A Saint or a Brute, Part 2 · Chapter 10 · Section 5
2. THE ſecond ſort that are hence to be Reproved, are, Thoſe weak and troubled ſervants of the Lord, that live as ſadly as if they found more grief then pleaſure in the wayes of God.
Indeed it is to be lamented that few of the heirs of life do live according to the happineſs and dignity of their Calling; nor are the great things that God hath done for them ſo apparent in the cheerfulneſs and comforts of their lives as they ſhould be: But ſome that are addicted to dejectedneſs, do in a greater meaſure wrong Chriſt and themſelves, being alwayes feeding upon ſecret griefs, and torturing themſelves with doubts and fears, and acquainted with almoſt no other language but lamentations, ſelf-accuſations and complaints. Theſe poor ſouls uſually diſcover honeſt hearts, that are weary of ſin, and low in their own eyes, and long to be better, and do not diſ-regard the matters of their ſalvation as dead-hearted ungodly ſinners do. Their complaints ſhew what they would be: and what they would be ſincerely, that they are in Gods account. But yet they live ſo far below the ſweet delights which they might partake of, and ſo far below the proviſions of their Fathers houſe, and the riches of the Goſpel, that they have cauſe to lament their exceſſive lamentations, and more cauſe to reform this ſad diſtemper, and no cauſe to indulge it, as uſually ſuch do. And though with the moſt of them ſome natural paſſions and weakneſſes, and ſome melancholy diſtempers are ſo much the cauſe, as may much excuſe them, yet becauſe it is an evil which muſt be diſowned, and Reaſon muſt be the means, where people have the free uſe of Reaſon, I ſhall lay down ſome of the great inconveniences of this ſad diſtemper, and beſeech thoſe that tender the honour of God, and would do that which is moſt pleaſing to him, and love not their own calamity, that they will ſoberly conſider of what I ſay, and labour to regulate their minds accordingly.
1. I deſire the dejected Chriſtian to conſider, that by his heavy and uncomfortable life, he ſeemeth to the world to accuſe God and his ſervice, as if he openly called him a rigorous, hard, unacceptable maſter, and his work a ſad unpleaſant thing. I know this is not your thoughts: I know it is your ſelves and not God and his ſervice that offendeth you; and that you walk not heavily becauſe you are holy, but becauſe you fear you are not holy, and becauſe you are no more holy: I know it is not of grace, but for grace that you complain. But do you not give too great occaſion to ignorant ſpectators to judge otherwiſe? If you ſee a ſervant alwayes ſad, that was wont to be merry while he ſerved another maſter, will you not think that he hath a maſter that diſpleaſeth him? If you ſee a woman live in continual heavyneſs ever ſince ſhe was marryed, that lived merrily before, will you not think that ſhe hath met with an unpleaſing match? You are born and new born for Gods honour: and will you thus diſhonour him before the world? What do you (in their eyes) but diſpraiſe him by your very countenance and carriage, while you walk before him in ſo much heavineſs! The child that ſtill cryes when you put on his ſhoes, doth ſignifie that they pinch him: and he diſpraiſeth his meat that makes a ſower face at it: And he diſpraiſeth his friend, that is alway ſad and troubled in his company! He that ſhould ſay of God [Thou art bad, or cruel and unmerciful] ſhould blaſpheme. And ſo would he that ſaith of Holineſs [It is a bad, unpleaſant, hurtful ſtate.] How then dare you do that which is ſo like to ſuch blaſpheming? when you ſhould abſtain from all appearance of evil? 1 Theſ. 5. 22. Canſt thou find in thy heart thus to diſhonour and wrong the God whom thou ſo much eſteemeſt, and the grace which thou ſo much deſireſt? For a wicked man that is far from God, to go heavily or roar in the horrour of his ſoul, is a ſhame to his ſin, but no diſhonour to God and Holineſs. But for you that are near him, in relation, engagement, and attendance, to walk ſo heavily, reflects on him to whom you are Related, and from whom you look for your Reward.
2. Conſider alſo, What a lamentable hinderance you are hereby to the converſion and ſalvation of ſouls? Your countenances and ſad complainings do affright men from the ſervice of the Lord, and as it were call to them, to keep off and fly from the way that you find ſo grievous. You gratifie Satan, the enemy of Chriſt, and Holineſs, and ſouls, and become his inſtruments (though againſt your wills) to affright men from the way of life. As the Papiſts keep their deluded Proſelytes abroad from Truth and Reformation, by giving them odious deſcriptions of the Proteſtants, as if they were Hereticks, proud, frantick, mad, and ſcarcely men, and when they burn them, they adorn them with pictures of the Devil; even ſo doth Satan keep poor ſouls from entertaining Chriſt and Truth, and entering the holy pathes, by making them believe that the ſervants of Chriſt are a company of diſtempered melancholy ſouls, and that Godlineſs is the way to make men mad; and that he that will ſet his heart on Heaven, muſt never look more for a merry comfortable life on earth. Hence comes the proverb of the Malignant Formaliſts and Prophane, that A Puritane is a Proteſtant frightened out of his wits. And will you confirm this ſlander of the Devil and his inſtruments? Will you entice men to believe him? Will you make your ſelves ſuch pictures of unhappineſs? and wear ſuch a Vizor of calamity and miſery, as ſhall frighten all that look on you and obſerve you, and diſcourage them from the way which they ſee accompanyed with ſo much ſorrow? As you hang up dead crows in your field to frighten the reſt from the Corn, and as murderers are hanged in irons to terrifie all that ſee them from that crime, or as the heads of Traytors are ſet up to the ſame end, as proclaiming to all paſſengers, [Thus muſt you be uſed if you will do as they:] Juſt ſo would Satan fill you with terrours, and overwhelm you with grief, and diſtract you with cauſeleſs doubts and fears, that you may appear to the world a miſerable ſort of people; and then all that look on you will be afraid of Godlineſs, and think they ſee it as it were written in your fore-heads, [Such drooping pittiful creatures muſt all be, that will lead ſo preciſe and heavenly a life.] Do you think your carnal neighbours and acquaintance will not be deterred from a holy life, when they ſee that ſince you turned to it, you do nothing but complain, and droop, and mourn, as if you were worſe then you were before? And was it not enough that you hindred their converſion before, when you were in your ignorance and ſin, by your wicked examples and encouragements, but you muſt hinder it ſtill by your dejected diſcouraging countenances and converſations? Yea perhaps your later exceſſive troubles may do more to hinder their converſion, then your perſwaſions and examples did before. And can you find in your hearts to lay ſuch a ſtombling block as this in the way of your miſerable acquaintance, to keep them from ſalvation? Will it not grieve you to think that you ſhould have ſo great a hand in mens damnation, even ſince you are returned to God your ſelves? I know by your ſorrows and complaints, that the perdition of a ſoul is no ſmall matter in your eyes: O therefore take heed of that which may procure it. The uſe that Satan would have you make of theſe very words is, to go away with more dejection, and to ſay, [What a wretch am I? even unmeet to live, that by my griefs am not only miſerable my ſelf, but alſo hinder the ſalvation of others:] And thus he would draw thee to grieve over all thy griefs again, and becauſe thou haſt exceeded in thy ſorrows, to be more exceſſive: and ſo to add one ſin unto another; and to do more, becauſe you have done too much: …o that grief is all that he can allow thee; and one grief ſhall be made the reaſon of another, that thou maiſt run thus in a round of miſery, and ſtop in grieving, and go no further: Whereas thou ſhouldſt ſo grieve for ſuch grief as may call thee off, and ſtay thy grieving: and thy repenting ſhould be the cure and forſaking of thy ſin, and not the renewal of it.
