The Right Method for a Settled Peace of Conscience, Direction 11
DIRECTION XI.
11. In the Trial of your State, Be ſure that you make uſe of Infallible ſigns of Sincerity, and take not thoſe for certain which are not.
ANd to that end remember what I ſaid before, that you muſt well underſtand wherein the Nature of ſaving Faith, and ſo of all ſaving Grace doth conſiſt. And when you underſtand this, write it down in two or three lines: and both at your firſt trial, and afterward when ever any doubts do drive you to a Review of your Evidences, ſtill have recourſe only to thoſe Signs. and try by them. What theſe Signs are, I have ſhewed you ſo fully in the forecited place in my book of Reſt, that I ſhall ſay but little now. Remember that Infallible ſigns are very few; and that whatſoever is made the condition of ſalvation, that is the moſt Infallible evidence of our ſalvation, and therefore the fitteſt Mark to try by: And therefore Faith in God the Father and the Redeemer, is the main Evidence. But becauſe I have elſewhere ſhewed you, that this Faith is comprehenſive of Love, Gratitude, Reſolution to Obey and Repentance; let me more particularly open it to help you in the Triall. To prove any Grace to be ſaving, it is neceſſary that you prove that ſalvation is fully promiſed to him that hath it. Now if you will know what it is that hath this promiſe; I will tell you, 1. As to the Object. 2. The Act. 3. The degree or modification of the Act. For all theſe three muſt be enquired after if you will get Aſſurance. 1. The Object is principally God and the Redeemer Chriſt: And ſecondarily the Benefits given by Chriſt: and under that, the means to attain the principal Benefits, &c. 2. The Act hath many Names drawn from Reſpective and Modall differences in the Object; as Faith, Deſire, Love, chooſing, Accepting, Receiving, Conſenting, &c. But properly all are compriſed in one word, Willing. The Underſtandings high eſtimation of God, and Chriſt, and Grace, is a Principal part of true ſaving Grace; but yet it is difficult and ſcarce poſſible to judge of your ſelf by it rightly, but only as it diſcovers it ſelf by prevailing with the Will. 3. The Degree of this Act muſt be ſuch, as ordinarily prevaileth againſt its contrary: I mean, both the contrary Object, and the contrary Act to the ſame Object. But becauſe I doubt School-termes do obſcure my meaning to you (though they are neceſſary for exactneſs) I will expreſs the nature of ſaving Grace in two or three Marks as plain as I can.
1. Are you heartily willing to take God for your Portion, and had you rather Live with him in Glory, in his favour and fullest Love, with a ſoul perfectly cleanſed from all ſin, and never more to offend him, Rejoicing with his Saints in his everlaſting praiſes; than to enjoy the delights of the fleſh on earth, in a way of ſin, and without the favour of God?
2. Are you heartily willing to take Jeſus Chriſt as he is offered in the Goſpel? that is, to be your only Saviour and Lord, to give you pardon by his bloudſhed, and to ſanctifie you by his Word and Spirit, and to govern you by his Laws?
(Becauſe this General containeth and implieth ſeveral Particulars, I will expreſs them diſtinctly.)
Here it is ſuppoſed that you know this much following of the nature of his Laws: For to be Willing to be Ruled by his Laws in General, and utterly Unwilling when it comes to particulars, is no true Willingneſs or ſubjection. 1. You muſt know that his Laws reach both to heart and outward actions. 2. That they command a holy, ſpiritual, heavenly life. 3. That they command things ſo croſs and unpleaſing to the fleſh, that the fleſh will be ſtill murmuring and ſtriving againſt obedience: Particularly 1. They command things quite croſs to the inclinations of the fleſh: as to forgive Wrongs, to Love Enemies, to forbear Malice and Revenge, to reſtrain and mortifie Luſt and Paſſion; to abhor and mortifie Pride, and be low in our own eyes, and humble and meek in ſpirit. 2. They command things that croſs the intereſt of the fleſh and its inclination both together: I mean, which will deprive it of its enjoyments, and bring it to ſome ſuffering: As, to perform Duties even when they lay us open to diſgrace, and ſhame, and reproach in the world; and to deny our credit, rather then forſake Chriſt or our duty: to obey Chriſt in doing what he commandeth us, though it would hazard or certainly loſe our wealth, friends, liberty and life it ſelf; forſaking all, rather then to forſake him: to give to the poor, and other good uſes, and that liberally according to our abilities: to deny the fleſh all forbidden pleaſures, and make not proviſion to ſatisfie its luſts, but to crucifie the fleſh with the affections and luſts thereof: and in this combate to hold on to the end and to overcome. Theſe are the Laws of Chriſt; which you muſt know, before you can determine whether you are indeed unfeignedly willing to obey them. Put therefore theſe further queſtions to your ſelf, for the trial of your willingneſs to be ruled by Chriſt according to his Laws.
3. Are you heartily willing to live in the performance of thoſe holy and ſpiritual Duties of heart and life, which God hath abſolutely commanded you? and are you heartily ſorry that you perform them no better? with no more cheerfulneſs, delight, ſucceſs and conſtancy?
