Additions to the Saints Everlasting Rest, Section 11
§ 11 SECT. XI.
Prop 10 Propos. 10. THe Supremacy of God and the Mediator in the Soul, Prop. 10.or the pr…cedency and prevalency of his Interest in us, above the Interest of the flesh, or of inferiour good, is the very point wherein materially the sincerity of our Graces, as Saving, doth consist; and so is the one Mark by which those must judge of their states, that would not be deceived.
Prop 11 Propos. 11. FOr here the Sincerity of the Act as Saving consisteth Prop. 11.in being suted to its adequate object, (considered in its respects which are essential to it as such an object.) And so to B… lieve in, Accept and Love God as God, and Christ as Christ, is the sincerity of these Acts. But this lieth in Believing, Accepting and Loving God as the only Supream Authority or Ruler and Good, and Christ as the only Redeemer, and so our Sovereign Lord, our Saviour, our Husband and our Head.
I joyn both these Propositions together, because the explication of both will be best joyned together. And first I will tell you what I mean by some of the terms in these Propositions.
1. When I speak of the Interest of God and the Mediator in the Soul, I do not mean a meer Right to us, (which we call Jus ad rem:) for so God and the Mediatour God▪ Man, have Interest in all men: as being undoubtedly Rightful Lord of all; whether they obey him or not: But I mean Christs Actual Interest in us and Possession of us (which we call Jus in re) and that as it consisteth in a Voluntary Entertainment of him into all the Powers of the Soul, according to their severall Capacities and Offices. As we use to say of men in respect of ther friends, [Such a man hath so much Interest in his friend, that he can prevail with him before any other.] So when Gods Interest in us is greater then the Interest of the flesh, that he hath the Precedency and Supremacy in our Understandings, Wils and Affections, this is the sincerity of all our Graces as Saving; and so the discovery of our Souls sincerity. I shall yet fullier open this anon.
2. I here include the Interest of Father, Son and holy Ghost, both as they are conjunct, and as they are distinct. As considered in the Essence and Unity of the Godhead, so their Interest is conjunct: both Father, Son and holy Ghost being our Creator, Ruler and Ultimate End and chief Good. But in the distinction of Persons, as it was the Son in a proper sense that Redeemed us, and thereby purchased a peculiar Interest in us, and Dominion over us, as he is Redeemer, so doth he carry on this Interest in a peculiar way: And so the Interest of the holy Ghost as our Sanctifier is specially advanced by our yeilding to his Motions, &c.
3. By the Supremacy of God, and the Prevalencie of Christs Interest, I do not mean aRenati quantumvis alacriter militent adversus peccata, tamen & multa & magna carnis imbccillitate laborant; cui, spiritu divinitus excitato, obluctantur; crebrò tamen à cupiditatibus carnis sc vinci patiuntur, &c. Suffra…. Theolog. Bremensium in Synodo Dord. in Art. 5. Thes. 9. Vid. Thes. 10, 11, 12. 13.That it alway prevaileth for Actuall obedience ☞against the suggestions and allurements of the flesh. A man may possibly pleasure a lesser friend or a stranger, before a greater friend, for once or more, and then it proves not that the stranger hath the greater Interest in him. But I mean, that God hath Really more of his Esteem, and Will, and Rational (though not Passionate) Love and Desire; and Authority and Rule in his Heart and Life.
