CHAP. IV.THE necessity of divine grace, another general ground of self-denial.I.I come now to another great doctrine of our religion, namely, theabsolute necessity of divine grace: which is another constant reason for universalself-denial.The invisible assistance of God’s Spirit, by which we are disposed to that which is good, and made able to perform it, is a confessed doctrine of Christianity.Our natural life is preserved by some union with God, who is the fountain of life to all the creation; to which union we are altogether strangers. We find that we are alive; but how or by what influence from God our life is supported, is a secret into which we cannot enter. It is the same thing with relation to our spiritual life; it arises from someinvisible unionwith God, or divine influence, which in this state we cannot comprehend. Our blessed Saviour saith:The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of theSpirit.¹This shews us how ignorant we are of themannerof the operations of the Holy Spirit. We may feel its effects, as we may perceive the effects of the wind, but are as much strangers to themannerof its coming upon us, as we are to thatexact point, from whence the wind begins to blow, or where it will cease.¹Johniii.8.II.The Spirit of God is like the nature of God, too high for our conceptions, whilst we are in these dark houses of clay. But our blessed Saviour has in some degree helped our conceptions by the manner of his giving the Holy Spirit to the disciples;and he breathed on them, and said unto them, Receive ye the Holy Ghost. By this we are taught to conceive of the communications of the Holy Spirit, with some likenessto breath, or wind; that its influences come upon us in somemanner, like to a gentle breathing of the air. Representations of this kind are only made in compliance with the weakness of our apprehensions; which, not being able to conceive things as they are in their own nature, must be instructed, by comparing them to such things as our senses are acquainted with. Thus thewisdomandknowledge, that is revealed from God, is compared tolight; not because light is a true representation of the wisdom of God; but because it serves best to represent it to our low capacities. In like manner, theinfluencesof the Holy Spirit, are set forth bybreathingupon us; not becausebreath, orair, orwind, are true representations of the gifts of the Spirit, but because they are the properest representations that as yet fall within our knowledge.III.But that which is most necessary for us to know, and of which we are sufficiently informed in scripture, is theabsolute necessityof this divine assistance.We are used to consider those only asinspiredpersons, who are called by God to someextraordinarydesigns. In this sense there have been but few inspired persons; but inspiration, as it signifies aninvisible operation, orassistanceof God’s Holy Spirit, is the privilege of all Christians: in this sense they are allinspired persons. Know ye not, saithSt.Paul,that your body is thetemple of the Holy Ghost, which is in you?St.Johnlikewise,Hereby know we that he dwelleth in us, by the Spirit, which he hath given us. For as many as are led by the Spirit ofGod,are the Sons ofGod,and if any man hath not the Spirit of Christ, he is none ofhis.¹From these, and many other passages it is plain, that the life which we now live, is a life in and by the Spirit of God; and that they are only Sons of God, who are led by this Spirit. Now this doctrine plainly proves the necessity of a constant self-denial; for it must be necessary that we deny ourselves all those tempers, and ways of life, which may make Godwithholdhis grace from us; and likewise all those enjoyments and indulgences, which may make usless ableandless disposedto improve and co-operate with those degrees of divine grace that are communicated to us.¹Rom.viii.11.IV.And seeing we are none of Christ’s, if the Spirit of Christ be not in us; seeing we are only so far Christians, as we are renewed by the Holy Ghost; nothing can be more necessary than that we consider all ourtempers, pleasures, cares, designs and ways of life, whether they be such assuitwith the wisdom and heavenly guidance of the Holy Spirit. This doctrine shews us to ourselves in anew pointof view, and may serve to teach us several truths, which we should otherwise not so readily apprehend.When we are left to consider our duty with relation to the express commandments of God, there are many ways of life, which we think ourselves at liberty to follow, because they seem to be no plain breach of any express commandment. But we are to look to a farther rule, and to consider our pleasures and cares, our designs and endeavours, not only whether they are contrary to the letter of the law, but whether they are according to the Spirit of God; for if they are contrary to the Spirit of God, they are as truly to be avoided, as if they were contrary to some express commandment. For we are assured by scripture, that they only are the Sons of God,who are led by the Spirit ofGod; and none can be said to be led by the Spirit of God, but they whose lives are according to it, whose actions, cares, and pleasures, hopes and fears, are such as may be said to be guided by the Holy Ghost.V.We are therefore to consider ourselves asinspired persons, that have no knowledge or wisdom, but what comes from God; and this wisdom will no longer dwell with us, than we act conformably thereto. So that we must not deceive ourselves in saying, where is the harm of suchindulgences, or suchvanitiesand idleamusements? But must consider, whether they are such as are conformable to a life that is to be directed by the Holy Ghost. In this manner must we examine all our ways of life, as well our caresas our pleasures. For unreasonable cares, and unreasonable pleasures, are equally contrary to the wisdom of the Holy Spirit, and equally separate us from him. People often think their designs and diversions innocent, because they are notsinfulin their nature. But they should also consider, whether they are notvainandfoolish, andunsuitableto the condition of a Christian. For a life offollyandvanity, andtrifling designs, is no more living by theSpirit ofGod, than a life ofgross sinsis keeping thecommandments. So that the safest rule to judge of our actions by, is to consider them with relation to that Spirit, by which we are to be guided. Is this design or this diversion according to the wisdom of the Spirit of God? Am I in these things improving the secret inspiration of the Holy Ghost? Am I here governed by a wisdom from above? Are these ways such as I can truly say, that I am led into them by the Spirit of God? Do I allow myself in them, because they serve to set forth the glory of God? Are they good proofs that the Spirit of God dwelleth in me; and that by thus sowing to the Spirit, I shall of the Spirit reap everlasting life? This is the rule by which Christians are to regulate their thoughts, words, and actions; for we are called by God to act by the motions of his Holy Spirit, and to make no other use of ourselves, or the world we are in, than such as is conformable to that dignity of life and state of glory to which we are called. The Spiritof our religion is to be the spirit of our lives, the constant principle of all our tempers and inclinations, which is to render us reasonable, and wise and holy in all our progress through the world.VI.