But on the other ſide, if thou couldſt live a heavenly joyful life, that the glory of thy hopes might appear in thy countenance, thy conference and converſation, how many might hereby be drawn to Chriſt, and cauſed to think well of the ways of God? Did the Godly but exceed the reſt of the world, in holy joy and cheerfulneſs of mind, as much as they exceed them in happineſs and in the cauſes of true joy, what an honour would it be to Chriſt and holineſs? and what an attractive to win the ignorant to embrace the motions of ſalvation? How eaſily would they let go their ſinful pleaſures, their gluttony, and drunkenneſs, and filthineſs, and gaming, if they did but ſee by the carriage of believers, that they were like to exchange them for much greater joys? You cannot expect that ignorant men, that never tryed a holy life, and have a natural enmity againſt it, ſhould ſee the excellency of it immediately in it ſelf; But they will judge of Religion by the perſons that profeſs it: That ſhall ſeem to them the beſt Religion, that hath the beſt and happieſt profeſſors: And thoſe ſeem to them the happieſt and beſt, that have the greateſt comforts, and conquer moſt the troubles of their minds. You can expect no other, but that countrey people, that know not the nature of medicines themſelves, ſhould judge of them by the ſucceſs, and think that he followeth the beſt advice, who is moſt healthful, and of longeſt life. And ſo will the ignorant judge of the holy doctrine and commands of God, by the lives of thoſe that ſeem to follow them. O therefore behave your ſelves in the Church of God, as thoſe that remember, that they live in the preſence of a world of men, whoſe happineſs or miſery hath much dependance on your lives. If you were debating the caſe with a ſenſual wretch, would you not tell him that Holineſs is a ſtate of greater pleaſure then his ſin? Tell him ſo then by your example as well as by your words: Let him ſee as well as hear of the confidence and comforts of true believers. Were Chriſtianity exemplified in the lives of Chriſtians, how excellent a ſtate would it appear? were we but ſuch as the holy doctrine and Chriſtian pattern requireth us to be, even the blind malicious world would be forced to admire the attainments of the Saints: Though they might hate them, yet they would admire them. Were we ſuch as Stephen, that was full of faith and of the Holy Ghoſt, and could ſtedfaſtly look up to heaven by faith, and ſee there the Glory of the living God, and Jeſus ſtanding at his right hand, till we were raiſed to his boldneſs in defence of the truth, and his quiet ſubmiſſion to the greateſt ſufferings, the world would not then be able to reſiſt the wiſdom and ſpirit by which we ſpeak, but the faces of believers would ſometime appear to the terrour of their perſecutors, as the faces of Angels; as Act. 6. 5, 10, 15. & 7. 51, 55, 56, 60. They are high and glorious things that are aſſured to us in the promiſes of the Goſpel. Did but theſe things appear, in the ſtedfaſt faith, the confident hopes, deſires, and joys of us that do expect them, believers then would be the wonder of the world; and our joys would ſo ſhame their dreaming, childiſh, brutiſh pleaſures, that doubtleſs multitudes would flock in, to ſee what it is that ſo delighteth us, that they might be made partakers of our joys. Even as Simon Magus himſelf when he ſaw the Miraculous guift of the Holy Ghoſt, would fain have bought that guift with money; ſo men that are yet carnal, in the gall of bitterneſs and bond of their iniquities, will yet ſee a deſirable excellency in the Joy of the Holy Ghoſt, and wiſh they were partakers of ſuch joys, though yet they are unacquainted with the way to attain it.
