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, the absolute necessity of divine grace: which is another constant reason for universal self-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 some invisible union with 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 the Spirit.¹ This shews us how ignorant we are of the manner of 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 the manner of its coming upon us, as we are to that exact point, from whence the wind begins to blow, or where it will cease.
¹ John iii. 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 likeness to breath, or wind; that its influences come upon us in some manner, 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 the wisdom and knowledge, that is revealed from God, is compared to light; 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, the influences of the Holy Spirit, are set forth by breathing upon us; not because breath, or air, or wind, 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 the absolute necessity of this divine assistance.
We are used to consider those only as inspired persons, who are called by God to some extraordinary designs. In this sense there have been but few inspired persons; but inspiration, as it signifies an invisible operation, or assistance of God’s Holy Spirit, is the privilege of all Christians: in this sense they are all inspired persons. Know ye not, saith St. Paul, that your body is the temple of the Holy Ghost, which is in you? St. John likewise, 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 of God, are the Sons of God, and if any man hath not the Spirit of Christ, he is none of his.¹ From 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 God withhold his grace from us; and likewise all those enjoyments and indulgences, which may make us less able and less disposed to improve and co-operate with those degrees of divine grace that are communicated to us.
¹ Rom. 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 our tempers, pleasures, cares, designs and ways of life, whether they be such as suit with the wisdom and heavenly guidance of the Holy Spirit. This doctrine shews us to ourselves in a new point of 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 of God; 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 as inspired 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 such indulgences, or such vanities and idle amusements? 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 cares as 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 not sinful in their nature. But they should also consider, whether they are not vain and foolish, and unsuitable to the condition of a Christian. For a life of folly and vanity, and trifling designs, is no more living by the Spirit of God, than a life of gross sins is keeping the commandments. 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 Spirit of 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 of intemperance and debauchery, makes us dead and senseless of religion: but then it is not enough considered that the vanity of the mind, an understanding busied in trifles, an impertinent course of life, will as certainly produce the same 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 in picking straws, as to have no leisure to think of his salvation; nor any more inclination to it, than one that is constantly in drink.
Thus poor amusements, vain arts, useless sciences, impertinent learning, false satisfaction, a wrong turn of mind, a state of idleness, or any the vainest trifles of life, may keep men at as great a distance from true religion, as the debaucheries of intemperance.
VII. *Titius is temperate and regular: but then he is so great a mathematician, that he does not know when Sunday comes: he sees people going to church as he sees others going to market; he goes on studying, measuring, and calculating, and may as well be called a merchant as a Christian.
All doctrines of religion are disagreeable to Philo; he avoids them as he avoids party: now what is the reason of it? It is not because he is debauched and intemperate. But he is a virtuoso, devoted to polite literature. His soul is extended to all the curiosities in the world, and thinks all time to be lost that is not spent in the search of shells, urns, inscriptions, and broken pieces of pavements. This makes the concerns of eternity seem small things in his eyes, fit only for the enquiry of narrow, little, and unpolite souls.
Eusebius would read prayers twice a day in his parish; he would be often with the poor and sick, and spend much time in charitable visits; he would be wholly taken up with the care of souls, but that he is busy in studying the old grammarians, and would fain reconcile some differences amongst them before he dies.
VIII. Lycia might be pious; but that she is too easy, gay, and chearful, to admit of care of any kind. She can no more repent, than she can be out of temper, and must be the same sparkling, chearful creature in the church, as in the play-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 is dressed.
Matrona is old, and has been these fifty years eating and drinking, sleeping and waking, dressing and undressing, paying and receiving visits. She has no prophaneness; and, if she has no piety, it is owing to this, that she never had a spare half-hour to think about it. She envies her daughters, because they will dress and visit when she is dead.
*Publius goes to church sometimes, and reads the scripture; but he knows not what he reads or prays, his head is so full of politics. He is so angry at Kings and Ministers of State, that he has no time or disposition to call himself to account. He has the history of all parliaments, elections, prosecutions, and impeachments, and dies with little or no religion, through a constant fear of popery.
Siccus has been all his life long building and pulling down, making canals and ditches, raising walls and fences. People call him a good man, because he employs the poor: Siccus might have been a religious man, but that he thought building was the chief happiness of a rational creature. He is all the week amongst dirt and mortar, and stays at home on Sundays to view his contrivances. He will die more contentedly, if his death does not happen whilst some wall is in building.
IX. I have mentioned these several characters to shew, that it is not only prophaneness, debauchery, and open vices, that keep men from the impressions of true religion; but that the mere play-things of life, impertinent studies, vain amusements, false satisfactions, idle dispositions, will produce the same effect. A wrong turn of mind, impertinent cares, a succession of the poorest 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 of something else. It matters not what this something else is; 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. He feels their whole weight, and is amazed he did not see them always in the same manner. Now it is the great end and design of self-denial to put a stop to the follies of life, that our souls may quietly consider, and fully comprehend the truths which come from God; that our hearts being at liberty from a croud of foolish thoughts, may be ready to obey and co-operate with the inspirations of that Spirit, which is to lead and quicken us in all holiness; that death and judgment, heaven and hell, 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 as sick and dying men, 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 a sleep, a dream, a mere succession of shadows; and we act with as little reason as a child that is pleased with blowing about a feather. 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 of our 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 a new understanding, a new 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 we resist the graces of God’s Holy Spirit, and render ourselves indisposed to relish and improve his secret inspiration.
