RELIGIOUS AFFECTIONS
JONATHAN EDWARDS
1. I shall
consider Christian practice and holy life, as a manifestation and sign of the
sincerity of a professing Christian, to the eye of his neighbours and
brethren.
And that this is the chief sign of grace in this
respect, is very evident from the word of God. Christ, who knew best how to
give us rules to judge of others, has repeated it and inculcated it, that we
should know them by their fruits: Matt. 7:16, "Ye shall know them by
their fruits." And then, after arguing the point, and giving clear
reasons why it must needs be, that men's fruits must be the chief evidence of
what sort they are, in the following verses, he closes by repeating the
assertion, verse 20, "Wherefore by their fruits ye shall know them."
Again, chap. 12:33, "Either make the tree good, and his fruit good; or
else make the tree corrupt, and his fruit corrupt." As much as to say, it
is a very absurd thing, for any to suppose that the tree is good and yet the
fruit bad, that the tree is of one sort, and the fruit of another; for the
proper evidence of the nature of the tree is its fruit. Nothing else can be
intended by that last clause in the verse, "For the tree is known by its
fruit," than that the tree is chiefly known by its fruit, that this is
the main and most proper diagnostic by which one tree is distinguished from
another. So Luke 6:44, "Every tree is known by his own fruit."
Christ nowhere says, Ye shall know the tree by its leaves or flowers, or ye
shall know men by their talk, or ye shall know them by the good story they
tell of their experiences, or ye shall know them by the manner and air of
their speaking, and emphasis and pathos of expression, or by their speaking
feelingly, or by making a very great show by abundance of talk, or by many
tears and affectionate expressions, or by the affections ye feel in your
hearts towards them; but by their fruits shall ye know them; the tree is known
by its fruit; every tree is known by its own fruit. And as this is the
evidence that Christ has directed us mainly to look at in others, in judging
of them, so it is the evidence that Christ has mainly directed us to give to
others, whereby they may judge of us: Matt. 5:16, "Let your light so
shine before men, that others seeing your good works, may glorify your Father
which is in heaven." Here Christ directs us to manifest our godliness to
others. Godliness is as it were a light that shines in the soul. Christ
directs that this light not only shine within, but that it should shine out
before men, that they may see it. But which way shall this be? It is by our
good works. Christ doth not say, that others hearing your good works, your
good story, or your pathetical expressions; but "that others, seeing your
good works, may glorify your Father which is in heaven." Doubtless, when
Christ gives us a rule how to make our light shine, that others may have
evidence of it, his rule is the best that is to be found. And the apostles do
mention Christian practice as the principal ground of their esteem of persons
as true Christians. As the Apostle Paul, in the 6th chapter of Hebrews. There
the apostle, in the beginning of the chapter, speaks of them that have great
common illuminations, that have "been enlightened, and have tasted of the
heavenly gift, and were made partakers of the Holy Ghost, and have tasted the
good word of God, and the powers of the world to come, that afterwards fall
away, and are like barren ground, that is nigh unto cursing, whose end is to
be burned;" and then immediately adds in the 9th verse (expressing his
charity for the Christian Hebrews, as having that saving grace, which is
better then all these common illuminations), "but beloved, we are
persuaded better things of you, and things that accompany salvation, though we
thus speak." And then, in the next verse, he tells them what was the
reason he had such good thoughts of them: he does not say, that it was because
they had given him a good account of a work of God upon their souls, and
talked very experimentally; but it was their work and labour of love;
"for God is not unrighteous, to forget your work and labour of love,
which ye have showed towards his name, in that ye have ministered to the
saints, and do minister." And the same apostle speaks of a faithful
serving of God in practice, as the proper proof to others of men's loving
Christ above all, and preferring his honour to their private interest: Phil.
2:21: 22, "For all seek their own, not the things which are Jesus
Christ's; but ye know the proof of him, that as a son with the father, he hath
served with me in the gospel." So the Apostle John expresses the same, as
the ground of his good opinion of Gaius, 3 John 3-6, "For I rejoiced
greatly when the brethren came and testified of the truth that is in
thee." But how did the brethren testify of the truth that was in Gaius?
