The Excellency of a Gracious Spirit, Part 1 · Chapter 7
CAP: VII.Cap. 7.
No diſhonor to be ſingular Seven notes to diſcover that godly mens differing from other men proceeds not from proud humourous ſingularity, but from the choiceneſſe and excellencie of their ſpirits.
IF godly men be men of another ſpirit, and this be their commendation; why then ſhould any account it to be a diſhonour to be ſingular from the world? Singularity is caſt upon Gods ſervants as their diſgrace, but certainly it is their glory; they are ſingular, and their wayes are ſingular, it is true, and they avouch it, they rejoyce in it, and bleſſe God for it; it is impoſſible but that it ſhould be ſo, for they are of another ſpirit, a peculiar people, ſeparated from the world, ſet apart for God, their ſeparation is a wonderfull ſeparation, Exod. 33. 16. So ſhall we bee ſeparated, ſayes Moſes, I and thy people, from all the people that are upon the face of the earth; the word is in the Originall, We ſhall be wonderfully ſeparated; No marvell then, though their ſingularity bee ſuch, as the world, who knowes not their principles, wonder at it. Their wayes are different from other men; I, that is true indeed, who can thinke otherwiſe? Their principles, their eſtates, their dignites, their hopes are raiſed higher then other mens. Would Saul have been offended, if his former acquaintance had complained; Oh, now, Saul, hee mindes other things, goes on in other waies, lives after another faſhion then we doe; I, that is true indeed, for his condition is altered, his eſtate is raiſed higher then yours, he hath an other ſpirit: To complaine of Gods ſervants, that they are ſingular from others, is all one, as if you ſhould complaine of Pearles, that they are more gliſtering than dirt and gravell. Their way, their lives are ſingular; Why? how would you have them live? would you have them live according to the common courſe of the world? they cannot, for they have not received the ſpirit of the world, but another ſpirit.
When the Spirit of God would ſet out, the greateſt miſery of men, when they are the children of wrath, without God in the world, without hope, it is, that they lived according to the common courſe of the world, Epheſ. 2. 2. And thoſe two are joyned together, living according to the common couſe of the world, and according to that ſpirit, that rules in the children of diſobedience: So long as they were acted by that ſpirit they did live ſo, but now there is another ſpirit, that they are acted by, and would you have them live ſo ſtill as they did before? Certainly it cannot be; You cry out of diſſimulation, and that juſtly; But what is diſſimulation, if this be not? where there is not a ſutableneſſe between the inward principles, the inward frame, and diſpoſition of the ſpirit, and the outward actions: Now if Gods people ſhould not live ſingular lives, certainly their outward actions would not be agreeable to the inward principles, frames, and diſpoſitions of their ſpirits, for they are ſingular, differing from other mens. As there may be diſſembling, for a man to ſeeme better than he is; ſo there may be diſſembling, to ſeeme worſe than we are; Is there not as much evill in a life differing from the ſpirit, as in a ſpirit differing from the life? If a man ſeemes to be godly, and is not, it is an argument the man is vile, who will thus play the hypocrite; but it is a commendation to godlineſſe, that men will account the very ſeeming of it to be honourable; but if a man hath godlineſſe in his heart, and yet his life be no other than other mens, this would argue that a man were aſhamed of godlineſſe it ſelfe; here godlineſſe it ſelfe would ſuffer; as if it were ſuch a diſhonourable thing, as would bring ſhame to a man, if it did appeare; as if though indeed it muſt be reſerved in the heart, for neceſſity ſake, yet it muſt be kept downe, not ſuffered to appeare in the life, for feare it be a diſgrace to men. Is not here then as great an evill, in this way of diſſimulation as in the other? Better all the men of the world had ſhame caſt upon them, than that godlineſſe ſhould have the leaſt ſtaine. Surely then, where the ſpirits of men be other ſpirits, ſingular choice ſpirits, their lives ought, and muſt needs be other lives, ſingular from other men. Their conſcience witneſſe to them, that their ſpirits are changed, that they are other from that they were; yea, and witneſſes for them, that their lives are other lives, ſingular from other men; and in this witneſſe their ſoules rejoyce.
