The Good of Early Obedience, Chapter 4
CHAP. IV.
Containing ſome uſeful counſel and directions to perſons of ſeveral denominations, with reſpect to the Yoke of the Spirit.
THere are three ſorts of perſons I would ſpeak ſomewhat to by way of counſel and direction in this matter.
Firſt, To ſuch as have born the Yoke of the Spirit with good ſucceſs, to whom the Spirit of bondage hath at laſt become the Spirit of adoption; who are paſſed from a ſtate of fear and terrour into a condition of hope and comfort. Your Duty lyes chiefly in theſe three things, be thankful, be humble, be fruitful.
Firſt, Study thankfulneſs, and give the Glory of this work to the Spirit of God. We are very apt to aſcribe too much to means, to this or that Miniſter, alas! they are but poor Inſtruments, Who is Paul, and who is Apollo, but Miniſters by whom ye believed, 1 Cor. 3.5.even as the Lord gave to every man? They have but the place of Inſtruments, God is the great Agent; and therefore all ſupernatural effects are to be aſcribed to him alone, Neither is he that planteth any thing, neither he that watereth, but God that giveth the encreaſe. And therefore the Apoſtle Paul having called the Church of Corinth his Epiſtle, in 2 Cor. 3.2. he doth in v. 3. call them the Epiſtle of Chriſt miniſtred by us, written not with Pen and Ink, but with the Spirit of the living God. Miniſters are but as Pens, it is the Spirit of the living God that writes his Law in the heart by them, and thus they become the Epiſtle of Chriſt: and therefore let him that glorieth glory in the Lord. 1 Cor. 1.31.Is there not a cauſe? Eſpecially if it he conſidered,
1. What a heart thine was when the Spirit of the Lord firſt took it in hand; how hard! how ſtubborn! how dead! how obſtinate! how long was the light oppoſed that ſhined in darkneſs, and the attempts of the Spirit fruſtrated! how great were the reſiſtances made by it againſt Grace! and how many the ſtrong holds of Satan which were pulled down to bring about the Conqueſt! Think how often the Spirits motions were ſlighted, his counſels ſet at nought, his ſtrivings reſiſted. Think how often he knocked, how loud he called, before he could be heard; think how much unbelief, how many confederacies with corruption, what ſtrong luſts, what enmity to God and holineſs, lay in the way to obſtruct the Spirits deſign. O what a mighty power did he put forth to make ſin a burthen, and to faſten his Fetters upon the ſoul, without which thy reſiſtances had never been conquered, nor thy thoughts brought into captivity to the obedience of Chriſt. 2 Cor. 10.5.And haſt thou not cauſe to be thankful?
2. How many miſcarry under the ſame convictions which have iſſued in a ſincere converſion to thy ſoul. Many by their ſights of ſin and Hell have been driven into utter deſpair, as Cain and Spira. Many have laid violent hands on their own lives, as Judas; many have ſtifled, and ſinned away their convictions, and thereby have provoked the Spirit finally to withdraw, and give them up to hardneſs of heart; many have miſtaken their convictions for converſion, reſting in them, and ſo periſhing in the place of the breaking forth of children. Hoſ. 13.13.Now that others ſhould eternally miſcarry under thoſe means that have been bleſſed to thy converſion, that they ſhould periſh under the ſame convictions which have been to thee the pangs of the new birth. O what mercy is this! While ſome deſpair and others preſume, thou art brought by a ſight of ſin to cloſe with Chriſt upon Goſpel terms. And haſt thou not cauſe to be thankful?
3. This Yoke of the Spirit being once taken off, ſhall never be put on again; thou ſhalt never come under it more: Doth not the Scripture ſay as much, Rom. 8.15. Ye have not received the ſpirit of bondage again to fear. In whomſoever the ſpirit of bondage once becomes a ſpirit of adoption he is never a spirit of bondage more in that ſoul. If after he hath once ſealed our adoption to us, he ſhould again impreſs fears of eternal wrath upon us, he would herein be contrary to himſelf.
Object. But are not many of the Children of God, after Grace wrought, full of fears and apprehenſions of Hell and wrath?
Anſw. We muſt diſtinguiſh between bondage by deſertion, and bondage by the Spirit in conviction. A Believer under deſertion may be in bondage by his own ſpirit, but not by the ſpirit of God. When God doth ſuſpend the wonted influences of Grace and comfort, a mans own conſcience may fill him with fears of Hell and dread of wrath; but this is not from the ſuggeſtions of Gods ſpirit, but from the miſtake of his own. He can never be a ſpirit of bondage more. And is not this cauſe of thankfulneſs?
4. How great the advantage is that comes by complying with, and yielding to the ſpirit in convincing work. For where he is complyed with in the beginning, he carries it on to perfection. If he convinces of ſin and the ſoul fall under it by humiliation and repentance, he will convince of righteouſneſs too, and ſo raiſe it up again by faith and dependance. Nay, by an early compliance with the ſtrivings of the ſpirit when he firſt comes to diſcover to thee thy loſt eſtate, thou haſt ſecured his preſence for ever, and he ſhall carry on this work of conviction ſo long as there is any one luſt remaining. A Believer hath need of the convictions of the ſpirit ſo long as he lives. It is a miſtake to think the convincing work of the Spirit is over when it hath diſcovered to a man his loſt eſtate, and ſo brought him to a cloſe with Chriſt; there is a great deal of convincing work yet to be done; as there is a ſinful eſtate, ſo there is a ſinful frame of heart. Now though the Believer can no more need the convictions of the Spirit as to the former (for his eſtate is changed) yet he always needs them as to the latter. Though he was convinced of the filthy nature and damning conſequences of ſin to prepare him for Chriſt and converſion, yet there are convictions of neceſſary uſe to the carrying on and compleating the work of ſanctification.