I do therefore intreat you all that believe and hope for an everlaſting Crown, that you will ſhew the poor deceived world the preciouſneſs of your faith and hopes, and the high prerogative of the Saints, in your …anſwerable cheerfulneſs and joy, and live not with as dead and uncomfortable hearts as thoſe that have nothing but a vexatious tranſitory world to comfort them: much leſs to be more dejected then theſe wretched ſouls. Do you not deſire the converſion of your carnal friends, and all about you? would you not be glad if you could further it? O that you could try this pleaſant way! and ſhew them that you have found the unvaluable treaſure! And as the Rich live in greater pompe, and at higher rates then the poor, ſo you that ſpeak of the Riches of Grace, and live in the family of the Lord, O ſhew the world the dignity of your ſtate, by your holy courage and comfortable behaviour, and by your living above the pleaſures and griefs of unbelievers! When they glory in their proſperity, do you Glory in the Lord: When they boaſt themſelves in their riches or reputation, do you imitate holy David who profeſſeth, Pſal. 34. 1, 2, 3. [I will bleſs the Lord at all times: his praiſe ſhall continually be in thy mouth. My ſoul ſhall make her boaſt in the Lord: the humble ſhall hear thereof and be glad: O magnifie the Lord with me, and let …lt his name together.] And Pſal. 44. 8. [In God will we boaſt … the day long, and praiſe thy Name for ever.] By ſuch ſpiritual joyfulneſs your lives would be a continued Sermon; and you might thus preach home more ſouls to Chriſt, then the moſt excellent preacher by bare perſwaſions. Poor ſinners would begin to pitty themſelves that live ſo far below the Saints; and they would think with themſelves [It is not for nothing that theſe men rejoyce, and are comfortable even in the loſs of all thoſe things that we take all our comfort in!] For the honour of your deareſt Lord, and for your own felicity, and for the ſake of the miſerable ſouls about you, I beſeech you Chriſtians do your beſt to reach this ſweet and joyfulleſt life, and to avoid thoſe inordinate troubles and deſpondencies which are like to croſs theſe bleſſed ends. And pray for me and the reſt of his ſervants, that the Lord will forgive us our diſhonouring of his name, our wronging our own ſouls, and our diſcouraging the world from living unto God, by our living ſo far below his mercies, and ſo unanſwerable to the unſpeakable treaſures of his Saints: and that for the time to come, we may lay this duty more to heart, and by the comforting ſpirit may be elevated to the performance of it.
But I ſuppoſe ſome will ſay [T… tell me how I ſhould live for the encouragement of others is but to draw me to an hypocritical affectation and counterfeiting of joy and courage; as long as I am unable inwardly to rejoyce, and can ſee no ſufficient cauſe of my rejoycing in my ſelf.]
Anſw 1. I ſhall by and by ſhew you that you have ſufficient, yea unſpeakable cauſe of joy. 2. And now I ſhall only ſay that you are not to ſuſpend and forbear your comfort, till you have full aſſurance of your own ſincerity: your probabilities, and weakeſt faith, and hope, will warrant a more comfortable life then you can live. And it is not hypocriſie, but a neceſſary duty to do the outward actions that are here commanded us, though we cannot reach to that degree of inward comfort that we deſire: For we do not hereby affirm our ſelves to have the joy which we have not: (I am not perſwading any man to lye:) but only we expreſs as fully as we are able that little which we have: And a little indeed, a very little of ſuch a high and heavenly nature, grounded on the ſmalleſt hopes of everlaſting life, will allow you in the expreſſion of it, to tranſcend the greateſt delights of the ungodly: And alſo we do perform the external part, both as a commanded duty, and as a means to further the inward rejoycing of the ſoul. So outward ſolemnity and feaſting in dayes of Thankſgiving, are as well to further inward Joy, as to expreſs it: Even as mean attire, and faſting, and humbleſt pro…trations before the Lord, on dayes of Humiliation, are as much to further inward Humiliation as to expreſs it. The behaviour of the body hath an operative reflexion on the mind: and therefore ſhould be uſed not only for the diſcovery, but for the cure of the ſoul. If you cannot reſtrain your anger as you deſire, it is no hypocriſie, but your duty to hide it, and to refrain from the ſinful effects. And if you can but uſe your ſelves ſome time to behave your ſelves in your anger, as if you had no anger, in meekneſs of ſpeech and quietneſs of deportment, anger it ſelf will be the quicklyer ſubdued, and in time will be the eaſier kept out. If you cannot reſtrain your inordinate eppetite to meat or drink, for quality or quantity; it is yet no hypocriſie, but your duty, to hold your hands and ſhut your mouthes and refrain the things to which you have an appetite. And if you will but uſe your ſelves a convenient time to forbear the thing, you will ſubdue the appetite. If the drunkard will forbear the drink, and the glutton his too much deſired diſh, and the ſportful gameſters their needleſs and ſinful recreations, they will find that the fire of ſenſuality will go out, for want of fuell. As the too wanton Poet ſaith concerning wanton Love,
Intrat amor mentes uſu: dediſcitur uſu:
Qui poterit ſanum fingere, ſanus erit.
Uſe kindleth it: and uſe quencheth it: He that can but live as a ſound man, ſhall at laſt become a ſound man. If you cannot overcome your inward Pride as you deſire, you muſt not therefore ſpeak big, and look high, and ſwagger it out in bravery, and accompany with gallants, to avoid Hypocriſie: But you muſt ſpeak humbly, and be cloathed ſoberly, and accompany with the humble; And 1. this is the performance of one part of your duty; 2. and it is the expreſſion of your Deſires to be more humble, and conſequently of ſome humility contained in theſe deſires; 3. and it is the way to work your hearts to that humility which you want; or the way in which you muſt wait on God for the receiving of it: So if you cannot overcome the Love of the world as you deſire, do not therefore forbear giving to the poor, for fear of Hypocriſie: But give the more, that you may perform ſo much of your duty as you can, and may the ſooner overcome your worldly love. Some trees will be killed with often cropping: But if they will not, it is better that a poyſonous plant ſhould live only in the root, then ſprout forth and be fruitful.
Even ſo, if you cannot overcome your inward doubts, and fears, and ſorrows, as you deſire, yet let them not be fruitful, nor cauſe you to walk ſo dejectedly before the world, as to diſhonour God and your holy profeſſion: And if you have not the inward comfort you deſire, expreſs your deſires, and the hopes and ſmalleſt comforts that you have, to the beſt advantage for your Maſters honour: And you will find that a holy chearfulneſs of countenance, expreſſion and deportment, will at laſt much overcome your inordinate diſquietments, and much promote the joyes which you deſire. But yet that you may ſee cauſe for the cheerfulneſs to which I now exhort you, I next adde.