But is there not a proud phantaſticall ſingularity? may not pride, ſullenneſſe, and fancie, carry men on in ſingular wayes, differing from other men, conceiting themſelves to be wiſer than others, loving to ſatiſfie ſome odde humours of their own? If it were any choiceneſſe, or excellency of their ſpirits, it were another matter, we would not ſpeake againſt them; but it is this proud, hypocriticall, humorous ſingularity, we ſpeake againſt.
To this I anſwer; If you indeed ſhould do as they doe, if you ſhould live after a different manner from the common courſe of the world, having no other principles than thoſe you have, it would certainly bee ſingularity, pride, hypocriſie, and humour in you; and thus your conſciences would tell you, and that becauſe you had not principles to carry you out in this way, you have not ſpirits ſutable to it; and you judging of others, by that you ſeele in your ſelves, this makes you to thinke, the different wayes of Gods ſervants, is onelyonly from pride, and humourous ſingularity; yea, and they themſelves know, that there was a time indeede, where in if they ſhould have done, as now they doe, it would have beene no other in them, then that you now accuſe them of namely, when their ſpirits were, as other mens ſpirits are; but now they know, they have other principles, other qualifications of ſpirit then formerly they had. But ſurely, you doe not thinke indeed, that their different lives doe come from proud, and humourous ſingularitie; for if you did, why doe your conſciences ſo well approve of them, when you lie on your ſicke beds? when you apprehend your ſelves going before the great God, then you could wiſh it were with you as it is with them.
But what ſay you? if you thought it were not from this pride, and conceitedneſſe you ſpeake of, then you would thinke it were well; then you would joyne in juſtifying of them, if you were ſure it were from a choyce, excellent ſpirit in them.
Well then, let Gods ſervants rejoyce in this, that they know it is not from pride, that it is not from humour, that they run not into exceſſe of riot as others doe, but from the worke of God upon their ſpirits, and this witneſſe they have for themſelves, this they have to encourage themſelves in, that if the men of the world did but know their principles from whence they worke, as they know them themſelves, even they would juſtifie both them and their wayes. But further, wee muſt know there is a way of God that is reall, that tends to life; what ever way it be, this is certaine, it muſt be different from the common courſe of the world; and if this be not it, in which Gods people doe walke, tell us what is that way, and wee will walke in it. The Scripture tells us, the way to life is narrow, and that few walke in it; and the other way is broad that tends to death; we cannot therefore but feare, when we ſee the marke of a way that leads to death. Chriſts flocke is but a little flocke, Luke 12. 32. Feare not little flocke: there are two diminutives in the Originall, the word tranſlated, flocke, ſignifies a little flocke; but foreignthat the exceeding littleneſſe of it might appeare, Chriſt addes another word, ſo the words are, Feare not little flock. And S. Iohn 1 Epiſt. 5. 19. ſaith, the whole world lies in wickedneſſe, but wee know that wee are of God. What a ſingularity was this in S. Iohn? how doth he difference a few odde contemptible people from the whole world? We are of God, and yet the whole world lies in wickedneſſe, and the world ſurely is not growne better ſince. But that you may ſee, that the way of the godly is not from ſingularity, or humour, take theſe Evidences, and judge according as conſcience ſhall tell you is truth.
Firſt, Where humour and conceited 1ſingularity prevailes with men, there is no evenneſſe, no conſtancy in their wayes, no porportion of one thing with another in their courſe; they are ſingular and humourous in ſome odde fooliſh things; but in other things where they have as much reaſon to bee ſingular, they doe as others doe; But in Gods people you ſhal ſee an evenneſſe, conſtancie, and proportion in the courſe of their lives; that which makes them ſingular in one thing, makes them ſo in all other of the ſame nature; They are not as humourous people who have their fits, and take them out of their fits, they are other men, they are as different from themſelves, as they are from other men; But where the Spirit of God guides, though there be more difference from other men, yet there is leſſe difference from themſelves.
