Three Questions Resolved Briefly and Plainly, Part 3
Q 3. What is that Change wrought in a Man by God's Holy Word and Spirit, before he can ſafely conclude himſelf to be paſſed from Death to Life?
BY one man ſin entred into the World, and Death by ſin, Rom. 5.12. Satan was a Murderer from the beginning. He ſlew Adam by the firſt ſin: And ſlew all mankind in that firſt Adam. Spiritually conſidered, we are all Dead born. Dead in ſin, and Dead for it. Dead in reſpect of Corruption, Dead in reſpect of Condemnation. Condemnation to the Priſon of Hell, to the Torment of Fire, to the Duration of Eternity.
But God hath ſo loved the World, that he hath given his only begotten Son to redeem us from ſo great a Death, John 3.16. He deſires not our Death to be Continued, and Ruin to be Compleated. He reveals Jeſus Chriſt the way from Death to Life. He Commands, and He even Beſeeches us, to take Him for our Way thereto.
If you ask, by what Steps? I have told you in my Call to Sinners, by three Steps. Namely, by Conviction, by Compunction or Humiliation, and by Ʋnion unto Chriſt. Which Steps if you take aright, I am content to Loſe Heaven if you do not Find it.
Indeed, unaſſiſtedly no man can take them. Whatever is a Creature, hath no Power but what is Given from God, and Kept by Him. But Man a faln Creature, until he be by grace raiſed again, is without ſtrength unto that we ſpeak of, Rom. 5.6. Knowledge, Will, and Power hereto are all the Gifts of God's Love, and the Purchaſes of his Son's Blood, and the Works of his Holy Spirits Almightineſs. That Holy Spirit, who conſtantly worketh by the Holy Word. Who wrought not Chriſt's victory over Satan, without the uſe of the Word: And will not, without it, work our Victory over him, Mat. 4.
Poſſible it is. And Neceſſary it is, for all that take this way to Life aforeſaid, to Enſure their ſo doing, 2 Pet. 1.10. Pſal. 50. ult. &c. Uncertainty about it, is the Effect of ſin. God doth not ordinarily, if ever, with-hold Aſſurance from his Children, but upon Provocation. To wit, by Indulged Luſts, by Unexerciſed Graces, by Omitted Duties, by Slighted Ordinances. And to be ſure, Uncertainty is then it ſelf a ſin, when 'tis meritoriouſly procured by ſin. The eyes are very blind that ſee not, how fruitful a Cauſe of ſin it is. And as hard are the hearts, that dread it not as a ſin, an Effect of ſin, and a Cauſe of ſin. I grant that all Aſſurance attainable on Earth, is Imperfect. But, by the Romaniſts leave, that which is attainable is both True, Proper, and Powerful. True and Proper, as built upon proper and eternally true Grounds for it. Powerful, as operative of Peace and Joy in our ſelves and Holineſs and Thankſgiving unto God.
Nevertheleſs, 'tis very long before moſt of God's Children know their Father. And ceaſe from tormenting fear that Satan is he. In the firſt Converſion of the Gentile world unto Chriſt, it was not ſo. The Holy Spirit did then for the moſt part Witneſs grace, whereſoever He did work it in any. Nay, to go no farther back; Our old Engliſh Puritans, of ſweeteſt Memory, had Aſſurance more plenty among them, than 'tis ſeen in our day. Nor wanted they our Light, ſo much as we want their Heat. Horreſco referens. Unacquaintedneſs with the Covenant of grace, breeds every where groundleſs Hopes, and as unreaſonable Fears. I ſpeak as I find: With ſome of our people, every ſhadow of Turning goes for ſubſtantial Converſion. And with others, that which is right ſubſtantial Converſion, goes for but a ſhadow of Turning. Of Turning from Death to Life.
With fear and trembling I aſſay therefore to reſolve this Queſtion. Plainly, that I may be underſtood; Briefly, that I may be remembred; Fully, that my End may be attained; in making Sinners aſhamed of their Peace, and Good men aſhamed of their Trouble. If my Method be new, my Doctrine is not. I do go forth by the foot-ſteps of Chriſt's flock; praying that this Paper be made ſucceſsful by his Holy Spirit.
That Change after which we enquire, appears a five-fold one. Namely of Spirit, Covenant, Qualities, Converſation, and Company.