3. If thou have but one spark of ſaving grace, it is not poſſible for thee now to conceive or expreſs the happineſs of thy ſtate, and the cauſe thou haſt to live a thankful jeyous life. If thou have no grace, thou art not the perſon that I am now ſpeaking to. If thou have no grace, whence is it that thou ſo much deſireſt it? What is it that cauſeth thee to lament the want of it, and walk ſo heavily, but becauſe thou art ſo much in doubt of it? If thou truly Love it, thou haſt it, (for it is only grace that cauſeth an unfeigned Love of grace). And if thou love it not, why canſt not thou more quietly be without it? Why doſt thou make ſo much ado for it? But if thou have it in the leaſt degree, and ſo art born again of the ſpirit, thou haſt with it an unſpeakable treaſure of delights: The God of Life and Love is thine: The Lord Jeſus Chriſt is thine: The Spirit is thine: The promiſes are thine: and Heaven it ſelf is thine in title, and ſhall be thine in full perpetual poſſeſſion. The God that made and ruleth all things, is Reconciled to thee, and is thy Father, having by grace in Chriſt adopted thee to be his Son; Rom. 5. 1, 2, 10, 11. & 8. 1, 16, 17. Gal. 4. 6. 2 Cor. 6. 18. The Son of God is become thy Head, and thou art become a member of his body, as fleſh of his fleſh, and bone of his bone, (which no man ever yet hath hated) Epheſ. 5. 23, 27, 29, 30. Thou art become the Temple and reſidence of the Holy Ghoſt. Thy title to Heaven is incomparably more ſure, then any mans humane title to his poſſeſſions or inheritance on earth: And what rejoycing can be too great for a man in thy condition? O what a Life ſhould that man live? with what ſweet delight ſhould he be tranſported, that hath the Spirit of Chriſt now living in him, to prepare him and ſeal him up for an endleſs life with Chriſt? He that ſhall be ſhortly ſo full of joy, ſhould not be empty now when he remembreth what he muſt ſhortly be. Doth it beſeem him now to dwell in grief, and refuſe conſolation, that muſt in a few dayes be ſwallowed up with Joy? If thou that fitteſt here in heavineſs, wert aſſured that ſhortly thou ſhouldſt be with Chriſt, and made a bleſſed companion of Angels, and poſſeſſed of thy Maſters joy, a joy that hath no bounds or end, would not thy Conſcience then tell thee, that thou greatly wrongeſt ſuch abundant mercy, in that thou art no more affected with it? and that thy want of joy doth expreſs thy too much want of thankfulneſs. Doſt thou ſit there like a child of God, and like an heir of Heaven, and a co-heire with Chriſt? (Rom. 8. 16, 17.) Doth that ſorrowful heart, and that dejected countenance become one that muſt live with Chriſt for ever, in ſuch reſplendent glory as thou muſt do? and that hath but a few more dayes to live, till thou take poſſeſſion of theſe endleſs joyes? The Lord pardon and heal our unbelief. Did Faith more effectually play its part, as it is the evidence of things not ſeen, and withdraw the veil, and ſhew us, though but in a glaſs, the glory which we muſt ſee with open face, it would be wine to our hearts, and oyl to our countenances, and make our poverty, ſickneſs and death, more comfortable then the wealth, and health, and life of the ungodly.
I know you will ſay ſtill, that you could rejoyce if you were ſure all this were yours: but when you rather think you have no part in it, it can be but ſmall comfort to you.
Anſw. 1. But who is it long of that you have ſtill ſuch fears? Have you not in your ſouls that Love to Holineſs, that deſire after it, that hatred and wearineſs of ſin, that Love to the ſearching diſcovering uſe of the Word of God, that Love to the Brethren, which are the evidences of your title, and to which God hath plainly promiſed ſalvation? If then you have your Title in the Promiſe, and your Evidences in your hearts, and yet will be ſtill queſtioning whether you have them or no, and whether the Kingdom ſhall be yours, your weakneſs and inconſiderateneſs cauſeth your own ſorrows: And when you have ſinfully bred your doubts, will you inſiſt on them to excuſe your following ſins?
2. Are you not ſure that Chriſt and his benefits are yours? I am ſure they are yours, or may be if you will: and nothing but your continued refuſal can deprive you of them. For this is the very tenor of the promiſe: And if you will not have Chriſt and his offered benefits, why do you ſo diſſemble as to take on you to mourn becauſe you have them not? But if you are willing, they are yours.
Object. But (you will ſay) if we had nothing but cauſe of comfort, we could rejoyce: but we have cauſe of ſorrow alſo: How can we live comfortably under ſo much ſin and ſuffering?
Anſw. By this account you will never rejoyce till you come to Heaven; for you will never be free from ſin and ſuffering till then. Nay it ſeems you would have no man elſe rejoyce, and ſo would baniſh all comfort from the world: For there is no man without ſin and ſuffering.
But what can there be of any weight to prohibit a ſincere Believer from ſeaſonable ſpiritual rejoycing? Have you ſin? It is not groſs and reigning ſin: And ſinful infirmities, the beſt of the Saints on earth have had. As your ſin muſt be your moderate ſorrow; ſo the pardon of it, and the degree of mortification which you have attained, and the promiſe you have of full deliverance, ſhould be the matter of your greater joy. Are your Graces weak? Be humbled in the ſenſe of that your weakneſs; but rejoyce more that they are ſincere and will be perfect. Are your afflictions great? Be humbled under them: But rejoyce more that they are but Fatherly chaſtiſements, proceeding from Love, and tending to your greater good; and that you are ſaved from the conſuming fire, and ſhall live in everlaſting reſt, where affliction ſhall be known no more. Is it poſſible for that man that hath the love of God, and ſhall have heaven for ever, to have any ſufferings that ſhould weigh down theſe, and be matter to him of greater ſorrow then this of joy? Can you imagine that there is more evil in your infirmities and ſufferings, then there is good in God, and happineſs in Heaven? Is it reaſon and equity that you ſhould look at ſin only, and not at grace? and at what you want only, and not at what you have received? Seeing you have more cauſe of joy then ſorrow, ſhould you not diſtribute your affections proportionably as there is cauſe? I diſſwade you not from ſeaſonable moderate ſorrows: But ſhould not your joy be much greater, as long as the cauſe of it is much greater?
