The Case and Cure of a Deserted Soul, Chapter 17
CHAP. XVII. The ſecond meanes of grieving the Spirit is diſobedience and reſiſtance of the Spirit.
THe Spirit may be reſiſted in
1. Others.
2. Our ſelves.
The Spirit may be reſiſted in others, even by the godly.Spirit reſiſted, firſt in others.
1. By envious workings againſt their ſpirituall gifts; when out of a diſplicency of minde againſt the luſtre and life of grace and knowledge,By envying their gifts and graces. which ſhines forth in others, we ſet our ſelves with detractions, diſcountenance, defamations, that by ſuch or the like ſinfull courſes, we may cloud and darken them; we may and ought to emulate others, but not to envy anyxforeign. The miſt. apud Plut. de cap. exhoſtib. util.: The roote of envy is pride, the fruit is oppoſition; and this is a grievous ſinne, and a ſin againſt the Spirit, tending to the nipping and weakning of grace in others; in which way we worke againſt the Spirit; for what he builds we deſtroy, and what he plants we pluck up, and what he cheriſheth, we withſtand: But ſuch envious ſpirits ſhall be brought low, for God gives grace to the humble: but he reſiſteth the proud, James 4.6.
2. By ſtubborne rejection of the counſells of the godly,Rejecting their counſells. eſpecially the miniſters: thus the Iewes are ſaid to reſiſt the Holy ghoſt Acts 7.51. becauſe they rejected the Doctrine and counſell of the Holy ghoſt in his ſervants; when the Prophets ſpake to them, it is ſaid the Spirit ſpake, and their diſobedience is counted diſobedience againſt the Spirit, Neh. 9.30. and though this be a ſin of high nature, yet ſo have the people of Iſrael beene tranſported through the heat of luſt, that they have not onelyonly rejected the counſell, but have quarrelled alſo with him that gave it; ſo Aſah did: the Prophet had reproved him for his fault in ſeeking to the King of Syria, and for this, Aſah was wroth with the Seer, and put him in a priſon houſe, for he was in a rage with him, becauſe of this thing, 2 Chron. 16.10. When the Spirit comes in his ſervants, to convince, correct, perſwade; and we grieve thoſe by our ſlighting, refuſing, and rejecting them, wee grieve the Spirit. Luke 10.16.
Secondly, we reſiſt the Spirit in our ſelves.The Spirit reſiſted in our ſelves.
1. By not doing good required.
2. By ſinning againſt light.
3. By impenitency.
1. When we hang off from that good to which we are ſtrongly moved;Pro. 8.35. ſo the Iſraelites were much preſſed to repent and to turne from their evill waies to God, By hanging backe when it draweth ſtrongly.yet were rebellious, inſuaſible, as God complaines of them: Heare oh my people, and I will teſtifie unto thee, oh Iſrael, if thou wilt hearken to me, &c. But my people would not hearken to my voice, and Iſrael would none of me; but what followed? So I gave them up to their owne hearts luſts, and they walked in their owne Counſells. Pſal. 81.8, 11, 12. God dealt with them as the Phyſitian doth with an unruly patient, whom if he will not be ordered he gives up; here is a main cauſe why God hath retyred himſelfe,yCertiſsi…e noverimus nullum fidelium, a Deo nondiſcedentem relinqui. Proſp. l. 2. de vocat. gent. c. 12. Fulgent. de re hac fuſius. I. 1. ad Mon Deus niſi deſerentem ſe non deſerit— non nos deſerit fons ſi nos fontem non deſeramus. Aug. in Joan. 32 you have quenched and reſiſted his ſpirit which by inward pulſations and perſwaſions would have drawne you to a more holy walking, but you would not: but have with-held the truth in unrighteouſneſſe, Rom. 1.28. For this ſin God gave up the Gentiles to a reprobate minde,zforeign. to a minde without judgment, which could not diſcerne things aright, but they called darkneſſe light, and light darkneſſe, their fooliſh hearts being full of darkneſſe, yea he gave them up to moſt vile affections. And conſider what a grievous ſin it is to draw backe from that holineſſe which God doth ſecretly draw thee to.
1. It is contempt of his Soveraignty and Authority,It is contempt, who is thy God and guide, Of his Soveraignty.and to whom thou haſt given up thy ſelfe, and who hath power to judge and condemne thee.
