Characters of a Godly Man, Address · Letter 1
My deareſt Brethren;
I doubt not but many among you will ſay, that I have ſpoken your very hearts in theſe Pages. But there are alſo little Children, whoſe Sins are forgiven for Christ's Name ſake, will be apt to come and tell me another thing. And almoſt clean contrary. Namely, that their hearts cannot utter the one half of what is ſaid. And that they muſt go caſt away their hopes, if none be Saints but who have theſe five Marks.
I muſt beſeech all ſuch to conſider; that it is very poſſible they may HAVE all the five ſaid Marks, and not DISCERN themſelves to have them. But it is utterly impoſſible to have any one of them TRULY, and not have all of them SEMINALLY. I mean, in the Seed-Plot of the Heart; ſown therein, though not yet come up as is deſirable. And being I am every Week exerciſed, with Complaints occaſioned by the ignorance of them; I will here Anſwer theſe two Queſtions. Whence is it, that gracious Perſons are ſo commonly under Doubts and Fears, that they have no true Grace of God in them? And, What may we take for the leaſt and loweſt degree of true ſaving Grace?
To the firſt, I anſwer. It muſt not be ſaid to be from God's withdrawing Light, or with-holding it from his Children, in a way of Soveraignty, or unprovokedly by their Sin, that they be ſo oft at a loſs concerning it. We all know, that God may, if he pleaſe, ſo with-hold or withdraw comforting Light. But none, I think, hath proved, or can prove, that God doth ever ſo do. Generally, and very agreeably unto the Scripture, we determine that Saints uncertainty of their Grace, is meritoriouſly, and alſo efficiently, brought upon them by their Sin. That they do 1 Permit their Luſts to domineer; 2 Admit Temptations to egg on thoſe Luſts; 3 Commit Sins which are the iſſues of them; 4 Intermit the Acts of Grace; and 5 Remit and abate in the Degrees of Grace; and ſo, both Deſerve and Work their Doubts. So caſt themſelves down into the Valleys of Sorrow, and the very Deeps of Deſpair for a time. But more diſtinctly and plainly, be it obſerved. There are two principal Cauſes of gracious Souls uncertainty of the truth of their Grace.
(1.) Some do not ſeek after Aſſurance. (2.) Others do ſeek amiſs and not as they ought to do. Some ſilly Babes do moſt abſurdly argue, That they may be ſaved without it, and therefore they need not take much pains for it. And they have been wretchedly hardned in their too common conceit, That their want of Aſſurance is no Sin at all. As if we were not bound to have peace in our Conſciences, as well as with our God. And hereupon they do moſt wildly preſume, That all Endeavours to gain Aſſurance be, at beſt, but acts of Liberty, and not of neceſſary Duty. They are Ignorant or Forgetful of this unqueſtionable Truth; that, though a Child of God may be under Uncertainty of his being ſo, yet he cannot long ſit ſatisfiedly under that uncertainty. He cannot think it a light evil, and a burden eaſily to be endured. He muſt needs be reſtleſs under it. David's be troubled, when their Evidences be obſcured. Pſal. 30.7. But of this, ſome are not aware; nor do they therefore ſpend an hour in a day, or a day in a week, month, or year, in ſeeking Aſſurance. Alas, How many Prayers have I heard made, without one Petition for Aſſurance expreſly put up? And we need not wonder that they do not find who do not ſeek it. But,
Secondly, Many there be who ſeek Certainty, but very faultily. And though their faults be too many to be here fully enumerated, I will recite briefly ſome ſpecial ones. I miſtake, if I ſhew not a great World of them in a ſmall Map. (1.) They ſeek Aſſurance that their grace is true, with a ſinful content in its being Small. As though ſmall things were not, and would not always be, hard to be ſeen. And as though it were likely, that God would diſcover the Truth of grace for their Comfort, while they crave not the Growth of it for his Honour. (2.) They ſeek Aſſurance without due Diligence. As if our Calling and Election were more eaſily to be enſured, than the Scriptures of truth have ſuggeſted. (3.) They ſeek Aſſurance without ſound Judgments, and free from ſuch miſtakes as will naturally cauſe fear where no fear is. e. g. Miſtakes about the demands of the Covenant of grace. Conceits, that God hath made more neceſſary unto their acceptation, than he hath indeed ſo made. Miſtakes, that Faith juſtifying is a Perſwaſion that one is already Juſtified. That if one be Converted, one muſt needs know when God did Convert us. That if ever we are Aſſured that Chriſt is formed in us, we muſt have a vocal or immediate teſtimony of God from Heaven about it. That if once we be Aſſured, we muſt preſently be