There is a great deceitfulneſs in ſin, more than the Believer ever yet ſaw; and therefore he wants conviction of that. There is a great power in remaining luſts to draw the heart from Chriſt, he wants further conviction of that. There is a gradual, ſecret hardening of heart which in-dwelling ſin works to even in the regenerate, he wants further conviction of that. Nay, how many ſecret, ſpiritual luſts, hidden and cloſe corruptions are there in the heart, which at firſt entrance into a ſtate of Grace the Believer never ſaw, they lye in the heart undiſcerned till the Spirit comes in with further light. So that a Believer always needs the convincing work of the Spirit, it is eſſentially neceſſary to the perfecting of Grace and holineſs. Now he that yields to the convictions of the Spirit at firſt, doth thereby ſecure them to the laſt. He ſhall never ceaſe enlightening, ſtriving, counſelling, ſo long as there is any one luſt remaining. His influences ſhall abide till he hath got the maſtery of every ſin, and judgment be ſent forth to victory over every corruption. He dwelleth with you, Matth. 12.20.and ſhall be in you, John 14.17. O what cauſe of thankfulneſs have ſuch as have born the Spirits Yoke with ſucceſs!
Secondly, Your Duty is to be humble. Remember your Bonds; ſo doth the Church, Lam. 3.19, 20. Remembring mine affliction and my miſery, the Wormwood and the Gall, my ſoul hath them ſtill in remembrance, and is humbled in me. One excellent means to cure ſpiritual pride is to look often back to the days of your ſoul diſtreſſes: therefore God when his people were ſettled in the promiſed Land, often remembers them of their wilderneſs ſtate, that they might not pride themſelves in their preſent poſſeſſions, Deut. 8.2. Thou ſhalt remember all the way which the Lord thy God led thee in the Wilderneſs to humble thee. And ver. 3. He humbled thee, and ſuffered thee to hunger. And ver. 14, 15. Beware leſt thine heart be lifted up, and thou forget the Lord thy God, who led thee through that great and terrible wilderneſs, wherein were fiery Serpents, and Scorpions, and drought, where there was no water—that he might humble thee. No man will be lifted up under his preſent mercies, that doth but ſeriouſly and frequently reflect upon his loſt eſtate and the means and manner of his deliverance. O think often of the ſighs and ſorrows, the tears and terrours, the griefs and groans of thy ſinking Spirit in the Day when the Arrows of God ſtuck there: How long thou haſt formerly lain at God's foot, begging for one Drop of the bloud of Chriſt to pardon ſin, one Dram of Grace to ſecure thy Eſtate, one glympſe of comfort to refreſh thy wearied and heavy laden ſpirit; and then be proud if thou canſt.
Thirdly, Labour to be fruitful. This is the great end of the Spirit in all his convictions. He convinceth of ſin, to break off the Sinner from it; he convinceth of righteouſneſs, that the Sinner may ſeek after it; and he convinces of the neceſſity of holineſs, that he may get it and grow up in it: ſo that ye ſin againſt, and fruſtrate the whole deſign of the Holy Ghoſt in his work in the heart without this. For ye are therefore made free from ſin, and become ſervants to God, that ye might have your fruit unto holineſs, Rom. 6.22. And the ſame Apoſtle tells you (cap. 7.4) Ye are become dead to the Law by the Body of Chriſt, that ye ſhould be married to another, even to him who is raiſed from the dead, that ye ſhould bring forth fruit to God. Labour therefore to be fruitful, for this is that which ſecures the Spirits influences to your great advantage, Every branch that beareth fruit, he purgeth it, that it may bring forth more fruit, John 15.2.
Secondly, This Doctrine affords matter of counſel to ſuch as never were under the Spirits Yoke. I would commend to ſuch three things eſpecially.
First, Be perſwaded of the neceſſity of a true and ſound converſion. Think often of what Chriſt ſo ſolemnly averreth, John. 3.3. Verily, verily I ſay unto thee, except a man be born again, he cannot ſee the Kingdom of God. And in order to this, think ſeriouſly what a miſerable ſtate an unconverted ſtate is: It is a ſtate of enmity to God, it is a ſtate wherein all the guilt of all the ſins that ever you committed (the leaſt whereof deſerves Hell) lyes upon the ſoul, and binds it over to eternal damnation. It is a ſtate wherein the bloud and righteouſneſs of Chriſt cannot avail us, for he pardons none whom he doth not change and convert,1 Joh. 5.6. he comes (whereever he comes) by bloud and water. It is a ſtate which mingles a curſe with all your bleſſings, To the unbeliving is nothing pure. It is a ſtate of death, for every unconverted Sinner is ſpiritually dead, he cannot do any one act that is ſpiritually good. It is a ſtate wherein the Sinner is not only liable to damnation as an Heir of Hell, but he is condemned already, John 3.18, 36.the Law condemns him though the final Sentence be not yet paſſed upon him; and if he dyes in that ſtate (without a real converſion) God will moſt certainly judge as the Law judgeth; ſo that he is as ſure to be damned as ever he was born. And all this the Word of God plainly atteſts. And is not there a neceſſity of a ſound converſion? Is ſuch a ſtate as this, a ſtate to be reſted in? No, not for a day,Gen. 19.15, 17. Ariſe, eſcape for thy life—leſt thou be conſumed.
