The Spirit of Bondage and Adoption, Treatise 1 · Chapter 20
CHAP. XX Advice in ſeven particulars to ſuch perſons as are under this Spirit.
HEnce alſo properly grows this Caution to convinced ſinners. Take heed (if this be the Spirits way and method of converſion) how you render theſe works ineffectual and fruitleſſe to your ſouls, and ſo obſtruct the Spirits ſaving deſign upon your ſelves.
This may be done many wayes, I have inſtanced in ſome of them upon the former point, which I ſhall not repeat. To thoſe add,
1. A man may obſtruct his own converſion in this work by a careleſſe and ſloathful intermiſſion of thoſe meanes which may keep his convictions freſh and lively, and his conſcience tender. Souls under this work, ſhould ſtrike (as we ſay) whiles the iron is hot. And if the edg be dull, he muſt lay on the more ſtrength. Eccleſ. 10. 10. muſt improve publick Ordinances by private meditation, prayer, conference. Fire will as well be put out by neglecting to ſupply it with fewel, as by caſting on water. The Spirit may be ſtarved, as well as quenched. The ſluggard that after ploughing doth not follow it with the mattock and harrow, will have as bad an harveſt, as he that ſowes and never plowes at all. The ſlugga…d when he is called, will divers times anſwer faire, and make promiſes to riſe, and ſometimes offers fair to perform them; but when you ceaſe calling, his endeavors ceaſe, he finds his bed ſweet, and for want of throwing off the cloaths, or ſtarting out of bed, by and by ſinks into his reſt again, and takes the other nap; Prov. 6. 10. So is it oftentimes with a ſinner, the Spirit cals, and conſcience calls, and he ever and anon cryes, I riſe, and ſometimes ſtarts up, as if he would get out indeed, but through ſloath, he is loath to be at the paines to purſue his good reſolutions, doth not follow them by conſtant and fervent prayer, holy conference, ſtrict ſearch into his heart and wayes, and ſo loſeth his beginnings by degrees inſenſibly, and becomes as ſecure a ſinner, as ever. God when he gives grace will be ſought to, Ezek. 36. 37. Yet will I be inquired of for this: and Prov. 2. 3, 4. If thou liſt up thy voice for underſtanding.
2. He may do it by keeping needleſſe ſociety with wicked, erroneous, or vain and unprofitable company. The former ſorts ſcoff out, and the latter toy out the ſeriouſneſſe of ſpirit that attends a convinced conſcience. Thence is the Apoſtles caution to them, who upon that prick in the heart adviſe with him for the cure of that dangerous wound. Save your ſelves (ſaith he) foreign, from this crooked generation, Acts 2. 49. and this he did very earneſtly: the Spirit ſets it out by two words, foreign, and foreign, he did charge, or adjure, and intreat, and that with many words, as knowing it to be a buſineſſe of very great importance in what company ſuch young beginners lighted. Think you hear that Queſtion put to you, which the Angels put to the women, Luke 24. 5. Why ſeek ye the living among the dead? Truly beloved, the unhappy lot of many a coming ſoul, falls among profane friends, and they (as I ſhewed before) by all means poſſible endeavour to drowne thoſe little ſparks; others longing after eaſe and comfort, and (not daring to turn the ſtream of ſoul troubles in ſuch a way) among thoſe friends to whom they chuſe to bemoan themſelves, oftentimes light upon ſome of unſound Principles, and they draw them from publick Ordinances, and private duties, the only ordinary means of effectual converſion, & it may be prejudice them againſt thoſe Truths that affected them, and thereby they not being plyed with thoſe ſoftning meanes, quickly return to their former hardneſſe, and impenitency; onelyonly they colour it under a new name and profeſſion of Saintſhip.
Now for prevention of this …vil, there is no greater caution in any thing to be obſerved by perſons in that condition, then to avoyd the company of hereticks, as the moſt pernicious generation that they can converſe withall. And as for vain, and frothy, and unprofitable company, though they be not in the ſame way hurtfull with thoſe before mentioned, yet are they great hinderances to this worke, and hinder the real converſion of many a convinced ſinner, whiles they diſpoſe the ſoul to a vain, ſleight, and frothy temper, a temper which is ſo far from being diſpoſed aright for a buſineſſe of ſuch ſpiritual importance, that it is not fit to manage a ſerious temporal imployment. And good reaſon, for there is in all ſuch laughter a kind of madneſſe, Eccleſ. 2. 2. For as the conceptions of fools and madmen are fickle and fleeting, one fancy putting out the other, as one wave another in water, whence comes the rambling and incoherent diſcourſe, which ordinarily diſcovers diſtractedneſſe of mind: ſo doth joy, and lightneſſe of heart, eſpecially if it be occaſioned by vain and impertinent objects, dilate and ſpread the ſpirit ſo, as makes it incapable of being confined to any one thing, though never ſo ſerious; but the ſoul in ſuch a condition diſſolves and evaporates into ſmoak, and (as is ſaid of the Heathens in another ſenſe, Rom. 1. 21.) becomes vain in its imaginations. How often doth the Apoſtle caution us aginſt vain janglings, and vain bablings, foreign, and foreign, diſcourſes in which there is nothing but flaſh and vapour, 1 Tim. 1. 6. & 6. 20. 2 Tim. 2. 16. As knowing their inconſiſtency with Chriſtian ſeriouſneſſe.