rid of all fears; and be filled with rapturous Joy, &c. (4.) They ſeek Aſſurance without the help of Spiritual Teachers and Guides, by God provided for them. As if God would pour contempt upon the Miniſtry of his own Inſtitution; and harden them in their Sin, who will not own and honour thoſe, unto whom he giveth the Tongue of the Learned, to ſpeak a word in ſeaſon unto weary Souls. And unto whom he hath ſaid, Receive ye the Holy Ghoſt; whoſe Sins ye remit they are remitted; and whoſe ſoever Sins ye retain they are retained. Joh. 20. (5.) They ſeek Aſſurance over-haſtily, and with ſinful Impatience; not ſubmitting unto God the choice of the Time of it and of the Means. As if God would allow Beggars to be Chuſers; or might be expected to give us our own Wills, until they be ſubjected unto his Will. (6.) They ſeek Aſſurance, without holy Confidence that God will give it to them in the faithful uſe of his appointed means. Yea with a ſtrong and ſetled perſwaſion, that their Labour, whatever it be, ſhall be in vain. And that they ſhall live and die upon the Rack, without any relief by the means they uſe. (7.) They ſeek Aſſurance without a juſt and full renouncing of all worthineſs in themſelves of ſo ineſtimable a favour. They over-value themſelves, even while they moſt ſuſpect themſelves, (which one wou'd think impoſſible; and do harbour conceits that the Labour they take for Aſſurance doth in a manner earn it. (8.) They ſeek Aſſurance, without a due and full reſpect unto the Merit of Jeſus Chriſt, our only Propitiation and Advocate. As they do not thoroughly Abaſe themſelves, ſo neither do they throughly Exalt their Saviour. For which cauſe it is, that they ſo long continue to be as the troubled Sea. (9.) They ſeek Aſſurance, without a due fore-acquaintance with the Office of the Spirit toward Believers, and the Duty of Believers toward the Spirit. And, conſequently, without congruous Honour paid to him, who is the Witneſſer as well as Worker of grace. And without congruous proper Prayer made, for thoſe Operations of his, whereby alone we can be Aſſured. And without congruous Trial and Examination of our ſelves. (10.) They ſeek Aſſurance without any Appearance of Thankfulneſs, for other Mercies enjoyed. Over-looking and deſpiſing them all, as though all were but Cyphers, without Aſſurance to give them virtue and value. (11.) They ſeek Aſſurance without an univerſal reſpect maintained unto ALL and EVERY one of Gods Commandments. Some ORDINANCE or another is ſlighted; ſome DUTY or other is omitted. Reading, is much diſuſed. Or Hearing, is leſs frequented. Or Prayer, is reſtrained. Or Conference, is let down. Or Sacraments, be rarely minded. Or Pſalms, be ſeldom ſung. Again; either Charity to all men is grown cold, or Brotherly Reproof is unexerciſed, or true Love of Enemies is expired, or the work of Mortification is at an end; or that which one would judge ſhould of any be kept up, Choice of wiſeſt and moſt holy Company. (12.) They ſeek Aſſurance without due regard to the Rules whereby, and to the Seaſon wherein, they do examine themſelves. To the Rule; for this is the Covenant of grace, and this they do not underſtand well, and will not go ask inſtruction about it. But concluding raſhly, that its terms be higher than ever God made them; they do accordingly condemn themſelves as Hypocrites, for that which God doth not ſo condemn them. Then as to the Seaſon, it muſt be ſaid; Times there are in which Self-examination is by no means our Duty. Times, wherein he that looks into his Heart and Life, ſhall have it with him, as he that beholds his Face in troubled Waters; which repreſent it in nothing truely, but in all things frightfully. Such are times of prevalent Melancholy; and of Satans Temptations, in their violence and hurry; and of frequently prevailing Corruptions, before that by frequent acts we have gained ſome new Experience of our ſelves. In theſe times, a man's preſent and immediate Duty, is to put forth the firſt act of Faith; to caſt himſelf on God in the way of well-doing; which he hath a Command to do, and that with a Promiſe of loſing nothing by it. He is to be adviſed, as he is able, to Recal his former evidences and hopes; however to lean on the Lord; and to Reſolve, though he ſlay him, yet to Truſt in him for reſtoring grace.
The next Queſtion is, What degree of true grace may we take for the Leaſt and Loweſt of all? The God of truth direct my Heart and my Hand, in my anſwer! I am ſenſible of the Queſtion's being as Arduous, as Momentous. Humbly it is, that I here deliver my Judgment, and (as far as I know) the Judgment of our Proteſtant Divines. And as plainly and ſuitably unto your Apprehenſions, as I am able.