Secondly, Hearken no longer to the Devils ſuggeſtions and counſels; his great deſign is to keep thee ſecure in a carnal condition, to ward off all ſerious thoughts of ſpiritual and eternal concernment: and he hath innumerable methods and devices for the carrying on of this deſign. Sometimes by faſcination of the ſenſes with carnal pleaſures, ſometimes by incumbring the mind with worldly buſineſſes; (as in Luke 14.18, 19, 20.) ſo that we have no leiſure for God and our ſouls. How often doth the Spirit knock, but cannot be heard! how loud doth he call, but receives no Anſwer! how freely hath he tendred his counſels,Prov. 1.25. but they have been ſet at nought! Satan by the noiſe of bewitching pleaſures, or incumbring cares, makes the Sinner turn a deaf ear to all the Spirits calls and counſels.
Or if the Sinner do at any time bethink himſelf of his ſoul and ſalvation, then he labours to perſwade him there is no danger, he is ſecure as to that by what Chriſt hath done and ſuffered for him; if he doth ſin, ſo do the beſt that live; and if he begs forgiveneſs, God is full of mercy. Thus he keeps men from repentance and ſalvation, by perſwading them they are ſafe already; and if he can but hide their danger from them, (which he induſtriouſly endeavours to do) he knows he hath them faſt enough: For who will mind the Phyſician, that knows of no diſeaſe he hath? who will think of turning back that concludes he is in the right way? who will ſtoop to the convictions of the Spirit that is perſwaded his ſins are pardoned, and his condition ſafe? Thus as Nebuchadnezzar put out Zedechiah's eyes, and carried him captive to Babylon, Jer. 39.7.ſo doth Satan blind Sinners to their eternal deſtruction.
Thirdly, Do what in you lies to come under the convictions of the Spirit. As you value your ſouls, and would have the way of the Lord prepared into your hearts, be willing to be made truly ſenſible what a loſt ſtate you are in. For you muſt know, that it is one thing to be a Sinner, it is another thing to be convinced of it; it is one thing to be loſt in our condition, it is another thing to be loſt in our apprehenſion.
There is a great difference between a ſtate of bondage, and a Spirit of bondage. Every Sinner is in a ſtate of bondage, but few come under the Spirit of bondage. The ſtate of bondage is a great curſe, the Spirit of bondage may be a real bleſſing: for the Spirit of bondage is to deliver us out of a ſtate of bondage. It hath been ſo to thouſands, and therefore why not to thee? Therefore do what in you lyes to come under the convictions of the Spirit.
Object. But have you not ſaid, that every Sinner is dead in ſin by nature? And if ſo, then what can a dead Sinner do to obtain the Spirit, and the convictions of the Spirit?
Anſw. There is ſomewhat in the order of means that men may do towards the obtaining of the Spirit of God. For though every man in a natural ſtate is dead ſpiritually, and therefore can do no ſpiritual act; yet he can do the acts of that life he hath. He is a living man, though he be dead in ſins; and God commands us to ſhew our ſelves men: Iſai. 46.8.that is, by acting rationally, though we cannot act ſpiritually. Though we cannot do any thing to compel the Spirit, becauſe he is free, yet we may uſe thoſe means in which God is wont to vouchſafe his Spirit. As for inſtance,
Firſt, There is an attendance upon the Word preached. And this is the great Ordinance of God for the convincing and converting Sinners, the way by which the Spirit doth ordinarily work upon the ſouls of men. Though he is not tyed to means, yet God hath appointed them, and he will put honour upon his own appointments. How many thouſands were pricked in their hearts, and ſo convinced to converſion by that Sermon of Peter, Acts 2.37. How was Lydia converted, but by attending to the things that were preached by Paul? Acts 16.14. Theſe weapons are mighty through God to the pulling down of ſtrong Holds, 2 Cor. 10.4. The Law of the Lord is perfect, converting the ſoul, Pſal. 19.7.
Now this is every mans duty to attend upon the Word, and there is no Sinner but is able to do this as well as any other natural or moral action. Who is not as able to go to a Sermon as to a Play? And to frequent God's Houſe as well as a Drinking-Houſe? and to read God's Book as ſeriouſly as a News Book?
Secondly, There is a diligent intention of mind to be exerciſed in attending on the Ordinances of God, that we may underſtand and apply the things revealed as the counſel of God concerning us. And this every man that hath the uſe of reaſon is able to do. In other matters we can weigh things, and conſider them according to their weight and importance, and why not in things that concern our ſouls, and our everlaſting happineſs? Cannot a natural man reaſon thus? Either theſe truths of the Word of God ſignifie ſomething or nothing; if nothing, why hath the wiſe God ordained them to be thus earneſtly preſſed? If they do ſignifie any thing, why ſhould they be thus ſinfully ſleighted?
