and froward adverſary unto God. The Apoſtle calls the wiſdom of the fleſh, enmity to God, Rom. 8. 7. ſuch as is not or cannot be ſubject to the will or truths of God: Thus the wiſe of this world, have the myſteries of Religion hid from them, and they are revealed to babes: A working head, without a working heart and hand in the ways of God, is like a ſword in a mad mans hand. The greateſt oppoſition to Chriſtianity, was from Philoſophers, which made Tertullian call Philoſophers the Patriarchs of Heretiques: Therefore the firſt thing the Goſpel doth, is to captivate the underſtanding, and to bring down every high thing that exalts it ſelf againſt God, 2 Cor. 10. 5. Oh then, thou doeſt not chooſe the better part in Religion, when thy intellectuals are continually exerciſed and whetted, but thy heart and life is barren of all goodneſs: Its true, nothing revealed in Scripture is contrary to right reaſon, though it be much above it; but corrupt and carnal reaſon can no more receive the things of God, then a Dwarf can meaſure the Pyramides: So all the while thou art increaſing knowledge, if Grace be not accompanying, thou art but nouriſhing an enemy againſt God; corrupt underſtandings have prejudiced mens Salvations, as much as looſe and diſſolute lives; therefore ſaith John Baptist to the Phariſees, Think not to ſay in your hearts, &c. Their reaſonings and diſputes within, kept off the power of Gods word upon them; What brought in all that Angel Worſhip, and deſertion of Chriſt as the head, but that men were puffed up in their filthy mindes? Col. 2. 18.
Thirdly, Therefore its better to get Grace in the heart, then Notions in the head, 3.becauſe all brain-Knowledge and Diſputes may be perverted to an ill and ungodly end; onelyonly Grace in the heart cannot be abuſed: Its true, the profeſſion of Grace, and the outward appearance of it may be abuſed to ungodly deſigns: The name and reputation of piety, may be a colour for iniquity; but real piety it ſelf can never be overruled for any ſinful end, becauſe its the nature of Grace to make a man refer all things to God. Jehu had but the outward body of Religion, not the ſoul, therefore his intentions were carnal and earthly, while his pretentions were ſpiritual and heavenly: But where true Grace is, there is not divers ſeeds ſowen together, but his inward and outward man are both alike; but it is not thus with Knowledge, Opinions and Diſputes in Religion. This light may be like that of a blazing Star, which is nouriſhed onelyonly by ſlimy and loathſome exhalations. Several ways, and to ſeveral corrupt ends may all this Diſputing be abuſed; As
Firſt, To gain applauſe and eſteem, to be admired by ſome followers: Thus the I. How Diſputes may be abuſed to corrupt endsPhariſees, they did all to be ſeen of men; this the Apoſtle calls Puffing up in their filthy mindes: This the Apoſtle expreſſeth, when he ſaith, Knowledge puffeth up, but charity edifieth, 1 Cor. 8. 7. Its a very hard thing if God hath given a man golden Talents, not to fall down and worſhip them: If therefore theſe Opinions and Diſputes are fit fewel, to beget pride and vain glory, and to make men look after victory over others, more then the truth; how much better had it been for thee to be exerciſing thy ſelf in godlineſs, and to walk humbly with God! The pride of parts and Opinions, is far greater then that of Cloathes or Beauty, or any other earthly thing, becauſe we judge thoſe excellencies of the minde, above any temporal excellency; therefore conſider with thy ſelf, what is the iſſue of all thy inquiſitions and debates into Religious truths, is it to make thee more ſelf-conceited, more boaſting, and confident in thy ſelf? The ignorance of a ſimple man, will not be ſo great a damnation, as the pride of a knowing man. Labor then for that which will keep thee low, humble and ſelf-debaſed, and this Grace onelyonly in the heart will accompliſh: Worms do not ſooner breed in ripe and ſweet fruit, then Pride and Self-confidence doth in knowledge and intellectual abilities.