C. 1. Of SPIRIT. Man, is an Embodied Spirit. His Body, is (we know not how,) Indwelt and Actuated by his Spirit. His Spirit, tho' it be a Free Agent, is (in as unaccountable a way,) Indwelt and Influenced by ſome other Spirit. In our Created ſtate, the Holy Spirit was in us, and ſwayed us. Now, in our Corrupted ſtate, 'tis Satan that is in us, and leads us. 'Tis certain, that by the Firſt Tranſgreſſion we forfeited and loſt the foreſaid Sanctifier: And deſerved to be given up, and were given up, to the laſt named Tempter. Satan is now called the God of this World. And, He that is in the World, 1 John 4.4. The Prince—that works in the Children of Diſobedience, Epheſ. 2.3*Works energetically. And like as Fire in Iron worketh, converting it into a huge likeneſs unto its own Nature.. And ſuch Children are named, perſons not having the Spirit; to wit, the Holy One, Jude ver. 19. But in our Renewed ſtate, there's a change of the Actuating Spirit. Satan is depoſed and caſt out, Acts 26.18. 2 Tim. 2.26. The Holy Spirit is Sent, Given, Adminiſtred, Put into us, Poured out on us, Comes on us, Reſts on us, Leads us. Is ſaid to be He, that is in Believers, 1 Joh. 4.4. Yea, and to be great in them. That is, in them to be mighty, and victorious over the aſſaulting impure Spirit.
Looks he then like a Soul paſſed from Death to Life, in whom there's no ſuch change of the ruling Spirit? I trow not. Nor can it be ſaid, becauſe theſe Spirits forenamed be both Inviſible; therefore the change of them is hardly Diſcernable. Let theſe plain things be conſidered. They are infinitely Ʋnlike ones. Yea perfectly Contrary unto each other. They are alſo moſt Active, both of them. Satan always worketh to the utmoſt of his Power; the Holy Spirit works according to his Will and Pleaſure. But both do work continually and ſtrongly. Nor are their Natures ſo Inviſible, but that their Operations are as much Senſible. Satan carries unto evil; and ſo does the H. Ghoſt carry unto good. Of all things, Satan averteth and turns away Souls from Jeſus Chriſt; from his Perſon, and Goſpel. And of all things, the Holy Ghoſt carrieth Souls unto the Study and Acceptation of both. His great work is to Receive of Chriſt's, and ſhew it unto us, John 16.14. His firſt work, is to convince (as of Sin in general, ſo) principally of the Sin of Ʋnbelief on Chriſt. Of its being the only Sin, that does keep men in all Sin. To convince us alſo of the Righteouſneſs of Chriſt; its Perfection in it ſelf, its Communicableneſs unto us, and its Acceptableneſs with God. Of its being the only, that God will accept, whatever men conceit of Natural Righteouſneſs or of Legal. To convince likewiſe of the Conqueſt of Chriſt over all his and our Enemies. His having Subjugated Satan, as well as Satisfied God, Joh. 16.9, 10, 11. But I forbear. See his twelve Convictions, in my Call unto Sinners; together with his Humiliation-work, and Ʋnion-work. Having United us unto Chriſt, no doubt but he Actuates us for Him. So the Apoſtle, Rom. 8. But that falls under conſideration elſewhere.
To conclude this particular; Let the Enquiring Chriſtian thus argue! Chriſt is mine, before Life is mine! Chriſt and his Spirit are always given together. If his Holy Spirit be put into me, Satan is depoſed. The Holy Spirit and the Unclean, cannot reign together. By the Temper of my Heart and Ways, toward Chriſt eſpecially, it's not hard to know whether he be expelled, or ſtill hold the Throne in my Soul. Theſe I will diligently watch. And examine whoſe Superſcription they bear; whether the H. Advocate's, or the Enemy's. Enemies lead to Death, Advocates to Life. By my Guide, I will judge of my Way and End. And Him I will account to be my Guide, whom I do ordinarily and allowedly, and moſt deſirouſly follow: whether it be the Holy Ghoſt, or the contrary Spirit. If I find, that it's but now and then, when terrors force it, that I diſguſt Satan's ſuggeſtions, or reliſh the Holy Spirit's: that deliberately and freely I uſe to embrace Satan's, and reject His: that ſet aſide the next World's accounts, I ſhould deſire rather that Satan led me in a Senſual Life, than the Holy Ghoſt in an Evangelical: I will tell my Soul, and all that is within me, plainly, as John 5.42. I know you that ye have not the Love of God in you. On the contrary, if I find all; and diſcern that tho' I have been a Cage to the uncleaneſt Bird, yet I am by grace turn'd into a Temple of the Holy Ghoſt: that the very ſelf-ſame Spirit that dwelt in Chriſt, dwells in me: that as little as yet I know, He's daily a Teaching me; as Forgetful as I am, He brings daily the things of my peace unto my Remembrance; as Dull as I am, He daily by one thought or other Quickens me unto my duty, ſo that I dare not omit it; as ſad and ſour as I am, He denies me not all Comfort, but every day ſweetens ſome Word of God or other unto me; as often as I am out of Frame for Communion with God, and that is too often, He lets me not alone till I am in again, and am Reſtored. If thus I find, I will conclude there cannot but be Life where there is ſuch a Spirit. And there cannot but be the beſt Spirit, where there be but ſuch Operations. Hereby we know that He abideth in us, by the Spirit that He hath given us, 1 John 3.24.
