The Good of Early Obedience, Chapter 12
CHAP. XII.
Several Rules for the knowledge of our ſtate laid down, both negatively, and affirmatively
Queſt. HOW may a man know whether he be under the Yoke of Chriſt or not?
Anſw. I will anſwer the queſtion firſt Negatively.
1. Negatively. There are ſome of whom it may be ſaid without the leaſt raſhneſs of judgment, or breach of charity, that they are far from the Yoke of Chriſt; profeſſed rebels to his Government and Authority. They carry the tokens of Death and Damnation in their foreheads: the Holy Ghoſt reckons them up in ſeveral places of Scripture, one is in 1 Cor. 6.9, 10. Be not deceived, neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abuſers of themſelves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, ſhall inherit the kingdom of God, Revel. 21.8. The fearful and unbelieving, and the abominable, and murderers, and whoremongers, and ſorcerers, and idolaters, and all lyars, ſhall have their part in the lake that burns with fire and brimstone, which is the ſecond Death. Theſe are all ſons of Belial, they are not under the Yoke of Chriſt. I beſeech you conſider a little, if any of theſe ſins be chargeable upon you, your caſe is deſperate; you are actually ſhut out from any claim in Chriſt. You may know, as certainly as if God had told you from Heaven, that you are in a loſt undone condition; the Holy Ghoſt calls all ſuch children of diſobedience, becauſe of theſe things the wrath of God cometh upon the children of diſobedience, Epheſ. 5.6.
2. Such as are ſcoffers▪ at Godlineſs, and make a mock of Religion. This is one of the reigning ſins of this Day, 2 Pet. 3.3. There ſhall come in the laſt days ſcoffers, walking after their own luſts. Mark, while they ſcoff at Godlineſs, they live in ungodlineſs, walk after their own luſts; they will not leave their luſts, and therefore ſcoff at Religion becauſe that oppoſes their luſts. Now what ſays the Scripture? Judgment is prepared for ſcorners, Prov. 19.29. 2 Chron. 36.16. Theſe therefore do openly declare they are not under the Yoke of Chriſt.
3. Such as have a ſecret enmity againſt the power of Religion; they have a form of godlineſs, but deny the power of it, 2 Tim. 3.5. Theſe can be no ſubjects of Chriſts Kingdom, for the Kingdom of God is not in word but in power.
4. Such as have their ſecret reſerve in cloſing with Chriſt; they will not let Benjamin go; ſome ſweet ſin, ſome profitable luſt they will not part with. Theſe are not under the Yoke of Chriſt, for he that comes to Chriſt, and hates not father, and mother, and wife, and children, and brethren, and ſiſters, yea and his own life alſo, he cannot be my Diſciple, Luke 14.26.
5. Such as live in the ſinful neglect of Gods worſhip, that ſlight hearing the word, reſtrain prayer before God; have no regard to their Souls. Such are not under the Yoke of Chriſt; for he that is of God heareth Gods word, John 8.47. No man that ſlights the word and worſhip of God, can be under Chriſts Yoke; for it is the word that faſtens this Yoke.
6. Such as give up themſelves to carnal pleaſures and delights, that are lovers of pleaſures more than lovers of God, 2 Tim. 3.4. Theſe were never yet under the Yoke of Chriſt, for they that are Chriſts have crucified the fleſh with the affections and luſts, Gal. 5.24.
7. He that truſts to his own righteouſneſs, and looks to find acceptance for that, was never under the Yoke of Chriſt; for this is a plain rejecting of Chriſt, it puts him out of office; a man makes a Saviour of his own duties, and ſo as other men periſh by their ſins, this man periſhes by his duties. None do reject Chriſt more than theſe, Rom. 10.3. Going about to eſtabliſh their own righteouſneſs, they have not ſubmitted to the righteouſneſs of God.
8. Such as ſee no need of any ſtrength for duty but their own, can do all without any ſupernatural aids and divine incomes; ſuch were never under the Yoke of Chriſt. For that will ſhew a man his daily need of divine power for every performance.
9. He that never felt the burden of ſin, was never under the Yoke of Chriſt. For none elſe are call'd to take it up, Matt. 11.28, 29.
10. Such as maintain an ungrounded confidence of the goodneſs of their condition, without any experience of a change made in them, are perſwaded their ſtate is ſafe, but cannot ſhew one good ground for it; theſe are not under the Yoke of Chriſt.
O that you that are young would lay theſe things to heart, for now we are upon the ſearch, I pray therefore look every one inward; is it thus with you? for let me tell you, whoever is under any one of theſe Characters hath never yet took up the Yoke of Chriſt. They ſhall be reckoned among the enemies of Chriſt that have rejected his Yoke, deſpiſed his Authority, and as ſuch they ſhall periſh, except by a timely converſion they be brought to cloſe with and ſubmit to him.
2. Affirmatively. How may a man know when he is really and indeed under the Yoke of Chriſt? how may he come to a knowledge of the goodneſs of his ſtate, by the truth of his Subjection to the Lord Chriſt.
Give me leave to anſwer the queſtion,
Firſt, More generally.
Secondly, More particularly.
Firſt, More generally. There are ſome things that will greatly contribute to this, and without which he will never attain to a well grounded ſatisfaction in this matter; and therefore they are very neceſſary to be conſidered, and made uſe of in this inquiry.
Rule 1. One is a full and deliberate conference with your own hearts. He that makes a judgment upon ſlight inquiries, and ſudden inconſiderate anſwers, is very like to be deceived; judgment ought not to be pronounced but upon a full hearing, and a through debate; ad pauca reſpicit, qui cito pronunciat, it is not judgment, but fond opinion that is paſſed upon a matter, without hearing all that is fit to be ſaid about it, therefore ſo great a matter as this is ſhould not be determined but upon mature deliberation. As it is ſaid of counſel, omne conſilium in feſtinatione captum, ſtultitia eſt; all counſel taken in haſt is folly. The ſame may be ſaid of judging our ſelves, all haſty precipitate judgment is folly; the way to come to a rational certainty is to make a full inquiry. Hypocrites and carnal ſinners overlook what is evil, and judge by any good they find; and weak Chriſtians overlook what is good, and judge themſelves by the evil that is diſcovered; this is judgement upon hearing but of one ſide, and he that doth ſo is an unjuſt Judge, though he ſhould happen to paſs a juſt judgment *Qui aliquid ſtatuerit alterâ parte inauditâ, aequum licet ſtatuerit, haud aequus est.; there muſt be a ſearching out the caſe, that neither ſin may be paſſed by on the one hand, nor grace overlooked on the other.