*’Tis acknowledged by all, that a life ofintemperanceanddebauchery, makes us dead and senseless of religion: but then it is not enough considered that thevanityof the mind, an understanding busied intrifles, animpertinent course of life, will as certainly produce thesame effect. If our understanding is full of foolish imaginations, if we are devoted to trifles, religion can gain no entrance. A man may be so earnest inpicking straws, as to have no leisure to think of his salvation; nor any more inclination to it, than one that is constantly indrink.Thus pooramusements, vainarts, uselesssciences, impertinentlearning, falsesatisfaction, a wrong turnof mind, a state ofidleness, or any the vainesttriflesof life, may keep men at as great a distance from true religion, as the debaucheries of intemperance.VII.*Titiusis temperate and regular: but then he is so great amathematician, that he does not know when Sunday comes: he sees people going tochurchas he sees others going tomarket; he goes on studying, measuring, and calculating, and may as well be called amerchantas aChristian.All doctrines of religion are disagreeable toPhilo; he avoids them as he avoidsparty: now what is the reason of it? It is not because he isdebauchedandintemperate. But he is avirtuoso, devoted to politeliterature. His soul is extended to all thecuriositiesin the world, and thinks all time to be lost that is not spent in the search ofshells, urns, inscriptions, andbroken pieces of pavements. This makes the concerns ofeternityseem small things in his eyes, fit only for the enquiry ofnarrow, little, andunpolitesouls.Eusebiuswould read prayerstwicea day in hisparish; he would be often with the poor and sick, and spend much time in charitable visits; he would be wholly taken up with thecareof souls, but that he is busy in studying theold grammarians, and would fainreconcilesome differences amongst them before he dies.VIII.Lyciamight be pious; but that she is tooeasy, gay, andchearful, to admit of care of any kind. She can no morerepent, than she can beout of temper, and must be the samesparkling, chearfulcreature in thechurch, as in theplay-house. She might be capable of understanding the misery of human nature, and the necessity of the comforts of religion; but that she is so happy every time she isdressed.Matronais old, and has been thesefifty yearseating and drinking, sleeping and waking, dressing and undressing,payingandreceiving visits.She has no prophaneness; and, if she has no piety, it is owing to this, that she never had aspare half-hourto think about it. She envies her daughters, because they willdressandvisitwhen she is dead.*Publiusgoes tochurchsometimes, and reads the scripture; but he knows not what he reads or prays, his head is so full of politics. He is so angry atKingsand Ministers of State, that he has no time or disposition to call himself to account. He has the history of allparliaments, elections, prosecutions, andimpeachments, and dies with little or no religion, through a constant fear of popery.Siccushas been all his life longbuildingandpulling down, makingcanalsandditches, raisingwallsandfences. People call him a good man, because he employs the poor:Siccusmight have been areligiousman, but that he thoughtbuildingwas the chief happiness of a rational creature. He is all the week amongstdirtandmortar, and stays at home onSundaysto view his contrivances. He will die more contentedly, if his death does not happen whilst somewallis in building.IX.I have mentioned these severalcharactersto shew, that it is not onlyprophaneness, debauchery, andopen vices, that keep men from the impressions of true religion; but that the mereplay-thingsof life, impertinentstudies, vainamusements,falsesatisfactions, idledispositions, will produce the same effect. Awrongturn of mind,impertinent cares, a succession of thepoorest trifles, if they take up our thoughts, leave no more room for true piety than gross sensuality.X.We see even in worldly matters, that if we propose any thing to a man, when he is in the pursuit of something else, he hardly hears or understands us; we must stay for a season of more leisure and indifference, till his thoughts and passions are at rest.Now this holds much stronger in matters of religion. Its doctrines are neither heard nor understood, because it always finds us in the pursuit ofsomething else. It matters not what thissomething elseis; the mind is equally employed wrong, and so not in a condition to like, or at leisure to listen to any other happiness. If you were to propose the same truths to a man in another state, when weariness or disappointment has made him give up all designs, or when sickness or the approach of death shews him that he must act no longer in them, they would have quite another effect upon him; then the great things of religion appear great indeed. Hefeelstheir whole weight, and is amazed he did not see them always in the same manner. Now it is the great end and design ofself-denialto put a stop to the follies of life, that our souls may quietly consider, and fully comprehend the truthswhich come from God; that our hearts being at liberty from a croud of foolish thoughts, may be ready to obey and co-operate with theinspirationsof that Spirit, which is to lead and quicken us in all holiness; thatdeathandjudgment,heavenandhell, may make as deep impressions upon our minds in the middle of our lives, as at our last hour; that we may be as wise and prudent assickanddyingmen, and live with such apprehensions as most people die with; that we may see the vanity of the world, the misery of sin, the greatness of eternity, and the want of God, as they see it who stand upon the brink of another world.XI.This is the great and happy work of self-denial, to awaken us into a true knowledge of ourselves, and shew us who, and where, and what we are. Till then our life is but asleep, adream, a mere succession of shadows; and we act with as little reason as a child that is pleased with blowing about afeather. We must therefore not only deny our wicked inclinations, but also all