C. 2. Of COVENANT. God ever delighted to deal with Man in the way of Covenant. He bound the firſt Man He made, and all his Poſterity, in one. One unexceptionable for the Promiſes unto us, and for the Demands from us. Theſe latter were Juſt and Good; the former Rich and Honourable. But, as we have heard, Man Fell. Unleſs I ſhall rather ſay, he Leapt into Sin. For, wilfully he brake this Covenant of Works, as we call it. Yea, and by the Fall ſo brake himſelf, that he was never able ſince to do ought pleaſing unto God. I mean, before the Renewing grace of God give ability. But this grace, God never did or will diſpence but in a New Covenant. All He Recovereth, He takes into New-Covenant relation with Himſelf. Souls mindleſs of any Covenant with God, mind no Religion:Ezek. 16.8. none, at leaſt, that God will accept. Thoſe that hang upon the Old Covenant of Works; and have all their Religion run in that Channel: Doing all they do, with deſign and hope to be forgiven for the ſake and merit of it: the Goſpel declares their miſtake to be mortal. They that are of the Works of the Law, are under the Curſe. That is, they that expect Life and Salvation for their own Works of the Law, are every creature of them under God's Curſe, Gal. 3.10. They, who being ſenſible what 'tis to be out of Covenant, and what to be under the Covenant of Works, do enter the New Goſpel-Covenant; the Marriage-Covenant unto Chriſt: they are the Souls, the only ones that bring forth fruit unto God. And have Life of either Peace with Him, or Holineſs unto Him, Rom. 7.4.
Surely, God never ſigned their Paſs for Heaven, who never made his Covenants the matter of many of their Thoughts. A ſerious heart cannot but ask, In what relation, more than that of a Creature, do I ſtand in unto God? As a Creature, I can deſerve no reward, whatever I do! And why ſhould I expect any? If I may be a Covenanter, and was ſo, without my knowledge in my firſt Parents: does it not now concern me to get inform'd, what the Terms of that Covenant were? For Covenants bind mutually; and if I know not that which I am bound in, I muſt unavoidably be falſe unto it. If it be ſuch as is Good for me, I cannot improve it: and if unto me it become by any means deſtructive, I am not capable of preventing it. If the Soveraign Lord make, and offer to take me into a better Covenant; how concerned am I, above all things in this World, to learn out the terms thereof? &c. But, ſuppoſe the greateſt ſtudy of theſe Covenants, and the beſt Acquaintance with them: the beſt that is poſſible to be without profound Thankfulneſs for the Covenant of Grace, and hearty Conſent thereunto; what avails it? Much every way indeed, to mens Condemnation! Knowledge of that Covenant without Conſent, is the moſt frightful ſymptom that I know of a Reprobate.
A Soul in earneſt careful to know its ſtate, ſhould in this wiſe debate with it ſelf, Were I under no Covenant, it would be reaſonable to expect Hell for my leaſt ſin. For it deſerves it: and the Divine Juſtice is unqueſtionable. It would be unreaſonable, if I could yield Sinleſs Obedience, to be preſumptuous of other reward than is in the yielding of it. For in that, is more than a Creature merits. And I can make no Plea, if God make no free Promiſe. There are but two Covenants; of Works, and of Grace. Theſe are vaſtly different. And ſo are the ſtates of men, under the one and under the other. Of my ſtate I am peremptorily reſolv'd to make Judgment, as I am under this or that. My Hopes ſhall die if I appear under that of Works; my Fears ſhall die, if I appear under this of Grace.
For if I am under the Covenant of Works, I am bound unto Duties, whoſe Performance is by me Impoſſible. It requires Obedience perfect and perpetual. I, and that upon pain of Death, Gal. 3.10, 11. Conſequently, if I am under this Covenant, I am under its Curſe too; which is Intolerable, Gen. 2.17. Dying thou ſhalt Die. 'Tis Death indefinite, that is, Univerſal evil; Temporal, Spiritual, Eternal: Privative, Negative, Poſitive, &c. Beſides, if I am under this Works-Covenant, I can have no Days-man or Mediator between God and me. I muſt to Priſon if I pay not, my ſelf, the utmoſt Farthing. This Covenant admits not Chriſt, or any other Advocate, with the offended Father. 'Tis another Covenant that Chriſt is Mediator of, Heb. 8.6. If I am under this Covenant, the leaſt ſin, tho' I ſhed a Sea of bloody tears for it, is as unpardonable as the very ſin againſt the Holy Ghoſt.
