(2.) There is a defect in the actions themselves.
(1st) In the root ; there is not a clear fountain or principle of grace in their hearts ; and then, ' Who can bring a clean thing out of an unclean ? ' Job xiv. 4 ; a clear stream out of a dirty puddle ? How can he perform a good action which is naturally corrupt ? Without the Spirit of Christ all our good actions have a blemish : ' The fruit of the Spirit is in all goodness, and righteousness, and truth/ Eph. v. 9. It is but wild fruit unless it be the fruit of the Spirit, and floweth from the grace of regeneration, and that new state of heart into which we are put by Jesus Christ : John xv. 5, ' I am the vine, ye are the branches : he that abideth in me, and I in him, the same bringeth forth much fruit ; for without me ye can do nothing.' One that is in Christ will be fruitful to God, but without him, %w/3i? e/iou, seorsim a me, or apart from him, there is no bringing forth fruit to God. It is not nihil magnum, some great thing, ye cannot work miracles without me, but nihil, nothing, nothing saving and acceptable to God.
(2d) In the manner. They do not obey God with that purity, that life and affection, that he hath required. Their actions are superficial, shadows of good things ; they draw nigh to him with their lips when their hearts are far from him : Mat. xv. 8, ' This people draweth nigh to me with their mouth, and honoureth me with their lips, but their heart is far from me.' Their duties to men are but shadows of good
430 SEKMONS UPON ACTS XXIV. 14-16.
actions, not flowing from a hearty love and a good conscience, but from, interest or natural temper.
(3c?.) There is a defect in the end ; they do not regard God's glory : Col. iii. 17, ' Whatsoever you do in word or deed, do all in the name of the Lord Jeisus, giving thanks to God and the Father by him ; ' 1 Cor. X. 31, 'Whether ye eat or drink, or whatsoever ye do, do all to the glory of God.' The most commendable actions of carnal men have either a natural aim, as self-preservation ; so in their worship : Hosea vii. 14, ' They have not cried unto me with their heart when they liowled upon their beds ; ' they howl upon their bed for corn and wine. Or self-quiet and ease; so in their duties to men, more 'for wrath than conscience' sake,' Rom. xii. 5. Or for vain-glory, ' To be seen of men,' Mat. vi. 1. Or a legal aim ; when most devout, to quiet con- science, or to satisfy God for their sins by their duties : Micah vi, 6, 7, ' Wherewith shall I come before the Lord, and bow myself before the high God ? Shall I come before him with burnt-offerings, with calves of a year old ? will the Lord be pleased with thousand of rams, or with ten thousands of rivers of oil ? shall I give my first-born for my transgression, the fruit of my body for the sin of my soul ? ' Usually the sacrifice of the wicked is 'brought with an evil mind,' Prov. xxi. 27 ; to buy our indulgence in some sins by avoiding others, or by performing some duties to pay for their neglect of others which are mOre weighty. Duties are performed as a sin-offering, not as a thank-offer- ing ; to pacify God, not to glorify him. There is no delight in God or obedience. In short, all is as flowers strewed upon a dunghill.
2. The solifidians, that cry up an empty faith without obedience and holiness, these are to be dealt with as well as the other.
[1.] The end of all religion is practice. Christianity was not brought into the world that we might talk of great things, but do great things for God. All the mysteries of our most holy faith are mysteries of godliness ; and if it be not so, the word of God is come to us in word only, and not in power, and we are christians of the letter, not of the spirit. The law of grace was never intended to try the acuteness of men's wits, who could reason most profoundly of these glorious things, nor the firmness of their memories, who could best carry in mind these holy truths, nor the readiness of their invention, who could most plausibly discourse about them, but the willingness of their obedience, who would most entirely practise them : John xiv. 21, ' He that hath my commandments and keepeth them, he it is that loveth me.' The practical christian hath the truest sense of his religion.
[2.] The end of our redemption is obedience. Christ hath ends of his own, as well as those which more immediately concern our benefit ; Eev. V. 9, 'Thou wast slain, and hast redeemed us to God by thy blood.' Sin had made us unserviceable to God, and the end of Christ's death was to put us in joint again, and to bring us into a course of service and obedience unto our Creator : Eom. xiv. 9, ' For to this end Christ both died, and rose, and revived, that he might be Lord both of dead and living.' He came to redeem us not only from wrath, but from sin ; not only to abolish guilt, but to establish holiness: Titus ii. 14, ' Who gave himself for us, that he might redeem us from all • iniquity, and purify unto himself a peculiar people, zealous of good works.'