And how did the apostle judge of the truth that was in him? It was not because
they testified that he had given them a good account of the steps of his
experiences, and talked lake one that felt what he said, and had the very
language of a Christian, but they testified that he walked in the truth; as it
follows, "even as thou walkest in the truth. I have no greater joy than
to hear that my children walk in the truth. Beloved, thou doest faithfully
whatsoever thou doest to the brethren and to strangers; which have borne
witness of thy charity before the church." Thus the apostle explains what
the brethren had borne witness of when they came and testified of his walking
in the truth. And the apostle seems in this same place, to give it as a rule
to Gaius how he should judge of others; in verse 10, he mentions one
Diotrephes, that did not carry himself well, and led away others after him;
and then in the 11th verse, he directs Gaius to beware of such, and not to
follow them; and gives him a rule whereby he may know them, exactly agreeable
to that rule Christ had given before, "by their fruits ye shall know
them;" says the apostle, "beloved, follow not that which is evil,
but that which is good. He that doeth good, is of God; but he that doeth evil
hath not seen God." And I would further observe, that the Apostle James,
expressly comparing that way of showing others our faith and Christianity by
our practice or works, with other ways of showing our faith without works, or
not by works, does plainly and abundantly prefer the former: James 2:18,
"Yea, a man may say, Thou hast faith, and I have works; show me thy faith
without thy works, and I will show thee my faith by my works." A
manifestation of our faith without works, or in a way diverse from works, is a
manifestation of it in words, whereby a man professes faith. As the apostle
says, verse 14, "What doth it profit, my brethren, though a man say he
hath faith?" Therefore here are two ways of manifesting to our neighbour
what is in our hearts; one by what we say, and the other by what we do. But
the apostle abundantly prefers the latter as the best evidence. Now certainly
all accounts we give of ourselves in words, our saying that we have faith, and
that we are converted, and telling the manner how we came to have faith, and
the steps by which it was wrought, and the discoveries and experiences that
accompany it, are still but manifesting our faith by what we say; it is but
showing our faith by our words; which the apostle speaks of as falling vastly
short of manifesting of it by what we do, and showing our faith by our works.
And as the
Scripture plainly teaches, that practice is the best evidence of the sincerity
of professing Christians; so reason teaches the same thing. Reason shows, that
men's deeds are better and more faithful interpreters of their minds, than
their words. The common sense of all mankind, through all ages and nations,
teaches them to judge of men's hearts chiefly by their practice, in other
matters; as, whether a man be a loyal subject, a true lover, a dutiful child,
or a faithful servant. If a man profess a great deal of love and friendship to
another, reason teaches all men, that such a profession is not so great an
evidence of his being a real and hearty friend, as his appearing a friend in
deeds; being faithful and constant to his friend in prosperity and adversity,
ready to lay out himself, and deny himself, and suffer in his personal
interest, to do him a kindness. A wise man will trust to such evidences of the
sincerity of friendship, further than a thousand earnest professions and
solemn declarations, and most affectionate expressions of friendship in words.
And there is equal reason why practice should also be looked upon as the best
evidence of friendship towards Christ. Reason says the same that Christ said,
in John 14:21, "He that hath my commandments and keepeth them, he it is
that loveth me." Thus if we see a man, who in the course of his life
seems to follow and imitate Christ and greatly to exert and deny himself for
the honour of Christ, and to promote his kingdom and interest in the world;
reason teaches, that this is an evidence of love to Christ, more to be
depended on, than if a man only says he has love to Christ, and tells of the
inward experiences he has had of love to him, what strong love he felt, and
how his heart was drawn out in love at such and such a time, when it may be
there appears but little imitation of Christ in his behaviour and he seems
backward to do any great matter for him, or to put himself out of his way for
the promoting of his kingdom, but seems to be apt to excuse himself whenever
he is called to deny himself for Christ. So if a man, in declaring his
experiences, tells how he found his heart weaned from the world, and saw the
vanity of it, so that all looked as nothing to him, at such and such times,
and professes that he gives up all to God, and calls heaven and earth to
witness to it; but yet in has practice is violent in pursuing the world, and
what he gets he keeps close, is exceeding loth to part with much of it to
charitable and pious uses, it comes from him almost like his heart's blood.