The H. Spirit, who well knoweth his own Grace in all its various Degrees, doth by theſe Metaphors deſcribe unto us its Loweſt degree. He compares it, unto the Life of a Child new Born, John 3.3. Nay, to the Life of a Child juſt quickned in the Womb, Eph. 2.5. Agreeably whereto, it is named the Forming of Chriſt in a Soul, Gal. 4.19. Now, as Mothers in whom Children are formed, ſo Souls in whom Chriſt is formed, do by and by ſhew it by nauſeous Ebullitions from the Stomach, and new Pulſations in the Bowels. Plainly thus, by Loathings, and by Longings. To that of the Loweſt degree of grace it muſt be ſaid, it is a Life, a ſomething that makes a man to differ from what he was before, as much as a Living Creature differs from a Dead. A Life of which Jeſus Chriſt is ſo the Alpha and the Omega, and the All in All, that it bears his very Name, Chriſt in us. And a Life notified, by Loathing of all things that are known to be contrary unto Chriſt, with (inſeparable) Longing after all Mercy from him, and all Duty unto him. A Life that ſpeaks forth aſſoon as it breathes; and uttereth theſe words, I count all but Loſs and Dung that I may win Chriſt and be found in him; and Lord Jeſus what wouldſt thou have me to do?
Four things doth the Spirit of Chriſt attribute unto this leaſt and Loweſt Life of grace. Which; waving others, I briefly propoſe. (1.) An Eye, to Look unto Jeſus Chriſt. Even as the ſtung Iſraelites looked unto the Brazen Serpent. Then, he who was Blind was ſurely Dead: And now he that ſeeth not Chriſt cannot be Alive. If then a man had looked to Aaron, or Moſes, or both, that could not have ſaved his Life; and now let a man have all poſſible reſpect to Ceremonial Law and Moral, it cannot ſave his Soul.
(2.) Feet, to Come on unto Chriſt. Even as the Manſlayer came to the City of refuge, his only place of Safety from the Avenger. The leaſt Grace hath Feet, not to ſay Wings, of deſire to haſten to him, when Chriſt ſaith, Come unto me.
(3.) Hands alſo, to receive Chriſt. Even as a ſtarving man receives Bread; a fainting man receives a Cordial, a Beggar receives a Bag of Gold, a Wanderer in the Wilderneſs receives a Guide, a Blind man receives Eye-ſalve, a Condemned man receives a Pardon, a Leper receives a Cure.
(4.) Ears alſo to Hear Chriſt. Even as a Servant heareth his Maſter, as a Child his Father, as a Wife her Husband, as a Subject his King, as a ranſomed Slave his Redeemer. The Father that draws Souls unto Chriſt, efficaciouſly commandeth all from the greateſt to the very leaſt to HEAR his Son.
In ſhort. The Goſpel evidently declares, that Graces, as Stars, do differ in glory. All Stars be in the Heavens; but are of various Magnitudes and Motions. All Grace is from Heaven, and carries toward Heaven; but ſome doth extreamly differ from other in ſtrength of Parts, and in Acts. Yet of them that are ſo much as Newborn, or Spiritually Quickned, and have Chriſt in the Loweſt degree formed in them, we are taught that all do Look unto, Come unto, Receive, and Hear Jeſus Chriſt, as he is offered by God. That is, as Prophet, Prieſt, and King; to give us the Sight, the Pardon, and the Cure of our Spiritual Diſeaſes, that we want.
I would be yet more plain, and inſtructive unto the leaſt Babes, whoſe help I do moſt eſpecially deſign. And therefore conclude with this aſſertion. There are twelve Steps, that men take in Sin, and in Grace; in Evil and Good; toward Hell and Heaven. The leaſt of Damned Sinners, taketh them in Sin; and the Leaſt of Redeemed Saints, taketh them in Grace. He that taketh them in Sin, however he be Painted he is a very Sepulchre; he that taketh them in Grace, howſoever he may be Defiled, Blemiſhed, and Blackned, he is unqueſtionably a Living Temple of God. God dwelleth in him, and he in God. Theſe Steps here follow in their Natural Order. They are Strangers at home, that ken 'em not.
1. The Firſt is the Admiſſion of Suggeſtions. Unregenerate Men admit the Suggeſtions of Sin, and Satan, and the World; they brook and bear them, as Eve did the Serpents. But the Suggeſtions of the Holy Ghoſt and his Miniſters, concerning Repentance, and Faith, and Holineſs, they cannot bear; but turn from them, as from Offers to their Loſs. Even with Scorn, if not Rage. Regenerate Souls, act quite contrarily. They are impatient moſt times of ſinful Motions; and anſwer them, as Joſeph anſwered his Miſtreſs, with Deteſtation and haſty Flight. And as for the Heavenly Motions foreſaid, they well Endure them; give them audience; and turn not away from them, as from things ſtingy and biting.
