A Christian Directory, Part 2: Christian Economics

CHAPTER XXV.

DIRECTIONS FOR FEARFUL, TROUBLED CHRISTIANS, THAT ARE PERPLEXED WITH DOUBTS OF THEIR SINCERITY AND JUSTIFICATION

Having directed families in the duties of their relations, and in the right worshipping of God, I shall speak something of the special duties of some christians, who in regard of their state of soul and body, have special need of help and counsel. As, 1. The doubting, troubled christian. 2. The declining, or backsliding christian. 3. The poor. 4. The aged. 5. The sick. 6. And those that are about the sick and dying. Though these might seem to belong rather to the first part,85 yet because I would have those directions lie here together, which the several sorts of persons in families most need, I have chosen to reserve them rather to this place. The special duties of the strong, the rich, and the youthful and healthful, I omit, because I find the book grow big, and you may gather them from what is said before, on several such subjects. And the directions which I shall first give to doubting christians, shall be but a few brief memorials, because I have done that work already, in my "Directions or Method for Peace of Conscience and Spiritual Comfort;" and much is here said before, in the directions against melancholy and despair.

Direct. I. Find out the special cause of your doubts and troubles, and bend most of your endeavours to remove that cause. The same cure will not serve for every doubting soul, no nor for every one that hath the very same doubts; for the causes may be various, though the doubts should be the same; and the doubts will be continued while the cause remaineth.

1. In some persons the chief cause is a timorous, weak, and passionate temper of body and mind; which in some (especially of the weaker sex) is so natural a disease, that there is no hope of a total cure; though yet we must direct and support such as well as we are able. These persons have so weak a head, and such powerful passions, that passion is their life; and according to passion they judge of themselves, and of all their duties. They are ordinarily very high or very low; full of joy, or sinking in despair; but usually fear is their predominant passion. And what an enemy to quietness and peace strong fears are, is easily observed in all that have them. Assuring evidence will not quiet such fearful minds, nor any reason satisfy them. The directions for these persons must be the same which I have before given against melancholy and despair. Especially that the preaching and books and means which they make use of, be rather such as tend to inform the judgment, and settle the will, and guide the life, than such as by the greatest fervency tend to awaken them to such passions or affections which they are unable to manage.

2. With others the cause of their troubles is melancholy, which I have long observed to be the commonest cause, with those godly people that remain in long and grievous doubts; where this is the cause, till it be removed, other remedies do but little; but of this I have spoken at large before.

3. In others the cause is a habit of discontent, and peevishness, and impatiency; because of some wants or crosses in the world: because they have not what they would have, their minds grow ulcerated, like a body that is sick or sore, that carrieth about with them the pain and smart; and they are still complaining of the pain which they feel; but not of that which maketh the sore, and causeth the pain. The cure of these is either in pleasing them that they may have their will in all things, (as you rock children and give them that which they cry for to quiet them,) or rather to help to cure their impatiency, and settle their minds against their childish, sinful discontents (of which before).

4. In others the cause is error or great ignorance about the tenor of the covenant of grace, and the redemption wrought by Jesus Christ, and the work of sanctification, and evidences thereof; they know not on what terms Christ dealeth with sinners in the pardoning of sin, nor what are the infallible signs of sanctification: it is sound teaching, and diligent learning, that must be the cure of these.

5. In others the cause is a careless life or frequent sinning, and keeping the wounds of conscience still bleeding; they are still fretting the sore, and will not suffer it to skin: either they live in railing and contention, or malice, or some secret lust, or fraud, or some way stretch and wrong their consciences; and God will not give his peace and comfort to them till they reform. It is a mercy that they are disquieted, and not given over to a seared conscience, which is past feeling.

6. In others the cause of their doubts is, placing their religion too much in humiliation, and in a continual poring on their hearts, and overlooking or neglecting the high and chiefest parts of religion, even the daily studies of the love of God, and the riches of grace in Jesus Christ, and hereby stirring up the soul to love and delight in God. When they make this more of their religion and business, it will bring their souls into a sweeter relish.

