Sermons on Isaiah 11:1-10, Sermon · Verse 2
VERSE II.
And the Spirit of the Lord ſhall reſt upon him; the ſpirit of wiſdom and underſtanding, the ſpirit of counſel and might, the ſpirit of knowledge and of the fear of the Lord.
FOr the better clearing theſe words, we would anſwer three queſtions; 1. Seing God gave him the Spirit not in meaſure, Joh. 3.34. How is it that the graces of the Spirit beſtowed upon him, are here ſtinted and limited to the number of ſix? 2. Seing he had theſe graces from all eternity, being equal in underſtanding, wiſdom, counſel, might and knowledge with the Father, how is the Spirit ſaid to reſt upon him in his Incarnation, as if he had not been endowed with thoſe graces before that time? 3. What is meant by theſe ſeveral graces and gifts mentioned here?
I anſwer to the firſt, The graces reckoned up here, are ſuch as were beſtowed upon him, as Man and Mediator in our nature at his Incarnation, and were requiſit for him in the Government of his Church and people; although all other graces were habitually and eminently in him, as humility, meekneſs, patience, &c. yet ſuch graces are mentioned here, as in a ſpecial manner qualified him for the actual diſcharge of the Mediatory-office: as for that ſpoken of our bleſſed Lord, Joh. 3.34. He received not the ſpirit by meaſure; it is not to be underſtood ſimply, as if the Humane Nature of Chriſt, by way of transfuſion, had received an infinit meaſure of grace; for a finit creature cannot receive ſuch a meaſure, ſeing every thing is received according to the meaſure and capacity of the receiver: but it is ſpoken by way of compariſon, with all the intelligent creatures, Angels, or Men, who received not ſuch a meaſure of the graces of the Spirit, as Chriſt did in his Humane Nature, wherein he was anointed above his fellows, Pſal. 45.7. Eph. 4.7.
To the ſecond Queſtion I anſwer, Our bleſſed Lord, in reſpect of his Divine Nature, was of infinit underſtanding, wiſdom, counſel, might and knowledge: but theſe graces, in a finit meaſure, were communicat to the Humane Nature, in the perſonal union thereof with the Divine Nature in his Incarnation, but in a meaſure far above the capacity of Angels or Men; becauſe the nearer the creature is united to God, the perfection of it is the greater: therefore it is even ſo among believers in the Church here on earth, ſome of them are more perfect then others, becauſe united to God by more of faith and love then others: and in Heaven, the Saints glorified, are more perfect then the Saints militant on earth; becauſe they are united and near to God in the facial viſion of God by full knowledge and perfect love: Now, of all creatures, the Humane Nature of Chriſt, was and is moſt perfect, becauſe united and neareſt to the Divine Nature in a perſonal union.
To the third I anſwer; We underſtand by the Spirit of underſtanding, his large capacity in perceiving and up-taking, what was incumbent for himſelf to do and ſuffer as our Mediator; and alſo, what the elect ſhould do for attaining eternal life through him: By the Spirit of wiſdom, we underſtand the gift of active prudence, whereby he was enabled for doing and performing the duty, which he underſtood was incumbent to him as our Mediator, Pſal. 40.8, 9, 10. I have not hid thy righteouſneſs within my heart; I have declared thy faithfulneſs and thy ſalvation; I have not concealed thy loving kindneſs and thy truth from the great congregation. By the Spirit of counſel, we underſtand his ability to reveal the eternal counſel and purpoſe of the Father, concerning the way of mans ſalvation, Joh. 6.40. And this it the will of him that ſent me, that every one which ſeeth the Son, and believeth on him, may have everlaſting life. By the Spirit of might, we underſtand that power and dominion over all creatures, given to him as Mediator and Head of his Church, Mat. 28.18. All power is given unto me in Heaven and in Earth. An exceeding power of invincible grace toward the Elect in their effectual calling and converſion, Eph. 1.19. and alſo a power and mighty force to ſubdue his obſtinat and incorrigible enemies, 1 Cor. 15.25. For he muſt reign, till he hath put all enemies under his feet. By the Spirit of knowledge, we underſtand, not only his certain and infallible knowledge of all things to be done and ſuffered by him, for the ſalvation of loſt man; but alſo his knowledge and dexterity for inſtructing his Church in the truth and way of ſalvation. As in the Breaſtplate of the High Prieſt was Ʋrim and Thummim, rendered by the 70. Interpreters foreign, Manifeſtation and Truth: So our Lord knew the truth, and had a tranſcendent gift of a convincing gravity and authority, as alſo a perſwaſive clearneſs upon the ſpirits and hearts of his hearers, Pſal. 45.2. Grace is poured into thy lips. Mat. 7.28, 29. And it came to paſs