4. Are you ſo throughly convinced of the worth of everlaſting Happineſs, and the intollerableneſs of everlaſting miſery, and the truth of both, and of the ſoveraignty of God the Father and Christ the Redeemer, and your many engagements to him, and of the neceſſity and good of obeying, and the evil of ſinning; that you are truly willing, that is, have a ſetled reſolution, to cleave t… Chriſt and obey him, in the deereſt, moſt diſgracefull, painfull, hazardous, fleſh-diſpleaſing Duties; even though it ſhould cost you the loſs of all your worldly enjoyments, and your life?
5. Doth this willingneſs or reſolution already ſo far prevail in your heart and life, againſt all the Intereſt and Temptations of the world, the devil and your fleſh, that you do ordinarily practiſe, the moſt ſtrict and holy, the moſt ſelf-denying, coſtly and hazardous duties that you know God requireth of you, and do heartily ſtrive againſt all known ſin and overcome all groſs ſins, and when you fall under any prevailing temptation, do riſe again by Repentance, and begging pardon of God through the bloud of Chriſt, do reſolve to watch and reſiſt more carefully for the time to come.
In theſe five Marks is expreſſed the Goſpel-deſcription of a true Chriſtian.
Having laid down theſe Marks, I muſt needs add a few words for the explaining of ſome things in them, leaſt you miſtake the meaning and ſo loſe the benefit of them.
1. Obſerve that it is your willingneſs which is the very Point to be tried. And therefore 1. Judge not by your bare knowledge. 2. Judge not by the ſtirrings or paſſionate workings of your Affections. … pray you forget not this Rule in any of your ſelf-examinings: It is the heart that God requireth; My ſon, give me thy heart, Prov. 23.26. If he hath the Will he hath the heart. He may have much of our Knowledge and not our heart: but when we Know him ſo throughly as to Will him unfeignedly, then he hath our heart. Affectionate workings of ſoul to God in Chriſt, are ſweet things, and high and noble Duties, and ſuch as all Chriſtians ſhould ſtrive for: But they are not the ſafeſt Marks to try our ſtates by: 1. Becauſe there may be a ſolid, ſincere intention and choice in and of the Will, when there is little ſtirring perceived in the Affections. 2. Becauſe the Will is the Maſter, Commanding Faculty of the Rational ſoul; and ſo if it be right that man is upright and ſafe. 3. Becauſe the Paſſions and Affections are ſo mutable and uncertain: The Will can command them but imperfectly; it cannot perfectly Reſtrain them from vanities: much leſs can it perfectly raiſe them to that height, as is ſuitable to the excellency of our heavenly objects. But the object it ſelf, with its ſenſible manner of apprehenſion moves them more then all the Command of the Will. And ſo we finde by experience, that a godly man when with his utmoſt private endeavour he cannot command one ſtirring pang of divine Love or Joy in his ſoul, yet upon the hearing of ſome moving Sermon, or the ſudden receiving of ſome extraordinary Mercy, or the reading of ſome quickning book, he ſhall feel perhaps ſome ſtirring of that Affection. So when we cannot weep in private one tear for ſin, yet at a ſtirring Sermon, or when we give vent to our ſorrows, and eaſe our troubled hearts into the boſome of ſome faithfull friend, then we can finde tears. 4. Becauſe Paſſions and Affections depend ſo much on the temperature of the Body: To one they are eaſie, familiar and at command: to another (as honeſt) they are difficult and ſcarce ſtirred at all. With moſt women, and perſons of weaker tempers, they are eaſier then with men. Some cannot weep at the death of a friend, though never ſo deer: no nor perhaps feel very ſenſible inward grief: and yet perhaps would have redeemed his life at a far deerer rate (had it been poſſible) then thoſe that can grieve and weep more abundantly. 5. Becauſe Worldly things have ſo great an advantage on our Paſſions and Affections. 1. They are ſenſible and neer us, and our knowledge of them is clear: But God is not to be ſeen, heard or felt by our ſenſes: he is far from us, though locally preſent with us: we are capable of knowing but little, very little of him. 2. Earthly things are alway before our eyes; their advantage is continuall. 3. Earthly things being ſtill the objects of our ſenſes, do force our Paſſions, whether we will or not: though they cannot force our Wills. 6. Becauſe Affections and Paſſions riſe and fall, and neither are nor can be in any even and conſtant frame: and therefore are unfit to be the conſtant or certain evidence of our ſtate: But the Wills Reſolution and Choice may be more conſtant. So that I adviſe you rather to try your ſelf by your Will, then by your Paſſionate ſtirrings of Love or longing, of Joy or ſorrow.
Object. But doth not Scripture lay as much on Love, as on any Grace? and doth not Chriſt ſay, that except we Love him above all, we cannot be his Diſciples?
Anſw. Its all very true. But conſider, Love hath two parts; the one in the Will, which is commonly called, a faculty of the ſoul as Rational; and this is the ſame thing that I call Willing, Accepting, Chooſing or Conſenting: this Complacency is true Love to Chriſt; and this is the ſure ſtanding Mark. The other is the Paſſionate part, commonly ſaid to be in the ſoul as ſenſitive; and this, though moſt commonly called Love, yet is, leſs certain and conſtant, and ſo unfitter to try your ſtate by; though a great duty ſo far as we can reach it.