4. And here I would intreate you to conſider well of the tenour of Gods commands concerning this matter in the Goſpel, and of the examples of the Saints there left on record: And then tell me, which courſe it is that God is beſt pleaſed with. Your chearful or your dejected courſe of life: I find that though I pitty the ſad and miſerable, yet I had rather my ſelf have a chearful, then a drooping, grieving, troubled companion and friend: Becauſe I deſire one ſuitable to my ſelf in the ſtate I would be in; and I delight in the welfare, and not in the diſtreſs and miſery of my friend. And ſurely God that is Love it ſelf, and hath created Joy in man to be his Happineſs, and hath placed ſo much of miſery in ſorrow, can never be ſo delighted in our diſtreſs and trouble, as in our content and joy. As he hath ſworn that he takes no pleaſure in the death of the wicked, but rather that they repent and live; ſo we may boldly conclude that he takes no pleaſure in the anguiſh and dejectedneſs of his children, but rather that they walk in Love and chearful Obedience before him. But his Word will fully and plainly tell you, what temper it is that is moſt pleaſing to him. It is a light and eaſie burden that Chriſt doth call us to bear; and it is his office to eaſe us and give us reſt that labour and are heavy laden with burdens of our own. Mat. 11. 28, 29. He was anointed to preach the Goſpel, or glad tidings of ſalvation to the poor; and ſent to heal the broken-hearted; to preach deliverance to the captives, and recovering of ſight to the blind, and to ſet at liberty them that are bruiſed, and to preach the acceptable year of the Lord, Luke 4. 18, 19. When he was to leave the world, how carefully did he provide for the comfort of his Diſciples? Commanding them not to let their hearts be troubled, Joh. 14. 1. and promiſing to ſend the comforter to them, and that he would come to them, and not leave them Comfortleſs, verſ. 16, 18, 26. Repeating it again, v. 27, 28. [Peace I leave with you: my peace I give unto you: not as the world giveth give I unto you: Let not your heart be troubled, neither be afraid] Nay, he engageth them as they Love him to rejoyce, even becauſe he went unto the Father: He engageth them in the decreſt Love to one another that their lives might be the more comfortable, He foretelleth them of his ſufferings and of their own, leſt being ſurprized, their ſorrow ſhould be the more. He promiſeth them that their ſorrow ſhall be turned into joy, Joh. 16. 20. and that in him they ſhall have peace, when in the world they have tribulation, v. 33. directing them to prayer, and promiſing to hear them that their joy may be full, v. 24. and promiſeth that none ſhall take it from them, v. 22. telling them of the manſions that he prepareth for them, and that it is his will, that they be with him, and behold his glory, that nothing might be wanting to their joy, Joh. 14. 2, 3. & 17. 23, 24. When he appeareth to them after his Reſurrection, his ſalutation is, [Peace be unto you] Joh. 20. 19, 21, 26. The abounding and multiplying of this holy Peace, is the deſire and ſalutation of Paul to the Churches in all his epiſtles, Gal. 6. 16. Epheſ. 6. 23. Rom. 15. 33. 1 Cor. 1. 3. Rom. 1. 7. Gal. 1. 3. Phil. 1. 2. Col. 1. 2. 2 Theſ. 1. 2. 1 Tim. 1. 2. Tit. 1. 4. Philem. 3. So Peter 1 Pet. 1. 2. & 2. 1, 2. & 2 Joh. 3. & 3 Joh. 14. The Goſpel it ſelf is a meſſage of glad tidings Luk. 8. 1. Act. 13. 32. And it is the work of the miniſters of Chriſt, to preach Peace to the ſinful world through him, Act. 10. 36. and to beſeech them to be reconciled to God, 2 Cor. 5. 19, 20. and to bring Peace to the houſes where any of the ſons of Peace abide, Matth. 10. 12, 13. Luk. 10. 6. Triumphing joys and proclamations of Peace were the entrance of Chriſts Kingdom: This Angels proclaime, Luk. 2. 14. [Glory be to God in the higheſt: on Earth Peace: Good will towards men] This the new inſpired Diſciples proclaim, Luk. 19. 37, 38. [The whole multitude of the Diſciples began to rejoyce, and praiſe God with a loud voice, for all the mighty works that they had ſeen, ſaying, Bleſſed be the King that cometh in the name of the Lord: Peace in heaven, and Glory in the Higheſt] what abundance of commands for Rejoycing are in the Scripture? Pſal. 31. 1. [Rejoyce in the Lord O ye righteous: for praiſe is comely for the upright. Pſal. 97. 11, 12. Light is ſown for the righteous, and gladneſs for the upright in heart. Rejoyce in the Lord ye righteous, and give thanks at the remembrance of his holineſs] 1 Theſ. 5. 16. Rejoyce evermore. Phil. 3. 1. Finally my Brethren, Rejoyce in the Lord; Phil. 4. 4. Rejoyce in the Lord always, and again I ſay rejoyce. 6. Be careful for nothing: but in every thing by prayer and ſupplication with thanks giving, let your requeſts be made known unto God] And thus are the godly ordinarily deſcribed, even in their deepeſt ſufferings and diſtreſs, Rom. 5. 1, 2. Being juſtified by faith we have peace with God—and rejoyce in hope of the glory of God: And not only ſo, but we glory in tribulation—] Phil. 3. 3. It is the deſcription of a regenerate man [to worſhip God in ſpirit: to rejoyce in Chriſt Jeſus: to have no confidence in the fleſh] 1 Pet. 1. 6, 8. It is the deſcription of believers [to Rejoyce greatly in a Chriſt not ſeen, even with joy unſpeakable and full of glory: though for a ſeaſon if need be, they may be in heavineſs through manifold temptations, 1 Pet. 4. 12, 13. 