The Mischiefs of Self-Ignorance, Part 14
II. I am next to perſwade Believers t… know their Graces and their hap…pineſs. Good is the object of voluntar… knowledge: but Evil of forced involuntar… knowledge, unleſs as the knowledge of ev… tendeth to ſome Good. Therefore methink you ſhould be readyeſt to this part of th… ſtudy of your ſelves. And yet, alas, th… preſumptuous are not more unwilling t… know their ſin and miſery, then ſome per…plexed Chriſtians are backward to acknowledge their Grace and Happineſs. How har… is it to convince them of the tender love of God towards them, and of the ſincerity o… their Love to him? and to make them believe that they are dear to God when they loa… themſelves! how hard is it to perſwade the… that the Riches of Chriſt, the promiſes of the Goſpel, and the Inheritance of the Saints, belong to them! And the Reaſons among other… are principally theſe.
1. The remnants of ſin are ſo great, and ſo active and troubleſome, as that the feeling of theſe contrary diſpoſitions doth hinder …hem from obſerving the operations of …race. It is not eaſie to diſcern the ſin…erity of Faith among ſo much unbelief, …r the ſincerity of Love where there is ſo …uch averſneſs: or of Humility where …here is ſo much pride: or of Repentance …nd Mortification, where there is ſo much …oncupiſcence and inclination to ſin: Eſpe…ally when grace by its enmity to ſin doth …ake the ſoul ſo ſuſpicious and ſenſible of … ▪ as that the obſervation of it turns their …ind from the obſervation of the contrary …od that is in them. Health is not obſer…ed in other parts, when the feeling of the …one, or but a tooth-ache takes us up. The …oughts are called all to the part affected; …nd ſickneſs and wounds are felt more ſen…bly then Health. The fears of miſery by …, are eaſilyer excited, and are more paſ…onate, then Love and Hope, and all the af…ctions that are imployed in the proſe…ution of good. And in the midſt of Fears … is hard to feel the matter of our Joyes. …ear is a tyrant if it exceed, and will not …ermit us to believe or obſerve the cauſe …f Hope. Quod nimis metuunt miſeri, hoc …cile credunt, & nunquam amoveri putant, …ith Seneca, What we too much fear, we too …ſily believe, and hardly believe that it is gone, and the danger paſt. Theſe fears are uſefull to our preſervation: but they too often pervert our judgements, and hinde… our due conſolation. Qui inſidias timet, i… nullas incidet: nec cito perit ruina, q… ruinam timet. Semper metuendo ſapiens vi…tat malum, ſaith Seneca. He that feare… ſnares, doth not fall into them: Nor doth … quickly periſh by ruine, that feareth ruine: … wiſe man eſcapeth evil by alwayes fearing it. And the Holy Ghoſt ſaith, Prov. 28.14. Happy is the man that feareth alwayes, but he that hardeneth his heart ſhall fall into miſchief.]
Moderate Fears then are given to Believers for their neceſſary preſervation ▪ that walking among enemies and ſnares, they may take heed and ſcape them. But when this paſſion doth exceed, it abuſeth us▪ and drowns the voice of Reaſon: It maketh us believe that every temptation is a ſin, and every ſin is ſuch as cannot ſtand with grace, and will hardly ever be pardoned by Chriſt. Every ſin againſt knowledge and conſcience, doth ſeem almoſt unpardonable: and if were deliberate after profeſſion of religion▪ it ſeems to be the ſin againſt the Holy Ghoſt. As children and other frightfull perſons that fear the Devil by way of Apparitions, do think in the dark he is ready to lay hold on them, and they look when they ſee him: ſo the fearful Chriſtian, as ſtill thinking that thing he feareth is upon him, or coming upon him. The fear of an unrgenerate unpardoned ſtate, doth make him think he is in it; and that the fear of the wrath of God doth make him think that he is under it; and the fear of damnation makes him imagine he ſhall be damned. It is wonderfull hard in a frightfull ſtate, or indeed in any paſſion that is ſtrong, to have the free uſe of Judgement for the knowing of our ſelves, and to diſcern any grace, or evidence or mercy, which is contrary to our fears; Eſpecially when the Feeling of much corruption, doth turn our eyes from the obſervation of the good, and we are ſtill taken up with the matter of our diſeaſe.