Thirdly, It is a Duty to pray over what we hear, and to beg ſucceſs upon the Word for the ends whereto God ſends it. And is not this in the power of every natural man? There is no man of reaſon but hath praying abilities, many indeed have their excuſes, they cannot pray; but this is but to ſhift off Duty, and to excuſe one ſin by another. You never ſaw a hungry Beggar but could pray; nor a Child of five years old, but when the Rod is at his Back can pray; and cannot the Sinner cry to God? When you go to hear, can you not pray that God would open your eyes to ſee the wonders of his Law? Pſal. 119.18.Cannot you beg of God that the Word may take hold of your heart, and pull down all the ſtrong Holds there? Can you not plead with him that he would ſend his Spirit to accompany the Word to your heart, that ſin may be diſcovered, and your hard heart broken, and that you may be made to ſee the need of Chriſt, and ſo brought to believe in him for pardon and ſalvation? Theſe are no other than what every natural man hath power to perform, by the ſame aſſiſtance with which he lives and moves; and who knows what God may do in a way of Grace and mercy when the Sinner is found thus doing?
I do not (dare not) ſay with the Papists and Arminians, That if we uſe our natural power to do our utmoſt, God is bound ex congruo to give Grace; but yet this I may ſay, That ſuch is the goodneſs of God that he ſeldom, if ever, fails to give Grace to that man that doth to the utmoſt of his abilities in the uſe of means endeavour to obtain it; nor had ever any cauſe to complain upon this account.
And therefore let young ones hearken to this counſel, and as you love your ſouls do what in you lyes in the uſe of all Gods appointed means to come under the Spirits Yoke. For conſider,
Firſt, You can never be brought from under the Yoke of ſin and luſt, but by coming under this Yoke. Till you are weary of ſin, you will never forſake it, and you will never be weary of ſin till the Spirit of bondage hath made it a burthen to you.
Secondly, You can never ſee the need you have of Jeſus Chriſt till you are brought under the Yoke of the Spirit; and till you do ſee your need of him, you will never hunger nor thirſt after him: and ſo you will be excluded from all benefit by his righteouſneſs, and then you muſt periſh. For the Scripture diſcovers no way of eſcaping wrath to come, but by being convinced by the Holy Ghoſt firſt of ſin, and then of righteouſneſs.
Thirdly, You can never take upon you Chriſt's Yoke, which is the great command of the Goſpel,Matth. 11.29. unleſs you have been firſt under this. There is (as I ſaid before) the Yoke of the Spirit, and the Yoke of Chriſt, the Yoke of the Spirit is in conviction of ſin, the Yoke of Chriſt is in obedience, and the one is preparatory to the other; you can never ſubmit to Chriſts Yoke until the Spirits Yoke have fitted the neck to it, and ſo it becomes eaſie, My Yoke is eaſie, Matth. 11.30. It is not eaſie to the ſinner that is at eaſe, but to the weary ſoul it is. Then any Yoke but the Yoke of luſt, any burthen to be delivered from the burthen of ſin and guilt. But who will walk in the narrow way that never entred in at the ſtrait Gate? Who will account ſubjection to Chriſt freedom, until he hath firſt been wearied under the ſlavery of ſins Dominion? And this is a fruit of the convincing work of the Spirit. And will you not come under his Yoke? But when? It muſt be done out of hand, delay in this matter is very dangerous.
1. In regard of the indiſpoſition it works unto. The longer ſin hath poſſeſſion, the more it will ſtrengthen it ſelf, and harden the heart againſt conviction; and the harder the heart the greater the danger; for growing hardneſs improves it ſelf into a judgment. Hardneſs perſiſted in provokes to hardening.
2. In regard of the uncertainty of our duration. Who knows how few hours there are between him and eternity? You that refuſe the Yoke of the Spirit as a work fit for riper years, 'pray what ſecurity have you for the number of your years? Hath God ſaid you ſhall not dye next ſickneſs, or next Voyage to Sea, or the next time you go to Bed, or walk abroad? An hundred dye young to one that lives long, and is it not then an hundred to one but you may? And how if you ſhould dye in an unconvinced and unconverted ſtate? Conſider what your eternal condition muſt then be. O be willing therefore to come under this Yoke of the Spirit betimes.
3. Here's matter of inſtruction to ſuch as are at preſent under the Spirits Yoke, made ſenſible of ſin, and of their loſt ſtate, and cry out of Hell and wrath, &c.
Firſt, Take heed of diſcouragement. To mourn under this condition, that is a duty; but to be diſcouraged and deſpond, that is a ſin: For it obſtructs the ſoul in that which is its duty, it benumns and weakens the workking hand. The Spirit of the Lord hath no hand in this, he ſets ſin home upon the heart to humble us and break us and lay us low; but not to bring us to diſcouragement and deſpair, unleſs it be in our ſelves: and therefore that is the print of the Devils foot. It is one of his ſubtilties to rivet his temptations into our convictions. When the Spirit of the Lord diſcovers ſin in its guilt and filth, to out us of our ſelves, and ſhew us our need of mercy, then he labours to ſink us down under the deſpair of mercy: therefore let not thy ſenſe of ſin cauſe thee to draw falſe Concluſions, which in this Caſe is too common. For though thy Caſe be dark, it is not deſperate; though it is uncomfortable, it is not incurable; though it is ſad, yet it is not ſingular. For,
Firſt, This is the way of God with all Sinners to whom he hath a purpoſe to ſhew mercy. The Wilderneſs is the way to the Land of promiſe, I will allure her, and bring her into the Wilderneſs, and there ſpeak comfortably to her, Hoſ. 2.14.