4. When I speak of the Interest of the flesh, I chiefly intend and include that inferiour good which is the fleshes delight. For here are considerable distinctly, 1. The part which would be pleased in opposition to Christ; and that, with the Scripture, I call The Flesh. 2. The thing which this flesh desires as its happiness; and that is, Its own pleasure, delight and full content. 3. The objects from whence it expecteth this delight and content; and that is, All inferiour good which it apprehendeth to conduce most to that End, as being most sutable to its self. By the flesh then, I mean, The soul, as sensitive, as it is now since the fall become unruly, by the strengthening of its raging desires, and the weakning of Reason that should rule it; and consequently the Rationall part, thereby seduced: or if the Rationall (mis-informed and ill-disposed) be the leader in any sin, before or without the sensitive: so that I mean, that which inordinately inclineth us to any inferiour good. This inferiour good consisteth in the Lust of the flesh, the lust of the eyes, and pride of Life, as John distinguisheth them: Or as commonly they are distributed, in Pleasure, Profits and Honour; all which are concentred and terminated in the sin we call Flesh-pleasing in the general: for that pleasure is it which is sought in all; or it is the pursuit of an inferiour fleshly happiness, preferred before the Superiour Spiritual Everlasting Happiness. Though most commonly this pleasure be sought in Honour, Riches, Eating, Drinking, Pleasant dwellings, Company, Sports and Recreations, Clothes, Wantonness or Lustfull Uncleanness, the satisfying of Passions and Malicious desires, or the like: yet some time it riseth higher, and the sinner seeketh his happiness and content in largeness of Knowledge, much Learning and curious Speculations about the nature of the creatures, yea and about God himself. But perhaps it will be found that these are neer of the same nature with the former sensitive Delights. For it is not the Excellency or Goodness of God himself that delighteth them, but the novelty of the thing, and the agitation of their own Imagination, Phantasie and Intellect thereupon, which is naturally desirous to be actuated, and employed, as receiving thereby some seeming addition to its own perfection: and that not as from God, who is the object of their Knowledge; but as from the meer enlargement of Knowledge in it self; or, which is far worse, they make the study of God and Divine things which they delight in, but subservient to some base inferiour object: And so though they delight in studying and knowing God and Heaven, and Scripture, yet not in God as God, or the chief Good, nor in Heaven as Heaven; nor out of any true saving love to God: but either because, as some Preachers, they make a gainfull trade of it, by teaching others: or because it is an honour to know these things, and be able to discourse of them, and a dishonour to be ignorant: Or at best, as I said before, they desire to know God and Divine Truths, out of a delight in the Novelty, and Actuating, and natural Elevation of the Understanding hereby: It is one thing to delight in Knowing, and another to delight in the thing Known. An ungodly man may delight in studying and knowing severall Axioms or Truths concerning God; but he never chiefly delighteth in God himself. As a studious man desires to know what Hell is, and where, and many truths concerning it: but he desireth not Hell it self, nor delighteth in it. A godly man desireth to know the nature and danger of sin, and Satans way and wiles in temptations: but he doth not therefore desire sin and temptation it self. So a wicked man may desire to know the nature of Grace, and Christ, and Glory, and yet not desire Grace, and Christ, and Glory. It is one thing to terminate a mans desire and delight in bare knowledge, or the esteem, or self-advancement that accrues thereby; and another thing to terminate it in the Thing which we desire to know; making knowledge but a means to its fruition. So that though the virtuousness or vitiousness of our Willing, and severall Affections, do receive its denomination and specification very much from the object (as in loving God, and loving sinfull pleasure, &c.) because there is the proper and ultimate terminus of the souls motion: yet the Acts of the Understanding may be exercised about the best of objects, without any virtuousness at all: It being but the Truth and not the Goodness that is its object; and that Truth may be in the best object and in the worst. And so it is the same kinde of delight that such a man hath in knowing God and knowing other things: for it is the same kinde of Truth that he seeks in both. And indeed Truth is not the ultimate object terminating the souls motion (not as it is Truth,) but an intermediate prerequisite to Good, which is the ultimatly terminating object: And accordingly the Acts of the meer understanding, are but preparatory to the Acts of the Will, and so are but imperfect initial Acts of the Soul, as having a further End then their own proper Object: And therefore it is that all Philosophers place no Moral Habits in the Understanding, but all in the Will; for till they come to the Will, (though they may be in a large sense Morally good or evil, vertuous or vicious, yet) they are but so in an imperfect kinde and sense; and therefore they call such Habits only Intellectual.
The summe of all this is, That it is but the Fleshes Pleasure and Interest which an ungodly man chiefly pursueth, even in his delightfull studying of Holy things: For he studieth Holy things and Prophane alike. Or if any think it too narrow a Phrase, to call this Flesh-pleasing, or preferring the interest of the flesh, it being the Soul as Rational, and not only as Sensitive, which turneth from God to inferiour things; I do not gain-say this: I know Gibienf determines it, that man apostatized from God to himself, and that in Regeneration he is turned again from himself to God. Yet this must be very cautelously understood; for God forbiddeth not man to seek himself duly, but commandeth it: Man may and must seek his own Happiness. The chief Good is desired as Good to us. But to state this case rightly, and determine the mountainous difficulties that here rise in the way, is no fit work for this place: I will not therefore so much as name them. The easiest and safest way therefore to clear the present difficulty to us, is, to look chiefly at the different Objects and Ends: God who is the Supream Good, presenteth and offereth himself to us, to be enjoyed. Inferiour Good stands up in competition with him; and would insinuate it self into our hearts, as if it were more amiable and desirable then God. Now if Gods interest prevail, it is a certain sign of Grace; If inferiour good prevail and have more actual interest or possession then God, it is a certain sign of an unhappy condition; or that the person is not yet in a state of Salvation.
