Sacred Therapy, Book 3 · Chapter 13 – Chapter 14
CHAP. XIII.
Of the condition of the convert, fearing that the joy of the holy Ghost which he hath felt, be found only to be either the joy of speculation, common to temporal believers, or a meer delusion.
OF this sort also is this case, wherein the convert doth suspect, that the joy of the Spirit which he hath felt at some times was either a joy of speculation or contemplation only, such as Philosophers may find in their study of humane learning, or else a delusion of Sathan also. This case may fall upon the true convert in the time of affliction and felt desertion, when not only the sense of consolation is withdrawn, but also sorrow and heavinesse have seized on his spirit, when the sharpnesse of affliction takes up the whole soul, and sorrow doth fill the heart. At such a time the memory of by-past joy is greatly darkned, and the sense of present grief inflameth the whole man. For as it falleth forth in a mans body, that both sweet and sour liquor, do affect the sense of tasting most, when they are presently felt, but when they are past, the memory of them doth affect the imagination only, and that but lightly in comparison with present sense. As the sense of a fiery coal doth otherwayes affect us when it touches our flesh, then the memory of the pain we have felt, doth move us when the pain is past; So it is in the passions of the soul, for joyes spiritual shine for a while, when they are lately raised up in the soul, but after a time they are darkned, and in some sort worn out, especially when grief doth arise, then they are swallowed up with sorrow, or are well near forgotten, or lightly esteemed and rejected: My soul refused comfort, saith the Psalmist, Ps. 77. 2. Such was Davids condition, Ps. 116. 11. when he said in his haste all men are lyars: at which time, whatsoever joy he had felt, in believing the promises made to him by Samuel or other Prophets, he counted all to be but deceiving of him and delusion.
This mistake is strengthened ordinarily by Sathans tentation and wicked suggestion, watching upon all occasions to traduce and slander all Gods words and operations. The complaint of Ieremie savours of this malicious suggestion, which the Prophet layeth out before God to be rid of it, Ier. 20. 7. Thou hast deceived me, and I was deceived. Yea, oft-times it cometh to passe, that our old man and corrupt inclination taketh part with Sathan, and when occasion doth offer, scorneth all the spiritual affections of the new man, as Ishmael mocked Isaacs devotion.
2. This evil except it be speedily and solidly cured, not only casteth the convert in a miserable condition, but also calleth in question his state, whether at all he be regenerat, reconciled and in the state of grace: for, if the joy of the holy Spirit granted to the supplicant praying to God in Christ, for confirmation of his faith, granted to the mourner for sin, that he may be comforted, shall be esteemed as the effect of speculation only, then the comfort of the earnest-penny and first fruits of the spirit is lost, the confirmation of faith by that consolation is enervat and weakened; thanksgiving formerly offered for the comfort sometime felt, is recalled, and the testimony of Gods Spirit, speaking according to the word in oft-repeated experience, is laid aside. And so the afflicted soul shall seem to himself in worse condition then when he was lying in his sins, because he shall seem to himself to have lost his labour from the time that he renounced his sins. Wherefore it is necessary, that this sicknesse be speedily cured, lest it prevail.
3. For remedy of this evil, let the afflicted lay aside the dispute for a time whether his joyes and spiritual experiences of the Lords working in him, have been reall, as they sometime seemed, and let him turn his eyes upon his present miserable confused condition, let him take a new view of his sins and unworthinesse, let him observe Sathans malice, power and wiles to weaken faith, and what need now he standeth in of Christ Mediator, Redeemer Surety and Physician by office, after a new discovery of his sinfulnesse; and let him look upon the riches of the grace of God offered in the Gospel to every hungry and thristy …oul flying to Christ for refuge, and let him say to God, Lord there was never a time wherein I had more need of Christ for righteousnesse and salvation, behold I flye unto thee, I welcome and embrace Christ offered in the Gospel, and heartily do consent unto the covenant of grace through him, and do accept, embrace and relye upon remission of sins through him, and the imputation of his satisfactory righteousnesse, made over to such as flye unto him, or else I should perish utterly, and do give up my self to thee, that thou mayest write thy law more powerfully on my heart. By this means the confidence of the afflicteds interest in the covenant of Grace shall be more fixed and made sure to him, and Sathan disappointed of his design to cast the afflicted by his tentations in mis-belief, and separation from Christ.
4. Thus when he hath renewed the grips of faith in Christ, let him now enter the lists, and dispute the solidity of his former felt experiences, by discussing the objections which did weaken his estimation of the former felt joyes of the Spirit. One objection against them was, because they were of short endurance, and therefore seemed not solid. The answer may be this, The short staying of the joy of the Spirit is no proof against it, as not true joy; for, it is sufficient earnest of the promised salvation, if when the Word of God in the Gospel speaketh peace to the man fled to Christ he findeth the Word believed to be confirmed to the believer by peace and joy, albeit the sense of it remain but a short while; After you believed, saith the Apostle, you were sealed with the spirit of promise, Ephes. 1. 11. As it is not sufficient to prove, that wholsom water given to a feaver-sick person is not a wholsom drink, because the cooling refreshment by it, endureth but a short while; So it is not sufficient to prove, that consolation and joy given to a sorrowfull sinner, seeking favour through Christ, is not solid and true joy, because it stayeth but a short while. It is sufficient, that it hath stayed so long as was needfull; for, after the word of promise was believed, the joy was sent to ease the afflicted souls present grief, and to give him earnest, that full and lasting joy should be given in due time unto him. When the messenger hath done his commission, let him return to his master. As the sheet let down in the vision from heaven to Peter, after it had served for Peters instruction, it was taken up to heaven again, Act. 10. The Spouse in the Canticle knew by experience, that her spiritual joyes would not last long, and therefore chargeth the daughters of Ierusalem that they waken not her beloved till he pleased.
