Gracious and holy affections have their exercise and fruit in Christian practice (13)

There is a sort of external religious practice, wherein is no inward experience, which no account is made of in the sight of God, but it is esteemed good for nothing. And there is what is called experience, that is without practice, being neither accompanied nor followed with a Christian behavior; and this is worse than nothing. Many persons seem to have very wrong notions of Christian experience and spiritual light and discoveries. Whenever a person finds within him a heart to treat God as God, at the time that he has the trial, and finds his disposition effectual in the experiment, that is the most proper, and most distinguishing experience. And to have, at such a time, that sense of divine things, that apprehension of the truth, importance and excellency of the things of religion, which then sways and prevails, and governs his heart and hands; this is the most excellent spiritual light, and these are the most distinguishing discoveries. Religion consists much in holy affection; but those exercises of affection which are most distinguishing of true religion, are these practical exercises. Friendship between earthly friends consists much in affection; but yet, those strong exercises of affection, that actually carry them through fire and water for each other, are the highest evidences of true friendship.

There is nothing in what has been said, contrary to what is asserted by some sound divines; when they say, that there are no sure evidences of grace, but the acts of grace. For that doth not hinder, but that these operative, productive acts, those exercises of grace that are effectual in practice, may be the highest evidences above all other kinds of acts of grace. Nor does it hinder, but that, when there are many of these acts and exercises, following one another in a course, under various trials of every kind, the evidence is still heightened; as one act confirms another. A man, once by seeing his neighbor, may have good evidence of his presence; but by seeing him from day to day, and conversing with him in a course, in various circumstances, the evidence is established. The disciples when they first saw Christ, after his resurrection, had good evidence that he was alive; but, by conversing with him for forty days, and his showing himself to them alive by many infallible proofs, they had yet higher evidence.8686   "The more these visible exercises of grace are renewed, the more certain you will be. The more frequently these actings are renewed, the more abiding and confirmed your assurance win be. A man that has been assured of such visible exercises of grace, may quickly after be in doubt whether he was not mistaken. But when such actings are renewed again and again, he grows more settled and established about has good estate. If a man see a thing once, that makes him sure; but, if afterwards, he fear he was deceived, when he comes to see it again, he is more sure he was not mistaken. If a man read such passages in a book, he is sure it is so. Some months after, some may bear him down, that he was mistaken, so as to make him question it himself; but, when he looks, and reads it again, he is abundantly confirmed. The more men's grace is multiplied, the more their peace is multiplied:" 2 Pet. 1:2, "Grace and peace he multiplied unto you, through the knowledge of God, and Jesus our Lord." Stoddard's Way to know Sincerity and Hypocrisy.

The witness or seal of the Spirit that we read of, doubtless consists in the effect of the Spirit of God on the heart, in the implantation and exercises of grace there, and so consists in experience. And it is also beyond doubt, that this seal of the Spirit, is the highest kind of evidence of the saints' adoption, that ever they obtain. But in these exercises of grace in practice, that have been spoken of, God gives witness, and sets to his seal, in the most conspicuous, eminent, and evident manner. It has been abundantly found to be true in fact, by the experience of the Christian church, that Christ commonly gives, by his Spirit, the greatest and most joyful evidences to his saints of their sonship, in those effectual exercises of grace under trials, which have been spoken of; as is manifest in the full assurance, and unspeakable joys of many of the martyrs. Agreeable to that, 1 Pet. 4:14, "If ye are reproached for the name of Christ happy are ye; for the Spirit of glory, and of God resteth upon you." And that in Rom. 5:2, 3, "We rejoice in hope of the glory of God, and glory in tribulations." And agreeable to what the Apostle Paul often declares of what he experienced in his trials. And when the Apostle Peter, in my text, speaks of the joy unspeakable, and full of glory, which the Christians to whom he wrote, experienced; he has respect to what they found under persecution, as appears by the context. Christ's thus manifesting himself, as the friend and savior of his saints, cleaving to him under trials seems to have been represented of old, by his coming and manifesting himself, to Shadrach, Meshach and Abednego, in the furnace. And when the apostle speaks of the witness of the Spirit, in Rom. 8:15, 16, 17, he has a more immediate respect to what the Christians experienced, in their exercises of love to God, in suffering persecution; as is plain by the context. He is, in the foregoing verses, encouraging the Christian Romans under their sufferings, that though their bodies be dead because of sin, yet they should be raised to life again. But it is more especially plain by the verse immediately following, verse 18, "For I reckon, that the sufferings of this present time, are not worthy to be compared with the glory that shall be revealed in us." So the apostle has evidently respect to their persecutions, in all that he says to the end of the chapter. So when the apostle speaks of the earnest of the Spirit, which God had given to him, in 2 Cor. 5:5, the context shows plainly that he has respect to what was given him in his great trials and sufferings. And in that promise of the white stone and new name, to him that overcomes, Rev. 2:17, it is evident Christ has a special respect to a benefit that Christians should obtain, by overcoming, in the trial they had, in that day of persecution. This appears by verse 13, and many other passages in this epistle, to the seven churches of Asia.