2. You muſt underſtand and well remember, that it is not every willingneſs that will prove your ſincerity. For wicked men may have ſlight apprehenſions of ſpiritual things, which may produce ſome ſlight deſires and wiſhes, which yet are ſo feeble and heartleſs, that every luſt and carnal deſire overcomes them: And it will not ſo much as enable them to deny the groſſeſt ſin. But it muſt be the Prevalent part of your Will that God muſt have: I mean, a greater ſhare, a deeper and larger room then any thing in the world. That is, you muſt have a higher eſtimation of God, and everlaſting happineſs, and Chriſt and a holy life, then of any thing in the world: and alſo your Will muſt be ſo diſpoſed hereby and inclined to God, that if God and Glory to be obtained through Chriſt by a holy ſelf-denying life, were ſet before you on the one hand; and the Pleaſure, Profits and Honours of the world, to be enjoyed in a way of ſin, on the other hand; you would reſolvedly take the former and refuſe the later. Indeed they are thus ſet before you: and upon your choice dependeth your ſalvation or damnation (though that Choice muſt come from the Grace of God.)
3. Yet muſt you well remember, that this Willingneſs and Choice is ſtill imperfect: and therefore when I mention a hearty willingneſs, I mean not a perfect willingneſs. There may be and is in the moſt gracious ſouls on earth, much undiſpoſedneſs, backwardneſs and withdrawing of heart, which is too great a meaſure of unwillingneſs to duty. Eſpecially to thoſe duties which the fleſh is moſt averſe from, and which require moſt of God and his Spirit to the right performance of them.
Among all Duties, I think the ſoul is naturally moſt backward to theſe following: 1. To ſecret Prayer: becauſe it is ſpiritual, and requires great reverence, and hath nothing of external pomp or form to take us up with, and conſiſteth not much in the exerciſe of common gifts, but in the exerciſe of ſpecial Grace, and the breathings of the Spirit, and ſearchings, pantings and ſtrivings of a gracious ſoul towards God. (I do not ſpeak of the heartleſs repeating of bare words, learned by rote, and either not underſtood, or not uttered from the feeling of the ſoul.) 2. To ſerious Meditation, alſo is the ſoul very backward: that is, either to meditate on God, and the promiſed Glory, or any ſpiritual ſubject, to this end, that the heart may be thereby quickned and raiſed, and graces exerciſed: (though to meditate on the ſame ſubject, only to know or diſpute on it, the heart is nothing neer ſo backward.) Or elſe to meditate on the ſtate of our own hearts, by way of ſelf-examination, or ſelf-judging, or ſelf-reprehenſion, or ſelf-exciting. 3. Alſo to the Duty of faithfull dealing with each others ſouls, in ſecret reproof and exhortation, plainly (though lovingly) to tell each other of our ſins and danger, to this the heart is uſually very backward; partly through a ſinfull baſhfulneſs, partly for want of more beleeving lively apprehenſions of our duty and our brothers danger, and partly becauſe we are loath to diſpleaſe men and loſe their favour; it being grown ſo common for men to fall out with thoſe (if not hate them) that de…l plainly and faithfully with them. 4. Alſo to Take a Reproof, as well as to Give it, the heart is very backward: Even godly men (through the ſad remainders of their ſinfulneſs,) do too commonly frown, and ſnarle, and retort our reproofs, and ſtudy preſently how to excuſe themſelves and put it by, or how to charge us with ſomething that may ſtop our mouthes, and make the reprover ſeem as bad as themſelves: Though they dare not tread our reproofs under feet, and turn again and all to rent us, yet they oft ſhew the remnants of a dogged nature, though when they review their waies, it coſts them ſorrow. We muſt ſugar and butter our words, and make them liker to ſtroaking then ſtriking, liker an approving then a reproving them, liker flattery then faithfull dealing, and yet when we have all done, they go down very hardly, and that but half way, even with many godly people when they are under a temptation. 5. The like may be ſaid of all thoſe Duties which do pinch upon our credit or profit, or tend to diſgrace us or impoveriſh us in the world: As the confeſſing of a Diſgracefull fault: the free Giving to the poor or ſacred uſes, according to our eſtates: the parting with our own Right or Gain for Peace: the patient ſuffering of wrong, and forgiving it heartily: and loving bitter abuſive enemies: eſpecially the running upon the ſtream of mens diſpleaſure, and incurring the danger of being utterly undone in our worldly ſtate (eſpecially if men be rich: who do therefore as hardly get to Heaven as a Camel through a needles eye:) and above all, the laying down of our lives for Chriſt: It cannot be expected, that godly men ſhould perform all theſe with perfect Willingneſs: The fleſh will play its part, in pleading its own cauſe; and will ſtrive hard to maintain its own intereſt: O the ſhifts, the ſubtill arguments, or at leaſt the clamorous and importunate contradictions that all theſe Duties will meet with in the beſt, ſo far as they are unrenewed, and their Graces weak! ſo that you may well hence conclude that you are a ſinner; but you may not conclude that you are Graceleſs, becauſe of a backwardneſs and ſome unwillingneſs to Duty.