when Jeſus had ended theſe ſayings, the people were aſtoniſhed at his doctrine: For he taught them as one having authority, and not as the Scribes. Luk. 24.32. And they ſaid one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the Scriptures? This knowledge infuſed into the Humane Nature of Chriſt, was not an abſolute Omniſcience, which is incommunicable to any creature, yea, not to the Son of man, Mark 13.32. This knowledge in the Humane Nature of Chriſt, was intrinſecal, communicat from the perſonal union: for it is ſaid, He knew in himſelf, to wit, from the God-head dwelling in him perſonally, Luk. 8.46. Joh. 6.61. but the knowledge of the Prophets and Apoſtles was extrinſecal by inſpiration, and extraordinary revelation. By the ſpirit of the fear of the Lord, we underſtand that heavenly grace of unſpotted holineſs and purity in his Humane Nature; for ſuch an High Prieſt became us, who is holy, harmleſs, undefiled, &c. Heb. 7.26. therefore is he called by way of ſingularity and excellency foreign, that Holy Thing, Luk. 1.35. The words being thus explained, two things may be obſerved, 1. The variety of the graces and gifts powred forth upon our Lord Jeſus Chriſt for the good of his Church. 2. The permanency and continuance of theſe graces and gifts in vigor and exerciſe; it is ſaid, The Spirit of the Lord ſhall reſt upon him.
Obſerv. 1. Variety of graces and gifts were poured forth upon Jeſus Chriſt our Head, for the good of all the members of his myſtical body the Church: this is evident from this place, as alſo from Joh. 1.14, 16. He was full of grace and truth, and of his fulneſs have we all received, and grace for grace. As the ointment poured forth upon the head of Aaron, the High Prieſt, did flow down to the skirts of his garment, Pſal. 133.1. in like manner, the vertue of the graces of the Spirit poured forth on Jeſus Chriſt our great High Prieſt, doth deſcend to the meaneſt member of his myſtical body for ſanctifying them throughout, and for gladning their hearts with that oyl of gladneſs ſpoken of, Pſal. 45.7, 8. It is ſaid (Eph. 4.10.) He aſſcended up far above all Heavens, that he might fill all things. It is true, believers were filled in ſome meaſure with grace through him, before his aſcending into Heaven; yet a greater meaſure of the Spirit was poured forth upon them after his aſcenſion, Acts 2.33. as the Sun after its riſing fills the earth with light; but the higher it aſcends in its courſe, the earth is filled with more of light; ſo there is a greater meaſure of ſpiritual knowledge and grace in believers after the aſcenſion of Chriſt, then was before his birth, or during the time of his abode upon the earth in the time of his humiliation.
Ʋſe 1. Seing the Lord Jeſus Chriſt received all theſe graces and gifts of the Spirit, as Mediator for the good of his Church, we ſhould in all our wants and ſpiritual indigencies, have our recourſe by prayer to him, that out of his fulneſs we might receive grace for grace: It is a ſure ground of our confidence and comfort, that he received all theſe graces and gifts for our benefit; therefore we ſhould go to him, as Children of the Family to the Stewart, ſealed and appointed by the Father, who to their certain knowledge, hath got proviſion both of grace and glory for all of the houſhold of Faith; and we may be aſſured he is faithful in all the Houſe of God, to give unto the children their Fathers allowance, Joh. 6.27. Labour not for the meat which periſheth, but for that meat which endureth unto everlaſting life, which the ſon of man ſhall give unto you; for him hath God the Father ſealed. Art thou dull in underſtanding, and hath little or no ſharpneſs of wit to underſtand and diſcern ſpiritual and ſupernatural truths, no more then a blind man has ſight to diſcern colours? Go to the Lord Jeſus Chriſt, in whom was and is the ſpirit of underſtanding; be thou humble under the ſenſe of thy ſpiritual blindneſs; and by prayer ſeek that eye-ſalve which is called the Ʋnction from the holy One, 1 Joh. 2.20. and is called the Spirit of revelation, Eph. 1.17. Seek it with a ſincere purpoſe of heart to improve thy underſtanding of the truth revealed unto practice, and doing what thou ſhalt underſtand to be Gods will and thy duty. Go with confidence to the Lord Jeſus Chriſt, who is both able and willing to open thy underſtanding, and to give a heavenly faculty to perceive and underſtand divine truths. He not only taught the Diſciples going to Emmaus, by word of mouth; but alſo opened their underſtandings, Luke 24.44. And if thou have an honeſt purpoſe of heart, to do revealed duties, thy Lord will mak thee to underſtand and diſcern the truths that are neceſſary for the ſaving of thy ſoul, Joh. 7.17. If any man will do his will, he ſhall know of the doctrine, whether it be of God, or whether I ſpeak of my ſelf.