Rule 2. Another thing in this inquiry is the light of the ſpirit; this is very neceſſary in ſuch a work. Solomon ſays, The ſpirit of a man is the candle of the Lord, Prov. 20.27. But the ſpirit of the Lord is the light of this candle, without which he cannot ſee into the inward parts of the belly: It is this that brings to light the hidden things of darkneſs, and makes manifeſt the counſels of the heart, 1 Cor. 4.5. What is the meaning of that Prayer of David, Pſal 139.23, 24. Search me O God, and know my heart; try me, and know my thoughts, and ſee if there be any wicked way in me. He doth hereby beg for ſuch a meaſure of the ſpirits light and aid (which ſearcheth all things 1 Cor. …2.10.) as may enable him to ſuch a ſearch of his heart, whereby he may be fully aſſured of the goodneſs of his eſtate. You will never be able to come to a true knowledge of your ſtate and heart but by the ſpirits light and help.
Rule 3. Another means is frequent and repeated tryals. It is not enough for a man that would be ſatisfied of his ſpiritual condition, to bring his heart to the touchſtone now and then; it muſt be done often, according to the variety of conditions, occaſions, and temptations. In our Law, a man can be but once tryed for one fact, becauſe his life ſhall not be always in hazard. But in ſpiritual matters the oftner we are brought to the bar, the better; frequent tryals do not hazard our caſe, but tend to put it out of hazard. How ſhould a man know much of his ſpiritual ſtate that ſeldom converſeth with his own heart?
It was a good rule, Tecum habita. A mans buſineſs lies moſt within doors; and therefore he ſhould often deſcend into himſelf. Davids counſel is, Commune with your own heart upon your bed, Pſal. 4.4. The word in the Hebrew is,foreign from foreign ſpeak to your own heart; the expreſſion is not limited, and therefore may take in all thoſe ways of ſpeaking by which a man may keep up a ſecret, inward and profitable communion with his own ſoul. And this is adviſed to be done upon the bed; which notes Retiredneſs and Frequency.
Firſt, Retiredneſs. In the bed a man is retired from the diſtracting noiſes and hurries of the World*Nox tempus accomodum eſt rebus conſiderandis, & diligentius examinandis, tum enim animus ſedatior eſſe ſolet. Moller. in Loc., and ſo is at leiſure for the work.
Secondly, Frequency, As oft as a man lies down upon his bed, he ſhould go down into his heart, and call himſelf to account every night where his heart has been, and what it hath done every day.
Rule 4. Try till the matter be fully determined, and you come to a rational and well grounded ſatisfaction in your ſelves, that ſo you may have an anſwer in readineſs to put all doubts and ſcruples to ſilence.
Rule 5. Another way is by obſerving and fixing upon the fitteſt ſeaſons. There is a time for every thing; there is a time to try, and a time to truſt without tryal; a time to look inward, and a time when it is more proper to look upward. Every time is not a fit ſeaſon for this work; ſometimes the Soul is beclouded, tempted, deſerted, defiled by new ſins, and theſe are times wherein it is ſet againſt it ſelf; and now all is naught, all is Hypocriſie; praejudicium tollit judicium, it is commonly ſeen ſo. When Heman is under the hiding of God, how is judgment blinded, and all Grace is hid. If David be under a cloud, preſently he is caſt off. He that looks upon his face in a broken glaſs will appear a moſt deformed creature: As he that walks in a dark night, is apt to think every buſh a Thief; he fanſies nothing but objects of fear and terrour; ſo it is in this caſe. And therefore in ſuch a condition it is better to call uppn the Soul, as David did, to truſt and wait. Multiply direct acts of Faith more, and reflect leſs. It is an excellent piece of wiſdom to take the proper ſeaſon for every duty.
Rule 6. If upon good evidence thou art able to prove the ſincerity of thy heart to Chriſt, don't queſtion the goodneſs of thy ſtate becauſe of the Hypocrites carnal confidence. The fooliſh Virgins thought their Oyl as good as that of the wiſe, but the Oyl of the wiſe Virgins was of the right kind notwithſtanding that. Many a corrupt Judge paſſes a wrong ſentence, but a righteous Judge, that guides himſelf by evidence and Law, may do right for all that. Many a man may be rich in a Dream, but what then? may not therefore a waking man know what his Eſtate is, or whether it be his or not? The Turk is confident of his Religion; the Jew as confident of his; the Papist is certain of his to an infallibility; and yet this doth not hinder but that a Proteſtant may certainly know that he is in the true way, and that they are wofully deceived and given up to believe lies.
Rule 7. Be ſure to make uſe of a right rule to judge by, for Rectum eſt index ſui & obliqui; No man can make a true judgment but by a right rule; if that be crooked or falſe, the judgment that is made by it muſt needs be wrong. If the touchſtone be not right, you can never judge of the metal.
Before I ſhew you which is the true rule, let me warn you againſt ſome falſe rules which many try and deceive themſelves by.