Yet your Willingneſs muſt be greater then your unwillingneſs; and ſo Chriſt muſt have the prevailing part of your will; and from that the denomination is uſually taken ſo that Scripture uſeth to affirm Gods people to be willing, even when they fail in the execution. So Paul Rom. 7.18. ſaith, To will is preſent with me, when how to do or perform he found not: that is, not to obey ſo perfectly as he would do: not to love God ſo intenſly and fervently; not to ſubdue paſſions and luſts ſo throughly; not to watch our thoughts, and words, and waies ſo narrowly, and order them ſo exactly as the bent of his will did conſent to. And leſt any Arminian ſhould pretend (as they do) that Paul ſpeaks here in the perſon of an unregenerate man, as under the convictions of the Law, and not as a man regenerate; it is plain in the text that he ſpeaks of himſelf in the ſtate which he was then in, and that ſtate was a regenerate ſtate: He expreſly ſaith, It is thus and thus with me; So then I my ſelf with my minde do ſerve the Law of God: but with my fleſh the Law of ſin, ver. 25. And to put it out of doubt, the Apoſtle ſpeaks the like of all Chriſtians, Gal. 5.17. For the fleſh luſteth againſt the spirit, and the …pirit againſt the fleſh, and theſe are contrary …he one to the other▪ ſo that ye cannot do the things …hat ye would. This is the plain expoſition of Rom. 7. Here Scripture maketh the Godly Willing to do more then they do, or can do: …ut yet it is not a perfect Willingneſs, but it …s the Prevailing Inclination and Choice of …he Will, and that gives the name.
4. Obſerve further, that I add your Actual performance of Duty; becauſe true hearty Willingneſs, will ſhew it ſelf in actions and endeavours. It is but diſſembling, if I ſhould ſay, I am willing to perform the ſtricteſt, holieſt Duties, and yet do not perform them. To ſay, I am willing to Pray, and Pray not: or to Give to the poor, and yet Give not: or to perform the moſt ſelf-denying coſtly Duties, and yet when it ſhould come to the Practiſe, I will not be perſwaded or drawn to them? I will not confeſs a diſgracefull ſin; nor further a good Cauſe to my danger, coſt or trouble; nor reprove, nor ſubmit to reproof; nor turn from the way of temptations, or the like. Action muſt diſcover true Willingneſs. The ſon that ſaid to his father, I go Sir, but went not to labour in the vineyard, was not Accepted or Juſtified. If therefore you are in doubt whether your Willingneſs be ſincere, enquire into your practice and performance. God commandeth you to Pray, to inſtruct your family, to be Mercifull to the poor, to forgive thoſe that wrong you, &c. The fleſh and the Devil perſwade you from theſe. Do you perform them, or do you not? Though you may do it with backwardneſs, and dullneſs, and weakneſs, yet do you Do it? and deſire you could do it better? and lament your miſdoing it? and endeavour to Do it better then you have formerly done? This ſhews then that the ſpirit prevaileth, though the fleſh do contradict it.
5. Yet here you muſt carefully diſtinguiſh of Duties: For God hath made ſome to be ſecondary parts of the condition of the Covenant, and ſo of flat neceſſity for the continuance of our Juſtification, and for the attaining of Glorification: Such are confeſſing Chriſt before men when we are called to it; confeſſing ſin; Praying; ſhewing Mercy to the poor; forgiving wrongs; hearing and yielding to Gods Word, &c. ſtill ſuppoſing that there be opportunity and neceſſaries for the performance of theſe. But ſome d… ties there are that God hath not laid ſo great a ſtreſs or neceſſity on: though yet the w… full reſolved omiſſion in ordinary, of any known duty, is contrary to the nature of true Obedience.
Alſo, the Caſe may much differ with ſeveral perſons, places and ſeaſons, concerning Duty: that may be a Duty to one man that i… not to another; and in one place, which is not in another; and at one ſeaſon, which is not at another. And that may be a greater duty, and of indiſpenſable neceſſity to one, which to another is not ſo great. It may ſtand with true Grace, to omit that duty which men know not to be a duty, or not to be ſo to them (except where the duty is ſuch as is it ſelf of abſolute neeeſſity to ſalvation:) but it cannot ſo ſtand with Grace in thoſe that know it, ordinarily to reject it.
6. Alſo you muſt underſtand, that when I ſay, that true Willingneſs to be Ruled by Chriſt, will ſhew it ſelf in Actual Obedience; I do not mean it of every particular individual Act which is our Duty, as if you ſhould judge your ſelf Graceleſs for every particular omiſſion of a duty: no, though you knew it to be a duty: and though you conſidered it to be a duty. For 1. There may be a true Habituated Inclination and Willingneſs to obey Chriſt rooted in the heart, when yet by the force of a temptation, the actual prevalency of it at that time in that act may be hindered and ſuppreſt. 2. And at the ſame time, you do hold on in a courſe of obedience in other duties, 3. And when the temptation is overcome, and Grace hath been rowſed up againſt the fleſh, and you ſoberly recollect your thoughts, you will return to Obedience in that duty alſo. Yea how many daies, or weeks, or moneths, a true Chriſtian may poſſibly neglect a known duty, I will not dare to determe (of which more anon.) Yet ſuc… omiſſions as will not ſtand with a ſincer… Reſolution and Willingneſs to obey Chri… univerſally (I mean a Habitual Willingneſs will not conſiſt with the truth of Grace.