2. The Second is the Retention of Suggeſtions admitted. Unregenerate Men hold their ſinful ones in mind, and talk with themſelves concerning them in ſecret Places. Regenerate men do likewiſe retain God and his Miniſters Suggeſtions unto them. And a great deal of Diſcourſe they have with themſelves about the ſame. They commune with their Hearts upon their Beds, while others ſleep.
3. The Third is the Approbation of Suggeſtions retained, Unregenerate men do nextly ſmile upon their ſinful ones; inwardly ſaying, this is an agreeable and a ſweet Suggeſtion; I would ſurely follow it if I could. So ſweet it is, I cannot ſpit it out of my mind. The Regenerate, do in like ſort favour, and like well the holy Suggeſtions unto them made. Saying in their Hearts, Good is this Word of the Lord. O that we had Skill, Zeal, and Strength, to follow it. We Approve it as Excellent, and worthy of all Acceptation.
4. The Fourth is the Immoration of Mind on Suggeſtions approved. Unregenerate men being taken with the taſte of their ſweet Poyſons, and pleaſant Plagues, (for ſo are all ſinful motions;) they begin to ſtay and dwell upon them in multiplied thoughts. To ſurvey their alluring circumſtances, and muſe of their gratifications unto this and that Senſe, and of their Services unto one and another carnal Intereſt. Regenerate Souls, come not much behind them here. They alſo, finding holy Motions ſweet unto their Taſte, roll them under their Tongues; chew and meditate on them greatly; and enlarge their conſiderations of their goodneſs and profitableneſs unto all things. Delighting themſelves in the conſiderations; and ſaying of them, It is good to be here, let us ſtay and think more of theſe things.
5. The Fifth is the Revocation of Suggeſtions whereon the Mind hath uſed much to inſiſt. Unregenerate men, feed not on ſinful Suggeſtions ſparingly; but nevertheleſs the morrow is as to day and more abundant. Let Buſineſs, Sickneſs, Sleep, or what will, interrupt them; they let it not be long, before they recal their darling Follies. Regenerate men alſo, tho' ſometimes forced to lay aſide out of mind the holy Subjects they have much entertained therein; yet fail not to reſume them and take them up again, very induſtriouſly and chearfully. No ſooner be their Souls unbent with their neceſſary Avocations, but they do fly back again unto them.
6. The Sixth is the Concluſion or Reſolution to put the Suggeſtions into execution. Unregenerate men court their Souls thus, till they gain their Conſent, and Purpoſe for actual ſin. Which ſaid Conſent, and Reſolved will, is no ſmall point; but the grand Movement of the whole Man, Soul and Body. And carries in it virtually, Act and all. On the other ſide; Regenerate men, do not ſpend their foreſaid thoughts, for that which Profits not. Their Conſideration iſſueth in Concluſion. Their Spiritual converſes with Holy Suggeſtions, impregnate them with lively Reſolutions to perform them, as ſoon as they are able. All that the Lord hath ſaid we WILL do, and WILL be Obedient, is the Reſolution made and uttered.
7. The Seventh is the Perturbation about putting the Suggeſtions into reſolved execution. Unregenerate men, ordinarily, are put hard to it to bring forth the ſin they have Conceived. Iniquity it ſelf, is painfully and with ſorrow brought forth. And after Reſolution to ſin, the wicked are obſerved to be pierced through with many cares. And it is not much otherwiſe with the Regenerate; having Reſolved to Repent, and Believe, and Obey the Goſpel, to Receive Chriſt the Lord, and to walk in him; Fleſh, World and Devil, are in arms againſt them preſently; Herods, a thouſand, ſeek the Life of this Reſolution, to deſtroy it. And there is no ſmall Fear and Care, and Anxiety riſeth in the poor Reſolvers. Save Lord, or we ſhall yet Periſh, is their known cry.