Yea, and my Service, ſhould I keep all the whole Law, ſave in one point, would be utterly contemned.
And all this juſtly too. Becauſe, if under this Covenant I abide, 'tis of my Ignorance, my Pride, and Enmity unto God and Chriſt, that I do abide ſo, Rom. 10.3. I am Taught better: in the Goſpel the Righteouſneſs of God is Revealed. I am offered better: the Goſpel invites me from under the Law to Grace. From the Covenant that works wrath, to that which is all Salvation. And my being under the deadly Covenant, is by my own very Deſire, Gal. 4.21.
The Fruits muſt ſhew it, if I am under it. And they are plainly theſe: Bondage and Fear in ones ſpirit; a Fear keeping out the Love of God, and the very deſire to Love Him. Outſideneſs in Religious Duties. Care, abundance, about the outſide of the Platter: none, or next to none, about the purity of the inner man, and the Intentions of the heart. Ʋndependency on Jeſus Chriſt, in things pertaining unto God. For both Aſſiſtance by his Spirit, and Acceptance thro' his Blood, a fatal Undependency. Servility, ſouring and embittering all Duty. Rendring Religion a task and burthen; and all God's homage as arrant Brick and Bondage. Do theſe grapes of Sodom cover my Tree? The Axe of vengeance is then near my root.
If on the other hand, I am not under the Law, but Grace. If with me, God hath made the better Covenant: what then? the bleſſing of Abraham is come upon me, Gal. 3.14. Reconciliation, Juſtification, Adoption, are my own. I am intereſted in all the Bleſſings of this beſt Covenant, as well as bound unto all the Duties. God is then my Reconciled God; and Engaged by Promiſe, to exert for my good all his Perfections. I will be unto them a God, Heb. 8.10. Joyntly, All; and diſtinctly, Every of the three Divine Perſons, have thus Engaged. So proves the form of Baptiſm into the name of All and Each of them: as alſo the Communion, which God's New-Covenant Servants do hold, with All and Each Perſon. Pardoning Grace and Purifying, are expreſly made over to me, Heb. 12.8, 10. So is the Crown of Glory, 2 Tim. 4.8. So is Food and Rayment, 1 Tim. 4.8. So are Bleſſings for my Children, Gen. 17.7. I, and I have this hyperbolically kind and ſweeteſt Word of God to live on, ſc. Luke 15.31. ALL THAT I HAVE IS THINE. A word, which if I once prove my intereſt in, let them be poor and ſad that can, I cannot.
But ſtill I remember, they are Fruits that make known Roots. And the fruits of Souls that have ſo much for the better changed Covenants, are theſe. They Remember their ſlavery. It runs in their minds, how the Covenant of Works (ſince the Fall) made them Vaſſals. How they were Adam's Children, as ſoon as their Souls & Bodies were united in the womb. And no ſooner Adam's Children, but under Adam's Covenant. Nor ſooner under his Covenant, but under his Curſe too. They conſider much their Tranſlation out of it. Their Eye and their Heart, is upon the Father, that ſaid to Son and Spirit, Come, let us redeem Man! Upon the Son, that ſaid, Lo, I come to do thy Will! Upon the Glorious Spirit, that ſaid unto their moſt unwilling Souls once, Kiſs this Son! Bid them, yea and Made them willing. Upon the ſweet Change alſo, that followed that willingneſs and actual Marriage-Union to Chriſt. God no more looking on a poor Soul as the firſt, but as the ſecond Adam's Child. No more Condemning, however Chaſtiſing. No more Abhorring his Services, notwithſtanding millions of unallowed and lamented Imperfections, &c. They joy in the Lord, and rejoyce in the God of their Salvation. Or, Labour ſo to do, and Lament that they cannot. If no other, they ſing bleſſed Gataker's Song.
I Thirſt for Thirſtineſs. I weep for Tears;
Well-pleas'd I am to be Diſpleaſed thus:
The only thing I Fear is want of Fears;
Suſpecting I am not ſuſpitious.
I cannot chuſe but Live, becauſe I Die;
And when I am not Dead, how glad am I?
Yet when I am thus glad, for ſenſe of Pain,
And careful am leſt Careleſs I ſhould be;
Then do I grieve for being glad again,
And fear leſt Careleſneſs take Care from me.
