HEBREVVS 13. 9.
THis Text hath already informed us of this necessary truth, in these times especially, wherein men desire to dispute subtilly, more then to live exactly; viz. That it is better to have the heart established with Grace, then the head with unnecessary Disputes in Religion: Having therefore manifested what it is for Grace to establish the heart, let us proceed to give the reasons of this Doctrine. The Corinthians were very zealous of those gifts and abilities, which brought them applause and esteem among others, but negligent about love to God and mens souls, which is an effect of sanctifying Grace; therefore saith the Apostle, I will shew you a more excellent way, 1 Cor. 12. 5. And certainly, though it be laudable to inquire and try all things in the matter of Religion, yet there is a more excellent way, which is to hold fast that which is good, 1 Thess. 5. 21. These and the like insuing particulars, are the grounds and reasons of the Doctrine.
Reas. 1. First, Because the proper end and use of all Doctrinal Principles, is to lead and guide the heart into a practical exercise of Grace: Therefore all the while a man doth imploy his head, and his heart not sanctified, he falls short of the end of all Religious principles; If ye know these things, saith our Savior, happy are ye if ye do them, John 13. 17. Happiness lieth not in the knowing of them, but doing of them. Divinity is practical, even as the art of Medicine; for a man doth not attain health by reading Galen, or knowing Hippocrates his Aphorisms, but by the practical application of them to remove his diseases: Hence you have that notable expression, The acknowledgement of the truth, which is after godliness, Tit. 1. 1, If thou doest not acknowledge God, Christ, and all other matters of Religion after godliness, thou missest the mark: But yet we see this vanity upon men, that they know onely to know, as it is said of one people, that they had money onely to tell it, they made no other use of it. To eat meat, and not to digest it, is like getting knowledge, and not follow it into practice. Knowledge is so ordained for, and relating to practice, that all wicked men are said not to know God, because though they have a general knowledge, yet they improve it not in a particular application. If then Solomon observed it as a great vanity in the world, that God gave some men riches, and yet they had no power to use them, Eccles. 5. 19. how much more is it to have great intellectual abilities, and continual exercises of the understanding, and in the mean while to have no power to make use of them for the good of their souls: To be often eating of the tree of knowledge, but never to taste of the tree of life. The very Heathens, though they had but some few sparks of a true knowledge about God, having no other Book but that of nature to learn by, yet in how grievous a measure are they punished by God, because they did not live according to their knowledge, neither did they glorifie God as they knew him, Rom. 1. So then, though thou shewest thy self a rational man, and not a beast, in that thou searchest into the grounds and reasons of thy Divine hope, yet it is but labor in vain. if these eyes to see, be not also accompanied with feet to walk in the Commandments of God.
Secondly, It is far better to establish the heart with Grace, then reason with Disputes, because the more quick and apprehensive a mans understanding is, if his heart1 be not ballasted with godliness, its the greater enemy and froward adversary unto God. The Apostle calls the wisdom of the flesh, enmity to God, Rom. 8. 7. such as is not or cannot be subject to the will or truths of God: Thus the wise of this world, have the mysteries of Religion hid from them, and they are revealed to babes: A working head, without a working heart and hand in the ways of God, is like a sword in a mad mans hand. The greatest opposition to Christianity, was from Philosophers, which made Tertullian call Philosophers the Patriarchs of Heretiques: Therefore the first thing the Gospel doth, is to captivate the understanding, and to bring down every high thing that exalts it self against God, 2 Cor. 10. 5. Oh then, thou doest not choose the better part in Religion, when thy intellectuals are continually exercised and whetted, but thy heart and life is barren of all goodness: Its true, nothing revealed in Scripture is contrary to right reason, though it be much above it; but corrupt and carnal reason can no more receive the things of God, then a Dwarf can measure the Pyramides: So all the while thou art increasing knowledge, if Grace be not accompanying, thou art but nourishing an enemy against God; corrupt understandings have prejudiced mens Salvations, as much as loose and dissolute lives; therefore saith John Baptist to the Pharisees, Think not to say in your hearts, &c. Their reasonings and disputes within, kept off the power of Gods word upon them; What brought in all that Angel Worship, and desertion of Christ as the head, but that men were puffed up in their filthy mindes? Col. 2. 18.