Secondly, This lays thee under the Promiſe. For that promiſes are not made to Sinners in their ſins, but to Sinners made ſenſible of their ſins; ſo that though thou art a Priſoner in a Pit where there is no water, Ezek. 9.11. yet thou art a Priſoner of hope, ver. 12. God invites ſuch as thou art, the tenders of Chriſt and Grace have a peculiar reſpect to thy condition.
Thirdly, This is that which prepares the way of the Lord into the heart. He comes not till the mountains be laid low, Luke 3.4 5.and the way prepared for him, and nothing doth this like ſenſe of ſin, and ſight of a loſt eſtate: So that there is mercy even in being under the Spirits Yoke. And therefore,
Secondly, Do not be unſenſible of the mercy of being under the bondage of the Spirit. though it is not a Caſe that hath comfort in it, yet it is a Caſe that hath mercy in it. And no preſent miſery of any condition ſhould make us to overlook the mercy of that condition.
You ſee ſin in its filthy nature and damning guilt, and thereupon are filled with dread and fear; and is not this a mercy? Though to do ſin is the moſt unprofitable work, yet to ſee ſin is the moſt profitable ſight. For ſo long as ſin is unſeen, Chriſt will be unſought. The remedy is never deſired till our miſery be diſcerned and felt.
Your conſcience is full of trouble, and you are weary, and cry out under the burthen of your ſoul-troubles; and is not this a mercy? How ſhall the burthen of ſin be removed, if conſcience be not troubled under it? The more the Sinners conſcience is at peace, the more ſin is in power, The ſtrong man armed keeps that houſe, Luke 11.12. Beſides, it is the deſign of God that ſin ſhall be the trouble of every Sinners conſcience ſooner or later, here or in Hell. Hell is full of troubled conſciences, there is not one ſoul there but lyes under terrour of conſcience for ſin; for that is the worm that never dies, Mark 9.44. And is it not a mercy to be troubled for ſin here rather than in Hell? Here the trouble is but for a ſeaſon, there it will be for ever. Here the end of your trouble for ſin is peace and comfort. Weeping may endure for a night, but joy comes in the morning, Pſal. 30.5. But in Hell your trouble will end in deſperation and everlaſting horrour. Whatever therefore your troubles are, yet reckon it for a mercy that God hath brought you to a real ſenſe of your ſin and miſery, for that this is the only way to drive you out of your ſelves to Chriſt. You had been undone but for this undoing.
Thirdly, Do not be weary of the Spirits operation in his carrying on the work of conviction; leſt by growing weary of his work, you make him weary of working. There are two things Sinners expreſs a great wearineſs under, viz. the Word, and the Rod. To ſit long under the Word, or to lye long under the Rod, O what a wearineſs is it! Now to be weary of theſe is to be weary of the Spirits work; for by theſe he calls and knocks and ſtrives to make his voice to be heard: and therefore they often go together, and hence you read of chaſtiſing and teaching, Pſal. 94.12. The Rod prepares us for hearkening to the Word, and the Word teaches us to underſtand the Rod; and therefore the Spirit ſometimes uſes them together. He binds them in Fetters, and holds them in Cords of affliction, and then ſhews their work and their tranſgreſſions, that they have exceeded, Job 36.8.9, 10.and ſo opens their ear to diſcipline, and commands that they return from iniquity. Why then ſhould any be weary of the Spirits work? And yet that it is ſo, is moſt evident. For why do Sinners ſo many ways ſtifle the motions of the Spirit in the ſoul? ſometimes looking on ſpiritual troubles as mere melancholy ſancies, and as ſuch ſhake them off? Sometimes they are ſtifled by ſhame, leſt others ſhould think them mad and diſtracted. Sometimes they are ſtifled by declining that Miniſtry that deals moſt with the conſcience, and will not let them alone in ſin. Sometimes by running into idle debauched company, that ſcoff away the troubles of a convinced conſcience. Sometimes by over buſineſs in worldly matters, The cares of this World choke the Seed, and it becomes unfruitful, Matth. 13.22.
And is not this a great ſin? (it is murder to deſtroy a Child in the womb.) I charge you young ones with this ſin this day before the Lord. And I will prove you guilty of it: For what is the reaſon that the Word preached hath ſo little ſucceſs, that ſo few of you are converted from your ſins and luſts to Chriſt? I tell you this is the reaſon, You have ſtifled the motions of the Spirit of God in your ſouls, you have reſiſted and quenched him, you have broken his Yoke from off your neck; and do ye underſtand what ye do? Do ye know the miſchief of this ſin?
It drives the Holy Spirit out of the heart. You ſay to him depart, Job 21.14.you are weary of his ſtriving to make you weary of ſinning.
It greatly gratifies Satan. For his deſign is to harden the heart againſt the impreſſions of the Spirit, and ſo lead Sinners to a Hell through a Fools Paradiſe.
It provokes the Lord to give you up to your own hearts luſts and vile affections.Rom. 2.24, 26. And I am perſwaded that it is the Judgment that many of the young Generation of this day lye under.
It provokes him to take away the Goſpel. And I am afraid that this Judgment is at the door; for why ſhould God continue it to a Generation that ſlight and reject it? And wo to ſuch as ſhall be found to have had a hand in ſinning away the Goſpel.