Secondly, Another corrupt end of Parts and Diſputes in Religion, is to be ſelf-willed, II.and ſtiff-necked, not willing to yield to any; like the Motto upon the Roman god Terminus, Cedo nulli; and this is that which makes a man an Heretique, when a man after ſeveral admonitions, doth obſtinately and willfully adhere to that opinion which he hath choſen, and will not, as Religion which is from above, would incline, Be pure, peaceable, and eaſily to be entreated, James 3. 17. The Phariſees they were frequent in Diſputes with Chriſt, and deſpiſed the people, as thoſe that knew not the Law, when they had nothing to ſay, and their mouthes were ſtopped, yet they would adhere to their former way. Its true indeed, conſtancy and ſtedfaſtneſs in the truths of God is neceſſary: Herein (ſaith Luther) we ought to be more Pertinacious then Stoicks; and it was a Proverbial ſpeech in Galen, when men would expreſs a difficulty, You may ſooner change a Chriſtian from Chriſt, they were ſuch holdfaſt men: But this doth no ways excuſe erronious pertinacy, or ſelf-willed obſtinacy in falſe ways, or in doubtful diſputations: Its like removing a mountain out of his place, when we would perſwade a man againſt that Tenet or Opinion he is ingaged in.
Thirdly. Thoſe Diſputations and Opinions may be carried on, for carnal and temporal advantages, for covetouſneſs and filthy lucre; as we may ſee it was in the Phariſees: III.And the Apoſtle diſcovers the ends of the falſe Apoſtles, that they thought gain was godlineſs, 1 Tim. 5. 6. and the love of money made many ſuffer ſhipwrack in their faith: How then can that be beſt, which may be proſtituted to the worſt and moſt ignoble reſpects? It was Pauls comfortable Proteſtation, That he had not uſed a cloak of Covetouſneſs, 1 Theſſ. 2. 5. The reaſon why the falſe Apoſtles vented their vain Opinions was, that they might not ſuffer perſecution for the Goſpel of Chriſt. And thus Auſtin defined an Heretique, one that took up any falſe way, Alicujus temporalis commodi gratiâ, for any temporal advantage and profit. How then can the quinteſſence and ſafety of Religion be laid in that, which may be ſubſervient to ſuch ſinful luſts of the ſoul.
Fourthly, Its better to get Grace, then to be exerciſed in theſe Diſputes, becauſe many times head-Diſputations are uſed for to make Parties and Schiſms in the Church; IV.To draw many Diſciples after them, and ſo to ſtand a divided body from others. The Apoſtle, how careful was he to prevent ſchiſms and diviſions? therefore he daily preſſed love, and to think the ſame thing, and to ſpeak the ſame thing, commanding all things to be done in charity, and nothing through contention and vain glory. It would be a ſad ſtory, to tell you what rents the Leaders of any falſe Opinions have made, which could not be cured in ſome hundreds of years afterwards; and which is the greater wonder, while the Apoſtles were alive, who were infallible Judges, and could have determined any doubt of Religion, yet in their days weeds did come up in Chriſts Garden, and the envious one did ſow tares amongſt the good wheat.
Fifthly, Therefore it is better to exerciſe our ſelves in Grace then in Parts, becauſe V.a man may take a great deal of delight in his Opinions and Notions, and be as inordinately in love with them, as the Adulterer is with his unlawful object. The Scripture many times uſeth this expreſſion, To go a whoring after the imaginations of their own hearts: When the falſe Phophets and ſeduced people committed any Idolatry, they took a great deal of pleaſure and content in their imaginations and carnal reaſonings, ſo that there may be contemplative fornication, as well as real. Men may fall into inordinate love with the conceits of their own brain, as unclean men with a beautiful face; or as Pigmalion, grow inamoured with his own face; ſo that a man may think he preacheth for God, liveth and dyeth for God, when all the while, its but for the apprehenſion of his own minde, which is like a Dalilah to him: A fearful thing its thus to be deluded, but its a judgement foretold that ſhall befall thoſe, who receive not the truth in the love of it, That they ſhall be delivered up to believe a lye, 2 Theſſ. 2. 11.4.