Wouldſt thou have ſpiritual wiſdom and prudence for ordering thy converſation, and doing of revealed duties? Go to him, upon whom was poured the ſpirit of wiſdom; by prayer ſeek it of him who gives liberally, Jam. 1.4. Make conſcience of frequent hearing and reading the Word of God, which is the book of heavenly wiſdom, making men wiſe to ſalvation, 2 Tim. 3.15, 16.
In difficulties and perplexities, wherein thou knows no more what to do, then Jehoſhaphat did in a great ſtrait, 2 Chron. 20.12. go to him for counſel, Prov. 8.14. Counſel is mine. And here it is ſaid, The ſpirit of counſel was upon him: He is called, by way of excellency, The Counſeller, Iſai. 9.6. He hath promiſed to give counſel to our hearts in times of greateſt difficulties, Luk. 21.15. and accordingly he did ſo to his faithful ſervants, as to Stephen, Act. 6.10. and to Paul, Act. 23.6.
In an hour of temptation from the power of thine own corruption, from Satan, and from the world, go to the Lord Jeſus Chriſt for obtaining might and power to reſiſt, and in end to overcome thy ſpiritual enemies; thus did Paul in an hour of darkneſs and temptation, 2 Cor. 12.9. remember, the ſpirit of might was poured on him; he is able to ſave to the uttermoſt all that come unto God by him: Go to him for ſtrength and protection in times of great trials and perſecutions; keep faſt the word of his patience, that is, his direction for carrying thy ſelf in ſuch a time humbly, patiently and peaceably, Rev 3.10. Go to him in a time of fainting, that from him thou may get quickening and might to run the ways of his Commandments: Becauſe the ſpirit of might was poured forth upon the Captain of our Salvation, to help forward poor willing ſouls, now and then fainting in the way of their Chriſtian race: it is not enough in your regeneration at firſt to be quickened unto a new life; but in reſpect of your faintings in the race and courſe of Sanctification, ye have need of daily quickening and up-ſtirring to the duties of the new life: Therefore it is that David, a man according to Gods heart, being already in the ſtate of grace, and partaker of the new life, prayeth frequently for quickening unto duty, Pſal. 119.25, 37, 88, 107, 159. and Pſal. 143.3.
Wouldſt thou have the knowledge and perſwaſion of divine and ſupernatural truths? Go to him for light and knowledge, the ſpirit of knowledge reſted on him, Prov. 1.23. Prov. 2.3, 4, 5. Rev. 3.18. He is by Office the great Doctor of Iſrael, and will give his Spirit to perſwade the heart to receive and imbrace the precious truths revealed in the Word, even unto all who ſeek to him for inſtruction, and humbly ſubmit to his diſcipline and correction. Haſt thou a prophane, looſe and godleſs heart, void of the fear of God? go to him on whom was poured the ſpirit of the fear of the Lord, that he may put the fear of God in thy heart, that thou mayeſt be ſanctified throughout in ſpirit, ſoul and body, in a conformity to him, on whom the ſpirit of the fear of the Lord did reſt: To this end he died, that he might ratifie and confirm that promiſe of the new Covenant, I will put my fear in their hearts, that they ſhall not depart from me, Jer. 32.40.