Firſt, Some meaſure themſelves by themſelves; ſuch the Apoſtle ſpeaks of 2 Corinth. 10.12. They meaſure themſelves by themſelves, and compare themſelves with themſelves. But he charges this practice with folly, ſays he, they are not wiſe, foreign. They never come to underſtand their caſe; alas how ſhould they? the obliquity of the perſon is hid in the crookedneſs of the rule. For a man to be his own rule and ſtandard is great folly, and yet nothing more common than to judge a mans ſelf by the preſumed goodneſs of his own heart; though it is the greateſt cheat and impoſtor in the World: The Holy Ghoſt tells us ſo, the heart is deceitful above all things, Jerem. 17.9. You read of deceitful riches, Matt. 13.22. deceitful weights, Mic. 6.11. deceitful witneſſes, Prov. 14.25. deceitful Prophets, Jerem. 23.26. deceitful tongues, Pſal. 52.4. a deceitful Devil, Revel. 20.3. but the heart is deceitful above them all; Satan himſelf could never deceive a man if his own heart did not deceive him. It hath a thouſand deceits: It paints ſin with the colour of vertue: It hides from a man the evil that is real, and flatters him with a good that is ſeeming: It perſwades a man he hath the good he hath not; and if there be any good, that the good he hath is greater than it is: It preſents him with common Grace for ſaving: It makes him take education for converſion, and moral virtues for Goſpel Holineſs: It is endleſs to trace the heart in its ſeveral deceits; and therefore for a man to meaſure himſelf by himſelf, when the heart is ſo deceitful, muſt needs be a falſe rule of judgment.
Secondly, Some meaſure themſelves by ſuch as come ſhort of their attainments; thus did the Phariſee in Luk. 18.11. God I thank thee that I am not as other men are, extortioners, unjuſt, adulterers, nor as this Publican; and this was the falſe rule that deceived him. Alas, what is all this? nature may be refined and yet be but nature; and when all is done it giveth one man no more advantage of another than tame Beaſts have of wild. A tame Beaſt is as much a Beaſt as they that are wild. We may not be ſo bad as the worſt, and yet may be worſe than we think; and we may be better than ſome, and yet not be ſo good as we ought.
Thirdly, Some make a judgment of their condition by the judgment of others. If ſuch as are Godly, wiſe, and diſcerning do approve and commend them, this puts all out of doubt, and makes them confident of their good condition. Nothing blinds a man more to himſelf than the applauſe of others; for this holds him in a pleaſant dream of an imaginary excellency, and puffs him up with an opinion of thoſe virtues in himſelf, which he is an utter ſtranger to. Alas what is the judgment of others about the truth of my Godlineſs, that I ſhould value and judge my ſelf by that? How often have good men been miſtaken in their opinion and judgment of others. The Diſciples judged Judas to have been as ſincere, and true to Chriſt as themſelves, and could ſuſpect themſelves as ſoon as him; nay rather than him. And therefore when Chriſt tells them one of you ſhall betray me, Matt. 26.21.22.they every one cry out, Lord, is it I? they little thought that Iſcariot had been ſuch a Judas. How was Peter deceived in Simon Magus, and the Apoſtle John in the falſe Diſciples; and never knew what they were till their Apoſtaſy detected their Hypocriſie, 1 John 2.19. Men judge by what they ſee, and that is only what appears. Now a man may be one thing in appearance, and another thing in reality. Our Lord Chriſt ſpeaks of ſome that are in ſheeps clothing, and yet are inwardly ravening wolves. The Opticks ſay ſolae ſuperficies videntur, we only ſee the ſurface of things; and it is true, who can ſee another mans inſide? who can tell what principle I am acted by in the worſhip of God? or ſay what my aims and ends are? they may be right or wrong, true or falſe for ought any other man knows. Many ſhall in that Day, when God ſhall judge the ſecrets of men by Jeſus Chriſt, be condemned for Hypocrites that have paſſed through this World with an applauſe for Eminent Saints; for ſecret ſins may be retained under an open profeſſion of holineſs, and men judge by the profeſſion that is made, becauſe they ſee not the ſecret luſts that are indulged. This is therefore a falſe rule to judge by.
Fourthly, Some make outward reformation the … to judge of their ſubjection to Chriſt by. If they leave their open wickedneſſes, their ſcandalous practices, and live ſoberly in the World, this is a rule by which they judge their caſe good. Now this is a falſe rule to judge by.
For, 1. Open ſins may be reformed, and yet heart luſts may be reſerved, and ſo the Soul is in as dangerous a condition as ever. An impoſtume in the Bowels may as ſurely kill a man as the plague in the fleſh. Where ſin is outwardly forſaken, and yet ſecretly beloved, there the Diſeaſe is not cured but ſtruck in; and ſo is as mortal as before. It is not the refraining ſin that weakens it, but the withdrawing the heart from it. It is a leſs evil to do ſin and not love it, than it is to love ſin and not do it; for the doing ſin may poſſibly be from weakneſs of Grace, but the love of ſin is always from the ſtrength of luſt.
2. A man may, as to outward acts, let all ſin go, and yet be a ſecret enemy to Chriſt; for the Enmity (as the Law ſays of treaſon againſt the King) lies not in overt acts, but in the depravedneſs and corruption of the heart; and what is it for all luſts to be reſtrained, unleſs the heart alſo be ſubdued to Chriſt? A Dog tyed up from doing harm is a Dog ſtill. There may be a ceſſation of arms between Enemies, and yet the quarrel may remain, though the War ceaſe. A ſinner may lay the weapon of ſin out of his hand, and yet the enmity againſt God ſtill remain in his heart. And therefore for a man to meaſure his Religion from an outward reformation only, is to judge by a falſe rule. Not but that an outward reformation is neceſſary, (for though a man may have a bad heart under a ſtrict life, yet to be ſure he cannot have a good heart with a bad life.Matt. 23.25.) But this is not enough, for the outſide of the cup and platter may be cleanſed, and yet the inſide remain unclean and filthy.
Fifthly, Some make a profeſſion of Religion the meaſure of their ſubjection to Chriſt, they reckon a cleaving to his worſhip and ordinances, to be a taking up of his Yoke. Indeed it is required that all that believe in Chriſt ſhould make a profeſſion of him; it is a part of the homage we owe to Chriſt to ſtick to his worſhip and ordinances, to hold faſt the faith and not deny his name. But yet for any man to judge of the truth of his ſubjection to Chriſt, by making an outward profeſſion of him, is a very wrong rule. For,
1. How common is it to have the form ſeparated from the power: This, the Apoſtle tells us, is one of the ſins that ſhall abound in the laſt Days, and that ſhall make the times ſo perilous, having a form of godlineſs, but denying the power thereof, 2 Tim. 3.5. foreign. It is not foreign the true form, for forma eſt per quod res eſt id quod est. The true form of Godlineſs conſiſts in an inward change, by a work of Grace; and is that which denominates a man a godly man, for forma dat eſſe rei. And therefore it is not foreign, but foreign, which ſignifies an outward ſhew, a formality, a vizor, or mask of Godlineſs; and what is that but a profeſſion; ſo that a man may wear the vizor of a profeſſion all his days, and yet be an Enemy to the power of Religion.