our follies, impertinences, and vain satisfactions: for, as plain and known sins harden and corrupt, so impertinences and vain satisfactions delude and blind our hearts, and render them insensible of our real misery, or true happiness.XII.We are true members of the kingdom of God; when the kingdom of God is within us; when the spirit of religion is the spirit ofour lives; when seated in our hearts, it diffuses itself into all our motions; when it is the principle of all our thoughts and desires, the spring of all our hopes and fears; when we like and dislike, seek and avoid, mourn and rejoice, as becomes those who are born again of God. And this is the work of the Holy Spirit in our hearts, to give us anew understanding, anew judgment, temper, taste, and relish, new desires, and new hopes and fears. But so far as we nourish any foolish passion, indulge any vanity of mind or corruption of heart; so far weresist the gracesof God’s Holy Spirit, and render ourselvesindisposedto relish and improve his secretinspiration.XIII.Christians are therefore not only to consider themselves, as men that are to act by a principle ofreason, but as spiritual beings who have a higher principle of life within them, and are to live by thewisdomandinstructionsof the Spirit of God.As reasonable men would do every thing that tended to strengthen or improve their reason, so Christians ought to practise every thing that can strengthen or preserve their union with the Spirit of God. For as a man without reason has but thefigureof a man; so a Christian without the Spirit of God, has but theformof a Christian. Here therefore we must fix all our care, and concern, that we may remove all hindrances of divine grace; that we may be truly spiritualin all our ways and designs, and indulge no tempers that may lessen our union with the Spirit of God.XIV.Some persons will perhaps refrain fromgrief, when they find that it hurts theireyes; they will avoidpassionandangerif it ends in pains of the head; but they would do well to consider that these tempers are to be abstained from, upon much greater accounts. Passion may disorder our bodies, waste our spirits, and leave pains in ourheads; but it leaves greater marks of injury in our better parts, as it throws us into a state of madness, andbanishesthe Holy Spirit of peace, and gentleness, andpreparesus for the suggestions of the spirit of darkness.Griefmay hurt oureyes, but it much more hurts oursouls, as it sinks them into a state of gloom and darkness, whichexpelsandquenchesthe Spirit of God; for light may as well unite with darkness, as the Spirit of God dwell with the gloomy dulness and horror of stupid grief. What I have observed of these two passions, ought to be concluded of every otherpassionandtemper; we are to consider it as itsuitswith, orresiststhat new Spirit, by whose motions we are to be preserved in a state of holiness.XV.Now seeing thisnewnessof spirit is the whole of religion; we must fear and avoid allirregularityof spirit, everyunreasonable temper,because it hurts us in our principal part, and makes usless capableof the graces, andless obedientto the motions of God’s Holy Spirit. We must labour after a state of peace, and thankfulness, free from the folly of vain hopes, idle fears, and false anxieties, that our souls may be disposed to rejoice in the comforts, and advance in the graces of the Holy Ghost.XVI.And with whatcareandexactnesswe are at all times to conduct ourselves, is fully set forth in the following words:Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers; and grieve not the Holy Spirit ofGod,whereby you are sealed unto the day ofredemption.¹That we may not here mistake what is meant bycorrupt communication, the apostle adds;but that which is good to the use of edifying, that it may minister grace unto the hearers. So that it isa conversation that does not edify, and profit the hearers, that the apostle condemns ascorrupt. And let it be observed that the apostle does not prohibit this kind of conversation because it isuseless, and impertinent; but for a reason of the utmost consequence, that we may notgrieve the Holy Spirit ofGod. This shews us that we Christians are to govern ourselves by no less a rule, than aconformityto the Spirit of God; that we are notonly to deny ourselves vain and foolish actions, but also idle and unedifying discourse, and conduct ourselves in all our behaviour, with such a spirit of wisdom and purity as may make the Holy Ghostdelightto dwell in us. Such a wisdom as is not occasionally exercised in this or that place, or at set times; but is always in being, and constantly disposing us to thoughts, words and actions suitable to it.¹Ephes.iv.29.XVII.A man may be said to have some regard for religion, who isregularat places of divine worship; but he cannot be reckoned of areligious spirit, till it is his Spirit in every place and on every occasion, till he lives and breathes by it, and thinks, and speaks, and acts according to its motions.A man may frequentmeetings for mirth; but yet, if when he is out of them, he gives himself to peevishness, chagrin and dulness, no one will say such a man is of achearful spirit. It is easy to make the application: if we are only attendants atplacesof religion; if when we are out of those places, we are of another spirit, I don’t say proud or covetous, but vain and foolish: if our actions are silly, and our conversation trifling and impertinent, our tempers vain and worldly, we are no more of areligious spirit, than a dull peevish man is of achearful spirit, because he is regular at some set meetings formirth.XVIII.*Religion is not ours till we live by it; till it is the religion of our thoughts, words and actions; till it goes with us into every place; sits uppermost on every occasion; and forms and governs our hopes and fears, our cares and pleasures. He is the religious man who watches and guards his Spirit, and endeavours to be always in the temper of religion; who worships God in every place: who is as fearful of foolish thoughts, irregular tempers, and vain imaginations at one time as at another; who is as wise and heavenly athome, or in the field, as in thehouse ofGod. For when once religion has got possession of a man’s heart, and is become as it ought to be, his ruling temper; it is as agreeable to such a one in all places, and at all times, to speak and act according to its directions, as ’tis agreeable to theambitiousman, to act according to the motions of ambition. We must therefore take it for granted, that if we are not religious in our conversation, or common temper, we are not religious in our hearts; we may have aformalityof religion at certaintimesandplaces, but we are not of areligious spirit.XIX.We see every body