TALK. I perceive, then, that our talk must be about the power of
things. Well, it is a very good question, and I shall be willing
to answer you. And take my answer in brief, thus: First, Where
the grace of God is in the heart, it causeth there a great outcry
against sin. Secondly--
FAITH. Nay, hold, let us consider of one at once. I think you
should rather say, It shows itself by inclining the soul to abhor
its sin.
TALK. Why, what difference is there between crying out against,
and abhorring of sin?
{199} FAITH. Oh, a great deal. A man may cry out against sin of
policy, but he cannot abhor it, but by virtue of a godly antipathy
against it. I have heard many cry out against sin in the pulpit,
who yet can abide it well enough in the heart, house, and conversation.
Joseph's mistress cried out with a loud voice, as if she had been
very holy; but she would willingly, notwithstanding that, have
committed uncleanness with him. Some cry out against sin even as
the mother cries out against her child in her lap, when she calleth
it slut and naughty girl, and then falls to hugging and kissing
it.
TALK. You lie at the catch, I perceive.
{200} FAITH. No, not I; I am only for setting things right. But
what is the second thing whereby you would prove a discovery of a
work of grace in the heart?
TALK. Great knowledge of gospel mysteries.
FAITH. This sign should have been first; but first or last, it is
also false; for knowledge, great knowledge, may be obtained in the
mysteries of the gospel, and yet no work of grace in the soul. [1
Cor. 13] Yea, if a man have all knowledge, he may yet be nothing,
and so consequently be no child of God. When Christ said, "Do you
know all these things?" and the disciples had answered, Yes; he
addeth, "Blessed are ye if ye do them." He doth not lay the blessing
in the knowing of them, but in the doing of them. For there is
a knowledge that is not attended with doing: He that knoweth his
masters will, and doeth it not. A man may know like an angel, and
yet be no Christian, therefore your sign of it is not true. Indeed,
to know is a thing that pleaseth talkers and boasters, but to do is
that which pleaseth God. Not that the heart can be good without
knowledge; for without that, the heart is naught. There is,
therefore, knowledge and knowledge. Knowledge that resteth in the
bare speculation of things; and knowledge that is accompanied with
the grace of faith and love; which puts a man upon doing even the
will of God from the heart: the first of these will serve the
talker; but without the other the true Christian is not content.
"Give me understanding, and I shall keep thy law; yea, I shall
observe it with my whole heart." [Ps. 119:34]
TALK. You lie at the catch again; this is not for edification.
FAITH. Well, if you please, propound another sign how this work of
grace discovereth itself where it is.
TALK. Not I, for I see we shall not agree.
FAITH. Well, if you will not, will you give me leave to do it?
TALK. You may use your liberty.
{201} FAITH. A work of grace in the soul discovereth itself, either
to him that hath it, or to standers by.
To him that hath it thus: It gives him conviction of sin, especially
of the defilement of his nature and the sin of unbelief, (for the
sake of which he is sure to be damned, if he findeth not mercy at
God's hand, by faith in Jesus Christ [John 16:8, Rom. 7:24, John
16:9, Mark 16:16]). This sight and sense of things worketh in him
sorrow and shame for sin; he findeth, moreover, revealed in him the
Saviour of the world, and the absolute necessity of closing with
him for life, at the which he findeth hungerings and thirstings
after him; to which hungerings, &c., the promise is made. [Ps.
38:18, Jer. 31:19, Gal. 2:16, Acts 4:12, Matt. 5:6, Rev. 21:6]
Now, according to the strength or weakness of his faith in his
Saviour, so is his joy and peace, so is his love to holiness, so
are his desires to know him more, and also to serve him in this
world. But though I say it discovereth itself thus unto him, yet
it is but seldom that he is able to conclude that this is a work
of grace; because his corruptions now, and his abused reason, make
his mind to misjudge in this matter; therefore, in him that hath
this work, there is required a very sound judgement before he can,
with steadiness, conclude that this is a work of grace.
{202} To others, it is thus discovered:
1. By an experimental confession of his faith in Christ. [Rom.
10:10, Phil. 1:27, Matt. 5:19]
2. By a life answerable to that confession; to wit, a life of
holiness, heart-holiness, family-holiness, (if he hath a family),
and by conversation-holiness in the world which, in the general,
teacheth him, inwardly, to abhor his sin, and himself for that, in
secret; to suppress it in his family and to promote holiness in
the world; not by talk only, as a hypocrite or talkative person may
do, but by a practical subjection, in faith and love, to the power
of the Word. [John 14:15, Ps. 50:23, Job 42:5-6, Eze. 20:43]
And now, Sir, as to this brief description of the work of grace,
and also the discovery of it, if you have aught to object, object;
if not, then give me leave to propound to you a second question.
{203} TALK. Nay, my part is not now to object, but to hear; let
me, therefore, have your second question.
FAITH. It is this: Do you experience this first part of this
description of it? and doth your life and conversation testify the
same? or standeth your religion in word or in tongue, and not in
deed and truth? Pray, if you incline to answer me in this, say
no more than you know the God above will say Amen to; and also
nothing but what your conscience can justify you in; for not he
that commendeth himself is approved, but whom the Lord commendeth.
Besides, to say I am thus and thus, when my conversation, and all
my neighbours, tell me I lie, is great wickedness.
{204} TALK. Then Talkative at first began to blush; but, recovering
himself, thus he replied: You come now to experience, to conscience,
and God; and to appeal to him for justification of what is spoken.
This kind of discourse I did not expect; nor am I disposed to
give an answer to such questions, because I count not myself bound
thereto, unless you take upon you to be a catechiser, and, though
you should so do, yet I may refuse to make you my judge. But, I
pray, will you tell me why you ask me such questions?
{205} FAITH. Because I saw you forward to talk, and because I knew
not that you had aught else but notion. Besides, to tell you all
the truth, I have heard of you, that you are a man whose religion
lies in talk, and that your conversation gives this your mouth-profession
the lie.