2. That profeſſion of Religion which may conſiſt with a ſtate of ſpiritual death, can be no true meaſure of a mans ſubjection to Chriſt. Now a man may maintain a high profeſſion and yet be dead in ſin; thou hast a name that thou liveſt and art dead, Revel. 3.1. alive to the World by an outward ſhew, but dead to God for want of the ſubſtance. What a lively profeſſor was Judas, and yet in a dead eſtate. There is never an ordinance of the Goſpel but a man may be found in the uſe of it, and yet be all the while dead in ſin. No outward means of Grace did ever, nor can it, by any vertue or power of its own, quicken one dead Soul. How many ſinners abide all their days under the loud calls of the word preached, and yet periſh in their luſts; ſo that to many it is ſo far from working life, that it ſuperadds a ſecond death. To ſome we are a ſavour of death to death, 2 Cor. 2.16. and therefore a profeſſion of Religion is but a crooked rule to judge of your ſubjection to Chriſt by.
Theſe are neceſſary cautions for carnal and ignorant perſons that are apt to miſjudge their ſtate and condition by errors on the left hand. There are other cautions that are as neceſſary for weak believers, who are as apt to err on the right hand, by judging their caſe by falſe rules alſo; whereby inſtead of true peace, their ſouls are filled with groundleſs troubles. I will name but four.
Firſt, One is degrees of Grace, Grace in improvement; this many make a rule to judge their caſe by. And becauſe Grace is weak and little, therefore they judge it is falſe and counterfeit, and they have no Grace. Now this is a falſe rule to judge by; for it is not the quantity of Grace that proves the ſtate, but the quality. Will any man ſay a peny is not ſilver becauſe a crown piece is bigger? you do not judge of it by the bigneſs but by the goodneſs. Will any man ſay it is not Day unleſs it be noon? you don't judge of the Day by the heighth of the Sun, but by the light of it. We ſhould try our ſelves as God trys us, not by the ſcale, for then we ſhould be found too light, there would be a Mene Tekel upon the beſt of us; but he trys us by the Touchſtone; if Grace be true Grace, if Obedience be ſincere, it is owned and accepted, and ſhall paſs the approbation of God though it be little, yea though never ſo little. Thus ſaith the Lord, as the new wine is found in the cluſter, and one ſaith deſtroy it not for a bleſſing is in it, ſo will I do for my ſervants ſake, Iſai. 65.8. He will not deſpiſe the day of ſmall things, nor ſhould we.Zech. 4.10. We ſhould eye the weakneſs of Grace ſo as to labour to improve it, but not ſo as to miſjudge our ſelves becauſe of it. If we would preſs forward,Philip. 3.13. the way is to overlook attainments and leave them behind us; but if we would know our ſtate, the way is not to overlook, but to ſet them before us. Our comfort lies in the increaſe of Grace, but our ſalvation lies in the truth of Grace; for God hath not promiſed ſalvation to ſuch a meaſure, but he hath promiſed it to Grace in any meaſure. Therefore though a man ought not to reſt ſatisfied with his Grace if it be never ſo much, yet he ought not to be diſcouraged though it be never ſo little. For though little Grace poſſibly may not afford much comfort, yet it proves the goodneſs of our ſtate, and ſecures our Souls.
Secondly, Another rule is, comparing themſelves with Saints of the higheſt attainments; and becauſe they are not come to their pitch and ſtature in Grace, therefore judge they have no Grace. As Hypocrites think their condition good, by comparing themſelves with ſuch as come ſhort of them; ſo weak believers think their caſe bad, becauſe they judge themſelves by ſuch as have outgone them.
This is another falſe meaſure, for as in nature, ſo in Grace, growth and ſtature is various. Some are but children, ſome are ſtrong men, ſome are aged and full of years; different growths, but the ſame life; of various ſtatures, but one in kind. So it is here; ſome are children in Grace, ſome are ſtrong men, ſome are fathers, 1 John 2.12, 13. here is Grace differing in degree but of the ſame kind. The green fig is of the ſame nature with that which is ripe; Cant. 2.13.and the tender grape with that which is ready for the preſs. In Chriſts Orchard, (that is his Church) there are trees of various growths,Cant. 4.14. Spikenard, and Saffron, Calamus and Cinamon, with all trees of Frankincenſe, Myrrh and Aloes. Brightman makes theſe to ſet forth the ſeveral ſorts of Chriſtians; ſome are newly ſprung up, theſe are the Spikenard and Saffron, Herbs that do appear but little above the ground. Some are of a middle ſtature, theſe are the Calamus and Cinamon. (Trees of about two Cubits high.) Some are tall and eminent in Grace, theſe are the trees of Frankincenſe, Myrrh and Aloes; trees of different growth, and yet all of the Lords planting. Some are Lambs, and ſome are Sheep, and yet all are of the ſame flock of Chriſt. Shall any one then ſay, I have no Grace becauſe I have not ſo much as another? Is not thy faith true faith, becauſe it is not ſo ſtrong as Abrahams, who againſt hope believed in hope? or wilt thou queſtion the truth of thy obedience, becauſe thou canſt not offer thy Son as he did? May not God be thy God, though thou canſt not call him as David did,Pſal. 43.4. God my exceeding joy? wilt thou deny the truth of thy dependance, becauſe thou haſt not the Apoſtle Pauls aſſurance? mayſt not thou be under the ſanctifying work of the ſpirit as well as he, though thou haſt not the witneſſing work of the ſpirit as he had? though the ſpirit is magnus in magnis, as Austin ſays, yet he is not parvus in minimis; though his work be great in ſome of his children, yet it is not little in any; and therefore is to be owned in all. Shall a Child deny its being becauſe it is not a Man? the great Oak was once a little Plant, nay a ſmall Acorn. The bleſſing on man in the firſt Creation, was, increaſe and multiply: In the ſecond it is, grow in grace; ſo that it ſhall grow, for there is a bleſſing in it. And therefore for believers to compare themſelves with Saints of the higheſt attainments, and to make thoſe things to be a meaſure of the truth of Grace, which are evidences of Grace in its growth and ſtrength, this is a falſe meaſure.