speaking and conversing according to theirspiritand temper: the covetous, the ambitious, the vain and self-conceited, have each of them their proper language suitable to their spirit and temper; they are thesamepersons in all places, and alwaystalk like themselves. If therefore we could meet with persons of a truly religious spirit, we should find them like men of other tempers, the same personsin all places, and always talking and acting like themselves. We should find them living by one temper, and conversing with men with the same spirit that they converse with God; not one thing in one place, and another in another; not formal and grave at afuneral, and mad and frantic at afeast; not listening to wisdom atchurch, and delighting in folly athome; not angry with one foolish thing, and as much pleased at another; but steady and uniform in the same wise and religious temper.XX.Farther, as we are not of areligious spirit, till it orders all our conversation; so it is to be observed, that if our conversation is vain and foolish, it keeps us in a state incapable of religion, bygrievingtheHoly Spirit. And as we can do nothing without the Spirit of God, as he is ourbreath, ourlife, ourlight, and ourstrength; so, if we live in such a way asgrievesandremovesthis Holy Spirit from us, we are as branches that are broke off from the tree, and must perish in the deadness and corruption of our nature. Let this therefore teach us to judge rightly of the sin and danger ofvain, unedifyingandcorruptcommunication; it is not the sin ofidlenessornegligenceonly; it is not apardonable infirmity; it is not alittle mistakein spiritual wisdom; but it is asin that stands between us and thetreeof life; that opposes our whole happiness, as itgrievesandseparatesthe Holy Spirit from us. Let this also teach some people the reason why they are sodeadandsenselessof religion: they are not guilty of gross sins; they have an aversion tocheatingandfalseness; but at the same time have no more feeling or sense of religion than merereprobates. Now the reason of it is this; they live in such animpertinenceof conversation; their communication is so constantly uponsillyandvainsubjects; and they are so fond of those who have the talent of conversing in the same manner, that they render themselvesunfitfor the residence of the Holy Spirit. We don’t seem to apprehend, either how muchgoodor how muchevilthere is in conversation; I believe it may be affirmed that the greatest instructions, and the greatest corruptions proceed from it. For mens common conversation and ordinary life teach much more effectually than any thing they say or do at set times or occasions.When a clergyman preaches, he is for the most part considered as doing that which all clergymen do, whethergoodorbad. But if he is the same wise and virtuous man in his communication, that he is in thepulpit; if his speech be alwaysseasoned with salt, that it mayminister grace unto the hearers; if thecommonactions of his life be visibly governed by a spirit of piety: such a one will be heard with reverence on theSundayforwhat he says and does all the week. And on the contrary, if aclergyman, when he comes out of thepulpit, is but like other men; asirregularin his tempers; astriflingin his conversation; aseagerin his diversions; and asvainin his designs; he will mightily lessen his power over the hearts of his hearers.A father now and then gives his son virtuous advice, and the son perhaps would be much the better for it; but that he never hears him talk virtuously, but when he is giving him advice; this makes him think, that he is then only acting the part of afather; as when he is buying himcloaths, or putting him out to anemployment. Whereas if he saw his father’sordinary lifeand conversation to be under the rules of religion; and his every day temper, a temper of piety; ’tis very likely that he would be won into an imitation of it.XXI.It is our communication, ourordinary temperandcommon life, that affects other people, that either hardens them in sin, or awakens them to a sense of piety. Let therefore allclergymen, andmastersandmistressesof families look carefully to themselves; let them consider, that if theirordinary life, their communication bevain, impertinent, andunedifying, they are not only in a corrupt state of heart, but are guilty of corrupting and perverting the hearts of those that belong to them. Let them not think that they have sufficiently discharged their duty, byseeing that those who relate to them, have their proper instructions; for it is next to impossible for such instructions to have their proper effect against the example of those we converse with. If aclergyman plays, anddrinks, andsportswith his flock in the week days: let him not wonder if he preaches them asleep onSundays. If afatherisintemperate; if heswears, and conversesfoolishlywith his friends; let him not wonder that his children cannot be made virtuous. It is therefore the necessary duty of all Christians, in all states of life, to look carefully to theirordinary behaviour, that it be not the means of poisoning and corrupting the hearts of those they converse with. They must consider, that all the follies and impertinences of their ordinary life and conversation have the guilt of destroying souls; and that the blood of those whom their follies have destroyed, will be required at their hands.XXII.A mistress whose conversation is a daily proof to hermaids, that she is governed by a spirit of piety in all she says and does: whose life is a continual visible labour towork out her salvation with fear and trembling, is a blessing to all that stand about her. She communicates happiness even to those who are born of her servants; they will be educated in piety, because their parents learnt what piety was in waiting on such amistress.XXIII.A good-natured,drinking, sleeping, playing, swearing master, is a curse to those who tend upon him; they are led into all irregularities, by following his steps, and are sent into the world hardened in follies, and insensible of religion, by having lived with such amaster. This ought carefully to be considered by all Christians, as a mighty encouragement to strictness of behaviour; that as aholyconversation intitles us to a reward for other peoples virtues; so anevil communicationmakes us liable to a punishment for other mens sins. For we can neither live well nor ill to ourselves alone; but must of necessity do either good or harm to others by our manner of conversation. This is one great reason why a vain corrupt communication does sogrievethe Holy Spirit; because it is so infecting an evil, and does so corrupt the manners of those we converse with.
THE necessity of divine grace, another general ground of self-denial.