7. I know the fourth Mark, about forſaking All for Chriſt, may ſeem ſomewhat unſeaſonable and harſh to propound for the quieting of a troubled conſcience. But yet, I durſt not omit it, ſeeing Chriſt hath not omitted it; nay ſeeing he hath ſo urged it, and laid ſuch a ſtreſs on it in the Scripture as he hath done; dare not dawb, nor be unfaithfull, for fear of troubling: ſuch skinning over the wound, will but prepare for more trouble & a further cure. Chriſt thought it meet even to tell young beginners of the worſt (though it might poſſibly diſcourage them, and did turn ſome back (that they might not come to him upon miſtaken expectations: and he requireth all that will be Chriſtians and he ſaved, to count their coſt before hand, and reckon what it will ſtand them in to be Chriſts Diſciples; and if they cannot undergo his termes (that is, to deny themſelves, take up their Croſs, forſake all and follow him) they cannot be his Diſciples. And Chriſt had rather they knew it before hand, then to deceive themſelves, or to turn back when they meet with what they never thought of, and then to imagin that Chriſt had deceived them & drawn them in, and done the wrong.
8. When I ſay in the fourth Mark, that you muſt have a ſetled Reſolution, I mean the ſame thing as before I did by hearty willingneſs. But it is meeter here to call it Reſolution, becauſe this is the proper name for that act of the Will, which is a determination of it ſelf upon d…liberation, after any wavering, to the d…ing or ſubmitting to any thing as commanded. I told you, it muſt be the Prevailing act of the Will that muſt prove you ſincere: Every cold uneffectual wiſh will not ſerve tern. Chriſt ſeeks for your heart on one ſide, and the World with its pleaſures, profits and honours on the other ſide: The ſoul which upon conſideration of both, doth prefer Chriſt in his choice, and reject the world (as it is competitor with him) and this not doubtingly and with reſervation for further deliberation or trial, but preſently paſſeth his conſent for better and worſe, this is ſaid to be a Reſolving. And I know no one word that more fitly expreſſeth the nature of that Grace, which differenceth a true Chriſtian from all hypocrites, and by which a man may ſafely judge of his eſtate.
9. Yet I here add, that it muſt be a ſetled Reſolution: And that to intimate, that it muſt be a Habituated Willingneſs or Reſolution. The Prevalency of Chriſts Intereſt in the ſoul muſt be a Habitual Prevalency. If a man that is terrified by a rowſing Sermon, or that h…th in expectation of preſent death, ſhould actually Reſolve to forſake ſin, or perform duty; without any further change of minde, or habit, or fixedneſs of this Reſolution, it would be of no great value, and ſoon extinguiſhed. Though yet I believe that no unſanctified man doth ever attain to that full Reſolution for Chriſt, which hath a complacency in Chriſt accompanying it, and which may be termed, the Prevailing part of the Will: Thoſe that ſeem Reſolved to day to be for Chriſt, and to deny the world and the fleſh, and the next day are unreſolved again, have cauſe to ſuſpect that they were never truly Reſolved. Though the Will of a godly man may lye under declinings in the degrees of Reſolution, yet Chriſt hath alwaies his Habitual Reſolutions, and uſually his Actual in a prevalent degree.
10. I add alſo the Grounds (in the fourth Mark) on which this Reſolution muſt be raiſed. For falſe Grounds in the Underſtanding will not bear up a true Reſolution in the Will. And therefore we put the Articles of our Creed, before our Profeſſion of Conſent and Obedience. Sound Doctrine, and ſound Belief of it, breeds a ſound Reſolution, and makes a ſound heart and life. If a man reſolve to obey Chriſt, upon a conceit that Chriſt will never put him upon any ſuffering (elſe he would not reſolve it,) and that he will give him ſuch bruitiſh pleaſures when he is dead as Mahomet hath promiſed to his diſciples, this Reſoution were not ſound: yet in many leſſer points of Doctrine a true Chriſtian may be unſound, and yet ſoundly cleave to the foundation. He may build hay and ſtubble poſſibly: but the foundation muſt be held.
11. Obſerve well (leſt you miſtake me) that I ſpeak only of the Neceſſity of your preſent Reſolving to forſake all for Chriſt, if he call you to it; but I ſpeak not of your abſolute Promiſe or Prediction that eventually, you ſhall not deny or forſake him. You may be uncertain how you ſhall be upheld in a day of trial, and yet you may now be Reſolved or fully Purpoſed in your own minde what to do. To ſay, I will not conſent, purpoſe or reſolve, unleſs I were certain to perform my Reſolutions, and not to flag or change again; this is but to ſay, I will be no Chriſtian unleſs I were ſure to perſevere. I will not be married to Chriſt, leſt I ſhould be drawn to break my covenant with him.
12. Alſo obſerve, that when I ſpeak of your reſolving to forſake all for Chriſt, it is not to caſt away your ſtate or life, but to ſubmit it to his diſpoſe, and to relinquiſh it only in caſe that he command you ſo.
13. And I do not intend that you ſhould be able thus to Reſolve of your ſelf without the ſpecial Grace of God; nor yet without it to continue thoſe Reſolutions; much leſs to perform them by actual ſuffering.
Object. But I cannot be ſure that God will give me Grace to perſevere, or at leaſt not to deny him as Peter did; and therefore I ſhould neither Promiſe nor Reſolve what I cannot be certain to perform?
