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{Sermons on Ephesians 5:15
Evidence for the Absolute Necessity of Precise Godliness
From Reasons Drawn from Scripture: Six Propositions
Inward Holiness Will Necessarily Cause a Precise Life}
This inward, habitual, and prevailing holiness, wherever it is, will necessarily bring forth a strict, precise, and holy life. This is because:
First, holiness in the heart will bring forth holiness of life. This principle is as naturally certain as the principle that he who has the life and reason of a man will act as a man, the principle that a root will bring forth branches and fruit according to the kind and nature of that root, the principle that a fig tree will bring forth figs, or the principle that an olive tree will bring forth olives (Matthew 7:15–29; 12:33–35; Luke 6:43–45).
Second, by the same principle, it is certain that, according to the proportion of holiness in the heart, so will be the proportion of holiness in the life. If holiness reigns in the heart, it will reign in the life. If there is little good in the heart, and the good that is there is repressed by the soul, there will be little good in the life. This is as certain as that the soul governs the body.
Third, it is no less certain that the lowest degree of prevailing holiness in the heart will bring forth this precise holy life in the sense that I have described it. That is, the holiness that is brought forth is not perfect. And he who has a lower degree of true grace falls much shorter of that perfection than he who has a higher degree of true grace. And there are many failings, wanderings, weaknesses, and turnings aside to iniquity through corruption and temptation. But in spite of this, thus far the lowest of saints have arrived: their aims, desires, and endeavors are after a perfectly holy life. They have a respect for every commandment and every duty. They do not habitually allow themselves any iniquity. There is actually some visible change in their courses of life. They resolve, and set their hearts upon, to grow up daily to a more thorough and universal conformity to all the principles of godliness laid down before them in the Scriptures and made known to them in their consciences.
This is as certain as the two former points. A person who is sincere wishes to be perfect. A true love of holiness necessarily includes in it a love and longing for it in its perfection. One who loves holiness for itself will love it most when it is most itself: in its perfection. And love and longing will necessarily bring forth laboring and following after it. Therefore follows the last proposition:
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