I.I come now to another great doctrine of our religion, namely, theabsolute necessity of divine grace: which is another constant reason for universalself-denial.
The invisible assistance of God’s Spirit, by which we are disposed to that which is good, and made able to perform it, is a confessed doctrine of Christianity.
Our natural life is preserved by some union with God, who is the fountain of life to all the creation; to which union we are altogether strangers. We find that we are alive; but how or by what influence from God our life is supported, is a secret into which we cannot enter. It is the same thing with relation to our spiritual life; it arises from someinvisible unionwith God, or divine influence, which in this state we cannot comprehend. Our blessed Saviour saith:The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of theSpirit.¹This shews us how ignorant we are of themannerof the operations of the Holy Spirit. We may feel its effects, as we may perceive the effects of the wind, but are as much strangers to themannerof its coming upon us, as we are to thatexact point, from whence the wind begins to blow, or where it will cease.
¹Johniii.8.
II.The Spirit of God is like the nature of God, too high for our conceptions, whilst we are in these dark houses of clay. But our blessed Saviour has in some degree helped our conceptions by the manner of his giving the Holy Spirit to the disciples;and he breathed on them, and said unto them, Receive ye the Holy Ghost. By this we are taught to conceive of the communications of the Holy Spirit, with some likenessto breath, or wind; that its influences come upon us in somemanner, like to a gentle breathing of the air. Representations of this kind are only made in compliance with the weakness of our apprehensions; which, not being able to conceive things as they are in their own nature, must be instructed, by comparing them to such things as our senses are acquainted with. Thus thewisdomandknowledge, that is revealed from God, is compared tolight; not because light is a true representation of the wisdom of God; but because it serves best to represent it to our low capacities. In like manner, theinfluencesof the Holy Spirit, are set forth bybreathingupon us; not becausebreath, orair, orwind, are true representations of the gifts of the Spirit, but because they are the properest representations that as yet fall within our knowledge.
III.But that which is most necessary for us to know, and of which we are sufficiently informed in scripture, is theabsolute necessityof this divine assistance.
We are used to consider those only asinspiredpersons, who are called by God to someextraordinarydesigns. In this sense there have been but few inspired persons; but inspiration, as it signifies aninvisible operation, orassistanceof God’s Holy Spirit, is the privilege of all Christians: in this sense they are allinspired persons. Know ye not, saithSt.Paul,that your body is thetemple of the Holy Ghost, which is in you?St.Johnlikewise,Hereby know we that he dwelleth in us, by the Spirit, which he hath given us. For as many as are led by the Spirit ofGod,are the Sons ofGod,and if any man hath not the Spirit of Christ, he is none ofhis.¹From these, and many other passages it is plain, that the life which we now live, is a life in and by the Spirit of God; and that they are only Sons of God, who are led by this Spirit. Now this doctrine plainly proves the necessity of a constant self-denial; for it must be necessary that we deny ourselves all those tempers, and ways of life, which may make Godwithholdhis grace from us; and likewise all those enjoyments and indulgences, which may make usless ableandless disposedto improve and co-operate with those degrees of divine grace that are communicated to us.
¹Rom.viii.11.
IV.And seeing we are none of Christ’s, if the Spirit of Christ be not in us; seeing we are only so far Christians, as we are renewed by the Holy Ghost; nothing can be more necessary than that we consider all ourtempers, pleasures, cares, designs and ways of life, whether they be such assuitwith the wisdom and heavenly guidance of the Holy Spirit. This doctrine shews us to ourselves in anew pointof view, and may serve to teach us several truths, which we should otherwise not so readily apprehend.
When we are left to consider our duty with relation to the express commandments of God, there are many ways of life, which we think ourselves at liberty to follow, because they seem to be no plain breach of any express commandment. But we are to look to a farther rule, and to consider our pleasures and cares, our designs and endeavours, not only whether they are contrary to the letter of the law, but whether they are according to the Spirit of God; for if they are contrary to the Spirit of God, they are as truly to be avoided, as if they were contrary to some express commandment. For we are assured by scripture, that they only are the Sons of God,who are led by the Spirit ofGod; and none can be said to be led by the Spirit of God, but they whose lives are according to it, whose actions, cares, and pleasures, hopes and fears, are such as may be said to be guided by the Holy Ghost.
V.We are therefore to consider ourselves asinspired persons, that have no knowledge or wisdom, but what comes from God; and this wisdom will no longer dwell with us, than we act conformably thereto. So that we must not deceive ourselves in saying, where is the harm of suchindulgences, or suchvanitiesand idleamusements? But must consider, whether they are such as are conformable to a life that is to be directed by the Holy Ghost. In this manner must we examine all our ways of life, as well our caresas our pleasures. For unreasonable cares, and unreasonable pleasures, are equally contrary to the wisdom of the Holy Spirit, and equally separate us from him. People often think their designs and diversions innocent, because they are notsinfulin their nature. But they should also consider, whether they are notvainandfoolish, andunsuitableto the condition of a Christian. For a life offollyandvanity, andtrifling designs, is no more living by theSpirit ofGod, than a life ofgross sinsis keeping thecommandments. So that the safest rule to judge of our actions by, is to consider them with relation to that Spirit, by which we are to be guided. Is this design or this diversion according to the wisdom of the Spirit of God? Am I in these things improving the secret inspiration of the Holy Ghost? Am I here governed by a wisdom from above? Are these ways such as I can truly say, that I am led into them by the Spirit of God? Do I allow myself in them, because they serve to set forth the glory of God? Are they good proofs that the Spirit of God dwelleth in me; and that by thus sowing to the Spirit, I shall of the Spirit reap everlasting life? This is the rule by which Christians are to regulate their thoughts, words, and actions; for we are called by God to act by the motions of his Holy Spirit, and to make no other use of ourselves, or the world we are in, than such as is conformable to that dignity of life and state of glory to which we are called. The Spiritof our religion is to be the spirit of our lives, the constant principle of all our tempers and inclinations, which is to render us reasonable, and wise and holy in all our progress through the world.