Amidſt theſe reſtleſs thoughts this reſt I find,
For thoſe that Reſt not here, ther's Reſt behind.
Their higheſt ambition is to Rejoyce in Chriſt Jeſus. To Glory in Him. They Love God's Law, and Truſt his Son. They Love his Law, and have reſpect to every Command, and ſtrive after Perfection, and abound in all Duty. But, they Truſt not in any works of their own. Doing all, they cry for Chriſt's Spirit, for Strength. Having done all, they cry for Chriſt's Blood, for making it Acceptable. They ſtill know themſelves Servants unprofitable. Is it thus with thee, O my Soul? then Return to thy reſt, for the Lord hath dealt bountifully with thee! If thou wear any Phylactery, let this be the Scripture, All the paths of the Lord are Mercy and Truth to ſuch as keep his COVENANT, Pſal. 25.
C. 3. Of QUALITIES. Look as where the Spirit is Changed, the Covenant muſt needs be Changed; ſo where the Covenant is Chang'd, the Qualities of a Man muſt alſo be Changed. Theſe are myſterious things. And by many names men go about to explain them. But they are moſt, if not only, made known by their Effects. Conceive we of them as the Springs, Seeds, and Roots of our Thoughts, Words and Works. And the things by which we are therefore denominated, Holy or Sinful. They be the Treaſure that's in a Soul. A Treaſure for abundance, and for belovedneſs. Every man hath abundance of Moral Qualities; and all are dear unto him, precious in his Eyes. And as this Treaſure is good or evil, our Saviour denominates the man good of evil, Matth. 12.35. In our firſt Creation, the concreated Qualities were ſurely good, and entirely ſo God endued all our Natural Powers, with all good and towardly Qualifications. Qualities and Diſpoſitions for prompt and conſtant Duty, were inlaid in our Mind, Will, yea and Senſitive part. Our ſeveral Powers and Faculties do depend much on each other for action. The Practick upon the Affective Powers, and they on the Intellectual ones, or our Underſtanding Powers. But all were made Ʋpright, that is, with ſprings of goodneſs in them, apt to move as they ought towards each other within, and toward Objects without, Eccleſ. 7.29. But the firſt Sin brake thoſe Springs, expelled thoſe good Qualities, introduced contrary ones. In a Subject capable of two contraries (as of Light and Darkneſs,) there will be one. Man is capable of holy Qualities and ſinful. The Sin that drave out the firſt therefore, could not but bring in the latter. And ſet ſprings of evil in us, apt to make motions evil of all kinds. The Holy Scripture teſtifieth that it did ſo; and that, not obſcurely in the very Text forecited. Plainly in others, Gen. 6.5. Rom. 8.7. Faln Man is by ſome compared to a diſorder'd Clock, that ſtrikes falſe every minute, and has not one true motion before the Maker mend it. Now, can a Holy God delight in a Creature thus Qualified? One diſpoſed to no real good, but to all evil, and that continually? If God ever Recall ſuch unto Himſelf, He will new Create them. Make them quite other Creatures. Inſtruments, moved with New Springs. Trees of other Roots. The Old Qualities muſt away, and all be New. The Evil Treaſure muſt be took out, tho' it be bound up in the heart; a Good muſt be Laid in, and be a-like ſeated. Holy Qualities muſt be Infuſed.
Accordingly we find every where in the Scripture, God denouncing Wrath againſt all men of unrenewed Natures. Not Renewed, that is, and Regenerated in the Qualities of the ſame; for the Nature it ſelf abideth ſtill the ſame in Converted as in Unconverted men, John 3.5.
And on the other hand, God's Reconciled Servants are named ſuch as have Put off the Old Man. Crucified the Fleſh with its Affections and Luſts. Mortified their Members which are upon Earth; with much like. All which phraſes expreſs their Parting with their inward Roots of Sin; their Diſpoſitions and their Inclinations unto evil.
They are likewiſe ſaid, to Put on the New Man. To be born again from Heaven. To be men of another Heart, and Spirit, and New Creatures, &c. That is to be now of Diſpoſitions quite contrary unto what they were before. Inclined now to things that Pleaſe God, as before unto things Offending Him. Now to Duty, as before unto Folly.
Feeling excuſeth Words. It need not be ſaid, how hard the parting from Old Qualities is. Things glued together, uſe not to come aſunder without tearing. Until an Heart be Rent, there is no coming apart from its Luſt. But the Neceſſity of the ſeparation is open to every Eye. For Gratia non perdit Naturam. God's hatred of ſin, is his very Nature: and even Goſpel Grace cannot deſtroy his Eternal Nature. It implies the greateſt of contradictions, that He who is Holineſs it fell ſhould Ceaſe to hate men of ſettled averſion from it; And bent unto Ungodlineſs. And it were blackeſt Blaſphemy for any to conceit, that Chriſt came to ſave us in our ſinful Qualities, and not from them.