It is this ſin that makes Hell hot indeed. It will be one of the ſaddeſt reflections in that ſtate for a damned Sinner to recal the many ſweet motions of the Spirit, which in his day of Grace he had. In ſuch a Sermon how was my heart touched, and my conſcience awakened! But all came to nothing. In ſuch a ſickneſs, how did the Spirit of God deal with me, and ſet ſin home, and made it a burthen! What promiſes and reſolutions did I then make to ſhake off ſins, to leave my former wicked courſes, but it came to nothing! Had I then yielded to the ſtrivings of the Spirit, and hearkened to his calls and counſels, I had never felt theſe flames. But my ſlighting God, breaking the Spirits Yoke by reſiſting and quenching his motions, this is that which hath brought this endleſs miſery upon me. O what a dreadful thing is it to be weary of the Spirits work, when he comes to convince of ſin?
Queſt. But when may a man be ſaid to be weary of the Spirits work?
Anſw. Firſt, When he cannot endure an awakening, convincing Miniſtry, nor ſearching truths; but declines thoſe Doctrines that interrupt him in the way of his luſts, and diſturb the quiet of his conſcience; as Felix did Paul's Sermon of righteouſneſs and judgment to come, becauſe it made him tremble; the Doctrine came too cloſe to his conſcience, and therefore he diſmiſſes the Preacher to a fitter ſeaſon, Acts 24.25.
Secondly, When he is over-haſty for peace and comfort, then he is weary of the Spirits Yoke. This is the Caſe of moſt, they are no ſooner under the ſenſe of ſin, but they muſt have comfort. The Arrows of the Almighty are ſharp, and when they go deep do cauſe an unſpeakable ſmart, no wounds to the wounds of God in the conſcience, A wounded Spirit who can bear? Prov. 18.14. In this Caſe it is very natural to cry out for comfort. But to ſeek the cure for a wound before it is ſearched and cleanſed, is to make the remedy worſe than the diſeaſe. Ʋnſeaſonable comfort is ever unſound comfort. And when it comes before the Sinner is fit for it, it is then unſeaſonable; and ſuch comfort is from Satan, not from the Comforter; for he firſt makes the ſoul fit to receive comfort, and then applies it.
Queſt. When is the ſoul prepared and fit to receive comfort?
Anſw. Five things muſt concur to make up this meetneſs for comfort:
Firſt, The heart muſt be truly broken and humbled under a ſenſe of ſin. Comfort is proper for Mourners, and therefore the promiſe is made to ſuch, I will reſtore comfort to his Mourners, Iſai. 57.18. Bleſſed are they that mourn, for they ſhall be comforted. Humiliation fits for conſolation.
Secondly, When wearineſs of the burthen of ſin drives the Sinner to Chriſt. Many run to Chriſt under their convictions, that yet are not fit for comfort; for it is ſmart that drives them, and not guilt; ſorrow, and not ſin; and therefore they ſeek more for peace and eaſe than for pardon and righteouſneſs. Though ſuch may deſire comfort, yet they are not fit for it,Matth. 11.28. for reſt is for the weary and heavy laden.
Thirdly, When it is made freely willing not only to come to Chriſt, but to cloſe with and receive him upon his own terms; that is, as a Prince to rule, as well as a Prieſt to redeem and ſave; when it is as willing to ſubmit to the Duties of his Yoke, as to reap the benefits of his Croſs; as deſirous to be ſanctified as ſaved; to be freed from ſins reigning power, as well as from its damning guilt. Then is it fit for comfort.
Fourthly, When the Work of converſion is actually wrought in the ſoul, then it is fit for comfort. A ſtate of ſin cannot be a ſtate of comfort, There is no peace, ſaith my God, to the wicked, Iſai. 57.21. The Spirit of God cannot be a comforting Spirit where he is not a converting Spirit. Could he be ſuppoſed to work peace without Grace, he would harden the Sinner in ſin, inſtead of turning him from it; and ſo contradict his own deſign, which is firſt to work Grace, and then peace; firſt, he converts, and then he comforts.
Fifthly, When a man makes conſcience of Duties, and uſes all means for the obtaining comfort, as if it were to be obtained by doing, and yet at the ſame time depends upon the Spirit for comfort, as if he had done nothing. Some look to their Duties for comfort, and ſo ſlight the Spirit, whoſe work is to give comfort; and others look that the Spirit ſhould do all, and ſo ſinfully neglect thoſe means by which comfort comes in. Means without the Spirit cannot comfort, and the Spirit in the neglect of means will not; but when a man depends upon the Spirit in the uſe of means, then he is fit for comfort.
But if the heart be not broken, if ſin be not a burthen, if the will be not bowed to Chriſt by converting Grace, it is not prepared nor fit for comfort; the ſeaſon of comfort is not yet. And therefore to deſire it without labouring for a meetneſs for it, is to be weary of the Spirits Yoke.
Thirdly, Then a man is weary of the Spirits Yoke, when he uſes improper remedies, skins over the wounds the Spirit makes in the ſoul with wrong Plaiſters; turning from a looſe converſation to a profeſſion of Religion, and ſo by an empty form of godlineſs bringing in a deluſive peace, to the undoing of his ſoul. Know this, That nothing can adminiſter true quiet to a wounded conſcience, but the bloud of Jeſus, Rom. 5.1. It is the cunning of Satan to hurry a troubled Sinner to an empty profeſſion of Religion, that ſo he may take upſhort of Chriſt and converſion. He is for any work, but a ſaving work. Take heed therefore of uſing improper remedies for the cure of ſoul-wounds; and (which is a neceſſary caution in this place) take heed of imprudent Guides, and unskilful Conductors of thy ſoul in this Caſe. There needs one of a thouſand to be an Interpreter in this matter.Job 33.23. All that take upon them to be Preachers, are not fit for this work; they do not skill how to deal with a wounded conſcience; ſome make the wound too wide, ſome bind it up too ſoon, ſome uſe improper remedies for healing.
