The Spirit of Bondage and Adoption, Treatise 2 · Chapter 28
CHAP. XXVIII The diſcovery of ſeveral moths that eat out a Chriſtians Evidences.
3 TAke heed of ſeveral things that tend to the weakning of Aſſurance, that promote Satans malignant deſign againſt it.
1 Of ſpiritual pride. This is a ſin which is fed by the higheſt attainments of a Chriſtian in this life. It is thought it got into heaven in the falling Angels. 'Tis a hard matter for a poor contemptible worm to be taken up into the boſom and familiar acquaintance with God, and not to be proud of it. The proudeſt perſons in earthly Courts are thoſe, who from a mean eſtate are raiſed up to be Favourites. The ſtronger the liquor is that a man drinks, the ſooner it will flye up into his brain and intoxicate him. Temporal diſtinctions between Saints and others, find matter enough in our corrupt natures to blow up our hearts with high conceits. And certainly then, that which makes great difference, if it find an heart apt to kindle, will make the fire of pride and ſelf-conceit flame much more. But this is a dangerous ſin in ſuch a caſe. 'Tis the ready way to procure an abatement (at leaſt) if not a total with-drawing of the fewel that kindles it. This is a continual ſmoak in Gods noſe, a thing that wil make him turn away his face, Iſai. 65. 5. See a remarkable example in this caſe, 2 Cor. 12. 7. The Apoſtle Paul had been taken up by a ſpecial rapture into the third Heaven, and had abundance of high revelations, and (likely enough) hee was apt to be lifted up with them in his own ſpirit. But leſt it ſhould be ſo, God graciouſly prevents the kindling of ſpiritual pride by a Meſſenger of Satan which was ſent on purpoſe to buffet him, to prevent it, and he was in ſuch a caſe, that he was faine to pray hard and often, I petitioned the Lord thrice; and yet he could not prevail for the removal of it. If God give ſuch harſh potions for the meer prevention of this Diſeaſe; how bitter (think we) will he give for the healing of it? Sad temptations, ſad falls, and ſad deſertions ordinarily attend ſpiritual pride.
(1) This occaſioneth the divel to be more buſie then ordinary, from a principle of envy to endeavour to ſupplant you. This moved him to tempt Adam and Eve. As a proud Favourite ſhall never want enemies who will endeavour to lift him out of the ſaddle.
(2) This makes us neglect our walking, and whiles we build Caſtles in the air by our high conceits, we fall into many an undiſcerned Prov. 16. 18ditch that is digged by the cunning Tempter for our ſouls.
(3) Laſtly, This ſo offends God, that it provokes him to change his countenance towards the ſoul, and endeavour the cure of the Diſeaſe by with-holding thoſe dainties which feed the humour. Nothing more provokes a Prince, then to ſee a Favourite grow inſolent upon the encouragement of his ſmiles. So God, Pſalm 138. 6. He knows the proud afar off. before he brought them into the Banquetting houſe and kiſſed them, &c. but now uſeth them ſlightly.
3 Take heed of ſecurity. You are upon an high pinacle, and you bad need look to your ſtanding. You have a charge of precious Jewels about you, and it becomes you to have an eye in every buſh and by-lane; you have many theeves lying in wait for it. No head is more thoughtful, no perſon ſleeps leſs no mans braines work more, then a great Favourites. To ſuch a man to be ſecure and free from jealouſies, and ſuſpicions, will quickly be ruining. The ſleepineſſe of a ſouldier upon the Guard may rout an Army, more then all the aſſaults of an Adverſary, if the Guard give timely notice of their approach. If God ſpeak peace to thy ſoul in the aſſurance of his love, 'tis a bleſſed thing to fear alwayes, leſt thou be robbed of it. Holy Fear is the beſt Sentinel that thou canſt imploy to ſecure thy Treaſure. 'Tis an excellent thing to rejoice before the Lord with trembling, Pſal. 2. 11.