And as you thus see what I mean by the interest of the flesh or inferiour good in us; so in all this I include the interest of the world and the devil: For the world is, at least, the greatest part of this inferiour good, which stands in competition with God. And Satan is but the envious agent to present this bait before us: to put a false gloss on it in his presentation; to weaken all Gods arguments that should restrain us; to disgrace God himself to our souls; and so to press and urge us to a sinfull choice and prosecution. He shews us the forbidden fruit as pleasant, and as a means to our greater advancement and happiness; and draweth us to unbelief for the hiding of the danger. He takes us up in our imagination, and shews us the Kingdoms of the world and their Glory, to steal our hearts from the Glorious Kingdom of God. So that the interest of the Flesh, the interest of the World, and the interest of Satan in us, is all one in effect. For they are but several causes to carry the soul from God, to a false, deluding, miserable End.
Again, In the Proposition I say [It is the Prevalency of the Interest of God or Christ, above inferiour Good] putting inferiour Good, as the competitor with God who is the greatest Good: because the Will cannot incline to any thing under the notion of evil, or of indifferent, but only as Good. No man can Will evil as evil: He must first cease to be Rational, and to be man. If evil appeared only as evil there were no danger in it. The force of the temptation lies in making evil seem Good, either to the senses, or imagination, or reason, or all. Here lies the danger of a pleasing☞ condition, in regard of Credit, Delights, Riches, Friends, Habitation,Mat. 9. How hard for a Rich man to enter into the Kingdom of Heaven? Health or any inferiour thing: The more Good appeareth or seemeth to be in them (as disjunct from God) the more dangerous: for they are the liker to stand up in competition with him; and to carry it with our partial blinded souls in the competition. Remember this, if you love your selves, when you would have all things about you more pleasing and lovely. Here lies the unknown danger of a prosperous state: and on the contrary lies the pretious benefit of adversity; which if men were not brutish and unbelieving, they would heartily welcome as the safest condition.
Again observe here, that I mention inferiour [Good] and not [Truth] as that which stands in competition with God. For of two Truths both are equally true (though not equally evident:) And therefore though Sata… would perswade the soul that inferiour Good is better for us then God; yet he sets not Truth against Truth in competition. He would indeed make us believe that Gods Word is not True at all, or the Truth not certain. But with the Understanding there is no competition between Truth and Truth, if known so to be. For the Understanding can know and believe several Truths at once, though about never so different matters; as that there is a Heaven and a Hell, that there is a God, a Christ, a World, a Devil, &c. But the Will cannot embrace and choose all different Good at once: for God hath made the enjoyment of them incompatible: Much less can it Will two things as the chief…st Good, when there is but one such: or God and the creature as equally Good, and both in the highest degree.
Here then you further see the meaning of the Proposition, when I speak of the Prevalency of Christs Interest, I mean it directly and principally in the [Will] of man, and not in the Understanding. For though I doubt not but there is true Grace in the Understanding as well as in the Will, yet (as I shall further shew anon) as it is in the Intellect, it is not certainly and fully discernable, but only the force of the Intellective Acts appear in the Motions and Resolutions of the Will. And therefore men must not try their states directly by any Graces or Marks in the Understanding. And also if it were possible to discern their sincerity immediately in the Understanding, yet it must not be there by this way of competition of different Objects in regard of the Degree of Verity, as if one were more True and the other less: as it is with the Will about the degrees of Goodness in the Objects which stand in competition. Though yet a kinde of competition there is with the Intellect too: As 1 between God and the Creature, who is to be Believed rather: and 2o between two contradictory or opposite Propositions, which is True, and which false. As between these [God is the chief Good] and [God is not the chief Good;] or these [God is the chief Good] and [Pleasure is the chief Good.] But though the Truth be here Believed, yet that is no certain Evidence of Sincerity; except it be so Believed, as may be prevalent with the Will: which is not discernable in the bare Act of Believing, but in the Act of Willing So that it is the Prevalency of Christs Interest in the Will, that we here speak of: and consequently in the Affections, and Conversation. And indeed (as is before hinted) all humane Acts as they are in the meer Understanding, are but rude and imperfect: for it is but the first digestion, as it were, that is there performed, (as of meat in the stomack:) But in the Will they are more perfectly concocted (as the chyle is sanguified in the Liver, Spleen and Veins.) And in the Affections they are yet further raised and concocted (as the vitall spirits are begotten in the heart: though many here take meer flatulency for spirits: and so they do common passion for spirituall Affections;) and then in the Conversation, (as the food, in the habit of the body,) the concoction is finished: so that the sincerity of Grace cannot (I think) be discerned by any meer Intellectuall Act: As you may finde Judicious Dr Staughton asserting in his Righteous mans Plea to Happiness. But yet do not misunderstand it, as if saving Grace did not reside in the Understanding.