7. In others the cause is, such weakness of parts, and confusion of thoughts, and darkness of mind, that they are not able to examine themselves, nor to know what is in them; when they ask themselves any question about their repentance or love to God, or any grace, they are fain to answer like strangers, and say, they cannot tell whether they do it or not. These persons must make more use than others of the judgment of some able, faithful guide.

8. But of all others, the commonest cause of uncertainty, is the weakness or littleness of grace: when it is so little as to be next to none at all, no wonder if it be hardly and seldom discerned: therefore,

Direct. II. Be not neglecters of self-examination, but labour for skill to manage aright so great a work; but yet let your care and diligence be much greater to get grace and use it, and increase it, than to try whether you have it already or not. For, in examination, when you have once taken a right course to be resolved, and yet are in doubt as much as before, your over-much poring upon these trying questions, will do you but little good, and make you but little the better, but the time and labour may be almost lost: whereas all the labour which you bestow in getting, and using, and increasing grace, is bestowed profitably to good purpose; and tendeth first to your safety and salvation, and next that, to your easier certainty and comfort. There is no such way in the world to be certain that you have grace, as to get so much as is easily discerned and will show itself, and to exercise it much that it may come forth into observation: when you have a strong belief you will easily be sure that you believe: when you have a fervent love to Christ and holiness, and to the word and ways and servants of God, you will easily be assured that you love them. When you strongly hate sin, and live in universal constant obedience, you will easily discern your repentance and obedience. But weak grace will have but weak assurance and little consolation.

Direct. III. Set yourselves with all your skill and diligence to destroy every sin of heart and life, and make it your principal care and business to do your duty, and please and honour God in your place, and to do all the good you can in the world: and trust God with your souls, as long as you wait upon him in his way. If you live in wilful sin and negligence, be not unwilling to be reproved and delivered! If you cherish your sensual, fleshly lusts, and set your hearts too eagerly on the world, or defend your unpeaceableness and passion, or neglect your own duty to God or man, and make no conscience of a true reformation, it is not any inquiries after signs of grace, that will help you to assurance. You may complain long enough before you have ease, while such a thorn is in your foot. Conscience must be better used before it will speak a word of sound, well-grounded peace to you. But when you set yourselves with all your care and skill to do your duties, and please your Lord, he will not let your labour be in vain: he will take care of your peace and comfort, while you take care of your duty: and in this way you may boldly trust him: only think not hardly and falsely of the goodness of that God whom you study to serve and please.

Direct. IV. Be sure whatever condition you are in, that you understand, and hold fast, and improve the general grounds of comfort, which are common to mankind, so far as they are made known to them: and they are three, which are the foundation of all our comfort. 1. The goodness and mercifulness of God in his very nature. 2. The sufficiency of the satisfaction or sacrifice of Christ. 3. The universality, and freeness, and sureness of the covenant or promise of pardon and salvation to all, that by final impenitence and unbelief do not continue obstinately to reject it (or to all that unfeignedly repent and believe). (1.) Think not meanly and poorly of the infinite goodness of God:86 even to Moses he proclaimed his name at the second delivery of the law, "The Lord, the Lord God, merciful and gracious, long-suffering and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, and transgression, and sin," Exod. xxxiv. 6, 7. His mercy is over all his works; it is great and reacheth to the heavens; it is firm and endureth for ever; "and he hath pleasure in those that hope in his mercy," Psal. cxlvii. 11; c. 5; xxxiii. 18; lvii. 10; cviii. 4. (2.) Extenuate not the merits and sacrifice of Christ; but know that never man was damned for want of a Christ to die and be a sacrifice for his sin, but only for want of repentance and faith in him, John iii. 16. (3.) Deny not the universality of the conditional promise of pardon and salvation, to all that it is offered to, and will accept it on the offerer's terms. And if you do but feel these three foundations firm and stedfast under you, it will encourage every willing soul. The love of God was the cause of our redemption by Christ; redemption was the foundation of the promise or new covenant: and he that buildeth on this threefold foundation is safe.