XIII. Christians are therefore not only to consider themselves, as men that are to act by a principle of reason, but as spiritual beings who have a higher principle of life within them, and are to live by the wisdom and instructions of 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 the figure of a man; so a Christian without the Spirit of God, has but the form of 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 spiritual in 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 from grief, when they find that it hurts their eyes; they will avoid passion and anger if 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 our heads; but it leaves greater marks of injury in our better parts, as it throws us into a state of madness, and banishes the Holy Spirit of peace, and gentleness, and prepares us for the suggestions of the spirit of darkness. Grief may hurt our eyes, but it much more hurts our souls, as it sinks them into a state of gloom and darkness, which expels and quenches the 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 other passion and temper; we are to consider it as it suits with, or resists that new Spirit, by whose motions we are to be preserved in a state of holiness.
XV. Now seeing this newness of spirit is the whole of religion; we must fear and avoid all irregularity of spirit, every unreasonable temper, because it hurts us in our principal part, and makes us less capable of the graces, and less obedient to 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 what care and exactness we 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 of God, whereby you are sealed unto the day of redemption.¹ That we may not here mistake what is meant by corrupt 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 is a conversation that does not edify, and profit the hearers, that the apostle condemns as corrupt. And let it be observed that the apostle does not prohibit this kind of conversation because it is useless, and impertinent; but for a reason of the utmost consequence, that we may not grieve the Holy Spirit of God. This shews us that we Christians are to govern ourselves by no less a rule, than a conformity to the Spirit of God; that we are not only 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 Ghost delight to 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.
¹ Ephes. iv. 29.
XVII. A man may be said to have some regard for religion, who is regular at places of divine worship; but he cannot be reckoned of a religious 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 frequent meetings 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 a chearful spirit. It is easy to make the application: if we are only attendants at places of 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 a religious spirit, than a dull peevish man is of a chearful spirit, because he is regular at some set meetings for mirth.
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 at home, or in the field, as in the house of God. 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 the ambitious man, 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 a formality of religion at certain times and places, but we are not of a religious spirit.
XIX. We see every body speaking and conversing according to their spirit and 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 the same persons in all places, and always talk 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 persons in 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 a funeral, and mad and frantic at a feast; not listening to wisdom at church, and delighting in folly at home; 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 a religious 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, by grieving the Holy Spirit. And as we can do nothing without the Spirit of God, as he is our breath, our life, our light, and our strength; so, if we live in such a way as grieves and removes this 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 of vain, unedifying and corrupt communication; it is not the sin of idleness or negligence only; it is not a pardonable infirmity; it is not a little mistake in spiritual wisdom; but it is a sin that stands between us and the tree of life; that opposes our whole happiness, as it grieves and separates the Holy Spirit from us. Let this also teach some people the reason why they are so dead and senseless of religion: they are not guilty of gross sins; they have an aversion to cheating and falseness; but at the same time have no more feeling or sense of religion than mere reprobates. Now the reason of it is this; they live in such an impertinence of conversation; their communication is so constantly upon silly and vain subjects; and they are so fond of those who have the talent of conversing in the same manner, that they render themselves unfit for the residence of the Holy Spirit. We don’t seem to apprehend, either how much good or how much evil there 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, whether good or bad. But if he is the same wise and virtuous man in his communication, that he is in the pulpit; if his speech be always seasoned with salt, that it may minister grace unto the hearers; if the common actions of his life be visibly governed by a spirit of piety: such a one will be heard with reverence on the Sunday for what he says and does all the week. And on the contrary, if a clergyman, when he comes out of the pulpit, is but like other men; as irregular in his tempers; as trifling in his conversation; as eager in his diversions; and as vain in 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 a father; as when he is buying him cloaths, or putting him out to an employment. Whereas if he saw his father’s ordinary life and 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, our ordinary temper and common life, that affects other people, that either hardens them in sin, or awakens them to a sense of piety. Let therefore all clergymen, and masters and mistresses of families look carefully to themselves; let them consider, that if their ordinary life, their communication be vain, impertinent, and unedifying, 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, by seeing 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 a clergyman plays, and drinks, and sports with his flock in the week days: let him not wonder if he preaches them asleep on Sundays. If a father is intemperate; if he swears, and converses foolishly with 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 their ordinary 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 her maids, that she is governed by a spirit of piety in all she says and does: whose life is a continual visible labour to work 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 a mistress.
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 a master. This ought carefully to be considered by all Christians, as a mighty encouragement to strictness of behaviour; that as a holy conversation intitles us to a reward for other peoples virtues; so an evil communication makes 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 so grieve the Holy Spirit; because it is so infecting an evil, and does so corrupt the manners of those we converse with.