Objection II.—Some also may be ready to object against what has been said of Christian practice being the chief evidence of the truth of grace, that this is a legal doctrine; and that this making practice a thing of such great importance in religion, magnifies works, and tends to lead men to make too much of their own doings, to the diminution of the glory of free grace, and does not seem well to consist with the great gospel doctrine of justification by faith alone.

But this objection is altogether without reason. Which way is it inconsistent with the freeness of God's grace, that holy practice should be a sign of God's grace? It is our works being the price of God's favor, and not their being the sign of it, that is the thing which is inconsistent with the freeness of that favor. Surely the beggar's looking on the money he has in his hands, as a sign of the kindness of him who gave it to him, is in no respect inconsistent with the freeness of that kindness. It is his having money in his hands as the price of a benefit, that is the thing which is inconsistent with the free kindness of the giver. The notion of the freeness of the grace of God to sinners, as that is revealed and taught in the gospel, is not that no holy and amiable qualifications or actions in us shall be a fruit, and so a sign of that grace; but that it is not the worthiness or loveliness of any qualification or action of ours which recommends us to that grace; that kindness is shown to the unworthy and unlovely; that there is great excellency in the benefit bestowed and no excellency in the subject as the price of it; that goodness goes forth and flows out, from the fullness of God's nature, the fullness of the fountain of good, without any amiableness in the object to draw it. And this is the notion of justification without works (as this doctrine is taught in the Scripture), that it is not the worthiness or loveliness of our works, or anything in us, which is in any wise accepted with God, as a balance for the guilt of sin, or a recommendation of sinners to his acceptance as heirs of life. Thus we are justified only by the righteousness of Christ, and not by our righteousness. And when works are opposed to faith in this affair, and it is said that we are justified by faith and not by works; thereby is meant, that it is not the worthiness or amiableness of our works, or anything in us, which recommends us to an interest in Christ and his benefits; but that we have this interest only by faith, or by our souls receiving Christ, or adhering to and closing with him. But that the worthiness or amiableness of nothing in us recommends and brings us to an interest in Christ, is no argument that nothing in us is a sign of an interest in Christ.