Hezekiah had a bitter time of it when he was at once ſick in body, and afflicted in mind too, Iſai. 38. and when came this upon him? See v. 17. Ʋpon my peace I had great bitterneſſe; it ſurprized him when he was at peace, and expected no ſuch thing. The example of David would ſeriouſly be thought upon by an heart that loves to keep acquaintance with God, Pſal. 30. 6, 7. He had been when he penn'd that Pſalm, under a grievous affliction, and (whether it were principally that, or whether it grew to that, it matters not much, but) it ſeems the hiding of Gods face was a main matter in his trouble. But that I would have you obſerve. is the occaſion of this with-drawing on Gods part, which was ſo ſadly reſented on his, ſee ver, 6. In my proſperity I ſaid, I ſhall never be moved: Why ſo? What ſecurity had David that made him ſo ſecure of his eſtate? why, the ſenſe of Gods extraordinary favour, Lord, by thy favour thou haſt made my mountaine to ſtand ſtrong; I built upon the favour of God, and thought I had ſuch a ſetled patent of it, as nothing ſhould ever bring my Title into queſtion again. But whiles David was ſecure, God begins to alter his countenance, Thou didſt hide thy face, and I was troubled, v: 7.
2. Beware of carnal boaſting of your ſpiritual enjoyments. This ordinarily is the breath of ſpiritual pride. I caution you againſt carnal boaſting. I know there is an holy, thankful boaſting of God, which the Saints of God are allowed and called unto, Pſalm 34. 2. 1 Chron. 16. 10. Pſalm 64. 10. 1 Cor. 1. 31. But this is a ſerious, grave thing, intended principally for the glorifying of God, by procuring praiſe from ſerious Chriſtians on our behalf, or for the encouraging and drawing on of others to chuſe and truſt in God upon the inducement of our experiences, and it is mainly and principally accompanyed with a lowly and humble eſteem of our ſelves.
That which I here condemn and caution you againſt, is a ſlight, vain-glorious, and uſeleſſe boaſting of ſpiritual experiences in any frothy vain company, with a deſigne to advance a mans ſelf or his party, or draw Proſelytes to his new wayes; which is very frequent in the tongues of many vaine perſons in theſe dayes. Believe it, if there were truth and reality in thoſe experiences, as they pretend, they would be more ſober… and ſelf-denying, and modeſtly ſparing in ſpeaking of them. I am ſure the Apoſtle Paul when he had been diſciplined againſt ſpiritual pride in his revelations, is ſo modeſt, that he ſpeaks of his own experiences in a third perſon, [I know a man in Chriſt that was taken into the third heaven, &c. 2 Cor. 12. 2.] he doth not ſay, it was I Paul, but leaves us to gather it was himſelf, by ſome intimations. which he lets fall by the by. A man that travels to London with a great Treaſure, will not boaſt and crack of it in every company where he comes, leſt he invites theeves to rob him of it.
Indeed, when we conſider who made us to differ from others, and that he that made us differ, can eaſily take away that difference again, and ſhake us together into the ſame bag with others; and that there is nothing more likely to provoke him to do ſo, then ſuch a fooliſh magnifying of our ſelves, from the meere Liveries which his goodneſſe gives us to wear; it were enough to ingenuous ſpirits to allay all the vauntings and crackings which they may be tempted to.
4 Take heed of preſumptuous ſins. Sins of infirmity and ordinary incurſion, if they grow upon us by our want of watchfulneſs, are enough to provoke God to withdraw his preſence from us. But if wee adventure upon ſins of preſumption and wilfulneſſe, 'tis no wonder if he ſhoot our hearts full of poyſoned Arrowes, and break our bones on the rack of his heavy diſpleaſure. David adventured ſo once, but he paid dear for it, he loſt the light of Gods countenance ſo, that hee began to fear he ſhould never recover it againe. If the greateſt Favourite that is, abuſe a Princes favour, and preſume upon it to bear him out in extravagant and irregular practices; 'tis the ready way (when his Maſter comes to know it) to bring him under his ſevereſt frownes. And the reaſon is, becauſe people are apt to think, that thoſe who do ſuch unjuſt things, would not dare do them, but that they have encouragement from the Power that countenances them; and ſo the miſcarriages of Inſtruments redound to the diſhonour of the Prince that imployes them.