Anſw. 1. I ſuppoſe you have read the many Scriptures and Arguments which our Divines ordinarily uſe to prove that the true Believers ſhall not fall quite away. And I know not how the oppoſers can anſwer that text which themſelves uſe to alledge for the contrary, Mat. 13.6, 21. Thoſe that believe for a time, and in the time of perſecution fall away, it is becauſe the ſeed had not depth of earth, the word never took rooting in their hearts. Whence it ſeems that it may be well inferred, that thoſe ſhall not fall away in time of temptation, in whom the word of God hath taken deep rooting. And that is, in them in whoſe hearts or wills Chriſt hath a ſtronger intereſt then the creature, or thoſe that have a well-grounded, unreſerved, habituated or ſetled Reſolution to be for Chriſt. 2. However, your preſent Reſolution and your Covenanting with Chriſt is no more but this; to ſay, I do Conſent: or, this I am Reſolved to do by the help of Gods Grace. 3. Elſe no man ſhould be Baptized or become a Chriſtian, becauſe he is uncertain to keep his Covenants: For all that are Baptized, do Covenant and vow, to forſake the world, fleſh and Devil, and fight under Chriſts banner to their lives end. Underſtand me therefore, that you are not to promiſe to do this by your own ſtrength, but by the ſtrength of Chriſt, as knowing that he hath promiſed his Spirit and Grace for the aid of every true Believer.
14. If your Reſolution at preſent be hearty, you ought not to vex and diſquiet your minde with doubtfull tormenting fears, what you ſhould do, if you be put to it, to forſake all, and ſuffer death for Chriſt. For he hath promiſed to lay no more on us then we can bear, but with the temptation will make us a way to come forth, 1 Cor. 10, 13. either he will not bring us into trials beyond our ſtrength; or elſe he will increaſe our ſtrength according to our trials. He hath bid us pray, Lead us not into temptation, but deliver us from evil: and he hath promiſed, that whatſoever we ask in the name of Chriſt according to his will he will give us. So that if once you can but truly ſay, that it is your full Reſolution to forſake all for Chriſt if he call you to it, and that on the forementioned grounds, you ought not then to vex your ſoul with fears of the iſſue: for that is but to diſtruſt God your father and your ſtrength. Only you muſt be carefull to do your duty to the keeping up of your preſent Reſolutions, and to wait obediently on God for the help of his Spirit, and to beg it earneſtly at his hands.
15. Much leſs, is it lawfull for men to feign and ſuppoſe ſuch calamities to themſelves, as God doth never try men by, and then to ask themſelves, Can I bear theſe for Chriſt? and ſo to try themſelves on falſe and dangerous grounds. Some uſe to be troubled, leſt if they were put to long and exquiſite torments for Chriſt they ſhould renounce him. One ſaith, I cannot endure the torments of Hell for Chriſt: Another ſaith, Could I endure to be roaſted or torn in pieces ſo many weeks or daies together? or could I endure to die ſo many times over? Theſe are fooliſh, ſinfull queſtions, which Chriſt never deſired you to put to your ſelves. He never tries mens faith on this manner. Tormentors cannot go beyond his Will. Nay it is but very few that he tries by death: and fewer by an extream tormenting death. All this therefore proceeds from errour.
16. Obſerve, from the fifth Mark, That the preſent Prevalency of your Reſolutions now againſt thoſe Temptations which you encounter with, may well encourage you to expect that they ſhould prevail hereafter, if God bring you into greater trials. Can you now follow Chriſt in a holy life, though your fleſh repine and would have its liberties and pleaſures, and though the world deride or threaten you, or great ones turn againſt you and threaten your undoing? Can you part with your money to the poor, or to the promoting of any work of Chriſt, according to the meaſure of eſtate that God hath allotted you, notwithſtanding all temptations to the contrary? Some trials you have now: if you can go well through theſe, you have no cauſe to diſquiet your minde with fears of falling in greater trials. But he that cannot now deny his greedy Appetite in meats and drinks ſo far as to forbear exceſs; nor can deny his credit with men, nor bear the ſcorns or frowns of the world, but be on the ſtronger ſide, and decline his duty to avoid danger, whatever become of conſcience or Gods favour; this man is not like to forſake and lay down his life for Chriſt and his cauſe.
Object. But though I break through leſſer trials, I am not ſure to overcome in greater: for the ſame meaſure of Grace will not enable a man to forſake All, which will enable him to forſake a little. Many have gone through ſmaller trials, and after forſaken Chriſt in greater: And Chriſt makes it the property of temporaries that are not rooted in the faith, that they fall when tribulation and perſecution for the Goſpel ariſeth: and therefore it ſeems they may ſtand till then: and if trial never come, they may never fall, and yet be unſound in the mean time?