Thirdly, Another falſe rule of judging by, is much corruption; becauſe they find much filthineſs in their natures, ſtrong luſts ſtirring within, and too often breaking out into actual ſins, therefore they conclude they have no Grace. Now this is a falſe rule to judge by. For,
Firſt, There is no believer but by this rule would condemn his own ſtate. For where is that man that hath not much indwelling ſin, which too often breaks out into actual ſin? indwelling luſt may be mortified in ſome more than in others, and the habits of corruption more weakned, but yet there is much in the beſt. Look on Abraham, a great believer, the Father of the faithful, and yet how much ſin did he diſcover, once in Egypt, Geneſ. 12.13. another time in Gerar, Geneſ. 20.2. Look on Moſes a man of great Grace, and yet how much doth corruption break forth; in that fourth chapter of Exodus, what unbelief doth he diſcover, what plea's to excuſe his unwillingneſs to go on Gods errand.Exod. 3.11. Exod. 4.1. Exod. 4.10. Exod. 4.13. V. 14. One while, who am I that I ſhould go to Pharaoh? another while, they will not believe me; then I am not eloquent; at laſt, ſend by whom thou wilt ſend; as much as to ſay, I will not go; ſo that the anger of the Lord was kindled againſt Moſes. The like you may ſee in Samſon, what corruption doth he diſcover, inſomuch that if the ſpirit of God had not put him into that Catalogue of believing worthies, Heb. 11.32. you would hardly have judged him one; and yet Samſon is recorded for a true Saint,Heb. 11.39. though he had much corruption.
Secondly, God will not reject little Grace if it be true, where there is corruption though it be much. If there be but little Gold in the Ore and much droſs, yet the Refiner ſeparates the droſs and preſerves the Gold. It is ſaid of Chriſt, his fan is in his hand; and what is the uſe of the fan, but to caſt out the chaff? the chaff is more than the wheat, but Chriſt will not ſuffer the leaſt grain of wheat to fall to the ground.Amos 9.9. Satan hath a ſieve in his hand and he ſifteth us; Chriſt hath a fan in his hand, and he fanneth us; now the uſe of the ſieve is to let out the beſt and keep in the worſt; the fan caſteth out the worſt and keepeth in the beſt. Satans work is to ſift us, Luk 22.31. Satan hath deſired to ſift you; that is, to countenance ſin and deſtroy Grace. But Jeſus Chriſt he fanneth us, that is, he purges corruption out of us, and nouriſhes and preſerves Grace in us; ſo then, though your Grace be never ſo little, it ſhall be preſerv'd, and though your corruption be never ſo much, it ſhall be deſtroyed. And therefore,
Thirdly, You ought to be humbled under ſin, and make it matter of mourning, but not to deny your Grace though under much and great ſin. There is a great deal in ſin to humble us; it diveſts us of our ſpiritual priviledges, it ſpoils our communion with God, that ſhould be matter of humbling; it diſhonours honours God, and grieves the ſpirit, that ſhould be matter of humbling; it defiles the ſoul and wounds the conſcience, that ſhould be matter of humbling; but though every ſin ought to be bewailed, yet our ſtate is not therefore to be condemned.
Fourthly, Another falſe rule of judging is by the frame of their hearts; becauſe upon ſearch they find their hearts dead, carnal, liſtleſs to duty, wandring from, or diſtracted in duty, hence they give it againſt themſelves, and judge their ſtate carnal becauſe the frame of their heart is ſo. And no wonder that it is ſo (though it ought not to be ſo) if you do but conſider three things.
1. The goodneſs of a believers ſtate will give him no acceptance with God in any duty, unleſs the frame of the heart be right in it. A carnal frame ſhall do more to ſpoil a duty, than a ſpiritual ſtate can do to give it acceptance; this is moſt evident by that of the Apoſtle, 1 Cor. 11.29, 30. He that eateth and drinketh unworthily, eateth and drinketh judgment (foreign) to himſelf: There is a worthineſs of ſtate, and a worthineſs of frame; now every believer hath a worthineſs of ſtate, in an Evangelical ſenſe for every ordinance, and therefore for the Lords Supper; but yet he may be unworthy in regard of the frame of his heart; and where it is ſo, an unworthy frame ſhall do more to bring judgment, than a worthy ſtate can do to prevent it; therefore it is ſaid in the next verſe, for this cauſe many are weak and ſick among you, and many ſleep.
2. God may carry it to a believer under a carnal frame of ſpirit in duties, as if he were no believer; when he comes to God in a carnal frame, God may carry it to him as if he were in a carnal ſtate, he may ſhut his ear and reject his ſervices.