Ʋſe 2. Seing theſe graces and gifts of the Spirit were given to Jeſus Chriſt the Mediator, for the benefit of his Church, it is our duty to ſearch our ſelves, and try if we have received of the ſpirit of Chriſt: becauſe, if any man have not the ſpirit of Chriſt, he is none of his, Rom. 8.9. And hereby know we that we dwell in him, and he in us, becauſe he hath given us of his ſpirit, 1 Joh. 4.13. As a member of the body not animated by the ſoul, is not formally and properly a member thereof; ſo a man not quickened by the Spirit of Chriſt, is not an actual member of his Myſtical Body the Church.
His Spirit is a Spirit of underſtanding; If thou underſtand the fundamental and neceſſary ſaving truths, and followeſt Chriſt by ſaith, as a Schollar following and maintaining the opinion of his Teacher; and if thou ſet thy heart to follow him by obedience, in the way of his holy Commandments, as a Servant following the direction of his Lord; For a good underſtanding have all they that do his Commandments, Pſal. 111.10. If thy underſtanding be ſeconded with an hatred of every falſe way, Pſal. 119.104. then mayeſt thou be aſſured the Spirit of Chriſt is in thee; even the ſpirit of ſound judgement and underſtanding.
The Spirit of Chriſt is a Spirit of ſpiritual and heavenly wiſdom, which is pure without guile, and peaceable without faction and ſedition, Jam. 3.17. It is true, there is a wiſdom that paſſeth under that name in this preſent world, but it is fooliſhneſs with God, 1 Cor. 3.19. there are many wiſe in their own generation, but are fools in the great buſineſs of Regeneration; ſuch as put forth all their wit and pains for attaining the deceitful pleaſures of ſin, which is called a plowing of iniquity, Job 4.8. a ſowing to the fleſh, Gal. 6.8. a drawing of iniquity with cart-ropes, Iſ. 5.18. a travelling with iniquity, Pſ. 7.14. and making proviſion for the fleſh, Rom. 13.14. Such as lay forth all their wit and pains for attaining uncertain riches, or unconſtant honour of a preſent world, theſe men are like unto ſtupid Idiots, preferring baſe mettal to the Pearl of price; and the others are like to mad men, running with all their ſpeed into a precipice or gulph for their own deſtruction. Such men are worldly wiſe, who lay all the ſtreſs of their truſt upon the uncertain, inſufficient and periſhing things of this world, as that miſerable worldling, Luk. 12.20.
Such alſo who are nimble wits, to meddle in all buſineſs, except the buſineſs of their own ſalvation, of ſuch fools we read, Prov. 20.3. And there be alſo too many hypocritical fools, that have a frame and ſet form of ſome good holy words, without any foundation of new obedience in their heart, and without good works in their life and converſation: ſuch a man was that fooliſh builder, Mat. 7. and the fooliſh Virgins, Mat. 25. But, has thou that wiſdom which is from above, which appears in the choice of the beſt thing, Mat. 13.46. in active intentions for attaining the chief end, even Gods glory and thine own ſalvation; which appears alſo in ſtrong deſires following after the means of ſalvation, Pſ. 27.4. One thing have I deſired, and that I will deſire, &c. It appears in an heavenly converſation, and minding things that are above, Prov. 15.24. The way of life is above to the wiſe, that he may depart from hell beneath, and in providing wiſely for the time to come, by doing works of piety and charity, 1 Tim. 6.19. If thou be wiſe in this manner, then thou mayeſt be aſſured thou haſt received of the Spirit of wiſdom, that reſted on Chriſt thy Head.
The Spirit of Chriſt was a Spirit of ſound counſel; if thou has received of that Spirit, thou wilt not give pernicious counſel to others, as Jonadab did to Ammon, to further them in any ſinful courſe; nor wilt thou give counſel againſt others to their hurt or ruine, as Achitophel did againſt David: But thou wilt give good counſel, as Daniel did to Nebuchadnezar, Dan. 4.27. If thy counſels be according to the Word of God, as the teſtimonies of God were Davids faithful counſellers, Pſ. 119.24. then mayeſt thou be aſſured thou art of the Spirit of Chriſt, who according to the Word of God, did delight to do the will of the Father, Pſ. 48. If thou rejecteſt, with an holy indignation, evil counſel and ſuggeſtion, though given by a friend, when he would diſſwade thee from duty to God, or to men in God, this is an evidence thou art of the Spirit of Chriſt, who rejected ſuch evil counſel, Matth. 16.24.