Anſw. 1. If your trial now be conſiderable, the truth of Grace may be manifeſted in it, though it be none of the greateſt, and though in ſtriving againſt ſin you have not yet reſiſted unto bloud. 2. If you carefully obſerve your own heart, you may diſcern whether the ſpirit and your reſolutions be prevalent, by their daily ſubduing and mortifying the fleſh and its luſts. Nay let me tell you, the Victory of Gods Spirit over the flattering, enticing world in proſperity, is as great and glorious, if not more, then that over the frowning, perſecuting world in adverſity. And therefore finde the one, and you need not fear the other. Though I confeſs that hypocrites do not fall ſo viſibly and ſhamefully alwayes in proſperity as in adverſity: for they have more pretences, advantages and carnal ſhifts to hide the ſhame of their falls. And for that in the Parable in Mat. 13. I pray you mark one thing: Chriſt ſeems to ſpeak of every ſeveral ſort of Hearers by a Gradation, ſpeaking laſt of thoſe that go fartheſt. The firſt ſort are the common, ignorant, negligent Hearers, in whom the word takes no root at all. The ſecond ſort are thoſe that give it a ſlight and ſhallow rooting, but no deep rooting at all: theſe are they that fall away in tribulation. By falling away, is meant the plain deſerting Chriſt or the ſubſtance of his Cauſe. Theſe men till this falling away, though they profeſſed Chriſt, and heard the word with joy, yet no doubt, did not crucifie the fleſh & the world: whereby they might have diſcovered their unſoundneſs if they would, before tribulation came: Firſt, By diſcerning that the Word was not deep rooted, 1. In their Judgement and Eſtimation, 2. Or in their Wills and ſetled Reſolution. Secondly, And by diſcerning the unmortified luſts of their hearts in the mean time. But it ſeems the third ſort of Hearers likened to the thorny ground, went further then theſe: for here it is only ſaid by Luk. 8.14. that they bring no fruit to perfection: However, whether theſe went farther then the other, or not, it is certain that theſe alſo had their trial and …ell in the trial: The deceitfullneſs of riches overturned theſe, as the heat of perſecution overturned the other. So that it is evident that proſperity puts faith to the trial, as well as adverſity. But mark the different manner of their falls and overthrowes: They that are overthrown by adverſity, are ſaid to fall away, that is, to forſake Chriſt openly: but they that fall by proſperity, are not ſaid to fall away; but only that the deceitfullneſs of riches and cares of the world choak the word, ſo that it becomes unfruitfull, that is, brings no fruit to perfection. For uſually theſe do not openly forſake Chriſt, but continue oft an unfruitfull and hypocriticall profeſſion; inſomuch that at that very time when the Word is choaked and fruitleſs, yet the blade of profeſſion may be as green as ever, and they may be ſo much in ſome duties, and have ſuch golden words, and wity ſhifts to plead for every covetous practice, and put ſo fair a gloſs on all their actions, that they may keep up the credit of being very eminent Chriſtians. So that if your Grace can carry you well through proſperity, you may be confident of the truth of it. 3. And then if it be thus proved true and ſaving, you have cauſe to be confident that it will hold out in adverſity alſo, and cauſe you to overcome the ſhake of tribulation. I think moſt men are better in adverſity than in proſperity: though I confeſs no adverſity is ſo ſhaking, as that which leaves it in a mans choice to come out of it by ſinning: As for a man in health to be perſecuted, and the perſecutor to ſay, If thou wilt turn to my ſide and way I will give thee thy life and preferment with it: But ſickneſs or other ſufferings impoſed only by God, and which only God can take off, are nothing ſo ſhaking. For as the former drawes us to pleaſe men that they may deliver us, ſo this drawes even the wicked to think of pleaſing God, that He may deliver them.
17. Obſerve that when I ask whether this Reſolution do already prevail, I do not mean any perfect prevailing: nay ſin may prevail to draw you to a particular act (and how many, I will not undertake to tell you:) and yet ſtill Grace and the Spirit do conquer in the main. For you will ſay, that General and Army get the victory who vanquiſh the other and win the field, though yet perhaps a Troop or Regiment may be routed, and many ſlain.
18. When I ſpeak of your overcoming all groſs ſins, as I mean in ordinary, not doubting but its too poſſible for a believer to commit a groſs ſin; ſo I confeſs, that its hard to tell juſt which ſins are to be called groſs, and which infirmities only: or (as ſome ſpeak) which is mortal, and which not. And therefore this Mark hath ſome difficulties as to the right trying by it (of which more anon.)
19. Yet I deſire that you joyn them all together in trial, ſeeing it is in the whole that the true and full deſcription of a Chriſtian is contained. The ſame deſcription of a true Chriſtian (preſuppoſing his right belief) I have drawn up in our publike Church-profeſſion, which in this County the Miniſters have agreed on; in the Profeſſion of Conſent in theſe words; I do heartily take this one God for my only God and chief good, and this Jeſus Chriſt for my only Lord-Redeemer and Saviour, and this holy Ghoſt for my ſanctifier; and the Doctrine by him revealed, and ſealed by his Miracles, and now contained in the holy Scriptures, do I t…ke for the Law of God and the Rule of my Faith and Life: And Repenting unfeignedly of my ſins, I do reſolve through the Grace of God ſincerely to obey him, both in Holineſs to God and Righteouſneſs to men, and in ſpecial Love to the Saints and Communion with them, againſt all the Temptations of the Devil, the world, and my own fleſh, and this to the death. He that ſincerely can ſpeak theſe words, is a ſincere Chriſtian.