There are many ſpiritual Mountebanks as well as natural, that poyſon ſick ſouls, as others do ſick Patients. Of all things therefore take heed what ſpiritual Phyſicians you go to when you are under a wounded conſcience, and ſick of ſin: for he that ſhall bind where God looſeth, or looſe where God binds, is unskilful in the word of righteouſneſs, Heb. 5.13.and knows not how or when to apply either the terrours of the Law, or the comforts of the Goſpel.
Fourthly, Then a man is weary of the Spirits work, when he breaks off his Yoke. Such were they in Jer. 5.5. They have altogether broke the Yoke, and burſt the bonds. This is done by ſtifling the Spirits motions, refuſing his counſels, blotting out the impreſſions he makes. Indeed a ſtate of conviction is not a ſtate to continue in; therefore we ought to labour in the uſe of God's appointed means to get out of it. Though it is a mercy to be brought under the Spirits bonds and bondage, yet the mercy is not with reference to the ſtate it ſelf, but to what follows; therefore it is good to paſs through it, but not to continue in it.
Convictions are like travailing pangs, which are a mercy, as being greatly helpful to the forwarding the birth; but if they continue ever long, they ſpend natural ſtrength, and deſtroy the Mother and the Infant too. Hence that of God to Ephraim, Hoſ. 13.13. The ſorrows of a travailing woman ſhall come upon him, he is an unwiſe Son, for he ſhould not ſtay long in the place of breaking forth of Children. To ſtay long in the birth deſtroys both the birth and the Bearer too. The captive exile haſteneth that he may be looſed, and that he ſhould not dye in the pit, Iſai. 51.14. But yet take heed of making more haſte than good ſpeed. Though it is a Duty to labour to get from under the ſtate of bondage, yet it is a ſin to break the Yoke of the Spirit of bondage; therefore take heed of this. The preſent Duty is to wait the Spirits ſeaſon,Eccleſ. 3.1. To every thing there is a ſeaſon; there is a time to kill, and a time to heal; ver. 3.a time to break down, and a time to build up: this is the Spirits ſeaſon. And then it follows,ver. 4. There is a time to weep, and a time to laugh; a time to mourn, and a time to dance: that is your ſeaſon. His killing and breaking time, is your weeping and mourning time; but when his healing time comes, then is your time to laugh and dance. Be willing therefore to be ſlain by the coming of the Commandment, Rom. 7.9.and to lye dead under the Spirits wounds, till the healing and reviving time comes. Is there not a promiſe that the Sun of righteouſneſs ſhall ariſe with healing in his wings? Mal. 4.2.and that he that goeth forth and weepeth, bearing precious ſeed, ſhall doubtleſs come again with rejoycing, Pſal. 126.6.bringing his ſheavs with him? And therefore do not dare to uſe any indirect means in hopes of relief; he that would ſee a good iſſue of this work muſt ſtay the time;Lam. 3.26. It is good that a man ſhould both hope and quietly wait for the ſalvation of the Lord.
4. While you are under the Yoke of the Spirit, give diligence to make a right uſe of it, by improving your convictions while you are under them, leſt the Spirit ceaſe his work and leave you, and ſo your convictions die, and wither, and come to nothing. This is a very common caſe; for whence is it that convictions do ſo ſeldom end in converſion? Many are convinced, and yet few converted: they have many and ſtrong convictions, yet periſh under them: they are made to ſee their loſt eſtate, and yet never come to Jeſus Chriſt. Now whence is this, but from the ſlighting and not improving their convictions? Of all duties therefore be ſure make Conſcience of this, when the Spirit ſtrives, then do you ſtrive, when he works, then is your time to work. I pray conſider four things.
Firſt,Prov. 17.16. What a price to get wiſdom this work of the Spirit puts into our hands: and ſhall it be a price in the hand of fools, that have no heart to it? no deſire to obtain it? The ſtrivings of the Spirit time your ſeaſons of grace: For though every day is a time to repent and believe in; yet a man hath not his ſpecial ſeaſons and opportunities for this every day. Opportunity is more than time, it is the nick and ſeaſon of time, it is time fitted for action, a conjunction of time and means together to bring a thing about. When God ſhews a man his undone condition by reaſon of ſin, and makes a tender of Chriſt to him, and the Spirit ſtrives with him to bring him to accept the tender, then is his ſeaſon. As the Lord ſaid to David, 2 Sam. 5.24. When thou heareſt the ſound of a going in the tops of the mulberry-trees, then thou ſhalt beſtir thy ſelf, for then ſhall the Lord go out before thee.
Secondly, Conſider how eaſie the converſion is of thoſe ſinners that comply with and duly improve the ſeaſons of the Spirit. All things are eaſie in the Spirits ſeaſons. Great births are brought forth with eaſie travail. How came Sarah, barren Sarah, to have a Son at ninety years old?Gen. 18.10. why God came according to the time of life, and Iſaac is born. So when the Spirit comes according to the time of life, when his ſeaſon is to bring life to a dead Soul, then it lives; you muſt know that Iſaac was not ſo much the Son of Abrahams loyns as of Gods promiſe, begotten by the Power of God making good the promiſe; and therefore called a child of promiſe, Gal, 4.28. So is every Believer; born, not of the will of the fleſh, Joh. 1.13.but of God. By the power of God put forth through the promiſe. And hence all things in converſion become eaſie. How difficult ſoever they are to the Creature, yet in the Spirits ſeaſon they are eaſie, becauſe of a Divine power.