2. Another cauſe that we hardly know our Graces, is, becauſe they are weak and ſmall; and therefore in the midſt of ſo much corruption are oft-times hardly diſcerned from none. A little faith even as a grain of muſtard ſeed, may ſave us: A little Love to God that is ſincere, will be accepted; and weak Deſires may be fulfilled: But they are frequently undiſcerned, or their ſincerity queſtioned by thoſe that have them; and therefore bring but little comfort. Peters Little faith did keep him from drowning, but not from doubting and fearing he ſhould be drowned, nor from beginning to ſink, Mat. 14.29, 30, 31. He walked on the water to go to Jeſus; but when he ſaw the wind boiſterous he was afraid, and beginning to ſink, he cryed ſaying, Lord ſave me. And immediately Jeſus ſtretched forth his hand and caught him, and ſaid unto him, O thou of little faith, wherefore didſt thou doubt!] So the Little faith of the Diſciples kept them from periſhing, but not from their fear of periſhing, Mat. 8.24, 25, 26. When a great tempeſt aroſe, ſo that the ſhip was covered with waves, they cry, Lord ſave us, we periſh: and he ſaith to them, Why are ye afraid, O ye of little faith? The little faith of the ſame Diſciples entitled them to the Fatherly protection and proviſion of God: but it kept them not from ſinfull cares and fears, about what they ſhould eat or drink, or wherewith they ſhould be cloathed, as is intimated in Mat. 6.25, 28, 30. Take no thought for your life, what you ſhall eat, or drink, or for your body what you ſhall put on — Why take ye thought for rayment? — If God ſo clothe the graſs of the field, which to day is, and to morrow is caſt into the oven, ſhall he not much more clothe you, O ye of little faith? So in Mat. 16.7, 8. The ſeed that Chriſt likeneth his kingdom to, Mat. 13.31. hath life while it is buried in the earth, and is viſible while a little ſeed; but is not ſo obſerved as when it cometh to be as a tree. Though God deſpiſe not the day of little things, Zech. 4.10. and though he will not break the bruiſed reed, or quench the ſmoaking flax, Iſa. 42.3. yet our ſelves or others cannot diſcern and value theſe obſcure beginnings, as God doth. But becauſe we cannot eaſily find a little faith and a little Love when we are looking for it, we take the non-appearance for a non-exiſtence, and call it none.
3. Sanctification is oft unknown to thoſe that have it, becauſe they do not try and judge themſelves by ſure infallible Marks, the Eſſentials of the new man; but by uncertain qualifications, that are mutable, and belong but to the beauty and activity of the ſoul.
The Eſſence of Holineſs as denominated from the object, is the Conſent to the three Articles of the Covenant of Grace. 1. That we give up our ſelves to God as our God and Reconciled Father in Jeſus Chriſt. 2. That we give up our ſelves to Jeſus Chriſt as our Redeemer and Saviour, to recover us, reconcile us and bring us unto God. 3. That we give up our ſelves to the Holy Ghoſt as our Sanctifier, to guide and illuminate us, and perfect the Image of God upon us, and prepare us for Glory.
The Eſſence of Sanctification as denominated from its oppoſite objects, is nothing but our Renunciation and Rejection of the fleſh, the World, and the Devil, of Pleaſures, Profits and Honours, as they would be preferred before God, and draw us to forſake him.
The Eſſence of Sanctification as denominated from our Faculties which are the ſubject of it, is nothing but this preferring of God, and Grace, and Glory above the ſaid Pleaſures, Profits and Honours. 1. By the Eſtimation of our Ʋnderſtandings: 2. By the Reſolved habituate Choice of our Wills. 3. And in the bent and drift of our Endeavours in our Converſations. In theſe three Acts, as upon the firſt three objects, and againſt the other three objects, lyeth all that is Eſſential to Sanctification, and that we ſhould judge of our ſincerity, and title to ſalvation by, as I before ſhewed.
But beſides theſe there are many deſireable qualities and gifts, which we may ſeek for, and be thankfull for; but are not Eſſential to our Sanctification. Such are 1. The knowledge of other Truths beſides the Eſſentials of Faith and duty; and the ſoundneſs of judgement and freedom from error in theſe leſſer points.
2. A ſtrong memory to carry away the things that we read and hear.
3. A right order of our Thoughts, when we can keep them from Confuſion, roving and diſtraction.
4. Freedom from too ſtrong affections about the creatures, and from diſturbing paſſions.
5. Lively Affections and feeling operations of the ſoul towards God, in holy duty: and tender meltingt of the heart for ſin: which are very deſireable, but depend ſo much on the temperature of the body, and outward accidents, and are but the vigor and …ot the Life and being of the new creature, that we muſt not judge of our ſincerity by them. Some Chriſtians ſcarce know what any ſuch lively feelings are: and ſome have them very ſeldom, and I think, no one, conſtantly: and therefore if our Peace, or Judgement of our ſelves, be laid on theſe, we ſhall be ſtill wavering and unſetled, and toſt up and down as the waves of the ſea; Sometimes ſeeming to be almoſt in Heaven, and preſently near the gates of Hell: When our ſtate doth not change at all as theſe feelings and Affectionate motions of the ſoul do; but we are ſtill in our ſafe Relation to God, while our firſt Eſſential graces do continue; though our failings, dulneſs, weakneſſes and wants, muſt be matter of moderate filial humiliation to us.