But there is another professing Christian, that says not a great deal, yet in
his behaviour appears ready at all times to forsake the world, whenever it
stands in the way of his duty, and is free to part with it at any time to
promote religion and the good of his fellow creatures. Reason teaches, that
the latter gives far the most credible manifestation of a heart weaned from
the world. And if a man appears to walk humbly before God and men, and to be
of a conversation that savours of a broken heart, appearing patient and
resigned to God under affliction, and meek in his behaviour amongst men; this
is a better evidence of humiliation, than if a person only tells how great a
sense he had of his own unworthiness, how he was brought to lie in the dust,
and was quite emptied of himself, and saw himself nothing and all overfilthy
and abominable &c. &c., but yet acts as if he looked upon himself one
of the first and best of saints, and by just right the head of all the
Christians in the town, and is assuming, self-willed, and impatient of the
least contradiction or opposition; we may be assured in such a case, that a
man's practice comes from a lower place in his heart than his profession. So
(to mention no more instances) if a professor of Christianity manifests in his
behaviour a pitiful tender spirit towards others in calamity, ready to bear
their burdens with them, willing to spend his substance for them, and to
suffer many inconveniences in his worldly interest to promote the good of
others' souls and bodies; is not this a more credible manifestation of a
spirit of love to men, than only a man's telling what love he felt to others
at certain times, how he pitied their souls, how his soul was in travail for
them, and how he felt hearty love and pity to his enemies; when in his behaviour
he seems to be of a very selfish spirit, close and niggardly, all for himself,
and none for his neighbours and perhaps envious and contentious? Persons in a
pang of affection may think they have a willingness of heart for great things,
to do much and to suffer much, and so may profess it very earnestly and
confidently, when really their hearts are far from it. Thus many in their
affectionate pangs, have thought themselves willing to be damned eternally for
the glory of God. Passing affections easily produce words; and words are
cheap; and godliness is more easily feigned in words than in actions.
Christian practice is a costly, laborious thing. The self-denial that is
required of Christians, and the narrowness of the way that leads to life, does
not consist in words, but in practice. Hypocrites may much more easily be
brought to talk like saints, than to act like saints.
Thus it is plain,
that Christian practice is the best sign or manifestation of the true
godliness of a professing Christian, to the eye of his neighbours.
But then the
following things should be well observed, that this matter may be rightly
understood.
First, it must be
observed, that when the Scripture speaks of Christian practice, as the best
evidence to others, of sincerity and truth of grace, a profession of
Christianity is not excluded, but supposed. The rules mentioned, were rules
given to the followers of Christ, to guide them in their thoughts of
professing Christians, and those that offered themselves as some of their
society, whereby they might judge of the truth of their pretences, and the
sincerity of the profession they made; and not for the trial of Heathens, or
those that made no pretence to Christianity, and that Christians had nothing
to do with. This is as plain as is possible in that great rule which Christ
gives in the 7th of Matthew, "By their fruits ye shall know them."
He there gives a rule how to judge of those that professed to be Christians,
yea, that made a very high profession, false prophets, "who came in
sheep's clothing," as ver. 15. So it is also with that of the Apostle
James, chap 2:18, "Show me thy faith without thy works, and I will show
thee my faith by my works." It is evident, that both these sorts of
persons, offering to give these diverse evidences of their faith, are
professors of faith: this is implied in their offering each of them to give
evidences of the faith they professed. And it is evident by the preceding
verses, that the apostle is speaking of professors of faith in Jesus Christ.