5. Another objection is this. If my joy had been solid (saith the afflicted) it should have brought forth better fruits then it hath done; but joy spiritual, as I then called it, did degenerat into a carnal security, and I was not the more holy by it. To which objection the answer may be this, the blame of this is not to be laid on spiritual joy, but upon the abuse of this mercy, by ingratitude for this gracious blink of felt favour, negligence in the use of means to entertain this sense, by sleepinesse of conscience and other sins, and namely the laying too much weight upon this sense, and not fixing the heart by so much more upon the word of promise when felt consolation may be withdrawn, is a just cause; for, spiritual joy is not given to any to build upon its continuance, but to make the convert hold the confirmed word of promise so much the faster, when for the exercise of faith, comfortable feelings are withdrawn. The spouse in the Canticle after a feast of this kind, falleth a sleep, and giveth slight entertaining to the Bridegroom when called upon by his word, for which she is chastised, by his withdrawing of his comfortable presence, Cant. 5. 1, 2, 3. &c. But let us put the case, that the felt joy of the spirit were not abused, yet is it not unusual for God to withdraw consolation, and to send trouble and anguish on the soul of his dear child, to try his faith and train him on to hold the word of his grace, in the hardest condition he can be into, as he did exercise Iob, and Ieremie the Prophet, Ier. 20. and the Psalmist, Ps. 77. In which condition, to suspect that the consolation and joy of the spirit, speaking to the heart by his word, is not his gracious operation, or is a delusion, cannot but exceedingly grieve the Lord, and give him cause to chastise this suspicion with desertion.
6. But how may I know, saith the afflicted, that my joy was solid and was indeed the gracious operation of the holy Spirit? For answer, 1. If this joy was given to him when, or after, he was lamenting his sins, and fearing wrath deserved, and flying unto Christ offered in the Gospel, he hath reason to reckon that joy to be such as the Word of the Gospel doth promise and approve. 2. If during the time of his sweet feeling of peace and joy through Christ, he found his faith in God, and love to Christ confirmed and strengthned, if the Word of the Gospel was in more estimation with him, if his heart was inlarged to blesse, praise and thank God for manifesting himself in Christ reconciled, if the purpose of following after holinesse was renewed in him, he hath no reason to suspect his joy and comfort. 3. If after the removing of this sweet feeling he is going on in the study of holinesse, believing in Christ, how heavy in heart soever he may be, by affliction and tentation, he may be assured his sometime felt joy of the Lords Spirit was solid, and his present suspicion thereof to be an evidence of his infirmity, and of a tentation from Sathan. This was the way how the Psalmist wrestled out of his sad condition, Ps. 77.
CHAP. XIV.
Of the converts suspecting, that his zeal for God and against the sins of others hath been fleshly severity and imprudent temerity
IT cometh to passe, that they who love God sincerely, and cannot endure the out-breakings of the wicked, do sometimes transgresse the bounds of moderat zeal, and being overtaken in some miscarriage, for which being rebuked by their friends, or by them in power censured or civilly chastised, do in stead of moderating their zeal in time coming, grow more slack and remisse in their zeal, suspecting themselves inclined to unreasonable severity and rashnesse, and ready to be esteemed haters of mens persons by those among whom they live, as in some by-gone experience they have already felt. And upon this occasion the tentation of Sathan falleth on, tending to extinguish the fervency of true zeal required in all true converts.
And here there is danger lest true zeal grow cold, and the convert become luke-warm, both in curbing sin in others under his charge, and in pursuing duties in his own person. In which sicknesse he may be the better pleased with himself, by so much as his friends and others do commend him for his moderation and prudence, as they shall call it.
2. As to the remedy of this evil, there is no doubt, but that may befall true zeal, which is common to other vertues, of which there is none so perfect, but some in-lake or excesse may be observed in them. And therefore, as it is without reason to go back from pursuing duty in the exercise of other vertues, because imperfections therein are remarkable from time to time, So is it without reason to grow luke-warm in zeal which may render a man loathsome unto Christ, Rev. 2. 3. Wherefore let the convert take heed what the Lords Word doth require of him in his calling, and labour to discharge his duty towards others, so as he may be found both zealous and prudent, that in the expressions of his zeal against sin, meeknesse and love to the offender may be manifested. 2. To this intent, let the convert carefully take heed to entertain these three properties of commendable zeal, which are, 1. The fear of God. 2. Humility of heart. 3. The love of his neighbour: for, the fear of God will not suffer the convert to depart from his commandments; Humility of heart will make the man modest in his expressions; and the love of his neighbour will make him mix meeknesse and compassion toward sinners with his zeal against offences. This is the right seasoning of zeal, which the Apostle calleth the zeal of God according to knowledge.