6. The ſame muſt be ſaid of all common Gifts, of utterance in conference or prayer, and of quickneſs of underſtanding and ſuch like.
7. Laſtly, the ſame muſt be ſaid alſo of all that rectitude of life, and thoſe degrees of obedience that are above meer ſincerity: in which one true Chriſtian doth exceed another; and in which we ſhould all deſire to abound; but muſt not judge our ſelves to be unſanctified meerly becauſe we are imperfect; or to be unjuſtified ſinners, meerly becauſe we are ſinners.
In our judging of our ſelves by our Lives and Practices two extreams muſt be carefully avoided: On the left hand that of the Prophane, and of the Antinomians; The former cannot diſtinguiſh between ſinners and ſinners, ſanctified and unſanctified, Juſtified and unjuſtified ſinners; and when they have once conceited that they are in the favour of God, whatever they do, they ſay, we are but ſinners, and ſo are the beſt. The latter teach men, that when once they are juſtified, they are not for any ſins to doubt again of their Juſtified ſtate, leſt they ſhould ſeem to make God changeable.
On the other hand muſt be avoided this extream of perplexed doubting Chriſtians, that make all their ſins, or too many of them, to be matter of doubting, which ſhould be but matter of humiliation.
I know it is a very great difficulty that hath long perplexed the Doctors of the Church, to define what ſins are conſiſtent, and what inconſiſtent with a ſtate of Holineſs and Salvation, (which if any diſtinguiſh by the names of Mortal and Venial, taking the words in no other ſenſe, I ſhall not quarrell with them.) At the preſent I ſhall ſay but this for the reſolving of this great and weighty queſtion.
1. It is not the bare Act of ſin in it ſelf conſidered, that muſt determine the caſe: but the Act compared with the Life of Grace, and with true Repentance. Whoever hath the Love of God and Life of Grace, is in a ſtate of Salvation: And therefore whatever ſin conſiſteth with the fore-deſcribed Eſſentials of Sanctification, (viz. The Habituall devotion of the ſoul to God, the Father, Son and Holy Ghoſt, and the Habitual renunciation of the Fleſh, ehe World and Devil) conſiſteth with a ſtate of life. And true Repentance proveth the pardon of all ſin: And therefore whatever ſin conſiſteth with Habitual Repentance, (which is the Hatred of ſin as ſin,) and hath Actual Repentance when it is obſerved, and there is time of deliberation, conſiſteth with a ſtate of Grace. Now in Habitual Converſion or Repentance, the Habitual Willingneſs to leave our ſins, muſt be more then our ſinfull Habitual Willingneſs to keep it. Now you may by this, much diſcern as to particular acts, whether they are conſiſtent with Habitual hatred of ſin. For ſome ſins are ſo much in the power of the will, that he that hath an Habitual hatred of them, cannot frequently commit them; And ſome ſins are alſo of ſo heynous a nature or degree, that he that Habitually hateth ſin, cannot frequently commit them: nor at all, while his Hatred to them is in Act: And he that truly Repenteth of them, cannot frequently return to them: becauſe that ſheweth that Repentance was indeed either but Superfi…ial, or not Habitual. But ſome ſins are not ſo great and heynous, and therefore do not …o much deterr the ſoul, and ſome are not ſo fully in the power of a ſanctified will (as …aſſions, thoughts, &c.) and therefore may …fter be committed in conſiſtency with Ha…itual Repentance or Hatred of ſin. To ex…mine particulars, would be tedious and digreſſive.
2. And I muſt further anſwer, that our …afety, and conſequently our Peace and …omfort lieth in flying as far from ſin as we …an: And therefore he that will ſin as much …s will conſiſt with any ſparks of Grace, ſhall …ury thoſe ſparks by his ſin, and ſhall not know that he hath any Grace, nor have the comfort of it; as being in a condition unfit for Actual aſſurance and comfort till he be brought to Actual Repentance and amendment.
Thus I have ſhewed you, by what you muſt try your ſanctification, if you will know …t: which I before proved to you from Scripture: and further may do, when the occaſion will excuſe me from the imputation of diſproportion and unſeaſonableneſs, …n repeating the proofs of all that we ſpeak in Explication or Application of the principal point.