So it is very plain, that the Apostle John, in those passages that have been
observed in his third epistle, is speaking of professing Christians. Though in
these rules, the Christian practice of professors be spoken of as the greatest
and most distinguishing sign of their sincerity in their profession, much more
evidential than their profession itself; yet a profession of Christianity is
plainly presupposed: it is not the main thing in the evidence, nor anything
distinguishing in it; yet it is a thing requisite and necessary in it. As the
having an animal body, is not anything distinguishing of a man, from other
creatures, and is not the main thing in the evidence of human nature, yet it
is a thing requisite and necessary in the evidence. So that if any man should
say plainly that he was not a Christian, and did not believe that Jesus was
the Son of God, or a person sent of God; these rules of Christ and his
apostles do not at all oblige us to look upon him as a sincere Christian, let
his visible practice and virtues be what they will. And not only do these
rules take no place with respect to a man that explicitly denies Christianity,
and is a professed Deist, Jew, Heathen, or open Infidel; but also with respect
to a man that only forbears to make a profession of Christianity; because
these rules were given us to judge of professing Christians only: fruits must
be joined with open flowers; bells and pomegranates go together.
But here will
naturally arise this inquiry, viz., when may a man be said to profess
Christianity, or what profession may properly be called a profession of
Christianity?
I
answer, in two things.
1.
In order to a man's being properly said to make a profession of Christianity,
there must undoubtedly be a profession of all that is necessary to his being a
Christian, or of so much as belongs to the essence of Christianity. Whatsoever
is essential in Christianity itself, the profession of that is essential in
the profession of Christianity. The profession must be of the thing professed.
For a man to profess Christianity, is for him to declare that he has it. And
therefore so much as belongs to a thing, so as to be necessary in order to its
being truly denominated that thing; so much is essential to the declaration of
that thing, in order to its being truly denominated a declaration of that
thing if we take only a part of Christianity, and leave out a part that is
essential to it, what we take is not Christianity; because something that is
of the essence of it is wanting. So if we profess only a part, and leave out a
part that is essential, that which we profess is not Christianity. Thus, in
order to a profession of Christianity, we must profess that we believe that
Jesus is the Messiah for this reason, because such a belief is essential to
Christianity. And so we must profess, either expressly or implicitly, that
Jesus satisfied for our sins, and other essential doctrines of the gospel,
because a belief of these things also is essential to Christianity. But there
are other things as essential to religion, as an orthodox belief; which it is
therefore as necessary that we should profess, in order to our being truly
said to profess Christianity. Thus it is essential to Christianity that we
repent of our sins, that we be convinced of our own sinfulness, and that we
are sensible we have justly exposed ourselves to God's wrath, and that our
hearts do renounce all sin, and that we do with our whole hearts embrace
Christ as our only Saviour; and that we love him above all, and are willing
for his sake to forsake all, and that we do give up ourselves to be entirely
and forever his, &c. Such things as these do as much belong to the essence
of Christianity, as the belief of any of the doctrines of the gospel: and
therefore the profession of them does as much belong to a Christian
profession. Not that in order to a being professing Christians, it is
necessary that there should be an explicit profession of every individual
thing that belongs to Christian grace or virtue: but certainly, there must be
a profession, either express or implicit, of what is of the essence of
religion. And as to those things that Christians should express in their
profession, we ought to be guided by the precepts of God's word or by
Scripture examples of public professions of religion, God's people have made
from time to time. Thus they ought to profess their repentance of sin: as of
old, when persons were initiated as professors, they came confessing their
sins, manifesting their humiliation for sin, Matt. 3:6. And the baptism they
were baptized with, was called the baptism of repentance, Mark 1:4. And John,
when he had baptized them, exhorted them to bring forth fruits meet for
repentance, Matt. 3:8, i.e., agreeable to that repentance which they had
professed; encouraging them that if they did so, they should escape the wrath
to come, and be gathered as wheat into God's garner, Matt. 3:7, 8, 9, 10, 12.
So the Apostle Peter says to the Jews, Acts
2:38
, "Repent, and
be baptized;" which shows, that repentance is a qualification that must
be visible in order to baptism; and therefore ought to be publicly professed.
So when the Jews that returned from captivity, entered publicly into covenant,
it was with confession or public confession of repentance of their sins, Neh.