A Wiſe man would therefore know his Qualities, before he made his Judgment of his Condition toward God. Determining, that as the Qualities are, that be predominant and reign in him; ſo is the Judgment of God on him. That this latter is Abſolving or Condemning, according as the former be Holy or the contrary. It is true, contrary Qualities may poſſeſs together the ſame Heart. In low degrees they may and do. In high degrees they cannot. Grace and Luſt, are both of 'em in every the beſt Soul. But they can no more Reign together, than Water can Boil and Freeze together*A Luſt Reigns, when 'tis Yielded unto. Sin and Satan be Conquered, as long as they are ſincerely and induſtriouſly Reſiſted. Grace doth Reign in the Soul, while 'tis in like manner Warred and Fought for by the Soul, Rom. 7. The Apoſtle ſpeaks of himſelf as Regenerated, I doubt not.. So that my Enquiry muſt be, What are thoſe Qualities that have the Throne in me? That ſway my Underſtanding, my Affections, and my Practick Powers. The Sinful Qualities that bend all theſe unto evil, are the Corruption of Nature, and Original Sin. The Holy Ones that bend all theſe unto good, are Grace, and the very New Nature in us. Whether of them do prevail in me, is my great Queſtion.
Commonly, and I think juſtly, we count four Properties of a Quality or Diſpoſition's Prevalency. Namely, its cauſing to act Readily, and without much ado. Pleaſantly, and without diſguſt. Ʋniverſally, without excluſion of any proper Object. And Conſtantly, without intermiſſions. Now if Original Sin, carry me thus unto Actual Sin, I am far from the Kingdom of God! If Grace thus carry me unto gracious actions, the Kingdom of God is within me. To be a little more particular, Holy Qualities, the Principal are three; the Inſtrumental are eight. The former are Evangelical, Faith, Hope, and Love. The latter be, Prudence, Juſtice, Temperance, Courage, Sincerity, Humility, Zeal, and Conſtancy. Methinks, whether theſe, or the contraries of theſe, do (as aforeſaid) act me, ſhould be of eaſie diſcovery. Inward Feelings, and outward Fruits, one would think, ſhould not admit it into any doubt at all. But I am aware, Mixtures do obſcure things. And in whom are not Mixtures found? Again, Moles muſt not be expected to be as Viſible as Mountains. 'Tis Greatneſs that makes conſpicuous. And where Grace's Victory is little, which is next to none, I muſt not wonder if it be as little diſcernable. Nor dare I deſire God to change the Nature of things, for me. Rather muſt I Labour to grow in Grace. And, that it may be more Viſible, blow up my ſpark to a flame. Heaven and Hell are unexpreſſibly different ſtates. And I muſt believe that God will have them to be very differently Qualified Creatures whom He placeth in the one and other. My Intereſt carries me i'th' firſt place, to ſee I have the Principle, and nextly that I have Proficience in Grace. Without the Principle I have no Qualification for Heaven. And without the Proficience, I ſhall ever doubt the truth of my Principle. A ſtrict Eye unto both will I have, before I conclude the name to Live to be my due.
C. 4. Of CONVERSATION. A good Spirit brings into a good Covenant. And, according thereto, infuſeth good Qualities. But doth He then leave them idle and dormant? No, He doth not. All Being is for Action. And the beſt Nature for the beſt Action. Beſides, Man is a creature that cannot be out of Action. Grace only carries him to act well; Corruption, to act ill; but his very Nature 'tis to act much. Man Created did exerciſe his Powers, and exert his holy Qualities, moſt amiably no doubt. Formed his behaviour, towards God, the Father, the Son, and the Spirit; towards himſelf, and the Angels above him, and ſublunary Creatures below him, moſt congruouſly, and harmoniouſly: Faln Man's Converſation toward all, is in the World ſeen, what in the Bible 'tis read. What is ſaid of his Thoughts, which are his inward Converſes, may be ſaid of his outward ones alſo. They are evil, only evil, and continually. Toward God, Regardleſs; toward Holy Angels and Spirits above, as Mindleſs; towards himſelf, Idolatrous; towards his Superiours, Envious; towards Inferiors, Contemptuous; towards Equals, Jealous. Renewed Man, we read and we ſee it, hath another Carriage toward all foreſaid. A Walk, after the Spirit. That is, according to the will and motion of the Holy Spirit the worker of Grace; and according to the gracious Quality and Nature of his in-working. Hereof is a neceſſity of Precept; their God commands it, on peril of never ſeeing his Face. A neceſſity of Means; viz. for God's Glory, which they cannot ſpread without it: for the Church's good, which they cannot edifie without it: for their own Walk to Heaven, which they cannot make without it: For, tho' it be not the way of Merit, 'tis the way of Means. A neceſſity of Deſign there is alſo; for, 'tis God's End in Electing, Redeeming, and Calling them. A neceſſity of Nature: for, as naturally and neceſſarily do clean Fountains ſend forth clean Waters, as corrupt ones the contrary. Add, a neceſſity of Covenant likewiſe: for, as by Gratitude, ſo by Covenant all are bound to have their Converſation as becomes the Goſpel.