VI.*’Tis acknowledged by all, that a life ofintemperanceanddebauchery, makes us dead and senseless of religion: but then it is not enough considered that thevanityof the mind, an understanding busied intrifles, animpertinent course of life, will as certainly produce thesame effect. If our understanding is full of foolish imaginations, if we are devoted to trifles, religion can gain no entrance. A man may be so earnest inpicking straws, as to have no leisure to think of his salvation; nor any more inclination to it, than one that is constantly indrink.
Thus pooramusements, vainarts, uselesssciences, impertinentlearning, falsesatisfaction, a wrong turnof mind, a state ofidleness, or any the vainesttriflesof life, may keep men at as great a distance from true religion, as the debaucheries of intemperance.
VII.*Titiusis temperate and regular: but then he is so great amathematician, that he does not know when Sunday comes: he sees people going tochurchas he sees others going tomarket; he goes on studying, measuring, and calculating, and may as well be called amerchantas aChristian.
All doctrines of religion are disagreeable toPhilo; he avoids them as he avoidsparty: now what is the reason of it? It is not because he isdebauchedandintemperate. But he is avirtuoso, devoted to politeliterature. His soul is extended to all thecuriositiesin the world, and thinks all time to be lost that is not spent in the search ofshells, urns, inscriptions, andbroken pieces of pavements. This makes the concerns ofeternityseem small things in his eyes, fit only for the enquiry ofnarrow, little, andunpolitesouls.
Eusebiuswould read prayerstwicea day in hisparish; he would be often with the poor and sick, and spend much time in charitable visits; he would be wholly taken up with thecareof souls, but that he is busy in studying theold grammarians, and would fainreconcilesome differences amongst them before he dies.
VIII.Lyciamight be pious; but that she is tooeasy, gay, andchearful, to admit of care of any kind. She can no morerepent, than she can beout of temper, and must be the samesparkling, chearfulcreature in thechurch, as in theplay-house. She might be capable of understanding the misery of human nature, and the necessity of the comforts of religion; but that she is so happy every time she isdressed.
Matronais old, and has been thesefifty yearseating and drinking, sleeping and waking, dressing and undressing,payingandreceiving visits.She has no prophaneness; and, if she has no piety, it is owing to this, that she never had aspare half-hourto think about it. She envies her daughters, because they willdressandvisitwhen she is dead.
*Publiusgoes tochurchsometimes, and reads the scripture; but he knows not what he reads or prays, his head is so full of politics. He is so angry atKingsand Ministers of State, that he has no time or disposition to call himself to account. He has the history of allparliaments, elections, prosecutions, andimpeachments, and dies with little or no religion, through a constant fear of popery.
Siccushas been all his life longbuildingandpulling down, makingcanalsandditches, raisingwallsandfences. People call him a good man, because he employs the poor:Siccusmight have been areligiousman, but that he thoughtbuildingwas the chief happiness of a rational creature. He is all the week amongstdirtandmortar, and stays at home onSundaysto view his contrivances. He will die more contentedly, if his death does not happen whilst somewallis in building.
IX.I have mentioned these severalcharactersto shew, that it is not onlyprophaneness, debauchery, andopen vices, that keep men from the impressions of true religion; but that the mereplay-thingsof life, impertinentstudies, vainamusements,falsesatisfactions, idledispositions, will produce the same effect. Awrongturn of mind,impertinent cares, a succession of thepoorest trifles, if they take up our thoughts, leave no more room for true piety than gross sensuality.
X.We see even in worldly matters, that if we propose any thing to a man, when he is in the pursuit of something else, he hardly hears or understands us; we must stay for a season of more leisure and indifference, till his thoughts and passions are at rest.
Now this holds much stronger in matters of religion. Its doctrines are neither heard nor understood, because it always finds us in the pursuit ofsomething else. It matters not what thissomething elseis; the mind is equally employed wrong, and so not in a condition to like, or at leisure to listen to any other happiness. If you were to propose the same truths to a man in another state, when weariness or disappointment has made him give up all designs, or when sickness or the approach of death shews him that he must act no longer in them, they would have quite another effect upon him; then the great things of religion appear great indeed. Hefeelstheir whole weight, and is amazed he did not see them always in the same manner. Now it is the great end and design ofself-denialto put a stop to the follies of life, that our souls may quietly consider, and fully comprehend the truthswhich come from God; that our hearts being at liberty from a croud of foolish thoughts, may be ready to obey and co-operate with theinspirationsof that Spirit, which is to lead and quicken us in all holiness; thatdeathandjudgment,heavenandhell, may make as deep impressions upon our minds in the middle of our lives, as at our last hour; that we may be as wise and prudent assickanddyingmen, and live with such apprehensions as most people die with; that we may see the vanity of the world, the misery of sin, the greatness of eternity, and the want of God, as they see it who stand upon the brink of another world.