9:2. This profession of repentance should include or imply a profession of
conviction, that God would be just in our damnation: see Neh. 9:33, together
with ver. 35, and the beginning of the next chapter. They should profess their
faith in Jesus Christ, and that they embrace Christ, and rely upon him as
their Saviour, with their whole hearts, and that they do joyfully entertain
the gospel of Christ. Thus Philip, in order to baptizing the eunuch, required
that he should profess that he believed with all his heart: and they that were
received as visible Christians, at that great outpouring of the Spirit, which
began at the day of Pentecost, appeared gladly to receive the gospel: Acts
2:41
, "Then they
that gladly received the word, were baptized; and the same day there were
added unto them about three thousand souls." They should profess that
they rely on Christ's righteousness only, and strength; and that they are
devoted to him, as their only Lord and Saviour, and that they rejoice in him
as their only righteousness and portion. It is foretold, that all nations
shall be brought publicly to make this profession, Isa. 45:29, to the end:
"Look unto me, and be ye saved, all the ends of the earth; for I am God,
and there is none else. I have sworn by myself, the word is gone out of my
mouth in righteousness, and shall not return, that unto me every knee shall
bow, every tongue shall swear. Surely, shall one say, In the Lord have I
righteousness and strength; even to him shall men come, and all that are
incensed against him shall be ashamed. In the Lord shall all the seed of
Israel
be justified, and
shall glory." They should profess to give up themselves entirely to
Christ, and to God through him; as the children of
Israel
, when they publicly
recognized their covenant with God: Deut. 26:17, "Thou hast avouched the
Lord this day to be thy God, and to walk in his ways, and to keep his
statutes, and his commandments, and his judgments, and to hearken unto his
voice." They ought to profess a willingness of heart to embrace religion
with all its difficulties, and to walk in a way of obedience to God
universally and perseveringly, Exod. 19:8, and 24:3, 7, Deut. 26:16, 17, 18, 2
Kings 23:3, Neh. 10:28, 29, Psal. 119:57, 106. They ought to profess, that all
their hearts and souls are in these engagements to be the Lord's and forever
to serve him, 2 Chron.
15:12
, 13, 14. God's
people swearing to God, and swearing by his name, or to his name, as it might
be rendered (by which seems to be signified their solemnly giving up
themselves to him in covenant, and vowing to receive him as their God, and to
be entirely his, to obey and serve him), is spoken of as a duty to be
performed by all God's visible
Israel
, Deut. 6:13, and
10:20
, Psal. 63:11, Isa.
19:18, chap. 14:23, 24, compared with Rom.
14:11
, and Phil. 2:10,
11, Isa. 48:1, 2, and 65:15, 16, Jer. 4:2, and 5:7, and
12:16
, Hos.
4:16
, and 10:4.
Therefore, in order to persons being entitled to full esteem and charity, with
their neighbours, as being sincere professors of Christianity; by those
forementioned rules of Christ and his apostles, there must be a visibly holy
life, with a profession, either expressing, or plainly implying such things as
those which have been now mentioned. We are to know them by their fruits, that
is, we are by their fruits to know whether they be what they profess to be;
not that we are to know by their fruits, that they have something in them,
they do not so much as pretend to.
And
moreover,
2.
That profession of these things, which is properly called a Christian
profession, and which must be joined with Christian practice, in order to
persons being entitled to the benefit of those rules, must be made (as to what
appears) understandingly: that is, they must be persons that appear to have
been so far instructed in the principles of religion, as to be in an ordinary
capacity to understand the proper import of what is expressed in their
profession. For sounds are no significations or declarations of any thing, any
further than men understand the meaning of their own sounds.
But
in order to persons making a proper profession of Christianity, such as the
Scripture directs to and such as the followers of Christ should require, in
order to the acceptance of the professors with full charity, as of their
society; it is not necessary they should give an account of the particular
steps and method by which the Holy Spirit, sensibly to them, wrought and
brought about those great essential things of Christianity in their hearts.
There is no footstep in the Scripture of any such way of the apostles, or
primitive ministers and Christians requiring any such relation, in order to
their receiving and treating others as their Christian brethren, to all
intents and purposes, or of their first examining them, concerning the
particular method and order of their experiences. They required of them a
profession of the things wrought; but no account of the manner of working was
required of them. Nor is there the least shadow in the Scripture of any such
custom in the
church
of
God
from Adam to the
death of the Apostle John.