If theſe things be ſo, the reſolution of the three former Queſtions, excuſe me not a third. Wo to the vain men, who would cry up God's Mercy, to the Reproach of Chriſt's Merits. Or Chriſt's Merits to the undervaluing of Holy Faith. Or Faith, to the juſtling out of Good Works, and the making holy Converſation needleſs. We muſt give unto each its proper place, or Heaven will never be our place. He that thinks fit to judge by God's Word; and to believe that God will not Deny himſelf, or alter his Decrees, and repeal his Laws, and change his Goſpel, to ſerve the turn of a ſluggard; he muſt conclude ſo. And judge an Holy Life to be as far from Needleſs, as it is from being Meritorious.
Such a man muſt tell himſelf to this purpoſe: Hope of Reconciliation to to God, is needful to my Peace in this Life. And will appear ſo, at Death. But Holy Converſation, is as neceſſary unto that Hope. God promiſeth not to give it, to ſuch as lead any other. Nor know I how He ſhould ſhew grounds for any to cry peace, while their Life againſt Him, is an open or a private War againſt Him. Eternal thanks be to Him! I know his New Covenant will paſs that Converſation for an Holy one, which is far ſhort of Legal Perfection. Ʋnallowed ſins, and of meer infirmity, break not peace. Wilful ones, and the moſt crimſon, do not raiſe a ſtorm that Chriſt's Grace cannot Lay for true Penitents. And ſuch as by their good wills would never offend more. Ready to give the World if they had it, that they never more might ſin. Wherefore neither will I think my Converſation unholy, for that which God does not ſo name it. Nor will I ever expect he ſhould ſay to me, [Well done, good and faithful Servant,] if indeed by the Goſpel-ſtandard I have not done well. I verily believe God will ſay to me hereafter [Depart, thou Curſed] unleſs I Live ſo, that He may ſay to this effect of me before the World; Behold ye damned Angels, and Men, whom I have for ever abandoned! No cauſe have you to think my ways unequal in ſetting this poor creature at my right hand. True, his Sins were not few or ſmall. Nor were his Obediences other than ſmall and few. Had they been perfect, they could not have ſatisfied me, for one ſin. Much leſs as they were ſhort thereof. Satisfaction and Merit I had, from another hand. His holy Qualities and Works made me none. Yet do I conſider his Converſation and good works as enough to diſtinguiſh him from you. And to ſtop your mouths, By them you ſee, he is one that Obeyed my Precepts; Uſed my appointed Means of Life; Anſwered my End in's Creation; Walked according to the New Nature I gave him; Kept ſincerely and perſeveringly the Covenant I ſign'd and ſeal'd with him in my Holy Sacraments.
To him that ordereth aright his Converſation will I ſhew the ſalvation of the Lord, Pſal. 50 ult. If we ſay that we have fellowſhip or friendſhip with Him, and WALK in darkneſs, we Lye, and do not the Truth: (i. e. We Lye practically, and contradict our Profeſſions) 1 John 1.6. God will render to every man according to his works; To them who by patient continuance in well doing, ſeek for glory and honour, and immortality, Eternal Life. But to them that are contentious, and do not obey the Truth, but obey unrighteouſneſs, indignation and wrath, Rom. 2.6, 7, 8. James 3.13. Who is a wiſe man, and endued with knowledge among you? let him ſhew out of a good converſation his works with meekneſs of wiſdom.