XI.This is the great and happy work of self-denial, to awaken us into a true knowledge of ourselves, and shew us who, and where, and what we are. Till then our life is but asleep, adream, a mere succession of shadows; and we act with as little reason as a child that is pleased with blowing about afeather. We must therefore not only deny our wicked inclinations, but also all our follies, impertinences, and vain satisfactions: for, as plain and known sins harden and corrupt, so impertinences and vain satisfactions delude and blind our hearts, and render them insensible of our real misery, or true happiness.
XII.We are true members of the kingdom of God; when the kingdom of God is within us; when the spirit of religion is the spirit ofour lives; when seated in our hearts, it diffuses itself into all our motions; when it is the principle of all our thoughts and desires, the spring of all our hopes and fears; when we like and dislike, seek and avoid, mourn and rejoice, as becomes those who are born again of God. And this is the work of the Holy Spirit in our hearts, to give us anew understanding, anew judgment, temper, taste, and relish, new desires, and new hopes and fears. But so far as we nourish any foolish passion, indulge any vanity of mind or corruption of heart; so far weresist the gracesof God’s Holy Spirit, and render ourselvesindisposedto relish and improve his secretinspiration.
XIII.Christians are therefore not only to consider themselves, as men that are to act by a principle ofreason, but as spiritual beings who have a higher principle of life within them, and are to live by thewisdomandinstructionsof the Spirit of God.
As reasonable men would do every thing that tended to strengthen or improve their reason, so Christians ought to practise every thing that can strengthen or preserve their union with the Spirit of God. For as a man without reason has but thefigureof a man; so a Christian without the Spirit of God, has but theformof a Christian. Here therefore we must fix all our care, and concern, that we may remove all hindrances of divine grace; that we may be truly spiritualin all our ways and designs, and indulge no tempers that may lessen our union with the Spirit of God.
XIV.Some persons will perhaps refrain fromgrief, when they find that it hurts theireyes; they will avoidpassionandangerif it ends in pains of the head; but they would do well to consider that these tempers are to be abstained from, upon much greater accounts. Passion may disorder our bodies, waste our spirits, and leave pains in ourheads; but it leaves greater marks of injury in our better parts, as it throws us into a state of madness, andbanishesthe Holy Spirit of peace, and gentleness, andpreparesus for the suggestions of the spirit of darkness.Griefmay hurt oureyes, but it much more hurts oursouls, as it sinks them into a state of gloom and darkness, whichexpelsandquenchesthe Spirit of God; for light may as well unite with darkness, as the Spirit of God dwell with the gloomy dulness and horror of stupid grief. What I have observed of these two passions, ought to be concluded of every otherpassionandtemper; we are to consider it as itsuitswith, orresiststhat new Spirit, by whose motions we are to be preserved in a state of holiness.
XV.Now seeing thisnewnessof spirit is the whole of religion; we must fear and avoid allirregularityof spirit, everyunreasonable temper,because it hurts us in our principal part, and makes usless capableof the graces, andless obedientto the motions of God’s Holy Spirit. We must labour after a state of peace, and thankfulness, free from the folly of vain hopes, idle fears, and false anxieties, that our souls may be disposed to rejoice in the comforts, and advance in the graces of the Holy Ghost.
XVI.And with whatcareandexactnesswe are at all times to conduct ourselves, is fully set forth in the following words:Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers; and grieve not the Holy Spirit ofGod,whereby you are sealed unto the day ofredemption.¹That we may not here mistake what is meant bycorrupt communication, the apostle adds;but that which is good to the use of edifying, that it may minister grace unto the hearers. So that it isa conversation that does not edify, and profit the hearers, that the apostle condemns ascorrupt. And let it be observed that the apostle does not prohibit this kind of conversation because it isuseless, and impertinent; but for a reason of the utmost consequence, that we may notgrieve the Holy Spirit ofGod. This shews us that we Christians are to govern ourselves by no less a rule, than aconformityto the Spirit of God; that we are notonly to deny ourselves vain and foolish actions, but also idle and unedifying discourse, and conduct ourselves in all our behaviour, with such a spirit of wisdom and purity as may make the Holy Ghostdelightto dwell in us. Such a wisdom as is not occasionally exercised in this or that place, or at set times; but is always in being, and constantly disposing us to thoughts, words and actions suitable to it.
¹Ephes.iv.29.
XVII.A man may be said to have some regard for religion, who isregularat places of divine worship; but he cannot be reckoned of areligious spirit, till it is his Spirit in every place and on every occasion, till he lives and breathes by it, and thinks, and speaks, and acts according to its motions.
A man may frequentmeetings for mirth; but yet, if when he is out of them, he gives himself to peevishness, chagrin and dulness, no one will say such a man is of achearful spirit. It is easy to make the application: if we are only attendants atplacesof religion; if when we are out of those places, we are of another spirit, I don’t say proud or covetous, but vain and foolish: if our actions are silly, and our conversation trifling and impertinent, our tempers vain and worldly, we are no more of areligious spirit, than a dull peevish man is of achearful spirit, because he is regular at some set meetings formirth.
XVIII.*Religion is not ours till we live by it; till it is the religion of our thoughts, words and actions; till it goes with us into every place; sits uppermost on every occasion; and forms and governs our hopes and fears, our cares and pleasures. He is the religious man who watches and guards his Spirit, and endeavours to be always in the temper of religion; who worships God in every place: who is as fearful of foolish thoughts, irregular tempers, and vain imaginations at one time as at another; who is as wise and heavenly athome, or in the field, as in thehouse ofGod. For when once religion has got possession of a man’s heart, and is become as it ought to be, his ruling temper; it is as agreeable to such a one in all places, and at all times, to speak and act according to its directions, as ’tis agreeable to theambitiousman, to act according to the motions of ambition. We must therefore take it for granted, that if we are not religious in our conversation, or common temper, we are not religious in our hearts; we may have aformalityof religion at certaintimesandplaces, but we are not of areligious spirit.