I
am far from saying, that it is not requisite that persons should give any sort
of account of their experiences to their brethren. For persons to profess
those things wherein the essence of Christianity lies, is the same thing as to
profess that they experience those things. Thus for persons solemnly to
profess, that, in a full conviction of their own utter sinfulness, misery, and
impotence, and totally undone state as in themselves, and their just
desert
of
God
's utter rejection
and eternal wrath, and the utter insufficiency of their own righteousness, or
anything in them, to satisfy divine justice, or recommend them to God's
favour; they do entirely depend on the Lord Jesus Christ, and his satisfaction
and righteousness; that they do with all their hearts believe the truth of the
gospel of Christ: and that in a full conviction of his sufficiency and perfect
excellency as a Saviour, as exhibited in the gospel, they do with their whole
souls cleave to him, and acquiesce in him, as the refuge and rest of their
souls, and fountain of their comfort; that they repent of their sins, and
utterly renounce all sin, and give up themselves wholly to Christ, willingly
subjecting themselves to him as their King; that they give him their hearts
and their whole man; and are willing and resolved to have God for their whole
and everlasting portion; and in a dependence on his promises of a future
eternal enjoyment of him in heaven, to renounce all the enjoyments of this
vain world, selling all for this great treasure and future inheritance, and to
comply with every command of God, even the most difficult and self-denying,
and devote their whole lives to God's service; and that in forgiveness of
those that have injured them, and a general benevolence to mankind, their
hearts are united to the people of Jesus Christ as their people, to cleave to
them and love them as their brethren, and worship and serve God, and follow
Christ in union and fellowship with them, being willing and resolved to
perform all those duties that belong to them, as members of the same family of
God and mystical body of Christ: I say, for persons solemnly to profess such
things as these, as in the presence of God, is the same thing as to profess
that they are conscious to, or do experience such things in their hearts.
Nor
is it what I suppose, that persons giving an account of their experience of
particular exercises of grace, with the times and circumstances, gives no
advantage to others in forming a judgment of their state; or that persons may
not fitly be inquired of concerning these in some cases, especially cases of
great importance, where all possible satisfaction concerning persons' piety is
especially to be desired and sought after, as in the case of ordination or
approbation of a minister. It may give advantage in forming a judgment, in
several respects; and among others, in this, that hereby we may be better
satisfied, that the professor speaks honestly and understandingly, in what he
professes; and that he does not make the profession in mere formality.
In
order to a profession of Christianity being accepted to any purpose, there
ought to be good reason, from the circumstances of the profession, to think,
that the professor does not make such a profession out of a mere customary
compliance with a prescribed form, using words without any distinct meaning,
or in a very lax and ambiguous manner, as confessions of faith are often
subscribed; but that the professor understandingly and honestly signifies what
he is conscious of in his own heart; otherwise his profession can be of no
significance, and no more to be regarded than the sound of things without
life. But indeed (whatever advantage an account of particular exercises may
give in judging of this) it must be owned, that the professor having been
previously thoroughly instructed by his teachers, and given good proof of his
sufficient knowledge, together with a practice agreeable to his profession, is
the best evidence of this.
Nor
do I suppose, but that, if a person that is inquired of about particular
passages, times, and circumstances of his Christian experiences among other
things, seems to be able to give a distinct account of the manner of his first
conversion, in such a method as has been frequently observable in true
conversion, so that things seem sensibly and distinctly to follow one another,
in the order of time, according to the order of nature; it is an illustrating
circumstance, that among other things adds lustre to the evidence he gives his
brethren of the truth of his experiences.
But
the thing that I speak of as unscriptural, is the insisting on a particular
account of the distinct method and steps, wherein the Spirit of God did
sensibly proceed, in first bringing the soul into a state of salvation, as a
thing requisite in order to receiving a professor into full charity as a real
Christian; or so, as for the want of such relation, to disregard other things
in the evidence persons give to their neighbours of their Christianity, that
are vastly more important and essential.