20. Laſtly, That you may ſee that thoſe five which I laid you down are all true Marks, do but peruſe theſe texts of Scripture following. For the firſt, Pſal. 16.5, 2. and 73.24, 25, 26, 27, 28. and 4.6, 7. and 1.1, 2, 3. Joſh. 24.16, 17, 18, 21, 22, 24. Mat. 6.19, 20, 21. Rom. 7.24. and 8.17, 18, 23. Heb. 11.10, 15, 16, 25, 26, 27. Pſal. 16.5, 6, 7, 8. For the ſecond, ſee Joh. 1.10, 11, 12. Joh. 3.16. Mark. 16.16. Acts 16.31. Joh. 14.21. and 16.27. Rom. 14.9. Luk. 19.27. Jam. 1.12. Mat. 22.37. 1 Cor. 16.22. Mat. 10.37. Rev. 22.14. Heb. 5.9. For the third moſt of the ſame will ſerve: and Heb. 12.14. Mat. 7.24. Pſal. 1.2, 3. Mat. 5.20. Acts 10.35. Rom. 7.22. For the two laſt, beſides the former, ſee Heb. 11.6. Rom. 8. from the 1. to 14. Gal. 5.17, 24. and 26.8. 1 Tim. 6.9. Luk. 8.13. 1 Joh. 2.15. and 5.4, 5. Jam. 1.27. and 4.4. Gal. 6.14. and 1.4. Rom. 12.2. Tit. 2.14. Mat. 10 37. Rom. 2.5, 6, 7. Rev. 14.13. Phil. 2.14. Col. 3.23, 24. 1 Cor. 3.8, 14. Joh. 12.16. 1 Joh. 3.22, 23. Gen. 22.16. Mat. 10 22. and 24.13. Heb. 3.6, 14. and 6.11. Rev. 2.26, 10. and 12.11. Mat. 16.25. and 10.39. Mar. 17.33. Rom. 8.9, 13. Luk. 13.3, 5. Rom. 6.4, 5, 6, 12, 14, 16, 17, 22.
And thus I have given you ſuch Marks as you may ſafely try your ſelf by, and cleared the meaning of them to you. Now let me adviſe you to this uſe of them. 1. In your ſerious ſelf-examination, try only by theſe, and not by any uncertain Marks. I know there be promiſes of Life made to ſome particular duties and ſingle qualifications in Scripture, as to Humility, Meekneſs, Almes-deeds, Love to the Godly, &c. but it is ſtill both on ſuppoſition that they be not ſingle in the perſon, but are accompanied with, and flow from that faith and love to God beforementioned; and alſo that they are in a prevailing degree.
2. When ever any freſh doubtings ariſe in you, upon the ſtirrings of corruption, or debility of Graces, ſtill have recourſe to theſe former Marks; and while you finde theſe, let not any thing cauſe you to paſs wrong judgements on your ſelf. Lay theſe now to your own heart, and tell me, Are you not unfeignedly willing to have Chriſt on the termes that he is offered? Are you not willing to be more holy? and beg of him to make you ſo? Would you not be glad if your ſoul were more perfectly ſanctified and rid of that body of ſin, though it were to the ſmart and diſpleaſing of your fleſh? Are you not willing to wait on God in the uſe of his Ordinances, in that poor weak meaſure as you are able to perform them? Durſt you or would you quit your part in God, Heaven, Chriſt, and forſake the way of Holineſs, and do as the prophane world doth, though it were to pleaſe your fleſh or ſave your ſtate or life? Do not you daily ſtrive againſt the fleſh, and keep it under, and deny it its deſires? Do you not deny the world when it would hinder you from works of Mercy or publique Good, according to your ability? Is it not the grief of your ſoul when you fall? and your greateſt trouble that you cannot walk more obediently, innocently and fruitfully? and do you not after ſinning Reſolve to be more watchfull for the time to come? Are you not reſolved to ſtick to Chriſt and his holy Laws and Waies, whatever changes or dangers come? and rather to forſake friends and all that you have, then to forſake him? Yet in a godly jealouſie and diſtruſt of your own heart, do renounce your own ſtrength, and reſolve to do this only in the ſtrength of Chriſt? and therefore daily beg it of him? Is it not your daily care and buſineſs to pleaſe God, and do his will, and avoid ſinning in your weak meaſure? I hope that all this is ſo, and your own caſe; which if it be you have Infallible Evidences, and want but the ſight and comfort of them: You have the true grounds for Aſſurance, though you want Aſſurance it ſelf: Your chief danger is over, though your trouble remain. Your ſoul is at the preſent in a ſafe condition, though not in the ſenſe of it: You are in the ſtate of ſalvation, though not of conſolation. It muſt be your next work therefore to ſtudy Gods Mercies, and take notice what he hath done for your ſoul. Let not ſo bleſſed a gueſt as the holy Ghoſt dwell in you unobſerved. Shall he do ſuch wonders in you and for you, and you not know it, or acknowledge it? Shall he new beget you, and new make you, and produce a ſpiritual, heavenly nature in you, who of your ſelf were ſo carnal and earthly, and will you not obſerve it? Had you any of theſe holy deſires, endeavors or reſolutions of your ſelf by nature? Or have the ungodly about you any of them? O that you knew what a Work of wonderfull Mercy, Wiſdom and Power the Spirit performeth in the renewing of a ſoul? then ſure you would more obſerve and admire his Love to you herein!