14. even in the fiery tryal we muſt rejoyce, as being partakers of the ſufferings of Chriſt, that when his glory ſhall be revealed, we may be glad alſo with exceeding joy] when all manner of evil is ſpoken of us falſly, for the ſake of Chriſt, and when we are hated of all men and reproached, we muſt rejoyce and be exceeding glad, and leap for joy, as knowing that our reward in heaven is great, Luk. 6. 22, 23. Matth. 5. 11, 12. The Apoſtles were [as ſorrowful, yet alway rejoycing: as having nothing, and yet poſſeſſing all things] 2 Cor. 6. 10. rejoycing in their ſuffering for believers, Col. 1. 24. even when they were beaten, rejoycing that they were counted worthy to ſuffer for the name of Chriſt, Act. 5. 39, 40. The rich muſt Rejoyce in that he is made low, as well as the brother of low degree in that he is exalted, Jam. 1. 9, 10. The Eunuch when he was but newly converted, [went on his way rejoycing] Act. 8. 39. There was great joy in Samaria when they had received the word of God, Act. 8. 8. The voice of rejoycing and ſalvation is in the tabernacles of the righteous. The ſtatutes of God are the rojoycing of their heart, Pſal. 119. 111. & 19. 8. All thoſe that truſt in God ſhould rejoyce, and ſhout for joy, and all that love his name ſhould be joyful in him, Pſal. 5. 11. & 33. 21. [Let the righteous be glad: let them rejoyce before God, yea let them exceedingly rejoyce, Pſal. 68. 3. Let us therefore deſire [to ſee the good of his choſen, and rejoyce in the gladneſs of his nation, and glory with his inheritance, Pſal. 106. 5. [Sing unto the Lord: ſing Pſalms unto him: talk of all his wonderous works:] Glory ye in his holy name: let the heart of them rejoyce that ſeek the Lord] Pſal. 105. 1, 2, 3. The Saints ſhall ſhout aloud for joy, Pſal 132. 9, 16. [Be glad in the Lord, O ye righteous, and ſhout for joy all ye that are upright in heart] Pſal. 32. 11. [Behold my ſervants ſhall rejoyce; but ye ſhall be aſhamed: Behold my ſervants ſhall ſing for joy of heart: but ye ſhall cry for ſorrow of heart, and ſhall houle for vexation of ſpirit, Iſa. 65. 13, 14.]
Abundance ſuch paſſages tell you what manner of perſons it is that God delighteth in, and what he would have you be and doe. Theſe I have recited to ſhame the godly out of their undecent troubles and dejectedneſs, as you would ſhew a child his face in a glaſs when he cryeth, that he may ſee how he deformeth it. The very Kingdom of God conſiſteth in righteouſneſs, and Peace, and joy in the Holy Ghoſt. If you would live as is moſt pleaſixg unto God, and as beſeemeth thoſe that are indeed believers, let the joy of believers be (as far as is poſſible) your ordinary frame: And if by ſin you wound your ſouls, and bring ſmart upon your ſelves, dwell not in that wounded ſmarting ſtate; but go to your Phyſicions, and beg of God that he will reſtore to you the joy of his ſalvation, and make you to hear the voice of joy and gladneſs, that your broken heart and bones may rejoyce, Pſa. 51. 8, 12.
And take notice throughout all the Scripture, whether you find the ſervants of God ſo much complaining of their want of aſſurance, and of their frequent doubtings of their own ſincerity and his love. I think you will find this a very rare thing in the ancient Saints. They were ſenſible of ſin as well as we; and they were as ſenſible of Gods afflicting hand, and oft (as Job, David, Hezekiah, &c.) complained under it, perhaps with ſome exceſs, and too much queſtioning Gods favour to them as if he had forſaken them. But (beſides and without any ſuch affliction) to live in ordinary trouble of mind through the doubting of their ſincerity, and of Gods ſpecial love, and to be exerciſed in the complaining and diſconſolate way as now abundance of Chriſtians are, this I find little of the Scripture Saints. The reaſon was not becauſe they had more holineſs and leſs ſin than many that now are thus caſt down: For the Goſpel time excelleth theirs in degrees of grace; and I think the greater care that Chriſtians have of their hearts, and of inward rectitude, and communion with God, and their fuller apprehenſions of the life to come, and ſo of their greateſt hopes and dangers, is one great cauſe. But yet there are worſe concurring cauſes. The Love of God, and his readineſs to ſhew mercy, ſhould not be more queſtioned now, when it is ſo abundantly revealed by Chriſt, then it was in times of darker revelation. The ſervants of God did formerly conceive, that nothing but ſin could make man miſerable; and therefore when they had ſinned, they repented; and inſtead of continuing doubts and fears, they bent their reſolutions againſt their ſins; and having caſt away their groſs and wilful ſins, and continuing the conflict againſt their unavoidable infirmities, which they hated, they knew that the door of mercy was ſtill open to them; and that if any man ſin, we have an advocate with the Father, who is the propitiation. The time that is now ſpent in doubting and complaining, and asking How ſhall I know that I ſincerely repent, was then ſpent in Repenting, and reforming, and uſing the means that God hath appointed for the conquering of ſin; and then truſting to his grace and Covenant in the blood of Chriſt for pardon. And it would be better with us if we did thus. Judge now by all theſe Scriptures, and by the courſe of former Saints, how God would have you behave your ſelves. Do you not read an hundred times of their joy, and thanks, and praiſing God, and calling upon others to praiſe him, for once that they perplexedly queſtion their ſincerity?
But perhaps you…le ſay, that your ſtrength is ſo weak, and your ſins and enemies ſo ſtrong, and all your duty ſo imperfect and unworthy, that having ſuch continual cauſe of trouble, you cannot chooſe but walk in heavineſs, and in fears.