Haſt thou power and might to reſiſt the onſets and bickerings of inward corruption? It is an evidence thou art partaker of the vertue of the Spirit of Chriſt, Rom. 8.37. We are more then conquerors, through him that loved us. Gal. 5.24. They that are Chriſts, have crucified the fleſh, with the affections and luſts. Haſt thou power and ability to walk equally and evenly, both in proſperity and in adverſity, humble and moderat in that, and patient in this? thou art partaker of the Spirit of Chriſt, who was of a moderat and ſober mind; when they would have made him a King, he withdrew himſelf, Joh. 6.15. he was patient in adverſity, as a ſheep before the ſhearer, Iſ. 53. Art thou able, through his grace, to do Chriſtian-duties with ſome meaſure of ſincerity, fervency and cheerfulneſs? then art thou of the Spirit of Chriſt; for it was his meat and drink to do the will of the Father, Joh. 4.34.
If the Spirit of ſound and heavenly knowledge be in thee, not only wilt thou have the knowledge of ſimple apprehenſion, in thine uptaking the literal ſenſe of Scripture truths; but alſo, thou wilt have a knowledge of diſcerning the ſublime majeſty, the admirable ſimplicity and infallibility of Divine Truths, both in promiſes and threatnings, far above all humane Writings, that thou wilt ſay from perſwaſion, never man ſpoke as he ſpoke: and thy knowledge will be joyned with an high eſtimation of Divine Truths, more then men has of thouſands of gold, of honey and of ſpoil or plunder (as was in David) Then mayeſt thou be aſſured thou art partaker, in ſome meaſure, of that Spirit of knowledge that was poured forth and reſted on Chriſt thine Head, Pſ. 119.72, 103, 162. Thou art one of his ſheep, effectually called and elected to be ſet on his right hand, for his ſheep know his voice, Joh. 10.4.
If the Spirit of the fear of the Lord be in thine heart, a fear with humble ſubmiſſion to the will of God, both for doing and ſuffering his will, Iſ. 50.10. a fear joyned with hope and confidence on his mercy, Pſ. 145.11. a fear joyned with reverence in his holy worſhip, Pſ. 5.7. a fear joyned with zeal, provoking others by word and good example, to worſhip and fear the Lord, Act. 10.2, 3. Then mayeſt thou be aſſured thou art of the Spirit of Chriſt; for the Spirit of the fear of the Lord reſted on him: there was in him a fear joyned with ſubmiſſion in the day of his ſad affliction, for he ſaid, not my will, but thine be done: there was in him a fear joyned with active and paſſive obedience, Philip. 2.8. a fear joyned with confidence, even in his greateſt deſertion and ſad complaint, my God, my God, &c. a fear joyned with reverence in prayer, Luk. 22.44. and a fear joyned with zeal, provoking others to fear the mighty God above all things, Mat. 10.28.
Ʋſe 3. Here is ſure ground of unſpeakable comfort to the Church and company of Believers, againſt all their fears from the worldly wiſdom and power of the enemies of the Kingdom of Chriſt; there is no wiſdom, nor underſtanding, nor counſel againſt the Lord, Pro. 21.30. The ſpirit of wiſdom in him, who is ſet over the houſe of God, doth far ſurpaſs and overreach all their wiſdom, falſly ſo called; the enemies of the people of God, ſaid, Let us deal wiſely with them, Exod. 1.10. but the Lord, in the depth of his wiſdom, turned their cruel policy to the good and increaſe of his Church and People; it was as the heavy weight unto the Palm-tree, to raiſe them the higher; and as the inundation of Nilus, to make them the more fruitful in every good work: there is no counſel againſt the Lord, for he throughly ſees the devices and plots, even in the heart of the enemies, Iſ. 10.7. He is the ſtone with the ſeven eyes, Zachar. 3.9. he can diſcover their ſecret deſigns, as he did to his ſervant Eliſha, 2 King. 6.12. He diſcovered the ſecret conſpiracy againſt Paul, Act. 23.16.