3. By timorous deſpondency and cowardize of ſpirit. Thus many a ſoul that hath begun well in this way, hath met with a ſerious conviction in a Sermon, and been contented to follow it, upon hope its work would ſoon be over, and thereupon hath ſet upon a ſerious ſearch of his ways, and prayed, and confeſſed, and mourned for ſinne, and for all this can ſee no progreſſe at all that he makes either in holineſſe or peace, multitudes of luſts ſtrive ſtill, and it may be he now feels them ſtirring more then ever before (as a waking man feels every flea that bites him, but a ſleeping man though he have many about him, yet feels them not) and multitudes of temptations aſſault him which he could not foreſee. And now (ſaith he) I perceive I am entering into a melancholy profeſſion, and I ſee no end of it, and thus 'twill be with me ſo long as I hearken to conſcience, and ſuffer every ſinne to trouble me thus; I expected peace and comfort in this way, but I ſee now there is no hopes of it whiles I am ſo nice and ſcrupulous, and therefore I will give my ſelfe ſcope, and elbowroome, and not loſe my preſent contents which I can enjoy at my pleaſure, to wait for others which I deſpair of ever being able to attain. And then he concludes deſperately thus, I have ceaſed from my wicked ways, and prayed, and ſought the face of God, and waited upon Sermons, &c. yet can I get no peace, no anſwer of ſatisfaction to my ſoul, God ſtops his ears to the voice of my roaring, and I am out of all hopes of ever attaining a ſound peace in my conſcience; heaven is everlaſtingly ſhut, and hell open to my ſoul; wherefore it is the beſt way in mine eys to give my heart content whiles I may, and to take the preſent time, and drive away theſe melancholy thoughts with ſanguine refreſhments, and recreating pleaſures, to eat and drink ſeeing to morrow I muſt dye. Thus the Devil that was caſt out in the heat of firſt conviction, returns again this way, and not only ſtops converſion at preſent, but barrs the heart ever after againſt all ſcruples tending that way. Such a thought as this had like to have undone Iſrael in the deſert, Exod. 16. verſ. 3.
4. By a ſecret hanging, and bankering of heart after ſome ſinne, under ſoul troubles, and the Spirit of bondage. A man may be angry with one ſinne, and grievouſly tormented with the guilt of it, whiles he carries a more favourable reſpect to another. As a father that hath many children that he is diſpleaſed withal, may fall out with one that hath offended him grievouſly, and wiſh he had never begotten him, and yet loves ſecretly another child who hath not ſo grievouſly offended him, and then it falls out that the child that there is not ſo much ſpleen againſt, recovers his favour, and makes way thereby for the reducing of his affections to his brother that lies under more heavie diſpleaſure. Or rather as a politique Prince that being vexed with the clamours of the people, will ſacrifice ſome favourites to ſave the reſt. One ſinne may undo ſuch a man, as Ananias Acts 5. Magus, Acts 8. Sometimes he loves that ſin ſtill which he is fallen out with, and wiſheth he had never had to do with, and exclaims againſt it, and againſt himſelfe for entertaining it; and that by degrees wins his favour again: as a rogue and an whore ſometimes fall out ſo grievouſly that they call one another all the fowleſt names that can be, and utter all bitter expreſſions poſſible againſt each other, yea wiſh heartily they had never ſeen the faces of each other, and yet within a few hours can be reconciled again, and be as great together as ever they were. So Pharaoh when he promiſed Moſes faireſt under the rod, yet ſtill kept in his heart a deſire and reſolution to keepe Iſrael in bondage. So the Elders of Iſrael that enquired diligently (in appearance) after the Lord, yet ſet up their Idols in their heart ſtill, Ezek. 14. 3. This a man may do, and yet at preſent not diſcern it. He may by conſequence, though not directly will the ſame ſin he is troubled for; i. e. Whiles he wils the temptations to it, or wiſheth he were free to it, and could get leave of his conſcience to live in it ſecurely, and without diſturbance: perhaps he may have trouble for covetouſneſſe and unlawful gains, and he ſeems very much bent againſt it, yet perhaps he hath ſome gainful way, which he hath before perſwaded his conſcience to allow him, ſuppoſe that of moderate Ʋſury, or the like, which he allowes himſelf in, that brings all back againe.