Now as the Apostle saith, Gal 5. 17. The flesh warreth against the spirit, and the spirit against the flesh, and these two are contrary one to the other; A Christians life is a continual combate between these two contrary Interests. God will be taken for our Portion and Happiness, and so be our Ultimate End, or else we shall never enjoy him to make us Happy: The Flesh suggesteth to us the sweetness and delight of Carnal Contentments, and would have us glut our selves with these. God will Rule, and that in supremacy, or he will never save us. The Flesh would fain be pleased, and have its desire, whether God be obeyed and pleased or not. There is no hope of Reconciling these contrary Interests. God hath already made his Laws, containing the Conditions of our Salvation or Damnation: These Laws do limit the Desires of the Flesh, and contradict its Delights: The Flesh cannot Love that which is against it: It hates them, because they speak not good of it, but evil; because it so mightily crosseth its contents. It was meet it should be so: for if God had suffered no Competitor to set up their Interest against his, how would the faithfullness of his subjects be tried? how would his Providences and Graces be manifested? Even to Adam that yet had no sin, this way of Triall was judged necessary: and when he would please his Eye and his Tast, and desire to be higher, it was just with God to Displease him and to bring him lower. God will not change these his holy and righteous Laws to please the Flesh, nor conform himself to its will. The Flesh will not conform it self to God; and so here is the Christian Combate. Christ who hath Purchased us, expecteth the first or chief room in our Affections, or else he will effectively be no Saviour for us. The Flesh doth importunately solicit the Affections, to give the chief room and entertainment to its Contents. Christ who hath so dearly bought the Dominion over us all, will either Rule us as our Soveraign, or Condemn us for our Rebellion (Luk. 19. 17.) The Flesh would be free, and is still soliciting us to Treason. For as easie as Christs yoak is, and as light as his burden, yet is it no more suited with the Fleshes Interest, then the heavier and more grievous Law was: The Law of Liberty, is not a Law of Carnall Liberty. Now in this Combat, the Word and Ministry are solicitors for Christ; so is Reason it self so far as it is Rectified, and well guided: but because Reason is naturally weakned and blinde; yea and the Word alone is not sufficient to Illuminate and Rectifie it; therefore Christ sends his Spirit into the souls of his people, to make that Word effectuall to open their eyes: here is the great help that the soul hath for the maintaining or carrying on the Interest of Christ. But yet once Illuminating is not enough. For the Will doth not necessarily choose that which the Understanding concludeth to be best (even hic & nunc, & consideratis considerandis:) A drunkards understanding may tell him, that it is far better (all things laid together) to forbear a cup of wine, then to drink it: and that the Good of Virtue and Duty is to be preferred before the Good of Pleasure, (This experience assures us of, though all the Philosophers in the world should contradict it: and I am not disputing now; and therefore I will not stand to meddle with mens contrary opinions,) and yet the violence of his sensuall Appetite, may cause him to lay hands on the cup and pour it in. And indeed so far it is a brutish Act: and it is no such wonder to have sinfull Acts termed and proved brutish, if we knew that all true Reason is against them. Reason is on Gods side, and that which is against him is not Reason. (We may by Discourse proceed to sin, but the Arguments are all Fallacious that draw us.) There is no Necessity to the committing of a Sin, that Reason or the Understanding should first conclude it Best: so great is the power of Sense upon the Phantasie and Imagination, and of these on the Passions, and the Choosing Power, (especially as to the exciting of the Locomotive) that if Reason be but silent and suspended, sin will be committed (as a man hath lustfull, and revengefull, and covetous desires in his Dream, and that very violent.) Reason is oft asleep when the senses are awake; and then they may easily play their game: Even as the godliest man cannot restrain a sinfull thought or desire in his Dream, as he can waking; so neither when he is waking, if Reason be asleep: Although Reason never take part with sin, yet if it stand neuter, the sin will be committed. Yea that is not all: but if Reason do conclude for Duty and against sin, and stand to that conclusion, yet I think, the sensitive sinfull appetite and imagination may prevail with the Will (unless you will say that this Appetite is the Will it …elf, man having but one Will, and so may it self command the Locomotive) against, as well as without the conclusion of Reason (as in the example before mentioned.)