I anſwer you, 1. But why do you not tell what you have, as well as what you want? Have you not greater cauſe to ſay [My ſins being mortified at the root, and all forgiven, and my ſoul renewed, and reconciled unto God, and I being made an heir of Heaven, how can I chooſe but live in joy?]
2. Are you heartily willing to forſake your ſins, and overcome the things of which you ſo complain? or are you not? If you are not, why do you complain of them? and why will you not conſent to let them go? and uſe Gods means to overcome them? If you are willing, then they are but your pardoned infirmities; For thats the difference between infirmities and reigning ſins: [Whatſoever ſin conſiſteth with a greater Habitual willingneſs to avoid that and all other ſin, then to keep them, is but an Infirmity] for it ſtands with preſent ſaving grace, and is always Habitually or virtually repented of, and actually, when grace, by knowledge and conſideration, hath opportunity and advantage to produce the act.
3. And when once you are truly ingraffed into Chriſt, he is your worthineſs, and your righteouſneſs, and the treaſury of your ſouls; and what you want in your own poſſeſſion, you have in his hands; and as what you have is but his gift, ſo what you want he is able and ready to ſupply. Look not too much to your ſelves, as if your ſafety and happineſs were principally in your own hand. God hath given us eternal life, I. C. Scaliger Epidorp. 1. 7. p. 296. Hoc quod Valeo; Non queo quod debeo: Quid … Menſura mea…es, tu Domine, immenſa poteſtas: Non ego tua: Quod que habe…, tu mihi dediſti: Quod que do, non do, ſed accipis; hoc enim dediſti. Tu ſolus tibi ſatis es: tu mihi, tibi que Nec te laudo, ubi laudo: ſed ipſe te ipſe laudas Me perſiciens, non tua, ſic laudibus ornans: Queis me ad te trahis: haud ego te traho ſuper me: Me praeveniens hic ades: ut mihi ſuperfis.and this life is in his ſon. He that hath the ſon, hath life, 1 Joh. 5. 10, 11. It is through him that we can do all things, ſo far as he ſtrenghteneth us: and without him we can do nothing. Make uſe of him therefore as the Lord of life, and joyfully acknowledge all that you receive, and ſtand not dejectedly lamenting that you need him. If you would have the waters of life, goe to the fountain, and do not ſit down and fruitleſly vex your ſelves with complaining of your wants, inſtead of ſeeking for ſupplyes. Is there not an all ſufficient Phyſicion of ſouls at hand? Doth he not freely offer you his help? what though you are not ſuddenly cured? wounds may be cauſed in an hour, but they uſe not to be cured in an houre. Stay his time, and uſe his remedies, and cheerfully truſt him, and you ſhall find the cure ſucceſsfully; go on, though it will not be finiſhed till death.
5. Conſider alſo, that it muſt needs be the beſt and moſt deſirable life, which is likeſt to our life in Heaven. And therefore as Heaven is a ſtate of Joy, ſo Joy is the higheſt and beſt condition on earth. He is the beſt and happyeſt man, that is likeſt to the glorified Saints and Angels; And judge your ſelves whether a dejected or a rejoycing Chriſtian be liker to theſe inhabitants of Heaven?
Object. But (you will ſay) by that rule we ſhould not mourn at all; (for they do not;) Whereas God delighteth in the contrite ſoul, Chriſt bleſſeth mourners and weepers.
Anſw. 1. Your reſemblance of the Saints in Heaven, muſt be propertionable in all the parts. You muſt labour firſt to be as like them as you can in Holineſs, and then in Joy. If you could be as far from ſin as they, you need not mourn at all. But becauſe you cannot, you muſt have moderate, regular ſorrows and humiliation, while you have ſin. But yet withall you muſt endeavour to imitate the heavenly Joyes, according to the meaſure of your Grace received.
2. And it is ſuch a regular contrition, conſiſting in humble thoughts of our ſelves, and tending to reſtore us from our falls and ſorrows, unto our integrity and joy, which God delighteth in: And it is ſuch mourners as theſe, and ſuch as ſuffer for righteouſneſs ſake from men, that Chriſt pronounceth bleſſed: But the inordinate troubles of the ſoul, that exclude a holy delight in God, though he pardon, yet he never doth encourage.
6. Conſider alſo, that a great part of your Religion, yea and the moſt high and excellent part, doth conſiſt in the cauſes, form and effects of this holy joy and chearfulneſs. 1. As to the cauſes of it, they are ſuch as in themſelves are requiſite to the very being of the new creature. Faith and Love, which are the Head and Heart of ſanctifying grace, are the cauſes of our ſpiritual joy. An unwilling, heavy, forced obedience, may proceed from mee… Fears, and this will not prove an upright heart. But when once we Believe Everlaſting Glory, and Love Chriſt as our Saviour, and the Father as our Father and felicity, and Love a holy frame of heart and life, as the image of God and that which pleaſeth him, then our obedience will be chearful and delightful, unleſs accidentally we trouble our ſelves by our own miſtakes. If you can truly make God and his will and ſervice your Delight, you may be ſure you Love him, and are beloved by him, as being paſt the ſtate of ſlaviſh fear.
2. And I have ſhewed you that Joy in the Holy-Ghoſt is it ſelf one part of that grace in which Gods Kingdom doth conſiſt; Though not ſuch a part as a Chriſtian cannot poſſibly be without, yet ſuch as is exceeding ſuitable to his ſtate, and neceſſary to his more happy being.
3. And without this holy Delight and Joy, you will deny God a principal part of his ſervice. How can you be thankful for the great mercies of your Juſtification, Sanctification, Adoption▪ and all the ſpecial graces you have received, or for your hopes of Heaven it ſelf, as long as you are ſtill doubting whether any of theſe mercies are yours or not, and almoſt ready to ſay that you never received them? Nay you will be leſs thankful for your health, and life, and food, and wealth, and all common mercies, as doubting le…t they will prove but aggravations of your ſin and miſery. And for the great and excellent work of Praiſe which ſhould be your daily ſacrifice, but ſpecially the work of each Lords day, how unfit is a doubting, drooping, diſtreſſed ſoul for the performance of it? You ſtiffle holy Love within you, and ſtop your mouthes when they ſhould be ſpeaking and ſinging the praiſes of the Lord, and diſable your ſelves from the moſt high, and ſweet, and acceptable part of all Gods ſervice, by your unwarrantable doubts and ſelf-vexations. And when all theſe are laid aſide, how poor and lean a ſervice is it, that is left you to perform to him? Even a few tears, and complaints, and prayers? which I know God will mercifully accept, becauſe even in your deſires after him there is Love; but yet it is far ſhort of the ſervice which you might perform. Nay your Heavenly-mindedneſs will be much ſuppreſt, as long as you are ſadly queſtioning whether ever you ſhall come thither, and it will be yours or not.
7. Are you not aſhamed to ſee the ſervants of the Devil and the world ſo jocund, and your ſelves ſo ſad that ſerve the Lord? Will you go mourning ſo inordinately to Heaven, when others go ſo merrily to Hell? Will you credit Satan and Sin ſo much, as to perſwade men by your practice, that ſin affordeth more pleaſure and content then Holineſs?
8. You could live merrily your ſelves before your Converſion, while you ſerved ſin: And will you walk ſo dejectedly now you have repented of it? As if you had changed for the worſe, or would make men think ſo? I know you would not for all the world be what you were before your change. Why then do you live as if you were more miſerable then before?
9. You would be loth ſo long to reſiſt the ſanctifying work of the Spirit: And why ſhould you not be loth to reſiſt its comforting work? It is the ſame Holy Ghoſt that you reſiſt in both: Nay you dare not ſo open your mouthes for wickedneſs, and plead againſt Sanctification it ſelf, as you open them on the behalf of your ſinful doubtings, and plead for your immoderate dejections. If you ſhould, how vile would you appear?
10. Laſtly conſider, that God will lay ſufferings enow upon you for your ſins, and ſuffer wicked men to lay enow on you for well doing, and you need not lay more upon your ſelves. You have need to uſe all means for ſtrength to bear the burdens that you muſt undergo: and it is the joy of the Lord, and the hopes of Glory that are your ſtrength. And will you caſt away the only ſupports of your ſoul, and ſink when the day of ſuffering comes? How will you bear poverty, or reproach, or injuries? how will you meet approaching death, if you feed your doubts of your ſalvation and of the Love of God in Chriſt, which muſt corroborate you? O weaken not your ſouls that are too weak already: Weaken not your ſouls that have ſo much to do and ſuffer: and that of ſo great neceſſity and importance. While you complain of your weakneſs, encreaſe it not by unbelieving uncomfortable complaints. Gratifie not the Devil and wicked malicious men ſo far, as to inflict on your ſelves a greater calamity then all their malice and power could inflict. It is a madneſs in them that will pleaſe the Devil, to the diſpleaſing of God, though the pleaſing of their own fleſh be it that moveth them to it. But for a man to pleaſe the Devil, and diſpleaſe God, even when he diſpleaſeth his own fleſh by it alſo, and bringeth nothing but ſorrow to himſelf by it, this is in ſome reſpects more unreaſonable then madneſs it ſelf. Many caſt away their ſouls for Riches, and Honours, and carnal accommodations; but who would do it for poverty, ſickneſs, or diſgrace? So though many undo their ſouls for fleſhly pleaſures and delights; yet he is a ſtrange man indeed that will offend God even for ſelf-tormenting grief and trouble. O therefore dear Chriſtians, as you have let go all your ſenſual pleaſures for the pleaſing of your Lord, do not let go the pleaſures of his love, for which you have let go all. The Lord taketh pleaſure in his people, even in them that fear him, in thoſe that hope in his mercy, and the meek he will beautifie with ſalvation, Pſalm 147. 11. It is meet therefore that his people take pleaſure in the Lord: that the Saints be joyful in glory; that they ſing aloud upon their beds, and that the high praiſes of God be in their mouthes, Pſalm 149. 4, 5, 6.
O let not the Spirit of God be thought to be like the evil spirit that vexed Saul, that filled his mind with melancholy anguiſh and confuſion: It is the evil ſpirit that renteth and tormenteth thoſe that it poſſeſſeth; though the ſpirit of God doth humble, and by ordinate ſorrow prepare for joy: But its proper work is to ſanctifie, and to comfort, and to eſtabliſh the Believer with Peace that paſſeth underſtanding. As it is a greater ſign of the operation of the Spirit of Chriſt, to reſtore the lapſed by a ſpirit of meekneſs, and to bear one anothers burdens, and exerciſe tenderneſs, compaſſion and charity, then to cenſure and envy, and call for fire from heaven: So even at home (though there we are allowed to be more rigid and cenſorious) it is a more ſure and ſatisfactory diſcovery of the Spirit of Grace within us, if we are raiſed to a ſweet delight in God, and quieted in his Love, and carryed out in chearful obedience, thankfully acknowledging the grace that we have received, and waiting in the uſe of means for more, then if we are only turmoiled and troubled in our minds, and toſſed up and down with unprofitable griefs and fears, that abate our Love to God, and our holy joyes. It is the ſtill voice that doth moſt fully acquaint us that it is Chriſt the Prince of Peace that speaketh to us: Though at firſt when he findeth a ſinner in a ſtate of enmity and rebellion, he often uſeth to thunder and lighten, and call to him as to Saul, [Why perſecuteſt thou me?] Wilt thou kick againſt the pricks? Wilt thou fight againſt heaven? Or canſt thou bear the wrath of God Almighty? Yet to the humbled penitent ſoul, there is none in all the world ſo tender as Jeſus Chriſt, the Lamb of God, the Churches husband, that cheriſheth them as his own fleſh. O that you did but know the greatneſs and tenderneſs of his love to you, while you lie trembling under the unjuſt apprehenſions of his wrath! It would then ſo tranſport you with raviſhing delights, that the world would ſee that the Saints of the moſt High have higher Pleaſures then the world affordeth.