2. It is a contempt of his goodneſſe, Of his goodneſſe.for to what doth he call thee but to that which is thy good, thy peace, thy crowne, thy life? If thou hadſt followed the Lord wholly, how would he have filled thee with his goodneſſe? he would have had thee nearer him, that he might have bleſſed thee with greater riches of grace and peace; and ſeeſt thou not how he leaveth others to walk in a wofull way of darkneſſe and licentiouſneſſe? yet of his grace he came to call, and to draw on thy ſoule to more communion with himſelfe: oh why didſt thou ſo ungratefully deſpiſe ſuch riches of mercy? how often hath he ſought thee? how long hath he waited on thee? and haſt thou contemned this abundant kindneſſe?
3. It is wilfull diſobedienceIt is a wilfull diſobedience; becauſe thou waſt not onelyonly enlightned, but with frequent, long, and ſtrong perſwaſions moved: and the more thy rebellion is voluntary, the more it is ſinfull, and cauſeth God to depart; he that ſinneth againſt him, ſinneth againſt his owne ſoule, Prov. 8.36.
4. It is enmity.It is enmity againſt holineſſe, elſe it could not be reſiſted, reſiſtance is betweene contraries, and if thou walke contrary to God, what wonder if he walke contrary to thee? Levit. 26.
2. By luſtings againſt light.When a man ſins againſt light and ſtrong arguments of diſſwaſionaParcit Deus eis qui mala faciunt potius ignoratione boni, quam appetitione mali Plut. de his qui ſero, &c.: there are two degrees of ſin.
1. deſire, by both the ſpirit is reſiſted.
2. act, by both the ſpirit is reſiſted.
Queſt. Whether it be worſe to will evill, than to doe it.
Anſw. We muſt diſtinguiſh of the will.
There is a will
Incompleate,
Compleate.
An incompleat will is that which is not fully and maturely ſet upon its object, and it hath theſe two things in it, or one of them: 1. it is not deliberate, but ſudden, raſh, precipitant; when a thing is not done out of judgment and reaſon, it is not fully voluntary; thus that which is done out of paſſion, as feare, anger, &c. is not a compleat act of the will, becauſe not deliberate. 2. It is not determinate, ſo not ſo much a wil as a velliety, which is not a full tendency of the heart to a thing, but a weak, mixed, checked, fluctuating inclinedneſſe to it, the will not going fully one way, but as it hath ſomething to perſwade, and ſomething to diſſwade, ſo it is divided, partly willing, and partly nilling.
Theſe things premiſed, I ſay:
1. That the greater ſinfulneſſe in any act is from the will; for 1 ſome acts which are materially evill, are not formally evill without the will; as if a man working with an axe kill a man, though killing be materially evill, yet if the will had no influence into the fact, it is not murther, Deut. 19.5, 6. ſo happily Lots drunkenneſſe: 2 All acts which are formally evill, are made more ſinfull, by how much the more the will is in them.bDionyſius cum au diret duos deſe male dicentes, ebrioſum et ſobrium; bunc utineptum, illum vero ut malevolum demiſit. Plut.
2. That a determinate will to ſin, though without the act is more ſinfull, than an act of ſin without a determinate will; becauſe he that is fully willing, ſins as much as in him lyeth,cQui hominem non occidit. ſed vulneravit ut occidat, pro homicida eſt. Element. Jur. part 4. §. 9. and though the act be wanting, yet it is not from any reaſon againſt it, but from ſome other cauſe, as it may be it is out of his power, or appeares very hurtfull, bringing ſhame, paine, dammage, danger, or the like; as he ſins worſe that is purpoſed to deny Chriſt, though yet he have not done it, than Peter who did deny him in act, but not with a full will; where ſin hath the full conſent it is an abſolute Soveraigne, but where it hath the act, but not the conſent, it is but a tyrant, which prevailes not ſo much by its owne power, as by the weakneſſe of its adverſary, and the concurrence of externall help.
3. A ſin wilfull moſt ſinfull.That a ſinfull act with the will is moſt ſinfull, becauſe there is an actuall concurrence of the whole man to it, yea, and this argueth a great ſinfulneſſe in the ſubject, for luſtings to ſin are leſſe evitable than acts, therefore not onelyonly to conceive ſin, but to bring it forth argueth a greater power of ſin: there is more againſt acts of ſin than againſt inclinations and deſires; many reſpects keep men from doing evill, that cannot prevent motions to evill, ſo that ſin ruleth much in ſuch an one, as willingly commits it.
Now when the ſoule hankers after ſin, in frequent, potent, and allowed luſtings unto it, the ſpirit is reſiſted,For the ſpirit is reſiſted in reſpect, and ſo grieved; the ſpirit is reſiſted in three reſpects.
1. In reſpect of the rule, the word, Of the rulewhich is the law of the ſpirituall kingdome, which is a pure and perfect law, not onelyonly ordering and judging the externall acts and iſſues of the heart, Grace.but the motions and luſtings alſo, requiring not onelyonly abſtinence from ſinne, but death unto it, Eph. 4.22. Gal. 5.24.