Secondly, Thoſe who doe things 2out of ſingularitie, they care leſſe for ſuch things they doe out of that principle, when they come to bee common, then they did before; But it is not ſo here in the wayes of godlineſſe; the more common they grow, the better they are, the more doth Gods people rejoyce and bleſſe themſelves in them, they are the more lovely, and amiable in their eyes.
Thirdly, Humourous ſingular men differ exceedingly one from 3another, one will bee ſingular in one thing, and another in another; but Gods people goe all the ſame way, they have the ſame courſe with ſuch as they never ſaw; Obſerve the ſpirits and wayes of godly men in all places of the world, though their education, their conſtitution, their employments, their former principles be exceeding different, yet now for the maine, they are the ſame, they favour and relliſh the ſame things, they delight in the ſame way of holineſſe, which evidently ſhews, they are led, acted, by one and the ſame ſpirit; though they may differ in ſome things of leſſer moment one from another, yet they differ very little amongſt themſelves, in things wherein their difference from the world principally lyes; in thoſe things for which the world diſlikes them and their wayes, there is a generall agreement in the ſpirits of all godly men in ſuch things; As in ſearing of the leaſt ſinne, as a greater evill then any outward miſery; in loving the ſtricteſt waies of holines; in labouring to keepe themſelves pure, as much as they can, from the ſinnes of the times, and places where they live. &c. In theſe and ſuch like things, which are moſt proper to godlineſſe, and for which they are judged ſingular, there is a generall agreement of all the ſpirits of the godly throughout the world.
Fourthly, proud, conceited ſingularity acts it ſelf eſpecially in things 4that are taken notice of by others; if others looke not after them, and will not vouchſafe to take notice of them, they quikly grow weary of that they doe, and this is the beſt way to deale with ſuch people, to neglect them; Let them perceive no body thinks them worthy of regarding, of once minding them, and this makes them ſooner weary then all the oppoſing of them that can bee: The end of ſingularity is, that it might bee obſerved; this is the humour of theſe people, they would faine bee taken notice of for ſomething, let it be what it will bee; obſervance is the thing that feeds this humour; where this is not, it ſoone growes weary of it ſelfe; and hence when theſe people are alone, when none can obſerve them, they doe but as other men doe. But now the ſpeciall worke of godlineſſe, wherein Gods people differ from other men, in which their ſoules moſt delight, and are moſt fully exerciſed in, it is in ſecret things, not ſubject to the view of the world, The Kings daughter is all glorious within; If there bee a little godlineſſe outwardly, there is much more inward, as where there is a little wickedneſſe without, there is abundance in the heart; Godly men are moſt eminently godly in inward things; The countenance and voice of the Church, is moſt ſweet and comely in ſecret places, Cant. 2. 14. My Dove that art in the holes of the rocke, in the ſecret places of the ſtaires, ſhew me thy ſight, let me heare thy voyce, for thy voyce is ſweet, and thy ſight is comely: Godly men dare not indeed, but be godly before men, for ſo Chriſt commands them, Let your light ſhine before men, that others may ſee your good works; but it is one thing to do that which may be ſeen, and another, to do it to that end that it may be ſeene, and to make that the higheſt end. If they make their end, that the light may be ſeene, and not that themſelves may be ſeene; and that their Father in heaven may be glorified, and not themſelves glorified, it is no other than Chriſt would have. But betweene God and their owne ſoules, there is the chiefe work of godlineſſe; there the ſoules of Gods ſervants doe moſt expatiate themſelves, there they are moſt themſelves, there is their moſt proper Element; wherefore ſurely it is not a humour of ſingularity.