Fourthly, A fourth general ground, Why its better to minde Godlineſs then Diſputes, is becauſe at the day of Judgement, God will proceed according to our works we have done; not ſo much the knowledge and parts we have had: It will not be, what haſt thou known? chiefly, but how haſt thou lived? Thus the Scripture ſaith, We muſt be all manifeſted at the tribunal, to give an account for what hath been done in the fleſh, 2 Cor. 5. 11. Oh then, how ſhouldeſt thou ſpend thy time moſt about that, where in the great queſtion wil be at the day of Judgement: God will then make inquiry how fruitful thy life hath been, of Love, Humility, Temperance, Sobriety, and other good fruits of the Spirit. Would it not be a vain thing in a ſervant, who expects his Maſters coming daily, that will call him to give an account of his Stewardſhip, and he ſhould all the while imploy himſelf in bables, and unneceſſary imployments, not at all tending to that work which his Maſter doth moſt expect, what ſtripes may he juſtly look for? Seeing then the end of thy calling is holineſs, and thou art created to a godly life: Oh look to have this Oyl, beſides the Lamp of knowledge, leſt thou art ſurprized by horrible confuſion, when the Bridegroom comes.
Fifthly, In Knowledge and Parts there is not a true ſatisfying, and filling of the 5.heart with ſpiritual content; but Grace onelyonly brings Chriſt into the heart, and makes God our portion and inheritance, in having of whom there is onelyonly happineſs. He that drinks of me, ſaith Chriſt, ſhall never thirſt more. John 4. 14. Eating and drinking of Chriſt, is more then to diſpute about him, to make controverſies in Religion about him: Its by ſaving Grace to be incorporated into him, and to receive Vivifical influence from him. Solomon doth not onelyonly diſcover vanity in riches, and temporal advantages, that they give no true content to the ſoul, but alſo in knowledge and learning, that hath a greater vexation with it; therefore he concludes, Of making Books there is no end: The ſum or perfection of all is, Fear God, and keep his Commandments, Eccleſ. 12. 13. Of Controverſies and Diſputes there is no end, there comes jars and contentions endleſs about them, but the ſum of all is, to get the fear of God in our hearts, and to keep our ſelves unſpotted from the ſins of the world: This hath made even ſome Papiſts who have imployed their whole time in Controverſal Divinity, to cry out of it as an heavy burthen, thinking they have loſt the ſweetneſs of Religion thereby: As Suarez, who wrote ſo many Tomes of Diſputes; yet ſaid, He prized that time which was ſet apart for the ſearching and examination of his Conſcience, in relation towards God, above all the other time he ſpent. It was a witty alluſion, of Iſidorus Peluſiota, As the Iſraelites, who did gather Manna, were to go out of the Camp where war was, for the Manna did not fall within the Camp; ſo thoſe that would gather the Manna and Sweetneſs of Religion, muſt go out of the Camp, where ſpiritual war is, by Religious Diſputes. As in eating of the Paſchal Lambs, they took the fleſh, and feaſted on that, but threw away the bones; ſo thou art to take that in Religion, which will feed and nouriſh thy ſoul, but caſt away hard, unprofitable Controverſies.
But you will ſay, Is it unlawful to inquire and Diſpute in matters of Religion? Is not this to plead with the Papiſts for ignorance, and to make that the Queſt.Mother of Devotion? Doth not the Apoſtle bid us Try all things? Are we not to ſearch the Scriptures? Are we not forbid to believe every ſpirit, but to try it? 1 John 4. 1. Muſt we not grow in Knowledge as well as Grate? If the Heathen make no ſearch, how can he turn Chriſtian? If the Papiſt do not enquire, how can he become Proteſtant? Why are Reformations ſo much magnified, if ſo be we muſt lie down in an old ignorance, or take all things upon truſt? Is not this to make blinde men lead blinde, and ſo both to fall into the ditch?