If the doctrines of free grace, and justification by faith alone, be inconsistent with the importance of holy practice as a sign of grace; then they are equally inconsistent with the importance of anything whatsoever in us as a sign of grace, any holiness, or any grace that is in us, or any of our experiences of religion; for it is as contrary to the doctrines of free grace and justification by faith alone, that any of these should be the righteousness which we are justified by, as that holy practice should be so. It is with holy works, as it is with holy qualifications; it is inconsistent with the freeness of gospel grace, that a title to salvation should be given to men for the loveliness of any of their holy qualifications, as much as that it should be given for the holiness of their works. It is inconsistent with the gospel doctrine of free grace, that an interest in Christ and his benefits should be given for the loveliness of a man's true holiness, for the amiableness of his renewed, sanctified, heavenly heart, his love to God, and being like God, or his experience of joy in the Holy Ghost, self-emptiness, a spirit to exalt Christ above all, and to give all glory to him, and a heart devoted unto him; I say it is inconsistent with the gospel doctrine of free grace, that a title to Christ's benefits should be given out of regard to the loveliness of any of these, or that any of these should be our righteousness in the affair of justification. And yet this does not hinder the importance of these things as evidences of an interest in Christ. Just so it is with respect to holy actions and works. To make light of works, because we be not justified by works, is the same thing in effect, as to make light of all religion, all grace and holiness, yea, true evangelical holiness, and all gracious experience; for all is included, when the Scripture says, we are not justified by works; for by works in this case, is meant all our own righteousness, religion, or holiness, and everything that is in us, all the good we do, and all the good which we are conscious of all external acts, and all internal acts and exercises of grace, and all experiences, and all those holy and heavenly things wherein the life and power, and the very essence of religion do consist, all those great things which Christ and his apostles mainly insisted on in their preaching, and endeavored to promote, as of the greatest consequence in the hearts and lives of men, and all good dispositions, exercises and qualifications of every kind whatsoever; and even faith itself, considered as a part of our holiness. For we are justified by none of these things; and if we were, we should, in a Scripture sense, be justified by works. And therefore if it be not legal, and contrary to the evangelical doctrine of justification without works, to insist on any of these, as of great importance, as evidences of an interest in Christ; then no more is it, thus to insist on the importance of holy practice. It would be legal to suppose, that holy practice justifies by bringing us to a title to Christ's benefits, as the price of it, or as recommending to it by its preciousness or excellence; but it is not legal to suppose, that holy practice justifies the sincerity of a believer, as the proper evidence of it. The Apostle James did not think it legal to say, that Abraham our father was justified by works in this sense. The Spirit that indited the Scripture, did not think the great importance and absolute necessity of holy practice, in this respect, to be inconsistent with the freeness of grace; for it commonly teaches them both together; as in Rev. 21:6, 7, God says, "I will give unto him that is athirst, of the fountain of the water of life freely;" and then adds, in the very next words, "he that overcometh shall inherit all things." As though behaving well in the Christian race and warfare, were the condition of the promise. So in the next chapter, in the 14th and 15th verses, Christ says, "Blessed are they that do his commandments, that they may have a right to the tree of life, and enter in through the gates into the city;" and then declares in the 15th verse, "how they that are of a wicked practice" shall be excluded; and yet in the two verses next following, does with very great solemnity give forth an invitation to all to come and take of the water of life freely: "I am the root and the offspring of David, the bright and morning star. And the Spirit and the bride say, come. And let him that heareth, say, come. And let him that is athirst, come; and whosoever will, let him come and take of the water of life freely." So chapter 3:20, 21, "Behold I stand at the door and knock; if any man hear my voice, and open the door, I will come in to him, and sup with him, and he with me." But then it is added in the next words, "To him that overcometh will I grant to sit with me in my throne." And in that great invitation of Christ, Matt. 11 latter end, "Come unto me, all ye that labor, and are heavy laden, and I will give you rest;" Christ adds in the next words, "Take my yoke upon you, and learn of me, for I am meek and lowly in heart; and ye shall find rest unto your souls; for my yoke is easy, and my burden is light:" as though taking the burden of Christ's service, and imitating his example, were necessary in order to the promised rest. So in that great invitation to sinners to accept of free grace, Isa. 55, "Ho, everyone that thirsteth, come ye to the waters, and he that hath no money; come ye, buy and eat, yea, come, buy wine and milk without money and without price;" even there, in the continuation of the same invitation, the sinner's forsaking his wicked practice is spoken of as necessary to the obtaining mercy: verse 7, "Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon." So the riches of divine grace, in the justification of sinners, is set forth with the necessity of holy practice, Isa. 1:16, &c.: "Wash ye, make you clean, put away the evil of your doings from before mine eyes, cease to do evil, learn too do well, seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. Come now, let us reason together, saith the Lord; though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool."