A Saint or a Brute, Part 2 · Chapter 10 · Section 2
BUT I know there are many things that ſeem to croſs all this that I have ſpoken, which will be the matter of the Objections of ungodly men, and therefore muſt have an anſwer, before we paſs any further. And the principal Objection is from the too common caſe of thoſe that fear God, who walk ſo ſadly, and doubt, and complain, and mourn ſo frequently, and ſhew ſo little chearfulneſs and joy, when many of the ungodly live in mirth, that you will think I ſpeak againſt experience, when I ſay that a life of Holineſs is ſo pleaſant, and therefore that it is not to be believed. You will ſay, [Do we not ſee the contrary in the ſadneſs of their faces, and hear it in their ſad lamenting words?]
To this I muſt give many particulars in anſwer, which when you have laid together, you may ſee, that all this makes nothing againſt the Pleaſantneſs of the waies of God.
And, 1. You muſt difference between the Entrance into holineſs, and the Progreſs: and between a new beginner, that is but lately turned from his ungodlineſs, and one that hath had time to try and underſtand the wayes of God. Thoſe that are entering, or but newly come in, muſt needs have ſorrow. But what is the cauſe of it? Not their Godlineſs, but their ungodlineſs. I mean, It is their ungodlineſs which they lament, though it be godlineſs that cauſeth them to lament it: Can you expect that an ingenuous man ſhould ſee his ſin, and look back on ſo many years tranſgreſſions, and not be grieved? To ſee that he hath ſo long abuſed God, and loſt his time, and neglected his ſalvation, and that he hath lain ſo long in ſo miſerable a ſtate, muſt needs cauſe remorſe in the conſcience that hath any feeling. And will you ſay that Godlineſs is unpleaſant, becauſe it makes a man ſorrow for his ungodlineſs? If a man that hath killed his deareſt friend, or his own Father, be grieved for the fact when he cometh to repentance, will you blame his Repentance or his Murder for his grief? Will you ſay, [What a hurtful thing is this Repentance?] or rather [What an odious crime was it that muſt be ſo repented of?] Would you wiſh a man that hath lived ſo long in ſin and miſery, to have no ſorrow for it at his return? Eſpecially when it is but a healing ſorrow, preparing for remiſſion, and not a ſorrow joyned with deſpair, as theirs will be that die impenitently? Obſerve the complaints of penitent ſouls, whether it be their preſent Godlineſs or their former ungodlineſs, which they lament? Will you hear a man lament his former ſinful careleſs life, and yet will you lay the blame on the contrary courſe of duty, which now he hath undertaken? You may as wiſely accuſe a man for landing in a ſafe harbour, becauſe he there lamenteth his loſs by ſhipwrack while he was at Sea. Or as wiſely may you blame a man for riſing, that complaineth how he hurt himſelf by his fall. And as honeſtly may you accuſe the chaſtity of your wife, becauſe ſhe lamenteth her former adultery; or the fidelity of your friend or ſervant, becauſe he lamenteth his former unfaithfulneſs.
But though the pangs of the New birth be ſomewhat grievous, and we come not into the world of Grace without ſome lamentation, yet this is not the ſtate of the Holy life, into which we enter; nor are thoſe pangs to continue all our daies.
2. You muſt diſtinguiſh between the weaker and the ſtronger ſort of Chriſtians: and conſider, that children are apt to cry; but it is not therefore better to be unborn: Sickneſs is querulous, and the weak are froward; but it is not therefore better to be dead. The godly are not perfectly godly: They are ſinners while they are Saints: They have Holineſs; but they have corruption with it: Their ſin is conquered, but yet not totally rooted out. The relicks do remain, though it do not raign. And it is the remnant of their unholineſs that they lament, and not their holineſs: They grieve not that they are godly, but that they are no more godly. It troubleth them not that they are come home to Chriſt, but that they have brought ſo much of their corruption with them. Hearken whether they complain of their Humility or their Pride? of their Faith, or their unbelief? their confidence or their diſtruſt? their repentance or their hardneſs of heart? It is not their heavenly mindedneſs that troubleth them, but their earthly-mindedneſs. Nor is it their ſpirituality, but their carnality: Nor is it the D… ties, but the weakneſs and faultineſs of their ſouls in duty: Not that they do it: but that they do it no better. It is more holineſs that they beg for, and lament the want of. And will you ſay that Holineſs is unpleaſant, becauſe men would ſo fain have more of it? You would reaſon with more wiſdom in another caſe. If a man that hath taſted meat or drink, complain becauſe he hath no more, you would not blame his food for that; nor gather from thence, that it is unpleaſant, or that famine is more delightful.
3. You muſt diſtinguiſh between thoſe Chriſtians that have ſaln ſince their converſion, into any great and wounding ſin, or …uriſ… ſome vexatious diſtempers; and thoſe that walk more uprightly with God, and maintain their integrity and peace. No wonder if David after his ſin, complain of the breaking of his bones and heart: and if Peter go out and weep bitterly. The duplicate page duplicate page ſervants of Chriſt do know ſo much of the evil of ſin, that they cannot make ſo light of it, as the blind and obdurate world that are paſt feeling. That ſin which hath coſt them formerly ſo dear, and hath coſt Chriſt ſo much dearer on their behalf, muſt needs cauſe ſome ſm…rt in the penitent ſoul. Sickneſs is felt, becauſe it ſuppoſeth the ſubject to be alive: but the dead feel not that they are dead and rotten: And it doth not follow that therefore death is more deſireable then ſickneſs. It is becauſe they are ſo like to the ungodly, that the ſervants of Chriſt do grieve and complain. But ſo far as they feel the healthfulneſs of their ſouls, and are conſcious of their ſincerity and upright converſations, they have greater comfort then the world can afford them.
4. You muſt diſtinguiſh between thoſe Chriſtians that by miſapprehenſions are unacquainted with their own felicity, and thoſe that better underſtand their ſtate. If a man be never ſo holy, and know it not, but by temptations is brought to doubt, whether he be not yet in his unſanctified ſtate, no wonder if this man be grieved with theſe fears. But his grief is not becauſe he is ſanctified, but becauſe he is afraid leſt he be unſanctified. And this ſhews that Holineſs is moſt lovely in his eyes: or elſe why ſhould he be ſo much troubled, when he doth but doubt whether he be Holy or not? If a Rich man by a falſe report ſhould believe that he is rob'd of his goods and treaſure, or that his houſes are burnt, when it is not ſo, he will mourn or be troubled till he know the truth. And will any be ſo fooliſh as to conclude from thence, that Riches are more uncomfortable then beggery? Had you not rather be rich, though for a time you know it not, then to live in certain continual want? If a man that is in health, be perſwaded by miſtake that he is in a Conſumption, he will be troubled by his miſtake: But will you thence conclude that ſickneſs is more comfortable then health? Is it not better to have health with thoſe miſtaken fears, then to live in ſickneſs? Methinks you ſhould rather argue on the contrary ſide, [How ſweet is Health, when the fear of loſing it is ſo troubleſom? and how bitter is ſickneſs and death, when the very fear of them is ſo grievous?] And ſo you ſhould ſay, [How ſweet is Holineſs, when it is ſo troubleſome to thoſe that have it, ſo much as to fear leſt they have it not? and How miſerable a life is it to be ungodly, when it is ſo grievous to the ſervants of Chriſt, even once to fear leſt they are ungodly?]
But go to thoſe Chriſtians that know themſelves, and are truly acquainted with their ſincerity and their priviledges, and ſee whether they walk ſo uncomfortably as thoſe miſtaken doubting ſouls; You will find them in another caſe, and hear other kind of language from their mouths; even the joyful praiſes of their Redeemer, and the thankful acknowledgements of his abundant love. How ſweet unto their ſouls is the remembrance of kindneſs? and how delightful a work is it from day to day to magnifie his name?
5. You muſt alſo diſtinguiſh between thoſe weak miſtaken Chriſtians, that underſtand not the extent of the Covenant of grace, and thoſe that do underſtand it. If a believer by miſtake ſhould think that the grace of the Goſpel extendeth not to ſuch as he, becauſe he is unworthy, and his ſins are great, no wonder if he be troubled: As you would be if you ſhould conceive that your leaſe were not made to you, but to another: or as a malefactor would be if he thought his pardon belonged not to him, but to another man. But hence you ſhould rather obſerve the riches and excellencies of the Goſpel, and the happineſs of the heirs of promiſe, then dream that its better be ſtrangers to the holy Covenant ſtill. They are better that have a promiſe of life and underſtand it not, then they that have none. But thoſe that know the freeneſs and fulneſs of the promiſe, and ſtudy with all Saints to comprehend what is the bredth, and length, and depth, and heighth, and to know the love of Chriſt which paſſeth knowledge, (Eph. 3. 18, 19.) do uſe to walk more comfortably according to the riches of that grace wich they do poſſeſs.
6. Conſider alſo, that moſt of theſe complaining Chriſtians are glad that they are in any meaſure got out of their former ſtate, and therefore apprehend their cauſe to be better then it was before: Or elſe they would turn back to the ſtate that they were in; which they would not do for all the world. And therefore they take a godly life to be far more pleaſant to them that do attain it.
7. Moreover, the ſorrow of believers is ſuch as may conſiſt with Joy. At the ſame time while they are grieved that they are no better, they are gladder of that meaſure of grace which they have received, then they would be to be made the rulers of the world. While they are mourning for the remnant of their duplicate page duplicate page ſins, they are glad that it is but a remnant that they have to mourn for. Yea while they are troubled becauſe they doubt of their ſincerity and ſalvation, they are more ſuſtained and comforted with that little diſcerning which they have of their evidences, and with their hopes of the everlaſting love of God, then they could by all your ſinful pleaſures. Try the moſt dejected mournful Chriſtian, whether he would change ſtates and comforts with the beſt and greateſt of the ungodly. The ſoul of man is ſo active and comprehenſive, that it can at once both rejoyce and mourn. While they mourn for ſin, and feel affliction, believers can have ſome rejoycing taſte of Everlaſting Life.
8. Yea the godly ſorrow of a believer is the matter of his joy. He is gladder when his heart will melt for ſin, then he would be to be your partner in your carnal pleaſures. He would not change the comfort that he findeth in his penitent tears for all your laughter.
9. The Joy of a believer is intimate and ſolid, as I ſaid before, according to the object of it, and not like the fleering of a fool, or the laughter of a child, or the ſenſual mirth that Solomon called Madneſs. And therefore it is not ſo diſcernable to others as carnal mirth is. And therefore you think that the ſervants of Chriſt are void of pleaſure when they have much more then you. It is little ridiculous accidents and toys that make men laugh; but great things give us an inward ſweet content and joy, which ſcorns to ſhew it ſelf by laughter. And what can be a fitter object of ſuch great content, then to be a member of Chriſt, and an heir of heaven?
10. Moreover, this ſorrow of the Godly is but medicinal, and a preparative to their after-Joys: It doth but work out the poiſon of ſin, which would marr their comforts, and drive them to Chriſt, and fit them to value him, and taſt the ſweetneſs of his love and grace.
11. And as it is not the ſtate and life of a Chriſtian, but his faſting days, or time of Phyſick, ſo the comforts of the godly ordinarily do far exceed their ſorrows, at leaſt in weight, if not in paſſionate ſenſe. They have their hours of ſweet acceſs to God, and of heavenly meditation, and delightful remembrance of the experiences of his love, and peruſal of his promiſes, and communion with his people; and of the exerciſe of faith, and hope, and love. And with thoſe Chriſtians that have attained ſtability and ſtrength, theſe comforting graces are predominant: and their life is more in Love and Praiſe, then in vexatious fears and ſorrows: And it ſhould be ſo with all believers: Love is the Heart of the new creature. It is a life of Love and Joy and praiſe that Chriſt calls all his people to; and forbids them all unneceſſary doubts and ſorrows; and keepeth them up ſo ſtrictly from ſin, that he may prevent their ſorrows. And if you will judge whether Holineſs be a pleaſant courſe, you muſt goe to the preſcript, and conſider the nature and uſe of Holineſs, and look at thoſe that live according to the mercies of the Goſpel; and not look at the dejections and ſorrows of thoſe that grieve themſelves by ſwerving from the way of Holineſs: as if you would judge that Health is unpleaſant, becauſe you hear a ſick man groan. And yet even theſe weak and mournful Chriſtians uſually have more joy then you. The very preſervation of their ſouls from that deſpair which ſin would caſt them into if they had not a Chriſt to fly to, and the little taſts of mercy which they have felt, and the revivings that they find between their ſorrows, and the hopes they have of better days, are enough to weigh down all your pleaſures and all their own ſorrows.
12. Laſtly, conſider that this is not the life of perfect Joy, and therefore ſome ſorrows will be intermixt. Comfort will not be perfect till Holineſs be perfect; and till we arrive at the place of perfect joy. Whats wanting now while we live in a troubleſome malignant world, ſhall ſhortly be made up in the Heavenly Jeruſalem, when we have admittance into our Maſters joy. And then all the world ſhall be eaſily convinced, whether ſin or duty, a fleſhly or or Holy life, hath the greater Pleaſures and contents.
Object. But it is not only the weakneſs of profeſſors, but the very way that is preſcribed them, that muſt bear the blame: For they are commanded to faſt, and weep, and mourn.
Anſw. 1. That is but with a medicinal neceſſary ſorrrw, for preventing of a greater ſorrow; as bitter medicines and bloodletting, and ſtrict diet, are for the prevention of death. God firſt commandeth them to take heed of ſin, the cauſe of ſorrow: But if they will fall and break their bones, they muſt endure the pain of ſetting them again.
2. And doth not Chriſt command his ſervants alſo to Rejoyce? and again Rejoyce, and always to rejoyce? Phil. 3. 1. & 4. 4. 1 Theſ. 5. 16. Doth he not command them to live in the moſt delightful works of Love and Joy and thankful mention of his mercies? I tell you, if Chriſtians did but live as God requireth them, and by his plenteous mercies doth encourage them to live, they would be the wonder of the world for their exceeding joy; they would triumph as men that are entering into reſt, and make the miſerable ungodly Princes and great ones of the world obſerve their low contemptible condition, and ſee by the comforts of believers, that there are far higher joys then theirs to be attained. Did Chriſtians live as God would have them, according to their dignity and ſelicity, they would make the world admire the ſpirit, and hopes and comforts that do ſo tranſport them; They would be ſo taken up in the Love and praiſe of their Redeemer, that they would ſcarce have leiſure to obſerve whether they be rich or poor, or to regard the honours or diſhonours of the world. Theſe little things would ſcarce find room in their affection, they would be taken up ſo much with God. If they were ſore with ſcourging, and their feet were in the ſtocks, they would there ſing forth the praiſe of him that hath aſſured them of deliverance and everlaſting joy, as Paul and Silas did, Act. 16. They would rejoyce in poverty, in diſgrace, in pain, and nothing would be able to overcome their joy. They would pitty the tyrants and ſenſual Epicures that have no ſweeter pleaſures then thoſe that the fleſh and this deceitful world affords. O the joy that believers would have in their ſecret prayers! in their heavenly meditations! in their holy conference! in their reading of the promiſes! and much more in their publike praiſes and Communion, if they did but follow more fully the conduct of that ſpirit that hath undertaken to be their Comforter! What makes believers ſlight this world, and take all your pleaſures to be unworthy of their entertainment or regard, but that they have had a taſte of ſweeter things, and by faith are overgrown theſe childiſh vanities? If God and his favour be better then ſuch worms as we; and the heavenly Glory be better then theſe tranſitory toyes, you may well conceive that the believers joy, that is fed by theſe, muſt be greater, (at leaſt in worth and weight) then all the pleaſures of this ſublunary world. If therefore you love a life of pleaſure, come over to Chriſt, and live a holy heavenly life; and believe one that hath made ſome tryal, yea believe the Lord himſelf, that Holineſs is the only Pleaſant life.