2. In reſpect of grace, dIneadem ſpecie pecoati gravius peccatfidelis quam infidelis. A qui. in Rom. 8. lect. 1.which is a principle diſpoſing againſt ſin, this is checked; and the light and luſtings of it, are overſwayed through the rebellious diſobedience of the heart.
3. Inward workings.In reſpect of theſe inward operations and workings of the ſpirit, by which he excites and quickens the new man to newneſſe of life;eVniuſcujuſque Caſus tanto major is eſt criminis, quan opriuſquam cadevet, majoris erat virtutis. Bern. de inter. Dom. c. 50. his counſells are repelled, his comforts rejected, his rebukes contemned, his offers diſvalued, all coards are broken, and the ſoule like a prevailing ſtreame beares downe all.
2. Secondly, men reſiſt the ſpirit by doing evill: this is a further degree, when men not onelyonly luſt unto ſin,Spirit reſiſted by doing evill againſtlight Eſpecially when, but fall into it; here ſin is perfected: theſe things grieve the Spirit, Epheſ. 4.30. eſpecially,
1. The acts are for kinde grievous.When the acts are for kinde grie. vous, ſuch as are the manifeſt deeds of the fleſh, Gal. 5.19. and thoſe pollutions of the world, 2 Pet. 2.20. theſe are worſe; 1 becauſe the godly have moreſtrength againſt ſuch, then againſt ſins more ſpirituall: 2. They are moſt contrary to grace, To the ſhame of religion.for they are contrary to nature.
2. When to the ſhame of religion, open ſins are provoking ſins, becauſe they feed and quicken that malice that lyeth in the ſons of Belial to reproaches againſt godlineſſe, and lay ſtumbling blocks in others wayes, ſo croſſing the Spirit in the great work of turning men from ſin, becauſe men are hardened, and ſet further off when they ſee ſuch wickedneſſe in them that are godly: This was their ſin that cauſed Gods worſhip to be deſpiſed. Mal. 1.9. This bath been by your means, and will be regard your perſons, ſaith the Lord of hoaſts?
3. Relapſes.When the ſins are ſuch as he hath often fallen into, and often confeſſed and bewayled; iterated ſins are double ſins, as it is in figures, the addition of any one makes the number ten times more, this ſtrikes deep, that having been often in fault, and often freed; yet a man ſhould ſin again, this was that which made Solomons ſin of a deeper dye, that he had found mercy: The Lord was angry with Solomon, becauſe his heart was turned from the Lord God of Iſrael, which had appeared unto him twiſe. 1 Kings 11.9. So Ezra confeſſeth the grievouſneſſe of ſin, being committed after pardon After all that is come upon us, for our ev… deeds, and for our great treſpaſſe; ſeeing that our God hath puniſhed us leſſe they our iniquities: and haſt given us ſuch deliverance as this, ſhould we again break thy Commandements, and joyne in affinity with the people of theſe abominations, wouldſt thou not be angry with us till then hadſt conſumed us, ſo that there ſhould by no remnant nor eſcaping? Ezra 9.13.14. Concerning the ſin which the people of God committed before the Captivity, God gives them eſpeciall charge. Thou ſhalt not commit this leudneſſe of a thine abominations. Ezech. 16.43. who then a man after mercy, begged, and graciouſly renewed, he ſhall again tranſgreſſe, this is high rebellion. So Mal. 2.13. &c.
4. When ſuch as a man hath ſuffered much for.When a man hath ſuffered mu… for his ſins, many rebukes from heaven checks from conſcience, frownes from men, ſtripes from God, yet willing returnes to do this evill; this was the great impiety in the wilderneſſe, the though often reproved, yet they ſinne in like kinde again and again, They have tempted me theſe ten times. Numb. 14.22. this was in Nebemiahs eye the great aggravation of their ſin, that after they had ſuffered ſo great miſeries, They did evill again before God. Neh. 9.28.
5. When the acts are frequent, When often committed.though in their kinde leſſe abominable then many; many ſmaller ſins may amount to as much as a great tranſgreſſion, yea often leſſer evils provoke moſtfQuo levius mandatum, co graevius peccatum., as we ſay to our friend, would you ſtick with me in ſo ſmall a thing? ſo God takes it ill, when in things which are more in our power, we tranſgreſſe, for it proceeds from much neglect of him; and it is more that he ſhould be neglected by his children, then that his encmies rebell.
6. When the occaſion is leſſe, When occaſion ſmall.the ſin is the greater: Adams turning from God for the forbidden fruit, ſo ſmall a matter, was very grievous; the leſſe a man is tempted, the more voluntary is his ſin, and ſo more ſinfull.