5. By ſecret hypocriſie of heart, which hinders a man from diſcovering the bottom of his Wound. There is this natural evil in the heart of moſt men, though they be as vile as any, yet they are loath to own their evils, at leaſt, with all their aggravations; indeed they are vile creatures, but yet they are not ſo bad as people think them; they have done evil indeed, but they were drawn in by others, they had a good end in what they did, they have not made a trade of it, &c. Such hypocritical concealments as theſe muſt needs hinder the deepneſs of conviction in themſelves, and occaſion a miſ-application of the remedy by thoſe who are the ordinary Phyſicians of ſouls in ſuch caſes. As if a Patient deal deceitfully with a Phyſician, and diſcover not the bottom and root of his Diſeaſe, as far as he can, no wonder if he miſcarry, ſeeing the Phyſicians medicines are intended to meet with no diſtemper but that which is diſcovered, and ſo far only as it is ſo.
Beſides, 'tis poſſible in ſome ſoul-troubles, the hypocriſie may be more groſſe in more notorious ſinners, who intend to make no other uſe of it then barely to right themſelves by a forged repentance and contrition in the eyes of thoſe whom they have ſcandalized. Theſe both appear notoriouſly in the caſe of Saul; when Samuel had charged home upon him his diſobedience in ſparing Agag, firſt he playes the hypocrite more ſecretly in excuſing the ſin, I have ſinned (ſaith he) in tranſgreſſing the Commandment of the Lord, but I feared the people. And when that cover will not do the deed, then he confeſſeth it more largely, that he had ſinned, he was convinced of it, his excuſe would not hold water: But why did Saul confeſſe ſo much? See 1 Sam. 15. 30. Yet honour me (ſaith he) before the …ers of my people, and before Iſrael; if he ſhould not have come off freely in his acknowledgment, Samuel would not have been gained to have owned him before the people. He playes the hypocrite more notoriouſly in his confeſſion, then he did before in his excuſes. Thence ſound converts ſo often complaine of a fear of hypocriſie even in their complainings.
6 Spiritual pride may undo a convinced ſoul. It may make a man take that for the end, which is but the way, nay but the firſt ſtep in the way. Trouble of conſcience for ſin is a rare thing in the world, and where it is wrought in the ſoul, (to any large meaſure eſpecially) it puts a great difference between man and man; this difference a ſoul may apprehend too ſoon, ſo as to be puffed up with the experience of ſuch a work on his ſpirit. Suppoſe of a crew of profane perſons, the conſcience of one may bee troubled for his lewd courſes, and this trouble ſticks cloſe, and drives him from his looſe companions, and to reſolve upon a new courſe of life. Now is Satan apt to ſtrike in, and blow up the heart with the thoughts of this work, and the man, (by comparing himſelf with what he was, and what his Aſſociates ſtill are) is apt to think, Sure, now I am in a good condition, for I have been troubled for my ſins, and forſaken my former wayes, and therefore I am ſavingly converted; and therefore I have ground to take comfort, and apply Promiſes to my ſelfe, and entertain no more doubts of my condition. Here let me (at leaſt) allude to Matth- 12. 43, 44, 45. The unclean ſpirit may (in ſome notorious luſt or other) be caſt out, and he is reſt leſſe till he have again recovered his poſſeſſion, and therefore waiteth a time till it be ſwept and garniſhed, till a barren profeſſion of Religion be taken up, and pride make ſuch perſons carry it high, (this furniſheth a lodging for the Divel) then he returnes, but in another diſguiſe, (ſuch an unclean dirty ſpirit muſt never think to be harboured again in a garniſhed houſe, therefore) he may perhaps wipe his ſhooes at the door, and under a pretence of holineſſe or light, may get a firmer poſſeſſion. An erroneous Divel in ſuch a proud heart may get poſſeſſion, when a ſcandalous Divel cannot, though afterwards he open the door to more ſcandalous and unclean then himſelf. Neither doth ſuch a frame of ſpirit only give advantage to Satan, but it alſo puts a man into a condition incapable of further grace from God, ſeeing he every where annexeth the Promiſes of grace to thoſe whom he hath throughly humbled, Pſal. 25. 9. Iſai. 4. 6 He giveth grace to the humble.
7. Indiſcreet handling by godly Miniſters and friends. As many a child that comes to the birth, is ſpoiled by the indiſcretion of the Midwife.