Direct. V. When you come to try your particular title to the blessings of the covenant, be sure that you well understand the condition of the covenant; and look for the performance of that condition in yourselves, as the infallible evidence of your title: and know that the condition is nothing but an unfeigned consent unto the covenant; or such a belief of the gospel, as maketh you truly willing of all the mercies offered in the gospel, and of the duties required in order to those mercies; and that nothing depriveth any man that heareth the gospel of Christ, and pardon, and salvation, but obstinate unwillingness or refusal of the mercy, and the necessary annexed duties.87 Understand this well, and then peruse the covenant of grace (which is but to take God for your God and happiness, your Father, your Saviour, and your Sanctifier): and then ask your hearts, whether here be any thing that you are unwilling of; and unwilling of in a prevailing degree, when it is greater than your willingness: and if truly you are willing to be in covenant with your God, and Saviour, and Sanctifier upon these terms, know that your consent, or willingness, or acceptance of the mercy offered you, is your true performance of the condition of your title, and consequently the infallible evidence of your title; even as marriage consent is a title-condition to the person and privileges: and therefore if you find this, your doubts are answered; you have found as good an evidence as Scripture doth acquaint us with; and if this will not quiet and satisfy you, you understand not the business; nor is it reason or evidence that can satisfy you till you are better prepared to understand them. But if really you are unwilling, and will not consent to the terms of the covenant, then instead of doubting, be past doubt that you are yet unsanctified; and your work is presently to consider better of the terms and benefits, and of those unreasonable reasons that make you unwilling; till you see that your happiness lieth upon the business, and that you have all the reason in the world to make you willing, and no true reason for the withholding of your consent; and when the light of these considerations hath prevailed for your consent, the match is made, and your evidence is sure.

Direct. VI. Judge not of your hearts and evidences upon every sudden glance or feeling, but upon a sober, deliberate examination, when your minds are in a clear, composed frame; and as then you find yourselves, record the judgment or discovery, and believe not every sudden, inconsiderate appearance, or passionate fear, against that record. Otherwise you will never be quiet or resolved; but carried up and down by present sense. The case is weighty, and not to be decided by a sudden aspect, nor by a scattered or a discomposed mind; if you call your unprovided or your distempered understandings suddenly to so great a work, no wonder if you are deceived. You must not judge of colours when your eye is blood-shotten, or when you look through a coloured glass, or when the object is far off. It is like casting up a long and difficult account, which must be done deliberately as a work of time; and when it is so done, and the sums subscribed, if afterwards you will question that account again, you must take as full a time to do it, and that when you are as calm and vacant as before, and not unsettle an exact account upon a sudden view, or a thought of some one particular. Thus must you trust to no examinations and decisions about the state of your souls, but those that in long and calm deliberation have brought it to an issue.

Direct. VII. And in doing this, neglect not to make use of the assistance of an able, faithful guide, so far as your own weakness makes it necessary. Your doubting showeth that you are not sufficient to despatch it satisfactorily yourselves; the question then is, what help a wiser man can give you? Why, he can clearlier open to you the true nature of grace, and the marks that are infallible, and the extent of the grace and tenor of the covenant; and he can help you how to trace your hearts, and observe the discoveries of good or evil in them; he can show you your mistakes, and help you in the application, and tell you much of his own and others' experiences; and he can pass a strong conjecture upon your own case in particular, if he be one that knoweth the course of your lives, and is intimately acquainted with you; for sin and grace are both expressive, operative things, like life, that ordinarily will stir, or fire, that will be seen: though their judgment cannot be infallible of you, and though for a while hypocrisy may hide you from the knowledge of another, yet ficta non diu, &c. ordinarily nature will be seen, and that which is within you will show itself; so that your familiar acquaintance, that see your lives in private and in public, may pass a very strong conjecture at your state, whether you set yourselves indeed to please God in sincerity or no. Therefore, if possible, choose such a man to help you, as is, 1. Able; 2. Faithful; and 3. Well acquainted with you; and undervalue not his judgment.

