Gracious and holy affections have their exercise and fruit in Christian practice (14)

And in that most solemn invitation of wisdom, Prov. 9, after it is represented what great provision is made, and how that all things were ready, the house built, the beasts killed, the wine mingled, and the table furnished, and the messengers sent forth to invite the guests; then we have the free invitation, verses 4, 5, 6: "Whoso is simple, let him turn in hither; as for him that wanteth understanding (i.e. has no righteousness) she saith to him, Come, eat of my bread, and drink of the wine which I have mingled." But then in the next breath it follows, "Forsake the foolish, and live; and go in the way of understanding;" as though forsaking sin, and going in the way of holiness, were necessary in order to life. So that the freeness of grace, and the necessity of holy practice, which are thus from time to time joined together in Scripture, are not inconsistent one with another. Nor does it at all diminish the honor and importance of faith, that the exercises and effects of faith in practice, should be esteemed the chief signs of it; any more than it lessens the importance of life, that action and motion are esteemed the chief signs of that.

So that in what has been said of the importance of holy practice as the main sign of sincerity; there is nothing legal, nothing derogatory to the freedom and sovereignty of gospel grace, nothing in the least clashing with the gospel doctrine of justification by faith alone, without the works of the law, nothing in the least tending to lessen the glory of the Mediator, and our dependence on his righteousness, nothing infringing on the special prerogatives of faith in the affair of our salvation, nothing in any wise detracting from the glory of God and his mercy, or exalting man, or diminishing his dependence and obligation. So that if any are against such an importance of holy practice as has been spoken of, it must be only from a senseless aversion to the letters and sound of the word works, when there is no reason in the world to be given for it, but what may be given with equal force, why they should have an aversion to the words holiness, godliness, grace, religion, experience, and even faith itself; for to make a righteousness of any of these, is as legal, and as inconsistent with the way of the new covenant, as to make a righteousness of holy practice.

It is greatly to the hurt of religion, for persons to make light of, and insist little on, those things which the Scripture insists most upon, as of most importance in the evidence of our interest in Christ, under a notion that to lay weight on these things is legal, and an old covenant way; and so, to neglect the exercises, and effectual operations of grace in practice, and insist almost wholly on discoveries, and the method and manner of the immanent exercises of conscience and grace in contemplation; depending on an ability to make nice distinctions in these matters, and a faculty of accurate discerning in them, from philosophy or experience. It is in vain to seek for any better, or any further signs than those that the Scriptures have most expressly mentioned, and most frequently insisted on, as signs of godliness. They who pretend to a greater accuracy in giving signs, or by their extraordinary experience or insight into the nature of things, to give more distinguishing marks, which shall more thoroughly search out and detect the hypocrite, are but subtle to darken their own minds, and the minds of others; their refinings and nice discerning, are in God's sight, but refined foolishness and a sagacious delusion. Here are applicable those words of Agur, Prov. 30:5, 6, "Every word of God is pure; he is a shield to them that put their trust in him: add thou not unto his words, lest he reprove thee, and thou be found a liar." Our discerning, with regard to the hearts of men, is not much to be trusted. We can see but a little way into the nature of the soul, and the depths of;man's heart. The ways are so many whereby persons' affections may be moved without any supernatural influence, the natural springs of the affections are so various and so secret, so many things have oftentimes a joint influence on the affections, the imagination, and that in ways innumerable and unsearchable, natural temper, education, the common influences of the Spirit of God, a surprising concourse of affecting circumstances, an extraordinary coincidence of things in the course of men's thoughts, together with the subtle management of invisible malicious spirits, that no philosophy or experience will ever be sufficient to guide us safely through this labyrinth and maze, without our closely following the clew which God has given us in his word. God knows his own reasons why he insists on some things, and plainly sets them forth as the things that we should try ourselves by rather than others. It may be it is because he knows that these things are attended with less perplexity, and that we are less liable to be deceived by them than others. He best knows our nature; and he knows the nature and manner of his own operations; and he best knows the way of our safety; he knows what allowances to make for different states of his church, and different tempers of particular persons, and varieties in the manner of his own operations, how far nature may resemble grace, and how far nature may be mixed with grace, what affections may rise from imagination, and how far imagination may be mixed with spiritual illumination. And therefore it is our wisdom, not to take his work out of his hands, but to follow him, and lay the stress of the judgment of ourselves there, where he has directed us. If we do otherwise, no wonder if we are bewildered, confounded, and fatally deluded. But if we had got into the way of looking chiefly at those things, which Christ and his apostles and prophets chiefly insisted on, and so in judging of ourselves and others, chiefly regarding practical exercises and effects of grace, not neglecting other things; it would be of manifold happy consequence; it would above all things tend to the conviction of deluded hypocrites, and to prevent the delusion of those whose hearts were never brought to a thorough compliance with the straight and narrow way which leads to life; it would tend to deliver us from innumerable perplexities, arising from the various inconsistent schemes there are about methods and steps of experience; it would greatly tend to prevent professors neglecting strictness of life, and tend to promote their engagedness and earnestness in their Christian walk; and it would become fashionable for men to show their Christianity, more by an amiable distinguished behavior, than by an abundant and excessive declaring their experiences; and we should get into the way of appearing lively in religion, more by being lively in the service of God and our generation, than by the liveliness and forwardness of our tongues, and making a business of proclaiming on the house tops, with our mouths, the holy and eminent acts and exercises of our own hearts; and Christians that are intimate friends, would talk together of their experiences and comforts, in a manner better becoming Christian humility and modesty, and more to each other's profit: their tongues not running before, but rather going behind their hands and feet, after the prudent example of the blessed apostle, 2 Cor. 12:6, and many occasions of spiritual pride would be cut off; and so a great door shut against the devil; and a great many of the main stumbling-blocks against experimental and powerful religion would be removed; and religion would be declared and manifested in such a way that, instead of hardening spectators, and exceedingly promoting infidelity and atheism, would, above all things, tend to convince men that there is a reality in religion, and greatly awaken them, and win them, by convincing their consciences of the importance and excellency of religion. Thus the light of professors would so shine before men, that others, seeing their good works, would glorify their Father which is in heaven.