7. When it is a leading ſin, as 1. When it is a leading ſin.when by a governour, or miniſter, whoſe example doth much, eſpecially if ſuch a one ſin in drawing others to ſin, this God will puniſh, as in Aaron who was not only an occaſion, but a cauſe of the peoples Idolatry, by the Idols which he made. Exod. 32.4. So Mal. 2.7, 8, 9.2. When it is the firſt tranſgreſsion, and breach of a law: ſo Nadab and Abihu for offering ſtrange fire, were judged of God. Levit. 10. So Vzzah for touching the Arke. 1 Chron. 13.10. As in civill States the firſt breach of a law is often puniſhed with exemplary puniſhment: it is a dangerous thing in a common wealth to be the firſt man in a rebellion, and to break the yce to others.
Thus you ſee how the Spirit may be reſiſted and grieved many wayes, and for ſuch cauſes, as the outward man is often left unto great calamities, ſo the inward man is afflicted with great miſeries, through Gods departing from it: when the ſoule joynes it ſelfto other lovers, then comes a kinde of divorce and God ſaith of a man as he did of Ephraim, Ephraim is joyned to Idols, l… him alone. Hoſ. 4.17. Let him god on in his way, let his ſoule wither, let his luſts prevaile upon him, let nothing do him good.
3. Men reſiſt the Spirit,Thirdly, the Spirit is reſiſted by voluntary impenitency. when they beare up themſelves with feareleſneſſe, boldneſſe, ſhameleſneſſe, and impenitency in their way, oſpecially when they are ſtrongly called and urged to repentance: as the authority of a Prince is two wayes reſiſted.
1. When men willingly tranſgreſſe. 2. When they beare up themſelves impudently and ſtubhornly in their tranſgreſſion. So God is not only oppoſed and affronted by diſobedience, but alſo by impenitence: and indeed there is more provocation in a fault when not bewailed, then in a fault when it is committed; to a good diſpoſition, he that is penitent is in a ſort innocent, humble confeſsion is a kinde of ſatis faction, but ſtoutneſſe and ſtiffeneckedneſſe encreaſeth rage: For impenitence is,
1. A cōtinuatiō of the offence, For it is 1. a cōtinuation of the offence.he is ſtil in the offence, his heart is with it, and in interpretation of Juſtice, he doth ſin continually, that repents not; Repentance breakes off the foul from it, but impenitence is a continuing it; diſobedience in committing ſin, is like the falling into mire, & impenitence is like the lying in it.
2.2. A juſtification of the offence Impenitence is a Iuſtification of the offende; for he that repents not, acknowledgeth no offence: when a man apprehonds that he hath done evilly, this breeds ſhame, ſorrow, which ever ariſes as high as the ſight of the ſinfulneſſe of ſin; ſo he that is not aſhamed, ſeeth not the evill that he hath done ſee it in the Jews, No man repented him of his witkedneſſe, ſaying, what have I done? Jer. 8.6. they being a ſtiffencoked people, were far from judging and condemning themſelves, yea they excuſed themſelves and pleaded their cauſe as if they had done nothing worthy of ſuch ovils as the Prophets threatned; yea, they argue the matter with God hand to hand. O ye Prieſts that deſpiſe my Name, and ye ſay, wherein have we deſpiſed thy Name? Mal. 1.6. Yee offer polluted bread upon mine Altar, and ye ſay, wherein have we polluted thear? v. 7. Yee have wearied the Lord with your words, yet ye ſay, Wherein have we wearied him? Chap. 2.17. Return unto me, ſaith the Lord of hoaſts, and I will return unto you; but ye ſaid, Wherein ſhall we return? Chap. 3.7. Ye have robbed me; but ye ſay, Wherein have we robbed thee? v. 8. Your words have been ſtout againſt me, ſaith the Lord, yet ye ſay, What have we ſpoken againſt thee? v. 13.
Thus an impenitent perſon juſtifieth himſelf, and this provokes highly, eſpecially where the fault is,
1 Great. as it is here.
2 Cleare. as it is here.
3. Impenitence is diſloyalty, yea, Greater diſloyalty then the act.greater than an act of offence, for a man may offend out of feare, hope, raſhneſs, ignorance, &c. but he that is wilfully impenitent hath a diſloyall ſpirit towards his God.
1. Here is little love, Impenitents are diſloyall, having 1 Little love. 2 Little feare.for love would meltand draw the heart back to God.
2. Little feare, for this would make a man ſerious in conſideration, humble in confeſſion, and fervent in ſupplication that his ſin may be pardoned, and favour reſtored.