The power of the wicked is finit and limited, but his power, being God, is infinit, and there is no proportion between finit and infinit. He can limit their power and ſay, as to the proud waves, come no farther; though he permit them to come to the neck, yet they ſhall not drown them, Iſ. 8.8. Their Head, the Lord Jeſus Chriſt, is now far above all the waters of affliction and perſecution; he can reſtrain their malice; he cuts the horn of the wicked, he breaks their teeth, Pſ. 3.7. although they bark, yet they bite not; or if he permit them to bite, yet their bite is not deadly, like that of ſome mad dogs; he can put a bridle in the jaws of Sennacherib; he can defeat their counſels and contrivances, as he did that of Achitophel, turned it to folly and ruine to himſelf: he did defeat and wonderfully diſappoint the counſel of Haman againſt Mordecai, according to that of Job 5.13. He taketh the wiſe in their own craftineſs, and the counſel of the froward is carried head-long: and in his unſearchable wiſdom, he turns their malice to the praiſe of his great Name, who is mighty to ſave his people, maugre all oppoſition, Pſ. 76.10. Surely the wrath of man ſhall praiſe thee.
There is no might nor power worldly, that can overthrow the Church of Chriſt, The gates of hell ſhall not prevail againſt it, Mat. 16.18. Becauſe it is built on him who is the Rock of Ages, and is the ſtrength of all, who by faith are built on him; they are kept by the Father, Joh. 10.29. and by the power of God through ſaith, 1 Pet. 1.5. The Church and company of Believers, is compared to a ſtrong City, fortified with ſtrong Walls, and with a deep and broad Ditch, Iſa. 26.1. Iſa. 33.21. becauſe the mighty Lord is in the midſt of them. It is true, the Lord doth not alwayes ſhew his might in holding off the trouble from them; yet he makes manifeſt his might and power in upholding them under troubles, and in ſtrengthning them to patience and long-ſuffering with joyfulneſs: they are caſt down, but not deſtroyed; perſecuted, but not forſaken; perplexed, but not in deſpair, 2 Cor. 4.9. Pſal. 46.5. He that dwells in the buſh, though he ſuffer fire to enter into it, yet he keeps it from being conſumed; becauſe he ſtrengthens his own children to bear afflictions, Iſa. 41.10. Fear thou not, for I am with thee: be not diſmayed, for I am thy God: I will ſtrengthen thee, yea I will help thee, yea I will uphold thee with the right hand of my righteouſneſs. Likeas a Phyſician, holding his Patient by the hand, doth encourage him under the preſent pain and throws from a bitter potion, by confirming him in the hope of better health thereafter, Joh. 16.20. 2 Cor. 4.17. Sometimes he comforts them with a ſenſe of his love, ſhed abroad in their hearts by the Holy Ghoſt; which, as a cordial, doth preſerve and revive them, that they faint not altogether in times of great trouble, 2 Cor. 1.3, 4. As a tender father ſpeaketh more kindly to his ſick child, then he was wont to do formerly in time of his better health; ſo the Lord ſpeaketh comfort to them by his Spirit according to the word of promiſe, when they are in a deſolate condition, like unto a wilderneſs, wherein they have none or few to ſpeak a word of comfort unto them, Hoſ. 2.14. Stephen the Martyr, had never ſuch a manifeſtation of Gods gracious preſence, as in the day of his greateſt affliction and perſecution, Acts 7.56. And the young Confeſſor Theodorus (as teſtifies Euſebius) felt never more ſweetneſs, then in the time he was upon the rack. Conſider, the merciful Lord moderats their afflictions in the ſpecie or kind in not ſending alwayes his ſoreſt plagues: Sometimes in the number, he lays not on all his rods, he ſtayeth his rough wind, in the day of the eaſt-wind, Iſa. 27.8. Sometimes in the degree and meaſure, in not afflicting them in extremity, The Lord hath chaſtiſed me ſore, (ſaith David) but he hath not given me over to death, Pſal. 118.18. And he moderats the afflictions in reſpect of the time and endurance, Pſal. 125.3. The rod of the wicked ſhall not reſt upon the lot of the righteous, leſt the righteous put forth their hands unto iniquity. The Lord by the ſpirit of wiſdom and power, turns all their afflictions, in end, for their ſpiritual advantage, By this ſhall the iniquity of Jacob be purged, and this is all the fruit, to take away his ſin, Iſa. 27.9. Dan. 12.10. They ſhall be made white, &c. And many times he orders their afflictions to the good of others, who are confirmed in the way of truth and righteouſneſs, from the example of their patience in ſuffering for the truth, Phil. 1.12. The diſperſing of ſome Chriſtians in that perſecution againſt Stephen, was in the wiſdom and power of God, ordered for the in gathering of many people in Samaria unto the Chriſtian faith, Acts 8.