4. Another cauſe that many Chriſtians are ignorant of their ſtate of Grace, is their looking ſo much at what they ſhould be, an… what others are that have a high degree … grace, and what is commanded as our duty that they obſerve not what they have already becauſe it is ſhort of what they ought … have. We are thus too much about o…ward mercies too. We mourn more … one friend that is dead, then we rejoyce … many that are alive: We are more trouble for one mercy taken from us, then comfort… in many that are left us. We obſerve … diſeaſes and our ſores more ſenſibly then … health. David for one Abſalon is ſo afflicte… that he wiſhed he had dyed for him ▪ though a rebell! when his comfort in So…lomon and his other children is laid aſide▪ As all the humours flow to the pained place, ſo do our thoughts as was aforeſaid, and ſo we overlook the matter of our comfort.
5. And it very much hindereth the know…ledge of our Graces, that we ſearch upon … great diſadvantages as hinder a true diſcovery. Among many others, I will inſtance but in two or three. 1. We ſurprize our ſouls with ſudden queſtions, and look for a full and ſatisfactory anſwer, before we ca… well recollect our ſelves, and call up our evidences; and we expect to know the ſumm or product, before our conſciences have had leiſure deliberately to caſt up their …ccounts. Yea when we have ſet to it, and …y diligent ſearch with the beſt aſſiſtances, …ave diſcovered our ſincerity, and recorded the judgement, if Conſcience cannot preſent…y recall its proofs, and make it out upon every ſurprize, we unjuſtly queſtion all … paſt, and will never reſt in any judgement, but are ſtill calling over all again, as …f the cauſe had never been tryed. And …hen the judgement paſſeth according to …ur preſent temper and dispoſition, when many of the Circumſtances are forgotten, and many of the witneſſes are out of the way, that laſt aſſiſted us.
2. Perhaps we judge (as I ſaid before) in the fit of a paſſion, of fear or grief, which …mperiouſly over-ruleth or diſturbeth reaſon. And then no wonder if in our haſte we ſay that all men that would comfort us are …yars. And if with David, Pſal. 77.2, 3, 7, 8, 9. in the day of our trouble, our ſouls do even refuſe to be comforted, and if we remember God and are troubled more, and if our spirit be overwhelmed in us: when he holdeth our eyes waking, and we are ſo troubled that we cannot speak: and if we queſtion whether the Lord will caſt off for ever, and will be favourable no more: whether … mercy be clean gone for ever, and his promiſe fail for evermore? Whether he hath forgotten to be gracious, and hath ſhut up … tender mercies in diſpleaſure? till a cal… deliver us from the miſtake, and make … ſay, [This is our infirmity] We thin… that God doth caſt off our ſouls, and hide…eth his face from us; when our ſoul is fu… of troubles, and our life draweth nigh … the grave; When we are afflicted and rea… to die from our youth up, and are diſtracted while we ſuffer the terrors of the Lord: … he complaineth Pſalm 88.3.14, 15, 16▪ Paſſion judgeth according to its nature, an… not according to truth.
3. Or perhaps we judge, when ou… friends, our memory and other helps are … of the way, and we are deſtitute of … aſſiſtance.
4. Or when our Bodies are weak or diſtempered with Melancholy, which repreſentet… all this in black and terrible colours to th… ſoul, and will hear no language but [forſaken, miſerable, annd undone.] You may a… well take the judgement of a man ha… drunk, or half aſleep, about the greate… matters of your lives, as to take the judgement of Conſcience in ſuch a ſtate o… …iſadvantage, about the condition of your …ouls.
6. Another hinderance to us is, that we …annot take comfort from the former ſight of …race that we have had, unleſs we have a con…inued preſent ſight. And ſo all our labour in …rying, and all our experiences, and all Gods former manifeſtations of himſelf to …he ſoul are loſt, as to our preſent comfort, when over Grace is out of ſight. Like fool…ſh travailers that think they are out of …he way, and are ready to turn back, when ever any hill doth interpoſe, and hinder them from ſeeing the place they go to. As if it were no matter of comfort to us, to ſay, I did find the Evidences of Grace: I once recorded a judgement of my ſincerity: But the former is ſtill queſtioned rather then the later. When with David we ſhould conſider the dayes of old, the years of antient times, and call to remembrance our ſongs in the night, and commune with our hearts in ſuch a diligent ſearch, and remembrance of the mercies formerly received, Pſal. 77.5, 6, 7.
7. Laſtly, the operations of mans ſoul are naturally ſo various, and from corruption are ſo confuſed and ſo dark, that we are oft-times in a maze and at a loſs, when we are moſt deſirous to judge aright: an… ſcarce know where in ſo great diſorder … find any thing that we ſeek; and know… not when we find it: ſo that our hearts … almoſt as ſtrange to themſelves as to one a…ther; and ſometime more confident of oth… mens ſincerity then our own, where th… is no more matter for our confidence.