Thus, if perſons that pretend, and bear the world in hand, that they live high in the light of Gods countenance, and are ſpecial Favourites in the Court of Heaven, ſhall adventure upon ſuch practices as the wicked and profane wretches of the world do; if they ſhall lye, and ſteal, and commit Adultery, and uſe all meanes of indirect courſes to make them great, and feather their neſts in the world; the diſhonour of this reflects upon God: the world will think, that (ſure) God loves ſuch things as theſe well enough, however (for ſtate and form) he muſt ſpeak great things againſt them in his Word: Elſe why doth he lodge in his boſom, and entertaine intimate familiarity with ſuch perſons as he knowes are thus notorious? And can the Lord beare this? It was hainouſly taken at Davids hands, that he had cauſed the enemies of God to blaſpheme, 2 Sam. 12. See how God complaines of ſuch Boaſters of God, that they made their boaſts of God, and the Law, and yet by the tranſgreſſing of the Law, diſhonoured God, and cauſed his name to be evil ſpoken of, Rom. 2. 24. and Pſal. 50. 16, 17. God threatens ſuch a perſon that he would terrifie his conſcience to the purpoſe, and ſet all his ſins in order before his eies, as took his name into his mouth in a boaſting way, and yet caſt his Law behind him. And truly (friends) I even tremble to think what a ſad time, not only in reſpect of ſpiritual deſertions, and terrours of conſcience, (which I am perſwaded will eminently haunt ſuch profeſſors one day) but even in reſpect of temporal judgments, hangs over the heads of many hundreds in this Land (if not on the Land it ſelf for their ſakes) who have given up their names to Chriſt, and make great boaſts of God, and ſpecial intimacy with him before the world, and yet have plunged themſelves into ſuch notoriouſly ſcandalous practices, as amaze the very Turks and Infidels, that are any way acquainted with the ſtate of our affairs.
Truly friends, (if ever God recover the credit and reputation of his Ordinances among us, eſpecially of a ſtrict and ſevere Diſcipline in the Church) I look to hear of roaring conſciences good ſtore abroad in the Land: for ſurely, God muſt (if he ſpare us in temporal viſitations) have ſome way for the reparation of his honour upon ſuch perſons, as having eaten of his bread, have thus lifted up the heel againſt him.
5 Take heed of formality and ſpiritual ſloath in the Duties of Religion. Labour to keep your ſpirits as high and vigorous in Duties, when you have attained Aſſurance, as they were when you ſought it. Let not your Devotion (as the Popiſh Mariners in the Story) fall from a candle as big as the Maſt of a ſhip, to a candle of twelves in the pound, when the Tempeſt is over. Remember and pay the vowes that you made in the day of your diſtreſſe. The truth is, you that could purſue ſo eagerly after God in the dark. when you were fain to grope out your way, are utterly unexcuſable if when you have the noon-day-Sun of his countenance ſhining upon you, you cannot walk as freely and zealouſly in the ſtrength of communion with him. I have often told you of that of Neh. 8. 13. The joy of the Lord is a Chriſtians ſtrength: ſure I am, it ſhould be.
Princes expect that their Favourites ſhould be more zealouſly at their devotion when they have advanced them, then ever they were before. Their former ſervices are looked on as ſtairs for their ambition to climb by; but their after ſervices are looked upon as a tribute of thankfulneſſe. 'Tis true, the affections of the Saints may, and do flag after the compleating of their Aſſurance of Gods love in ſome paſſionate heats; as the Affections of an huſband, are not ſo wild and impetuous as the Suters are: but yet there is ſtill a ſteady fire burnes in faithful yoak-fellowes, by which they as really endeavour mutual ſatisfaction as ever they did before, and their real impreſſions of affectionate love are conſtant, though the over eagerneſſe of them be allayed by mutual enjoyments. All thoſe flames which hope and fear added before, are now extinguiſhed; but thoſe of love and good will, ſtill continue as high or higher then ever.
Do not look therefore ſo much at the heat of your affections, as at the reality and ſeriouſneſſe of your expreſſions of them. But 'tis a ſad thing, when any ſlight matter is good enough for God afterwards, whereas before we thought our beſt too bad. See how God abhors this dealing. Mal. 1. 8, 14. 'Tis a thing would much diſcontent a wife, if a hot Suiter, afterwards prove a cold Huſband.
6 Take heed of mixing the comforts of the Spirit of God with carnal contentments. There is no greater contradiction in the world, then Aſſurance from the Teſtimony of the Spirit, and a covetous proſecution of the things of the world. Will any man believe, that he is certain heir to a Crown, and infallibly knows he ſhal enjoy it; whom he ſees gathering rags out of a dunghil to get a penny? Nothing (as I have told you) in the world makes a more generous and noble ſpirit, and leſs engaged to things below, then the aſſurance of Gods love. The Apoſtle Paul cals them, Eph. 3, 8. foreign, Dogs meat, dung. And of Luther, the Pope was uſed to ſay, The Germane beaſt would not be tempted with Gold.
And indeed there is no greater damp upon Aſſurance then this. Becauſe
1) The good things of another world and this, are of a nature utterly inconſiſtent, and the pleaſures that are taken in them are utterly incompatible, I mean, in any eminent degree. As to be converſant among baſe Drudges, abaſeth the ſpirit of a Prince, and unfits him for taking contentment in noble and generous imployments.