I ſhall therefore handle this caſe onelyonly, and ſo make application: And firſt, It Anſw.cannot be denied, but that its a duty not onelyonly upon Miniſters and learned men, but all Chriſtians, men and women, to read and ſearch the Scriptures, and not to take any Doctrine upon the Authority of men, & becauſe the State is of that Religion, or becauſe our Anceſtors & Forefathers did ſo, and believed ſo, Qui deſcrit …mpropter authoritatum humanum, inciditin inſipientiam beſtialem. ſaid Durand: this muſt be acknowledged, & the ignorance, leſineſs and ſottiſhneſs of moſt people is to be ſharply reproved, who ſee with other mens eyes, believe with mens faith, and do not reſt aſſured in matters of Religion, becauſe God ſaith ſo, the word delivers ſo, but becauſe men ſay ſo. Are not thoſe Bereans ſaid to be more notable then others, Acts 17. 11. becauſe they examined the Apoſtles Doctrine, and looked whether it was conſonant to the Scripture or not, and yet this is the general ignorance and ſtupidity of the whole body of Chriſtianity; If they ſhould be required to give an account of their faith, or their Worſhip of God, they could give no better anſwer, then that ignorant woman did to Chriſt, Our fathers worſhipped here, and art thou better then they … John 4. Our fathers believed thus, and are we wiſer and holier then they: This is not faith, for-faith is a gift of God, wrought by his ſpirit in our bearts, whereby we believe matters of Religion, for a Divine Motive and Authority, even becauſe God hath revealed it in his word; But wo be to us, becauſe of that ſupine and damnable ignorance which is in moſt men: This therefore muſt be granted, that its our duty to grow more in knowledge, and not to reſt as babes in the principles of Religion, as the Apoſtle preſſeth, but to grow and be ſtrong men, and to have our ſences exerciſed to diſcern between good and evil, Heb. 6. but here is the difficulty, and the great wiſdom required, how to uſe our parts in ſinding out truth, ſo as not to prejudice Grace in our hearts; for the Apoſtle, when he ſaith in the Text, Its good or better to have the heart eſtabliſed with Grace, then with Doctrines about meats; he doth not abſolutely forbid the Diſputes about them, for we know this controverſie was much diſputed about, and even in the Councel at Jeruſalem, after there was much diſpute, there was a determination of it for all Churches: Therefore take theſe Rules:
Firſt, Labor to know and improve thy parts, but ſtill in reference to Grace; Let all knowledge tend to practice; count all that knowledge and Diſpute barren and 1. Rules how to diſpute about Religion, without … … to Grace in the heart.unprofitable, which doth not leave thee in a better frame of heart, more godly, more humble, more zealous: When we know truths, as they are in Jeſus Chriſt, then they make us to put off the old man, and ſo be renewed more and more in our ſpirits, Epheſ. 41. Do not then ſtart queſtions, as children many times ſtrick …, to ſee how the ſparks fly out, but they make no fire to warm them with: Thou ſtarteſt queſtions, but they do not kindle a fire in thy boſome.
2. Begin in a right maner: Firſt poſſeſs thy ſelf well, and be rightly inſtructed in the firſt principles and fundamental points of Religion. The Apoſtle to the 2.Hebrens, though he would not have them ſtay in the firſt principles, yet he ſuppoſeth they had not fully learned them: This hath made many miſcarry in their diſputes about truth, they took upon them to teach others, before they were well taught themſelves: They never were well catechiſed and inſtructed in the fundamental points of Religion, and ſo they build an honfe without a foundation. And therefore inſtruction in the rudiments and firſt principles of Religion, is very neceſſary for all; do not then affect high and ſublime things, before thou haſt attained to the main and neceſſary ones; and its Gods goodneſs that thoſe points which are abſolutely neceſſary to ſalvation, be plainly and clearly revealed in the word of God.