C. 5. Of COMPANY. God hath made us of a Nature craving Company, as we crave Being it ſelf. Being alone, is as not Being at all. Our Souls muſt be with ſome Perſon or Thing continually. And for Things, no man affects any but for the ſake of Perſons. Sinleſs Nature was not thought fit to be Alone. Corrupt Nature, is amort without corrupt Company. And ſo is Sanctified Nature without like Company. Being ſo very dear unto us, 'tis no wonder that our Company is ſo influential on us. Yea, ſo formative of us into its likeneſs, as we ſee. Good and Evil Company, are (both of 'em) ſo, beyond what is duly conſidered. Worſt men are ſomewhat bettered by good; Beſt men are ſomewhat worſted by evil. True, while we are in the World, there is a company good and ill that of neceſſity we ſome way have. But there is alſo a Company of choice that we make. And of this I chiefly ſpeak. The Efficacy of this, is moſt wondrous.
So much, that the Holy Spirit makes a Companion of fools, the name of a hopeleſs Enemy of God, Prov. 13.20. And intimates it to be enough to call the beſt Saint's ſincerity in queſtion, if he walk in company (needleſly) with wicked men, Job 34.7, 8.
Yea, ſaving in order to do them good, forbids us to let them be in our houſes, or to ſuffer our ſelves to be with them any where, Pſal. 101.4, 7. 2 Theſ. 3.14, 15. Neither indeed is Excommunication ought that I know, but a caſting out of our Encouraging Society, ſuch as walk diſorderly.
Every where in the Word, we are told, that Love of the Godly is the mark of the Lovers of God. And they that fear God's Name, be ſuch as are glad to have for their company God's Children. I, and hate with a perfect hatred the infectious company of others. They flock together, and to one another ſpeak often.
And who would not deſire to try and know himſelf, by that mark whereby other men do know him? And whereby, thro' a plain light of the Word, he may know himſelf? Yea, by the mark, without whoſe concurrence, fifties and hundreds of other marks will not be more than Cyphers. For, if my Company of choice be not changed, my Converſation is juſtly preſumed to be but ſorrily changed. And not from a Walk with men to a Walk with God; but from one way of ſin to another. My Qualities alſo and inner Temper, be juſtly thought to be but Covered, not Changed. My Change of Covenant may be concluded to be but in fancy, and a vain ſurmiſe. And ſo my Change of Spirit.
Come therefore, my Soul, and let us reaſon together, ſaith he that is taught of God to enſure his Calling and Election. For ought I ſee by the Word of God, Dying men do change but their Places, not their Company. And what Company I do of choice hold upon Earth, I muſt by the Judgment of God hold for ever. Prophane men be open Sepulchres; Hypocrites be painted ones. If I here delight in Sepulchres, and chuſe to keep among the dead; 'tis certain I ſhall for ever with them be Buried. Chriſt is a Tree of Lives. Of the Life of Peace with God, Holineſs toward Him, Hope from Him, Glory with Him. Saints only have Life from Chriſt, and be the only men that are truly Alive. If the Spirit that acts me, and Covenant that binds me, and Qualities that poſſeſs me, and Converſation that employs me, do all of 'em bring me among the Living; and I am their Companion in Graces-Kingdom, ſurely I ſhall be the ſame in Glories-Kingdom too.
Wherefore, before I ſhall conclude whither 'tis I am going, I will get me well aſſured what the Company is wherewith I go. I will be fully anſwer'd theſe Queſtions: Am I in evil Company, as Lot in Sodom, Vexed? Is Lewd Company and Light, unto me, which Meſech and Kedar was to David? Makes it me to cry, Wo is me? Have I no fellowſhip with God's Enemies, but Reprove I them as called? Do I make the very wide difference that I ought, between MEN and BRETHREN? Do I fear to open the doors of my Houſe and Heart to ill men, leſt the Prince of darkneſs enter in? And to ſhut them againſt holy Brethren, leſt the Prince of Glory be ſhut out? Am I glad when I ſee the Pure in heart, that ſee God? Do I ſalute each of them as David did Abigail? Bleſſed be the Lord God of Iſrael which ſent thee this day to meet me? Bleſſed be thy converſe, and bleſſed be thou. I ſay, Every of them, viz. Tho' about Mint and Cummin differently minded. And tho' by their Luſtre, I am eclipſed, &c. Finally, Do I Love them that Love God, and Loath them that Loath Him, even as I incline to have my friends Love thoſe that Love me, and the contrary? And do theſe following words of God dwell in me richly and powerfully, Lord who ſhall abide in thy Tabernacle? Who ſhall dwell in thy Holy Hill? He, in whoſe Eyes a Vile perſon is contemned, but he honoureth them that fear the Lord, Pſal. 15.1, 4. They that fear thee (O Lord) will be glad when they ſee me (that is, a Godly man,) Pſal. 119.74. He that walks with wiſe men ſhall be wiſe, but a Companion of fools ſhall be deſtroyed, or broken, Prov. 13.20.