Direct. VIII. When you cannot attain to a certainty of your case, undervalue not and neglect not the comforts which a bare probability may afford you. I know that a certainty in so weighty a case, should be earnestly desired, and endeavoured to the uttermost. But yet it is no small comfort which a likelihood or hopefulness may yield you. Husband and wife are uncertain every day, whether one of them may kill the other; and yet they can live comfortably together, because it is an unlikely thing; and though it be possible, it is not much to be feared. All the comforts of christians dependeth not on their assurance; it is but few christians in the world that reach to clear assurance; for all the papists, Lutherans, and Arminians are without any certainty of their salvation; because they think it cannot be had; and all those Jansenists, or protestants that are of Augustine's judgment, are without assurance of salvation, though they may have assurance of their justification and sanctification; because their judgment is that the justified and sanctified (though not the elect) may fall away. And of those that hold the doctrine of perseverance, how few do we find, that can say, they are certain of their sincerity and salvation. Alas, not one of very many. And yet many thousands of these do live in some peace of conscience, and quietness, and comfort, in the hopefulness and probabilities to which they have attained.

Direct. IX. Resolve to be much in the great, delightful duties of thanksgiving and the praise of God; and to spend a considerable part (ordinarily) of all your prayers herein; especially to spend the Lord's day principally in these. And thus you will have three great advantages: 1. The very actings of love, and thanks, and joy, will help you to comfort in a nearer way, than arguments and self-examination will do; even in a way of feeling, as the fire maketh you warm. 2. The custom of exercising those sweetest graces, will habituate your souls to it, and in time wear out the sadder impression. 3. God will most own you in those highest duties.

Direct. X. Mark well now far your doubtings do help or hinder you in your sanctification. So far as they turn your heart from God, and from the love and sweetness of a holy life, and unfit you for thankfulness and cheerful obedience; so far you may be sure that Satan is gratified by them, and God displeased, and therefore they should be resisted: but so far as they keep you humble and obedient, and make you more tenderly afraid of sin, and quicken your desires of Christ and grace, so far God useth them for your benefit. And therefore be not too impatient under them, but wait on God in the use of his means, and he will give his comforts in the fittest season. Many a one hath sweet assurance at his death, or in his sufferings, for Christ when he needed it most, that was fain to live long before without it. Especially take care, 1. That you miss not of assurance through your own neglect. 2. And that your doubtings work no ill effects, in turning away your hearts from God, or discouraging you in his service; and then you may take them as a trial of your patience, and they will certainly have a happy end.

CHAPTER XXVI.

DIRECTIONS FOR DECLINING OR BACKSLIDING CHRISTIANS: AND ABOUT PERSEVERANCE

The case of backsliders is so terrible, and yet the mistakes of many christians so common in thinking unjustly that they are backsliders, that this subject must be handled with the greater care. And when I have first given some directions for the cure, I shall next give some to others for prevention, of so sad a state.

Direct. I. Understand well wherein backsliding doth consist, the sorts, and the degrees of it, that so you may the more certainly and exactly discern, whether it be indeed your case, or not. To this end, I shall here open to you, I. The several sorts of backsliders. II. The several steps or degrees of backsliding. III. The signs of it.

I. There are in general three sorts of backsliders. 1. Such as decline from the truth by the error of their understanding. 2. Such as turn from the goodness of God and holiness, by the corruption of their will and affections. 3. Such as turn from the obedience of God, and an upright conversation, by the sinfulness of their lives.

The first sort containeth in it, 1. Such as decline to infidelity from faith; and doubt of the truth of the word of God. 2. Such as decline only to error, about the meaning of the Scriptures, though they doubt not of the truth of them. This corrupted judgment will presently corrupt both heart and life.