3. A believer may injoy as little peace when the frame of his heart is not right, as if the ſtate of his ſoul were not right; for it is common with ſuch a one to judge of his ſtate by the frame of his heart. If his heart be dead and carnal, he judges his ſtate to be a dead carnal ſtate; but this ought not to be, for by this rule he will be forced to condemn himſelf a thouſand and a thouſand times over, even as oft as he finds his heart out of frame. And where a believer judges his ſtate to be carnal, he can enjoy no more of the peace of his ſtate (though it be ſpiritual) than if it were carnal. But this is a falſe rule to judge by, For
Firſt, A carnal frame is one thing, and a carnal ſtate is another; many a man may be found under a very carnal frame, and yet his ſtate be ſpiritual and good. It was the caſe of Chriſts own Diſciples, therefore he tells them Matt. 18.3. Except ye be converted and become as little children, ye ſhall not enter into the kingdom of Heaven. The Diſciples were converted as to their ſtate, but yet they were in a carnal frame, for they were contending among themſelves about a temporal Kingdom, which they expected Chriſt would ſet up; and who ſhould be greateſt in it; (ſo Mark explains it chap. 9.34.) therefore our Lord tells them, they ſhall not enter into the Kingdom of Heaven without a new converſion: they muſt be converted from their carnal frames, as well as from a carnal ſtate; hence you may learn, that a man may have a right to Heaven and yet be very unfit for it; there muſt be a double right, jus haereditarium, and aptitudinarium, a right of inheritance, and a right of fitneſs; in our firſt converſion we derive a right of inheritance, for then our ſtate is changed; but a right of fitneſs lies in after converſions, by which our carnal frames are ſubdued. We need but one converſion as to the former, but we need many as to the latter.
Firſt, Becauſe this (though the former cannot) is a converſion that may be loſt; a man may be in a quickned frame to day, and under deadneſs to morrow; he may be ſpiritual in this duty, and yet carnal in the next.
Secondly, Becauſe it is a converſion that admits of degrees; a man cannot be leſs or more converted as to his ſtate, but as to his frame he may; there is no one believer more born of the ſpirit than another, and yet one believer may be more ſpiritual than another; and he that is ſo, yet conſidered as to the meaſure of ſpiritual mindedneſs which is attainable, and which he is appointed and called unto, may himſelf be ſaid to be carnal, and may be filled with complaints becauſe of the ſhortneſs of his attainment. This I take to be the meaning of that complaint of the Apoſtle, I am carnal, Rom. 7.14. Doth he therein condemn his ſtate? no, that had been ſin. But he bewails the frame of his heart, that in ſuch a ſpiritual condition into which by Grace he was brought, he ſhould have in him ſuch a carnal diſpoſition and frame of ſpirit.
Secondly, A Believer is not to judge himſelf by what is unfixed and mutable; for ſo the frame of the heart is; what more volatile and unſtable? now caught up to Heaven, anon ſunk down to the Earth:Cant. 6.12. now like the Chariots of Aminadab, agil and ſwift to run the way of Gods Commandments; anon like Pharaohs Chariots that drove heavily having their wheels took off:Exod. 14.25. or like the wheels in Ezekiels Viſion, that ſometimes went, Ezech. 1.21.and ſometimes ſtood ſtill: one while the acts of Faith are high, another while giving way to Unbelief. Oh how inconſtant are the frames of good mens hearts! look on David, and now his mountain ſtands ſtrong; Pſal. 30.7.and the next word is, thou didſt hide thy face and I was troubled. At one time you ſhall find him rejoycing in God; at another, why art thou caſt down O my ſoul? was it not ſo with Peter? Matt. 26. V. 35. V. 72.Lord though I ſhould dye with thee, yet will I not deny thee. And by and by, I know not the man: ſo that he who judges himſelf by the frame of his ſpirit, will change the opinion of his ſtate as often as the frame of his heart changes. And therefore when you find your hearts dead and carnal, your duty is to make this matter of mourning, but you ought not to make it matter of doubting. You muſt pray, and ſtrive, and uſe all Gods means for the removing it, but you ought not to judge your ſtate by it, leſt you deny the Grace of God in you becauſe of it. This is another falſe rule of tryal. Many more I might inſtance in, but theſe may ſuffice to ſhew you how carnal and ignorant perſons are apt to misjudge their ſtate by falſe rules on the one hand, and how weak believers are apt to misjudge theirs by falſe rules on the other, and to caution you on both ſides.
And now I come to ſhew you which is the true and right rule you are to judge your ſelves by, and that is, the word of God. I do not mean the moral Law, that is not a proper rule to try weak Grace and imperfect obedience by, for that condemns for the leaſt ſin; Curſed is every one that continues not in all things written in the Law to do them, Galat. 3.10. The Law indeed is a rule to know ſin by; I had not known ſin but by the Law, Rom. 7.7. and to know our natural and undone eſtate by, Rom. 7.9. It inlightens, convinces, accuſes, condemns, and kills; but it is not a rule to judge our eſtate in Chriſt by, or the truth of our Grace by. For by the Law nothing is Grace but what is perfect, nothing goes for obedience, though our ſincerity be never ſo great, if our failing be never ſo little. And therefore he that trys himſelf by this rule muſt needs condemn all the Grace of God in him as no Grace, becauſe it is not perfect Grace; he muſt be continually tormented in his own ſpirit about his ſtate, becauſe the leaſt ſin ſubjects him to the wrath of God. A Believer is under the Law for conduct, but not for judgment; it is the guide of his path, but not the judge of his ſtate. The Believer is bound to obey it, but he is not to ſtand and fall by it. It is a rule of life, and for the ſubſtance of it, it is moral and eternal, and can no more be abrogated than the nature of good and evil can be altered. And therefore it obliges Believers as much as others, though upon other motives, and to other ends, for they are not to expect life and favour from it, nor fear the death and rigour that comes by it; the Law hath no power either to juſtifie a Believer or condemn him, and therefore can be no rule to try his ſtate by. We ſhould labour to live to the precepts of the Law, but try our ſtate by the rule of the Goſpel; for that is the rule we are to ſtand and fall by. And it is a comfortable rule, for in the ſenſe of it affections go for actions, and indeavours for performances; ſo that if our affections be real, and our indeavours ſincere, the rule adjuſts our ſtate, and gives us confidence before God.
The ready way to come to a right determination about our condition, is wiſely to apply to our ſelves thoſe Characters and marks which the word lays down concerning ſtate and ſtate; for it deſcribes both the natural and ſpiritual man, it characterizes both a ſtate of Nature, and a ſtate of Grace; it ſhews by poſitive ſigns who are ſubjects to his Yoke, or Rebels to his Government. So that it is eaſie for a man by a right uſe of this rule to make a judgment what his ſtate is. As a wicked man by applying the characters of the natural ſtate, may certainly know that he is out of Chriſt, an enemy to him, and that his condition is a loſt condition; for the works of the fleſh are manifeſt, Galat. 5.19. So would the good man but wiſely apply the marks of Grace to his own heart as he finds them laid down in the word, he might certainly know that his ſtate is good; for the fruits of the ſpirit, Gal. 5.22.are as manifeſt as the works of the fleſh.