Fiftly, If it were humourous ſingularity, it would not bring them ſo 5much ſweet peace, and heavenly joy when they are upon their ſick beds, and death-beds, and when they have to deale with God in a ſpeciall manner; when they are to appeare before the great God, to receive the ſentence of their eternall doome, when they are to enter upon eternity; how many then bleſſe God that ever he put it into their hearts to go another way, not according to the common courſe of the world? Though humour and conceitedneſſe may pleaſe, and give content for a while, yet it can never bring ſuch peace, and joy in ſickneſſe, and death, and when the ſoule ſees it hath to deale with ſuch an infinite, holy God, ſuch a dreadfull Majeſty; none apprehend the glory and Majeſty of God, ſo as the godly doe; none underſtand what eternity means ſo as they doe; the ſight of theſe things would ſhake men out of an humour: it is not humour that can ſtand before God, and the eternall miſery, or happineſſe of the creature rightly apprehended; it is time now to lay aſide humours, and conceits; and yet then when theſe things are moſt clearely, moſt powerfully apprehended by Gods ſervants, even then they are moſt for the wayes of God, in which they differed from the world, than ever they were before; it is now their greateſt griefe, that they have no more differed from them than they have, and if they were to begin againe, they would differ farre more than ever they did.
Sixtly, Surely it is not humourous conceited ſingularity, becauſe moſt men who have enlightned conſciences, when they are moſt ſerious in their beſt moods, are of this mind. If you will needs go by multitudes, we dare venture upon this, yea we dare challenge upon this argument, onelyonly with theſe two Cautions;
1 That the men you bring in, be men of inlightned conſciences, for what have we to doe with others, Nihil ad nos at… quid judic…t ſtulti, quid …omu…cul… ſ…. L…ſtan. …. inſtit. ….who are blind and ignorant? though there were never ſo many thouſands of them, they can adde nothing at all to the cauſe.
2 Let the judgements of men be taken when they are moſt ſerious, when they are beſt able to judge, doe not take them when they are in paſſion, when their luſts are up, but when their ſpirits are calmed, and in the beſt temper, when conſcience hath the moſt liberty to ſpeake indeed what it thinkes; and of ſuch men, in ſuch times, we ſhall have the moſt on our ſide; and therefore ſurely it is not a humour of ſingularity, that acts the in the way of godlineſſe.
Seventhly, It is not ſingularity, for we have the Prophets, Apoſtles, Martyrs, Saints of God before us, cloudes of witneſſes, thouſand thouſands of them, and every one of them worth ten thouſands of others, as S. Chryſoſtome hath an expreſſion in one Chryſ. hom. 26. ad pop. Antioch.of his Sermons, to the people of Antioch, It is better to have one pretious ſtone, than to have many halfpenies; ſo one godly man is better than multitudes of others. And S. Cyprian hath the like expreſſion in one of his Epiſtles; Doe not attend to the number of them, ſayes he; for one that feares God, is better than a Cypr. l. 1. …p. 3. Non attendas numerum illorum, melior est enim unus timens quam mill… filii impii.thouſand wicked. It is ſafe to follow the way of good men, according to that in the Proverbs, 2. 20. Walke thou in the wayes of good men, and keep the wayes of the righteous.
Now then, let neither the wayes of godlineſſe, or godly men ever be blamed for their ſingularity; other ſpirits muſt needs lead into other wayes. It was laid to Luthers charge, that he was an Apoſtate; he confeſſes Confitetur ſe eſſe apoſtatam, ſed beatum & ſanctum, qui fidem diabolo datam nonſervavit.himſelfe to be one, but a bleſſed and a holy Apoſtate, one that had fallen off from the devill. So wee confeſſe, this is ſingularitie, but a bleſſed, and a holy ſingularity, which differences Gods ſervants from this vile wicked world in which they live, whereby they live as men of another world, as indeed they are.