To understand this you must know, that to the Motion of the Will effectually, (especially where there are violent contrary motions and inducements) it is not only necessary that the understanding say, This is a Duty, or This is a Sin, or, It is better to let it alone: But this must be concluded of as a matter of great importance and concernment; and the understanding must express the Weight, as well as the Truth of what it utters concerning Good or Evil: And this must especially be by a strong and forcible Act; or else though it conclude rightly, yet it will not prevail. Many men may have their Understandings informed of the same Duty, and all at the very exercise conclude it Good and necessary: and so concerning the evil of sin: And yet though they all pass the same conclusion, they shall not all alike prevail with the Will; but one more, and another less: because one passeth this conclusion seriously, vigorously, importunately; and the other slightly, and sleepily, and remisly. If you be busie, writing or reading; and one friend comes to you to call you away to some great business, and useth very weighty Arguments, yet if he speak them coldly and sleepily, you may perhaps not be moved by him: but if another come and call you but upon a lesser business, and speak loud and earnestly and will take no deniall, though his Reasons be weaker, he may sooner prevail. Do we not feel that the words of a Preacher do take more with our Wills and Affections, from the moving patheticall manner of expression, then from the strength of Argument (except with very wise men:) at least, how much that furthers it; when the best Arguments in the mouth of a sleepy Preacher, or unseasonably and illfavouredly delivered, will not take. And why should we think that there is so great a difference between other mens Reasonings prevailing with our Wils, and our own Reasons way of prevailing? (But I must check my digressing Pen, which creeps away to Controversies before I am well aware.)
Now all this being so, that there must be a strong, lively, loud, pressing, importunate Reasoning, and not only a True Reasoning and concluding; hence it is that there is necessary to the soul, not only so much Illumination as may discover the Truth; but so much as may discover it cleerly and fully; and may shew us the weight of the matter, us well as the Truth: and especially as may be still an exciter of the Understanding to do its duty, and may quicken it up to do it vigorously: And therefore to this end Christ giveth his Spirit to his people, to strive against the flesh. The soul is seated in all the body, but we certainly and sensibly perceive that it doth not exercise or Act alike in all: but it understandeth in and by the Brain or Animal spirits: and it Willeth, and Desireth, and Loveth, and Feareth, and Rejoiceth in and by the Heart: And doubtless the vital spirits, or those in the Heart, are the Souls Instrument in this work. Now to procure a Motion of the spirits in the Heart, by the foremotion of the spirits in the brain, requires some strength in the first motion; and the more forcible it is, likely the more forcible will the motion in the heart be. This order and Instrumentality in Acting, is no disparagement to the soul; but is a sweet discovery of Gods admirable and orderly works. (But yet I must recall my self.) Now therefore besides a bare Act of understanding, there is necessary to this effectuall prevailing with the Will, that there be added that which we call Consideration, which is a dwelling upon the subject, and is a serious, fixed, constant Acting of the understanding, which therefore is likely to attain the effect: The use of this, and its Power on the Will and Affections, and the Reasons, I have shewed you afterward in the 4th Part of this Book. Hence it is, that let their wit be never so great, yet Inconsiderate men are ever Wicked men: and men of sober frequent Consideration, are usually the most Godly, and prevail most against any Temptation: there being no more effectuall means against any temptation indeed, whether it be to Omission or Commission, then this setting Reason forcibly awork by Consideration. The most Considerate men are the most Resolved and Confirmed. So that besides a bare cold conclusion of the understanding (though you call it Practicall) this Consideration must give that Force, and Fixedness, and Importunity to your Conclusions, which may make them stronger then all the sensitive solicitations to the contrary, or else the Soul will still follow the Flesh. Now Christ will have his Spirit to excite this Consideration, and to enable us to perform it more powerfully and successfully, then else we should ever do. And thus the spirit is Christs solicitor in and to our souls; and by them it advanceth Christs Interest, and maintaineth it in the Saints, and causeth it to prevail against the Interest of the Flesh. Where he prevaileth not in the main, as well as striveth, there is yet no saving Grace in that soul. Whatever pleadings, or strivings, or reasonings, or concludings there may be in and by the soul on▪ Christs side, yet if the Fleshes Interest be still greater and stronger in the soul then Christs, that soul is in a state of wrath: He may be in a hopefull way to come to a safer condition, and not far from the Kingdom of God, and almost perswaded to be a Christian: but if he die in that state, no doubt, he shall be damned. He may be a Christian by common profession; but in a saving sense, no man is a Christian, in whose soul any thing hath a greater and higher Interest then God the Father and the Mediator.