The second sort (backsliders in heart) containeth, 1. Such as only lose their affections to good; their complacency and desire; and lose their averseness and zeal against sin. 2. And such as lose the very resolution of the will also, and grow unresolved what to do, if not resolved to do evil, and to omit that which is good.

The third sort (backsliders in life) comprehendeth, 1. Those that fall from duty, towards God or man. 2. And those that fall into positive sins, and turn to sensuality, in voluptuousness, worldliness, or pride.

II. 1. Backsliders in judgment, do sometimes fall by slow degrees, and sometimes suddenly at once. Those that fall by degrees, do some of them begin in the failing of the understanding; but most of them begin at the failing or falseness of the heart, and the corrupted will corrupteth the understanding.

The method of falling into heresy or sects

I. Those that fall by degrees through the failing of the understanding, are those simple souls that never were well grounded in the truth: and some of them reason themselves into error or unbelief; and others of them (which is most usual) are led into it by the cunning and diligence of seducers. And for the degrees, they grow first to doubt of some arguments which formerly seemed valid to them; and then they doubt of the truth itself; or else they hear some argument from a seducer, which, through their own weakness, they are unable to answer; and then they yield to it, as thinking that it is right, because they see not what is to be said against it, and know not what others know to the contrary, nor how easily another can confute it. And when once they are brought into a suspicion of one point, which they formerly held, they quickly suspect all the rest; grow into a suspicion and disaffection to the persons whom they did before most highly value. And then they grow into a high esteem of the persons and party that seduced them; and think that they that are wiser in one thing, are wiser in the rest: and so are prepared to receive all the errors which follow that one, which they first received. And next they embody with the sect that seduced them; and separate from the sober, united part of the church: and so they grow to a zealous importunity for the increase of their party, and to lose their charity to those that are against their way; and to corrupt their morals, in thinking all dishonesty lawful, which seemeth necessary to promote the interest of their sect, which they think is the interest of the truth and of God. And at last, it is like they will grow weary of that sect, and hearken to another, and another; till in the end, they come to one of these periods; either to settle in popery, as the easiest religion; and being taken with their pretence of antiquity, stability, unity, and universality; or else to turn to atheism or infidelity, and take all religion for a mere deceit; or else if (they retained an honest heart in their former wanderings) God showeth them their folly, and bringeth them back to unity and charity, and maketh them see the vanity of those reasonings which before seduced them, and which once they thought were some spiritual, celestial light. This is the common course of error; when the understanding is the most notable cause. But sometimes a deceiver prevaileth with them on a sudden, by such false appearances of truth which they are unable to confute. But still an ill-prepared, unfurnished mind is the chiefest cause.

(2.) But those whose judgments are conquered by the perverse inclination of their wills, are usually carnal, worldly hypocrites, who never conquered the fleshly mind and interest, nor overcame the world, nor ever were acquainted with the heavenly nature and life, nor with the power of divine love; and these having made a change of their profession, through the mere conviction of their understandings, and benefit of education or government, or the advantages of religion in the country where they live, without a renewed, holy heart, the bias of their hearts doth easily prevail against the light of their understandings; and because they would fain have those doctrines to be true, which save them from sufferings, or give them liberty for a fleshly, ambitious, worldly life, therefore they do by degrees prevail with their understandings to receive them.

2. Backsliders in heart do fall by divers degrees and means; for Satan's methods are not always the same. Some of them fall through the corruption of their judgments; for every error hath much influence on the heart. Some are tempted suddenly into some gross or sensual sin; and so the errors of their lives call away their hearts from God. Not but that some sin of the heart or will doth still go first, but yet the extraordinary declension and pravity of the heart, may sometimes be caused by the errors of the judgment, or the life. But sometimes the beginning and progress is almost observable in the appetite and will itself: and here the inclining to evil, (that is, to sensual or carnal good,) and the declining from true, spiritual good, do almost always go together. And it is most usually by this method, and by these degrees.