3. When thou art gone beyond principles, and endeavoreſt to improve thy talents, 3.then ſtudy not curious, ſublime and impertinent queſtions, but ſuch as tend to edification, of thy ſelf and others. There came a man and propounded this queſtion to Chriſt, Whether many ſhould be ſaved; This was a curious queſtion, for what was Luke 13. 23.that to him? let him look to his own ſalvation; therefore our Saviour did not directly anſwer him, nor directly repel him, but ſaid, Strive to enter in at the ſtraight gate, for many ſhall ſeek, and not be able to enter. The Souldiers ſhewed their goodneſs, when they came to John Baptiſt, and inſtead of impeitment queſtions, asked this, What they ſhould do in their particular calling to be ſaved; ſo that inſtead of many general or ſublime queſtions, be thou inquiring, what thou art to do as a husband, or a wife, or a ſervant in thy relation to glorifie God.
4. While thou tryeſt all things, labor to be humble, and meek, and practiſe ſo far as 4.thou haſt attained unto. The humble and meek he will teach his way: And he that doth my fathers will, ſhall know whether the doctrine be of God or not, John. 7. 17. If therefore thou doſt not love that truth, which already thou art convinced of, but keepeſt it as a priſoner, within thy breaſt, fear leaſt God give thee up to blindeneſs of minde, and hardneſs of heart.
5. Do not lean to thy own underſtanding, but honor and eſteem thoſe helps and 5.guides God hath appointed in his Church: It was Hieroms ſpeech, Nunquam me ipſum habui magistrum, I never taught my own ſelf: And the Rabbins ſay, He that is a ſcholar to himſelf, hath a fool for his maſter. The Apoſtle giveth many exhortations to this purpoſe; and therefore bids them obey thoſe Guides and Paſtors God hath appointed in his Church, which he therefore dignifieth with the title of Lights; Although they are not infallible, yet God hath appointed this method for our teaching and inſtruction, and therefore at the very ſame time, when he giveth a command To try all things, he ſaith, Deſpiſe not propheſying.
Laſtly, Conſider thy own ſtrength, If thou art weak in faith, and ſubject to 6.miſtakes, then do thou of all men take heed of Diſputes: Its the Apoſtles advice, Rom. 14. 1. Him that is weak in faith, do not receive to doubtful diſputations. Theſe things deſerve a larger handling, but I preſs to the Uſe; And
Firſt, Its of caution and admiration; do not thou from hence, becauſe Grace is better then parts, ſit down in thy ignorance, and never make inquiry and ſearch into matters of Religion: This is an univerſal diſeaſe; How few are asking about the principles of Religion? ſeeking for more knowledge, but as bi…de men, ſwallow flies; ſo they believe any Doctrine propounded to them: This argues, many Chriſtians have nothing but an Humane faith, for a Divine faith hath knowledge for one main act of it. Oh the ignorance that covers the face of the Chriſtian world, as the waters do the ſea! whereas the promiſe is, that in times of the Goſpel knowledge ſhould abound.
Uſe. 2. If Grace be better then Knowledge, then let this exhort you, not for to reſt in your parts, in being a Proteſtant, and you are able in ſome meaſure to defend the truth of it againſt the Papiſts, but ſee above all things, how grace and godlineſs is in thy life: What if thou canſt tell what Sanctification and Regeneration is, if thou thy ſelf art not Regenerated? What if thou canſt read many Chapters in the Bible, but thou doſt not live according to the Commands therein? and certainly, if godlineſs be thus better then knowledge, how much rather is it better then wealth, or outward honor and greatneſs? O then, ſeeing Grace is the onelyonly neceſſary thing, why is it looked upon as the onelyonly ſuperfluous thing? Its according to thy godlineſs that thou wilt finde death and the day of judgement comfortable to thee. Now thou haſt thy hearts deſire, takeſt content in worldly comforts, but this will not be always; thou wilt have other thoughts when arraigned at Gods Tribunal.