Now here are two miſcarriages to be avoided. A birth may be endangered by over-ſlacking or overhaſtning.
[1] An over-rigorous exacting of ſuch and ſuch (1.) preparatory meaſures in all as in ſome; or (2.) ſuch meaſures of preparation to grace, as cannot be attained unto before grace; (3.) and of ſuch diſpoſitions to the leaſt meaſure of grace as preſuppoſe growth in grace. So when I find a ſoul humbled, and broken under the guilt of ſin, and the work by all likelihood is ſerious, but failing in ſome formalities, of what is ordinary and uſual in others (for here I muſt not think to fit every foot with one ſhooe;) if I ſhould hide the Goſpel which only converts (as to the formal act of converſion) from ſuch a ſoul, till I ſee conviction of ſin bring a ſinner to attempt ſelf deſtruction, &c. becauſe it brings ſome ſo far; or till it ſhew it ſelfe in a floud of tears, (as in others;) or till it heighten his troubles into a kind of diſtraction (as in others;) here I go beſides the rule on this ſide. Or ſhould I require in that ſorrow for ſin a freedome from all ſelf-reſpect, a ſingle aiming at Gods glory, abſolutely divided from a mans own good; ſhould I require that thoſe breakings of heart which I diſcerne, be derived from meer love to God and Chriſt, &c. (tempers which muſt needs attend the diſcovery and enjoyment of Chriſt, and that not only in truth and reality, but in ſenſe and evidence, and ſuch as all perſons who are arrived to a great meaſure of the Spirit of Adoption do not find, or at leaſt very weakly in themſelves) here I ſhould not only be indiſcreet in expecting and requiring that from the Law, which is not to be found but in the Goſpel; but occaſion the damping and cooling (if not utter quenching) thoſe bleſſed affections, through deſpair of ever cauſing the ſtream to aſcend ſo high, and ſo furniſh Satan, and mans cowardly, ſloathful heart with matter en…ugh of temptation to Apoſtacy. This is a great evil to detain a ſoul long in the paſſage from death to life, Hoſ. 13. 13.
[2] An over haſty, and inconſiderate application of comfort, before the ſoul give evidence, that it is truly and ſoundly humbled. And this is overhaſtening the birth, which occaſions many diſtortions, weakneſſes, and defects in the perſon ſo born into the new world, and divers times expoſeth the ſoul to eternal undoing, ſeeing there are very few, if any, over early and abortive children, but are ſtill-born.
Here is to be conſidered that all Promiſes that concerne the Application of Comfort to us are conditional; and we are not to adminiſter it but only to capable Subjects. So (as I have ſhewed before) Chriſt tyes his yoak and reſt together, and feeling and removing the weight of ſin are in the ſame place conjoyned, Mat. 11. 28, 29, 30. And the comfortable indwelling of the preſence of God in any ſoul, is conditioned with an humble, contrite and trembling frame of ſpirit, Iſai. 66. 2 And bleſſed are the Mourners, for they ſhall be comforted, Mat. 5. 4. Now certainly, ere God will ſpeak, he will not onelyonly find ſhewes of theſe tempers, but realities; and therefore a Miniſter, who is Gods Deputy, in dealing with ſuch perſons, ſhould labour to come neer him herein: for how can Miniſters keep to their commiſſion, if they looſe where God binds? 'Tis true, they are not bound to an infallibility of concluding that ſuch a work is true, but only to judg by the effects; but when they have ſufficient evidence to ſway their judgement concerning the real converſion of any ſoul, then to ſpeak comfort, is a duty, Iſai. 40. 1. till then, 'tis a ſin.
The way then how to deal with ſuch perſons is this. We muſt ſearch whether the trouble be real or counterfeit, ſleight or deep fowl or clean, inflamed or not, and (accordingly) either widen the wound more, to make it capable of admitting a Tent, or apply a lenitive plaiſter to allay the fire of it, or a drawing one to fetch out the corruption; or laſtly, an healing to cloſe the Orifice. And indeed, whiles the trouble is meerly legal and from a Spirit of Bondage, the main care and skil of a Miniſter or friend, as to ſuch a one, ought to be to find out the mean between theſe two extremes, the heightning the trouble ſo as to render the ſoul too ſuperſtitiouſly fearful to cloſe with Chriſt, and lightning or aſſwaging it ſo as to undo the ſoul by a luſory and unſound cloſure with him. He that can thus diſtinguiſh ſeaſons of applying the Law and Goſpel, (let me ſay of him, as Luther of him that knowes the difference between them,) Sciat ſe eſſe bonum Theologum; Let him know he is a good Divine indeed.