How hard a work is it to repent and turn from ſin! a very difficult duty; therefore compared to cutting off a limb: But yet in the Spirits ſeaſon how eaſie is it. Zacheus, ſays Chriſt, make haſte, and come down: Luk. 19.….here is the ſeaſon of Chriſt upon his Soul; and how eaſily is his repentance brought about.verſ. 8. Behold, Lord, the half of my goods I give to the poor, and if I have taken ought fiom any man by falſe accuſation, I reſtore him fourfold.
How hard a work is the work of believing! no duty more difficult. It is eaſier to keep all the commands of the Law, than that one command of believing: And yet when the ſeaſon of the Spirit comes, how eaſie is it. For now all things concur to bring it about, the Commandment comes, the eyes are opened, ſin is made burdenſom, the need of Chriſt is felt, and by theſe means the Spirit draws, and then the ſinner runs.
Ah how eaſie are all things in converſion made by the Spirits ſeaſons to the Soul that complies with them and improves them!
Thirdly, Conſider this is the higheſt and laſt of means for converſion. (1) It is the higheſt, it is that which puts efficacy into all other means, which without it can operate nothing. It is that which can make the weakeſt means as ſucceſsful againſt the proudeſt luſts, as the Rams horns were againſt Jericho, though her walls reached to Heaven. (2) It is the laſt means that God ever uſes to convert ſinners, he hath appointed no other means to ſucceed this; and therefore if you ſin againſt your convictions you quench the Spirit, and he may be ſo quenched as never to be kindled again, and then your converſion becomes a thing impoſſible. And therefore
Fourthly, Conſider what a miſchief it brings upon you not to improve the convictions of the Spirit.
Is it not a miſchief when all the Ordinances and means of Grace are rendred fruitleſs and unſucceſsful? This is an effect of not improving the Spirits convictions.
Nay, is it not a miſchief to turn the edge of that Word againſt your Souls, that was deſigned againſt your ſins? This is a fruit of not improving the Spirits convictions.
Is it not a miſchief when the heart grows harder and harder under ſoftning means? This is a fruit of not improving the Spirits convictions.
Is it not a miſchief to be delivered up to a cannot in believing? Why he that improves not the convictions of the Spirit, provokes him finally to depart, and then the ſinner is delivered up to a cannot in believing. Therefore they could not believe, Joh. 12.39.
Is it not a miſchief when the Oath of God ſeals up a perſons, or a peoples deſtruction? Why thus it is when the convictions of the Spirit are not improved. I ſware in my wrath that they ſhould not enter into my reſt, Pſal. 95.11. And who were theſe? They were a people that had long reſiſted the ſtrivings of the Spirit.
O therefore be diligent to improve your convictions while you are under them. And if you ask me how they muſt be improved? I ſhall give only this one anſwer: and that is
By haſtening to Jeſus Chriſt for pardoning and converting Grace. You never improve your convictions aright till you are brought by them to a ſaving cloſe with Jeſus Chriſt. In conviction of ſin the Soul is purſued with the avenger of blood, and if he overtakes him, he ſlays him: there is no eſcaping but by fleeing to the City of refuge. So Chriſt is called, Heb. 6.18. the word foreign there uſed, doth import two things; (1) An apprehenſion and ſenſe of impendent danger putting a man upon flight for deliverance, leſt the evil feared ſhould overtake him. (2) Speed and diligence in that flight to the place where he expects to find ſuccour and ſafety. And where is the place of ſafety for a ſinner under guilt, and purſued by the Curſe of the Law, and dread of the wrath of God, but only in the Lord Jeſus Chriſt? Hence is that counſel of the Holy Ghoſt, Turn ye to the ſtrong hold ye priſoners of hope, Zech. 9.12. O make haſte to Jeſus Chriſt, ſo did Zacheus when Chriſt called him, Luke 19.5. He made haſte, and came down and received him joyfully, v. 6.
You that are young, and have had early ſtrivings of the Spirit, early convictions of ſin, ſee that ye improve them by an early ſeeking after Jeſus Chriſt, otherwiſe the Spirit may ceaſe ſtriving, and depart and never return again; thy convictions may die and never revive again; thy day of Grace may be ſinned away, and then it can never be recalled again. Other things a man may loſe, and recover them again. He may loſe his health, and recover it again; he may loſe his eſtate, and recover it again; but if thy day of Grace be once loſt, thou canſt never recover that again, no, not for any price, thou canſt not pray it back again, nor weep it back again. Eſau's tears come too late, Heb. 12.17. no ſorrow, no repentance will recover it; and therefore bleſſed are they that have improved the Yoke of the Spirit into a ſaving union with Jeſus Chriſt, that by being made to feel the burden of ſin, and the weight of Gods wrath, and ſo ſeeing their loſt and undone ſtate as in themſelves, have been outed of themſelves, and made willing to accept of Chriſt upon Gods conditions, and in Gods ſeaſon, and ſo have believed in him to the ſaving of their Souls.