As God is principium eſſendi, the cauſe of the being of Grace; ſo the word of God is principium cognoſcendi, the rule by which we judge of the truth of Grace; and therefore to the law and to the teſtimony, Iſai. 8.20. Solomon ſays, The commandment is a lamp, and the law is light, Prov. 6.22. as a lamp it is the guide of our way; as a light it is the tryal of our ſtate. And ſo the former verſe clears it, when thou goeſt, it ſhall lead thee, there it is a lamp to guide us; when thou awakeſt it ſhall talk with thee, there it is a rule to try us.
Try your ſtate therefore by this rule, and believe nothing either for or againſt your ſelves, but according to the word of God. This is the rule God will try us by, and therefore we ſhould try our ſelves by it. The judgment of God concerning us will be according to the word, John 12.48. Rom. 2.16. So ſhould ours be.
But in making uſe of the word for a rule of tryal, it will be your wiſdom to obſerve theſe three directions.
1. You muſt take negative and poſitive ſigns together; Many judge themſelves by negative ſigns only, and not by poſitive, but this is to deceive themſelves; for negative holineſs can never commend us to God, whoſe commands are poſitive as well as negative. A man may abſtain from that which is poſitively evil, and yet be but negatively good. So did the Phariſees, Luke 18.11.
2. In trying your ſelves by the word, you are not to look ſo much to the habit and principle of Grace in its being, as to the properties and effects of Grace in its working; for properties beſt prove principles, and effects bear witneſs to their cauſes. That which conſtitutes godlineſs is the habit and principle of Grace; but that which evidences godlineſs is the properties of it.Formae nos latent. We do not know the internal forms of things, but their natures become known by their properties and effects. Our knowledge is for the moſt part à poſteriori, from effects; the principles of Grace in us are not evident to us, but by the motions and effects of them in our ſouls and lives.
3. In judging your eſtate by the word, you are not to look for perfect ſigns in your ſelves, I mean ſuch as do exactly anſwer to the latitude of the Law; for theſe are not to be found in any Believer upon earth. And if we look for ſuch ſigns, we ſhall be ſo far from receiving any ſatisfaction concerning our ſtate, that the more we try, the more we ſhall diſtruſt; the more we prove our ſubjection to Chriſt, the more we ſhall diſapprove it. We are to look for true ſigns but not for perfect; for ſuch as are common to the weakeſt believer, not for ſuch as are above the ſtrongeſt. The leaſt grace diſcovered in a believer, if ſincere and true, is a ſure ſign of his good eſtate in Chriſt; though it be not enough to ſatisfy his deſire, yet it is enough to ſatisfy his judgment; though it be not ſufficient to fill up his meaſure in Chriſt, yet it is a ſufficient ſign to make out the truth of his intereſt in Chriſt. And that is the ſeventh general rule laid down for the carrying on the tryal of our ſtate, that we be ſure to make uſe of a right rule.
Rule 8. As the word of God muſt be your rule, ſo Conſcience muſt apply it, and give teſtimony according to it; for the word of it ſelf proves nothing but as conſcience applys it, and argues from it. The word doth no where ſay, this or that man is converted to Chriſt, is a child of God, and in a ſtate of ſalvation; no, but it deſcribes that ſtate to which ſalvation is promiſed; and then Conſcience evidences that to be our ſtate; and ſo infers a certainty of ſalvation from the word. The word lays down things in plain propoſitions, Conſcience makes the aſſumption, and then draws the concluſion: The word ſays, Any man that is in Chriſt is a new creature; 2 Cor. 5.17.there is the propoſition: now the good mans Conſcience (helped by the ſpirit as I ſhall ſhew anon) that makes the aſſumption; thus, but I am in Chriſt; and then draws the concluſion, therefore I am a new creature. The word ſays, They that are Chriſts ſheep hear his voice and follow him: John 10.27.Conſcience ſays, but I hear his voice and follow him; and thence concludes, therefore I am one of Chriſts ſheep. And this is that wherein the true teſtimony of Conſcience doth conſiſt; in giving evidence according to the rule laid down, and by that either condemning or acquitting. Hence that of the Apoſtle, He that believes on the ſon of God hath the witneſs in himſelf, 1 John 5.10. truly ſo hath the unbeliever too; for Conſcience by the light of the word witneſſeth againſt him if he would but hear it. The word ſays, the unrighteous ſhall not inherit the kingdom of God: 1 Cor. 6.9.but ſays Conſcience, Thou art unrighteous; and thence concludes, therefore thou ſhalt not inherit the kingdom of God. And hence the Apoſtle ſpeaks of a condemning Conſcience, 1 John 3.20. If our hearts condemn us. It witneſſeth in the ſinner to condemnation, and in the Believer to juſtification.
Object. 1. But you will ſay, if it be thus, why doth not every Believer know his own ſtate? why are they ſo often calling the goodneſs of their ſtate into queſtion, and ſo full of doubts and fears about their condition? if they have a witneſſing Conſcience, why is it thus?
Anſw. It is poſſible they may have witneſſing Conſciences, and yet may know little of the goodneſs of their ſtate. For,
Firſt, They may not poſſibly be acquainted with their own Conſciences, nor keep up a communion with their own hearts as they ought.Pſal. 4.4. It is no new thing for a good man to be a ſtranger to himſelf, who might otherwiſe be ſatisfied from himſelf.
Prov. 14.14.Secondly, They may have Conſcience witneſſing to the goodneſs of their ſtate, and yet not credit the teſtimony. As a bad man is deaf to the teſtimony of his Conſcience when it witneſſeth againſt him, from the power of ſelf-love; ſo is a good man to the teſtimony of his conſcience when it witneſſeth for him, from the power of jealouſie and ſuſpicion. He can look forward to apprehend the right object, but can't look inward to apprehend his own act. He can believe the teſtimony of the word, but cannot believe the teſtimony of his own Conſcience though it ſpeaks according to the word; though he hath truly received Chriſt, yet he will not receive the teſtimony of Conſcience witneſſing to his ſtate in Chriſt.