Certainely, the joyes of the Spirit are too ſerious, ſpiritual, and heavenly, to ſuffer themſelves to be mixed with vain, and frothy, and earthly contentments. The light of the Sun will dim and put out the blaze of a fire, or candle. This Oyle of gladneſſe will not incorporate with any thing, though never ſo rich in the compoſition, which is not of the ſame nature with it ſelf; It will ſwim at the top, and if you will come at the inferiour liquor, you muſt firſt skim that off. And therefore if you deſcend to theſe meaner ſatisfactions, you muſt firſt lay aſide the ſeverity and ſeriouſneſſe of your ſpiritual contentments, and let fall your ſpirits to a level of vanity, and ſlightneſſe, ſutable to the refreſhments you ſeek after.
2) And when God ſees us ſo undervalue his favour, as to proclaime to the world, that is not ſufficient, (of it ſelfe) to fill the deſires of the ſoul (as all going out after the Creature doth; ſee how God complaines, Jer. 2. 31. it proclaimes to the world, that God is a barren wilderneſſe;) 'tis no wonder if God deſire not to bring his grace and favour down to ſo low a Market, as ſuch cuſtomers expect. This is ſpiritual Adultery; and that muſt needs breed ſtrangeneſſe, and a temporal ſeparation, if not divorce. The Law is, Prov. 5. 19. Let her breſts ſatisfie thee, and be thou alwayes raviſhed with her love. So doth God when he is marryed to the ſoul, expect that his breſts ſhould ſatisfie us; and when they wil not, can you blame him if he grow ſtrange? This is to proclaim to all men, that a man was miſtaken in the choice of God, that he finds he is not that God he took him for, that there was error perſonae in the Match.
7 Beware of (that which I have often before warned you of) vain, unprofitable, Erroneous, or ungodly company. This will not only damp convictions, (I have ſhewed you ſo much before) but comfort alſo. Ordinarily, our ſpirits by ſympathy become muchwhat of the temper and alloy with thoſe with whom we converſe. 'Tis a difficult thing for a mans ſpirit to continue free from impreſſions of ſadneſſe, that converſeth with a mourning company. And 'tis no leſſe difficult for a ſoul to be ſeriouſly affected, though he have never ſo important buſineſſe in hand, when the perſons he is moſt familiarly converſant with, are all ſet (as wee ſay) upon a merry pin.
(1) Vain and unprofitable company have not weight enough in them to add any balaſt to a ſpirit under the full ſails of gracious Aſſurance; nay, they ſubſtract and withdraw that which it hath before within it ſelf; and then it is no wonder if it be overturned, whiles the heavenly gale that fills thoſe ſailes (for want of a ſerious care to manage it) leaves the ſoul to a blaſt of frothy, carnal delight, which will ſoon over-ſet it.
(2) Erroneous, and (for in this caſe we may very well put them together) ungodly company, on the other ſide will make it their buſineſſe to bore holes in the veſſel it ſelf, to corrupt a mans principles, and let in upon him ſuch a floud of brackiſh and unſavoury waters, both opinions and practices, as will ſo marre all the precious lading of the ſoule, that the Spirit (in juſt diſcontent) will refuſe to fill its ſailes any more (it being not worth the labour to bring that veſſel to harbour which is laden with meer traſh and rotten Commodities.) Erroneous company will endeavour to break the chain of Truth in which Aſſurance hangs. One Truth loſt, loſeth it.
In a word, The holy Spirit of God will not partake in the ſcandal of ſuch an Aſſociation. If I be never ſo much an acquaintance, or intimate friend to a man, yet I will not accompany him into all Societies, which poſſibly he may bee engaged unto. If he will converſe with me, I expect that he ſhould do it either in a way of privacy, or (if in a more communicative way, yet) in ſuch company only, as may ſute my genius or diſpoſition, my quality and reputation, or elſe there I will leave him; and if I ſee hee intends to make a conſolidation of acquaintance and converſe between me, and ſuch as I cannot comfortably converſe withall, I will break off familiarity with him altogether. And ſurely, I cannot expect that the Spirit of Grace, truth, and holyneſſe ſhould ſerve me otherwiſe, if I abaſe him ſo far in my eſteeme, as to endeavour to draw him into Partnerſhip with me in the Society of empty, erroneous and wicked men. No queſtion but ſuch an affront will cauſe him to withdraw.