Obſerv. 2. As the gifts and graces of the Spirit were poured forth upon Chriſt in great variety, ſo they were permanent and abiding in him, without any change, and without remitting of their vigour and exerciſe upon all occaſions, the Spirit of the Lord ſhall reſt on him. The Spirit which deſcended from Heaven like a Dove, did abide upon him, Joh. 1.32. The extraordinary gift of revealing things ſecret, by the light of Propheſie, was not at all times permanent in the Prophets, 2 King. 4.27. As light within the houſe occaſioned by lightning in the air, is tranſient and not permanent, ſo neither was the gift of miracles, or healing the ſick, alwayes permanent in our Lords Diſciples, Mark 9.18. Yea Paul left his beloved Trophimus, ſick at Miletum, 2 Tim. 4.20. But our bleſſed Lord healed all, whom and when he pleaſed. It is true, the ſanctifying graces in the Elect, are alwayes permanent, Joh. 4.14. 1 Joh. 3.9. Whoſoever is born of God, doth not commit ſin, for his ſeed remaineth in him; and he cannot ſin, becauſe he is born of God. They are permanent in reſpect of the root, of the ſeed, and of the habit; but not in reſpect of the fruit and exerciſe; but the graces of Chriſt were ever flouriſhing and fruitful, Graces in the godly, have decays and changes; even Abraham, the father of the faithful, had a fit of diffidence, when in his fear he diſſembled twice, to wit, in Gerar and in Egypt; but our bleſſed Lord, his confidence was permanent in the hour of temptation, for he witneſſed a good confeſſion, even to the laſt, before Pontius Pilat. Moſes was a meek man, yet was ſurpriſed with a fit of bitterneſs at Meribah: but our bleſſed Lord was meek at all times; for, his ſcourging out the profaners of the Temple, (Joh. 2.) was not a fit of paſſion and perturbation, but an heroick act of holy zeal, proceeding from judgement and deliberation, becauſe it was written, His Fathers houſe ſhould be the houſe of prayer.
The habits of grace in Chriſt, were full and perfect: whereas it is ſaid, Luke 2.52. He increaſed in wiſdom. We grant he increaſt in wiſdom and in knowledge experimental, he learned obedience, by the things which he ſuffered, Heb. 5.8. as a Phyſician, who hath an habitual gift of healing ſuch and ſuch a diſeaſe, may grow in his experience, although his knowledge of healing, groweth not in the habit: It is a growth extenſive in reſpect of divers objects, toward which it is extended; but it is not intenſive in reſpect of the habit it ſelf. The graces of Chriſt were permanent in their fulneſs, and not more remiſs at one time, and more intenſe at another; becauſe the abſolute fulneſs of grace in his Humane Nature (ſo far as it could be capable) being a ſequel of the perſonal union, did exclude all intenſive growth: It is true, there were different degrees in the manifeſtations and expreſſions of his graces at one time more than at another. Chriſt his dying for us, was an higher expreſſion of his love to loſt man, than was his ſuffering of poverty, hunger, &c. yet all the expreſſions of his love to the elect, did proceed from love in his heart, equally intenſe, at all times: More of his patience was manifeſted in his agony and bloody ſweat, than in his ſuffering of reproaches and buffettings: His love and devotion toward God, was full at all times, and did not admit of degrees: whereas it is ſaid, Luke 22.44. he prayed, foreign, more earneſtly: and therefore it might appear, he was more ſervent in his devotion and religious affection, at one time than at another. I anſwer, 1. Some render it prolixius, he prayed longer, which did proceed from a deeper impreſſion of his ſufferings upon his ſpirit; but his love and devotion toward God, was ſtill equally intenſe in his ſoul: For even in godly men, ſhort ejaculations, at one time, and prayers longer at another time, may proceed from devotion in the heart, equal at both times. 2. Though he prayed more earneſtly, yet this earneſtneſs, was not in reſpect of his devotion toward God, unto whom he prayed, whom Chriſt, as man, loved fully and perfectly at all times: but this greater earneſtneſs, was in reſpect of the great and inexpreſſible ſufferings againſt which he prayed, being in an agony, and under the ſenſe of greater inward pains, than any he had felt formerly. This manner of expreſſion, will not infer any intenſeneſs of his devotion and love to God, but only that there was an intenſeneſs of pain and agony in his ſpirit from what he ſuffered, and againſt which he prayed, yet alwayes with ſubmiſſion to the will of the Father.