Thirdly, Many may have witneſſing Conſciences, and yet Conſcience may not witneſs; its witneſſing act may for a time be ſuſpended; and this is frequently ſo. Partly from the contraction of new guilt; when ſin is committed, Conſcience is ſilenced; guilt ſpoils the teſtimony. Partly from the hidings of God; for Conſcience ſpeaks no peace to us, unleſs God ſpeak peace to that. And therefore it is very poſſible that a good man may not always know his own ſtate, and yet he may have the witneſs in himſelf. And would he but be careful to keep Conſcience clean from guilt and defilement, and be diligent to attend to its teſtimony, he would quickly attain to ſatisfaction in his ſpiritual ſtate? for Conſcience purged and ſanctified is a faithful witneſs that will not lye, eſpecially when joyned in its teſtimony to that which is the great witneſs of all, and that is the ſpirit.Rom. 8.16. The ſpirit bears witneſs with our ſpirits that we are the Children of God. And that brings me to the laſt general rule to be obſerved in this tryal.
Rule 9. The way to come to a true ſatisfaction about your ſtate, is, to call in the aſſiſtance of the ſpirit of God, beg his teſtimony; for there is no witneſs like his. And that,
Firſt, Whether ye look to the clearneſs of it; no teſtimony can be ſo full. It is ſuch a teſtimony as removes all perplexing doubts and fears, foreign;Chryſoſt. what room for queſtionings and heſitancies againſt the ſpirits teſtimony?*Culverwell's Whitt Stone, p. 113. Hereby we know that we dwell in him, and he in us, becauſe he hath given us of his ſpirit, 1 John 4.13. No witneſs ſo ſatisfying as this; if God ſhould ſend an Angel from Heaven, as he did to Daniel, Dan. 9.23.to tell us we are greatly beloved, it would not be ſo full and ſatisfying as this.
Secondly, It is a ſure teſtimony, and that,
1. Whether you look to the object of his teſtimony, the work of God in the heart; he never witneſſes to the goodneſs of that ſtate where there is not a work of Grace wrought; and therefore to talk of comforts and raviſhing joys from the ſpirit, without a true converſion to Chriſt firſt wrought, is a meet ſelf deluſion; the ſpirit of God hath no hand in it: and ſo to boaſt of the comforts of the ſpirit while we walk not in the counſels of the ſpirit, it is a meer pretence; there is no ſuch thing found among Chriſtians as this. The ſpirit witneſſes to his own work, and therefore cannot be deceived in the object of his teſtimony.
2. If you look to the nature of the teſtimony, for it is the witneſs of him who is truth it ſelf, and therefore he is called the ſpirit of truth, John 16.13. the teſtimony that he gives to the goodneſs of a believers ſtate is infallible and certain.
Thirdly, It is a prevailing teſtimony that bears down all the teſtimonies that can any way be brought againſt us. As the interceſſion of Chriſt in Heaven for us, prevails over all charges that are brought there againſt us; ſin may charge, and Satan may charge, and the Law may charge, but yet the interceſſion of Chriſt prevails againſt all, and ſilences all; Who is he that condemns? it is Chriſt that dyed, yea rather that is riſen again, who is at the right hand of God, who alſo maketh interceſſion for us, Rom. 8.34. So is the teſtimony of the ſpirit in the heart, a prevailing teſtimony; the believer hath many adverſaries, wicked men, whoſe tongues are ſet on fire of Hell, reproaching, traducing of them, and ready to witneſs falſely againſt them. And Satan is not wanting to bring in new charges againſt them; but this bleſſed witneſs of the ſpirit in the heart, prevails againſt and carrys the Soul above all.
Fourthly, It is an abiding teſtimony, that laſts till teſtimonies ſhall be needed no more. There would be no need of witneſſes if things were clear, and not apt to be called in queſtion; but ſo it is with the work of God in the heart, it is ever and anon called in queſtion; and hence ariſes the need of the ſpirits teſtimony. There will be no need of this way of witneſs in Heaven, for there is no doubts, nor fears, nor calling our ſtate into queſtion, but during the preſent ſtate it is neceſſary, for new hidings, and new temptings, and new ſinnings, will cauſe new doubtings, and queſtionings concerning our ſtate; and therefore the teſtimony of the ſpirit ſhall abide, and out laſt all our doubts and fears.
I know this teſtimony may be, and is ſometimes ſuſpended; a good man may not have it at all times; it is rare that any one hath. Sometimes (nay too often) he ſins it away; ſometimes for wiſe ends God takes it away; for it is an arbitrary priviledge, but he that hath had it once really, ſhall never loſe it finally; though it may be ſuſpended, it ſhall never be totally loſt; for it is an abiding witneſs, and therefore he that hath it, is ſaid to he ſealed to the day of redemption, Epheſ. 4.30. this ſealing is not to be taken for the regenerating work of the ſpirit, but for his witneſſing work; for it is a ſealing that follows after believing; After that ye believed ye were ſealed with that holy ſpirit of promiſe, Epheſ… 1.13. and this ſeal ſhall never be broken off; it ſhall abide to the Day of redemption. And therefore above all things beg the teſtimony of the ſpirit concerning your condition; for neither the word of God, nor Conſcience can evidence the goodneſs of our ſtate, without the witneſs of the ſpirit; nay, the higheſt meaſure of Grace wrought in the heart, cannot of it ſelf be an evidence of the goodneſs of our ſtate without the ſpirits teſtimony; as Grace cannot act it ſelf without the ſpirits help, ſo nor can it evidence it ſelf with out the ſpirits light; as the being of Grace is from the work of the ſpirit renewing, ſo the evidence of Grace is from the work of the ſpirit witneſſing. And therefore in this work rely much upon the teſtimony of the ſpirit.
And thus I have anſwered the queſtion more generally.