Secondly,
That we may rightly understand how Christian practice is the greatest evidence
that others can have of the sincerity of a professing Christian, it is needful
that what was said before, showing what Christian practice is, should be borne
in mind; and that it should be considered how far this may be visible to
others. Merely that a professor of Christianity is what is commonly called an
honest man, and a moral man (i.e., we have no special transgression or
iniquity to charge him with, that might bring a blot on his character), is no
great evidence of the sincerity of his profession. This is not making his
light shine before men. This is not that work and labour of love showed
towards Christ's name, which gave the apostle such persuasion of the sincerity
of the professing Hebrews, Heb. 6:9, 10. It may be so, that we may see nothing
in a man, but that he may be a good man; there may appear nothing in his life
and conversation inconsistent with his being godly, and yet neither may there
be any great positive evidence that he is so. But there may be great positive
appearance of holiness in men's visible behaviour. Their life may appear to be
a life of the service of God: they may appear to follow the example of Jesus
Christ, and come up in a great measure to those excellent rules in the 5th,
6th, and 7th chapters of Matthew, and 12th of Romans, and many other parts of
the New Testament: there may be a great appearance of their being universal in
their obedience to Christ's commands and the rules of the gospel. They may
appear to be universal in the performance of the duties of the first table,
manifesting the fear and love of God; and also universal in fulfilling rules
of love to men, love to saints, and love to enemies: rules of meekness and
forgiveness rules of mercy and charity, and looking not only at our own things
but also at the things of others; rules of doing good to men's souls and
bodies, to particular persons and to the public; rules of temperance and
mortification, and of a humble conversation; rules of bridling the tongue, and
improving it to glorify God and bless men, showing that in their tongues is
the law of kindness. They may appear to walk as Christians, in all places, and
at all seasons, in the house of God, and in their families, and among their
neighbours, on Sabbath days and every day, in business and in conversation,
towards friends and enemies, towards superiors, inferiors, and equals. Persons
in their visible walk may appear to be very earnestly engaged in the service
of God and mankind, much to labour and lay out themselves in this work of a
Christian, and to be very constant and steadfast in it, under all
circumstances and temptations. There may be great manifestations of a spirit
to deny themselves, and suffer for God and Christ, and the interest of
religion, and the benefit of their brethren. There may be great appearances in
a man's walk, of a disposition to forsake any thing, rather than to forsake
Christ, and to make everything give place to his honour. There may be great
manifestations in a man's behaviour of such religion as this, being his
element, and of his placing the delight and happiness of his life in it; and
his conversation may be such, that he may carry with him a sweet odour of
Christian graces and heavenly dispositions, wherever he goes. And when it is
thus in the professors of Christianity, here is an evidence to others of their
sincerity in their profession, to which all other manifestations are not
worthy to be compared.
There
is doubtless a great variety in the degrees of evidence that professors do
exhibit of their sincerity, in their life and practice; as there is a variety
in the fairness and clearness of accounts persons give of the manner and
method of their experiences: but undoubtedly such a manifestation as has been
described of a Christian spirit in practice, is vastly beyond the fairest and
brightest story of particular steps and passages of experience that ever was
told. And in general, a manifestation of the sincerity of a Christian
profession in practice, is far better than a relation of experiences. But yet,
Thirdly,
It must be noted, agreeable to what was formerly observed, that no external
manifestations and outward appearances whatsoever, that are visible to the
world, are infallible evidences of grace. These manifestations that have been
mentioned, are the best that mankind can have; and they are such as do oblige
Christians entirely to embrace professors as saints, and love them and rejoice
in them as the children of God, and are sufficient to give them as great
satisfaction concerning them, as ever is needful to guide them in their
conduct, or for any purpose that needs to be answered in this world. But
nothing that appears to them in their neighbour, can be sufficient to beget an
absolute certainty concerning the state of his soul: for they see not his
heart, nor can they see all his external behaviour; for much of it is in
secret, and hid from the eye of the world; and it is impossible certainly to
determine how far a man maw go in many external appearances and imitations of
grace, from other principles. Though undoubtedly, if others could see so much
of what belongs to men's practice, as their own consciences may see of it, it
might be an infallible evidence of their state, as will appear from what
follows.
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