8. The Eighth is the Aggreſſion, or Attempt of the Execution of the Suggeſtions, about which the Perturbation hath been. The Unregenerate know, that faint hearts cannot perform the Devil's Commands. Difficulties they meet with from within, and without; Conſcience checks them, Men reprove them, &c. but they break thro' all, and (for the pleaſure of ſin ſet before them,) they ſet to work, & try their ſtrength to ſee what they can do. If Saul cannot be the death of David, it ſhall not be for want of Attempts. The Regenerate know, that the deſire of the ſlothful ſlayeth him, becauſe his hands refuſe to labour. And, tho' the Deſire of a man be his Kindneſs; and God and good men will accept, where there is a willing mind; yet a mind of an unactive will, is an ill mind of no good will. They therefore ſuffer not fears of Miſcarrying, always to hold them back from Endeavouring. No, but tho' Afraid, they Truſt; tho' they Stagger, they Believe; tho' they Deſpair, they Hope. And aſide they go, and ſtir up themſelves and make tryal what they can do at Repenting, at Believing, at Obeying the Goſpel. Striving to enter in at the ſtrait Gate, and to walk in the narrow Way, whether they be able or no.
9. The Ninth, is that Execution of the Suggeſtions, which was Attempted. Unregenerate men, ſuch as periſh, do ſooner or later, execute thoſe Suggeſtions of Sin, and of Satan the Miniſter of Sin, after whoſe Execution, God will never more ſtrive with them; or treat about their peace; or be found of them.
Reader, Do not miſtake this plain paſſage; as though it did intimate that All that trod the former ſteps in Sin, were incapable of Repentance. That horrible untruth my Soul abhorreth, and my words favour it not. I do think that No man is uncapable of Repentance till he hath ſo ſinned. But I dare not think ANY man that hath ſo ſinned, to be uncapable of Repentance. Alas! who ſhall dare to ſet limits unto the Divine Grace? Or who knows not the inſtances of its admirable extent unto Manaſſes, Mary Magdalen, the Penitent Thief on the Croſs, &c. This is ſaid for prevention of thy cauſleſs Self-affrightment. But I proceed,
On the other ſide, Regenerate Souls, do after their Thoughts, Cares, and Attempts, actually execute thoſe Suggeſtions of God and of his Miniſters; after whoſe execution, God will never (totally) leave or forſake them. But binds himſelf by Oath, and by ſigned ſealed Covenant to be their God, and to ſee that all that he hath be theirs. This is done on God's part, when they do firſt ſincerely RELY on the Promiſes of the Goſpel-Covenant, and CONSENT unto the Demands thereof, when they make the ANSWER of a good Conſcience, as St. Peter ſaith, 1 Pet. 3.21.
10. The tenth, is Reiteration or Repetition of the ſaid Execution of the Suggeſtions. Unregenerate Men, do ſin over and over thoſe Sins, which they do adventure to defie God withall. And the Regenerate, do, all their days, keep doing the things whereby they at firſt gave glory unto God. Every Day of the Week, and Hour of the Day, the Unregenerate do bid God depart from them, In the Language of Practice they do ſo. And as oft doth the Regenerate Soul, in the ſame Language COMMIT and SUBMIT himſelf unto God in Jeſus Chriſt. Commit himſelf to God's ſaving Mercy, and ſubmit himſelf to God's ruling Authority, both lodged in the hand of Chriſt, Lord Mediator.
11. The Eleventh, is Propugnation of both Execution, and Reiteration of the execution of the Suggeſtions. Sinners Plead violently for Entrance and Continuance in Sin. They ſearch the Devil's whole Armory, for Weapons to fight with, for Sin againſt Holineſs. But is it otherwiſe with the Regenerate? No, having Committed and Submitted themſelves unto God; and doing ſo anew from day to day; and that, both as their perfect Duty, and infinite Intereſt and Privilege; they do ſearch God's Armory for Arguments and Arms, to propugnate Holineſs; and to Shame, and expel Sin. Holy Wiſdom is juſtified, it is ſpoke for, by the leaſt Child it hath.
12. The Twelfth, is Valuation of one's ſelf by the Execution, Repetition and Propugnation of the Suggeſtions. All Men do glory in ſomewhat, or other. There is ſome one thing or other, by which they do rate and value themſelves. Determining they are more or leſs bleſſed in themſelves, and to be eſteemed by others, as they have more or leſs of the ſame. Unregenerate Men's eſtimate of themſelves, is by their Executed and Repeated and Propugnated Sin, and what that Sin has gained them. Even the Profits, Pleaſures, or Honours of this World, which they have compaſſed by thoſe their Sins. The Regenerate do try themſelves by another Touchſtone, and weigh themſelves in another Scale. They count the Idols of this world, very Nothings. And do believe in their hearts, and confeſs with their mouths, that in them dwelleth no other good; and they are at no further diſtance from Miſery, than the Grace of God in them, and the Grace of God toward them, doth ſet them. They are Happy and Honourable more or leſs, as they Glorifie and Enjoy God more or leſs. Enjoy him according to the Promiſes, and Glorifie him according to the Demands of the Covenant of Grace.