XIX.We see every body speaking and conversing according to theirspiritand temper: the covetous, the ambitious, the vain and self-conceited, have each of them their proper language suitable to their spirit and temper; they are thesamepersons in all places, and alwaystalk like themselves. If therefore we could meet with persons of a truly religious spirit, we should find them like men of other tempers, the same personsin all places, and always talking and acting like themselves. We should find them living by one temper, and conversing with men with the same spirit that they converse with God; not one thing in one place, and another in another; not formal and grave at afuneral, and mad and frantic at afeast; not listening to wisdom atchurch, and delighting in folly athome; not angry with one foolish thing, and as much pleased at another; but steady and uniform in the same wise and religious temper.
XX.Farther, as we are not of areligious spirit, till it orders all our conversation; so it is to be observed, that if our conversation is vain and foolish, it keeps us in a state incapable of religion, bygrievingtheHoly Spirit. And as we can do nothing without the Spirit of God, as he is ourbreath, ourlife, ourlight, and ourstrength; so, if we live in such a way asgrievesandremovesthis Holy Spirit from us, we are as branches that are broke off from the tree, and must perish in the deadness and corruption of our nature. Let this therefore teach us to judge rightly of the sin and danger ofvain, unedifyingandcorruptcommunication; it is not the sin ofidlenessornegligenceonly; it is not apardonable infirmity; it is not alittle mistakein spiritual wisdom; but it is asin that stands between us and thetreeof life; that opposes our whole happiness, as itgrievesandseparatesthe Holy Spirit from us. Let this also teach some people the reason why they are sodeadandsenselessof religion: they are not guilty of gross sins; they have an aversion tocheatingandfalseness; but at the same time have no more feeling or sense of religion than merereprobates. Now the reason of it is this; they live in such animpertinenceof conversation; their communication is so constantly uponsillyandvainsubjects; and they are so fond of those who have the talent of conversing in the same manner, that they render themselvesunfitfor the residence of the Holy Spirit. We don’t seem to apprehend, either how muchgoodor how muchevilthere is in conversation; I believe it may be affirmed that the greatest instructions, and the greatest corruptions proceed from it. For mens common conversation and ordinary life teach much more effectually than any thing they say or do at set times or occasions.
When a clergyman preaches, he is for the most part considered as doing that which all clergymen do, whethergoodorbad. But if he is the same wise and virtuous man in his communication, that he is in thepulpit; if his speech be alwaysseasoned with salt, that it mayminister grace unto the hearers; if thecommonactions of his life be visibly governed by a spirit of piety: such a one will be heard with reverence on theSundayforwhat he says and does all the week. And on the contrary, if aclergyman, when he comes out of thepulpit, is but like other men; asirregularin his tempers; astriflingin his conversation; aseagerin his diversions; and asvainin his designs; he will mightily lessen his power over the hearts of his hearers.
A father now and then gives his son virtuous advice, and the son perhaps would be much the better for it; but that he never hears him talk virtuously, but when he is giving him advice; this makes him think, that he is then only acting the part of afather; as when he is buying himcloaths, or putting him out to anemployment. Whereas if he saw his father’sordinary lifeand conversation to be under the rules of religion; and his every day temper, a temper of piety; ’tis very likely that he would be won into an imitation of it.
XXI.It is our communication, ourordinary temperandcommon life, that affects other people, that either hardens them in sin, or awakens them to a sense of piety. Let therefore allclergymen, andmastersandmistressesof families look carefully to themselves; let them consider, that if theirordinary life, their communication bevain, impertinent, andunedifying, they are not only in a corrupt state of heart, but are guilty of corrupting and perverting the hearts of those that belong to them. Let them not think that they have sufficiently discharged their duty, byseeing that those who relate to them, have their proper instructions; for it is next to impossible for such instructions to have their proper effect against the example of those we converse with. If aclergyman plays, anddrinks, andsportswith his flock in the week days: let him not wonder if he preaches them asleep onSundays. If afatherisintemperate; if heswears, and conversesfoolishlywith his friends; let him not wonder that his children cannot be made virtuous. It is therefore the necessary duty of all Christians, in all states of life, to look carefully to theirordinary behaviour, that it be not the means of poisoning and corrupting the hearts of those they converse with. They must consider, that all the follies and impertinences of their ordinary life and conversation have the guilt of destroying souls; and that the blood of those whom their follies have destroyed, will be required at their hands.
XXII.A mistress whose conversation is a daily proof to hermaids, that she is governed by a spirit of piety in all she says and does: whose life is a continual visible labour towork out her salvation with fear and trembling, is a blessing to all that stand about her. She communicates happiness even to those who are born of her servants; they will be educated in piety, because their parents learnt what piety was in waiting on such amistress.
XXIII.A good-natured,drinking, sleeping, playing, swearing master, is a curse to those who tend upon him; they are led into all irregularities, by following his steps, and are sent into the world hardened in follies, and insensible of religion, by having lived with such amaster. This ought carefully to be considered by all Christians, as a mighty encouragement to strictness of behaviour; that as aholyconversation intitles us to a reward for other peoples virtues; so anevil communicationmakes us liable to a punishment for other mens sins. For we can neither live well nor ill to ourselves alone; but must of necessity do either good or harm to others by our manner of conversation. This is one great reason why a vain corrupt communication does sogrievethe Holy Spirit; because it is so infecting an evil, and does so corrupt the manners of those we converse with.