Ʋſe. In all our intermittings of the exerciſe of grace, or in the remittings of degrees in gracious actings, we ſhould go to Chriſt on whom the Spirit reſted, as in time of drought when waters fail, we go to the fountain; becauſe the deareſt children of God, are ſubject to decay of grace, in reſpect of degrees, and to intermiſſion in the exerciſe of grace, through their own ſluggiſhneſs: in prayer they have ſometime a great freedom and out-flowing of the Spirit, Job 32.13. At another time, they are ſo bound up and overwhelmed with griefs and fears, that they cannot ſpeak to God, Pſ. 77.4. At one time, their faith and confidence is very ſtrong, Pſ. 27.10. but at another time very weak, Pſ, 31.22. At one time they have a ſoft heart and abundance of tears, Pſ. 6.7. but at another time their heart, like Nabal, is dead and ſtupid, and their eyes are dry; as was in David for ſome time, till the Prophet Nathan did awake him: At one time they have great joy and comfort, Pſ. 23.4. but at another time, eſpecially after relapſes into ſins againſt the light of their own conſcience, they have much heavineſs and ſuppreſſion of ſpirit, Pſ. 51.8. At one time they have great zeal, as David, dancing before the Ark; and at another time they are much damped and diſheartned in the courſe of Godlineſs, by reaſon of ſome croſs diſpenſation in their courſe, as David was in bringing up the Ark, when he ſaw the breach made upon Ʋzza, 2 Sam. 6.8, 9.
Queſt. What is the cauſe of ſuch intermiting and remitting of the exerciſe and degrees of grace in the godly? Anſ. The cauſes are eſpecially, 1. Pride and conceit of our own ability to improve the habit and ſtock of grace, after we have once received it; this provokes God to leave us to our own managing of grace received, and we being left to our ſelves, do ſoon and eaſily miſcarry in the exerciſe of grace: Peter failed in the exerciſe and confeſſion of faith, after he had been very confident of his own ſtrength, Matth. 26.33. he denyed the Lord at the voice of a damſel. 2. Exceſſive worldly fears, make our ſaith greatly to abate, in reſpect of the degrees of it at one time and another, Mark 4.40. 3. Ingratitude, when we neglect or forget to praiſe God for his aſſiſtance and help in our former gracious actings, and when we begin to ſacrifice to our own dragg, then it faireth with us in any new occaſion of acting, as with Samſon, after his ſtrength had departed from him: We imagine, from former experience of Gods help, notwithſtanding our unthankfulneſs, that we ſhall be able to act and exerciſe grace, as in former times; but we find, in our ſad experience, that God, to puniſh our ingratitude, doth leave us to our own counſels and miſcarryings in duties, as he did leave Samſon, Judg. 16.20. 4. Our inadvertance unto the firſt beginnings of a decay in grace, makes us inſenſible untill the decay become viſible to others, and in end ſenſible to our ſelves; as it was with Ephraim, Hoſ. 7.9. Gray hairs are here and there upon him, yet he knoweth not, till there was a viſible change upon all the hairs of his head.
Queſt. 2. What ſhall be done for preveening a decay in the degrees of grace? Anſ. 1. The exerciſe of the graces and gifts of the Spirit, is a bleſſed mean to preveen ſuch a decay; this mean Paul did uſe, Act 24.16. and all that are ſtrong in the faith ſhould do the ſame, Heb. 5.14. Who by reaſon of uſe, have their ſenſes exerciſed to diſcern both good and evil; becauſe ſluggiſhneſs and careleſneſs to do ſpiritual duties, when God gives occaſion and opportunity, doth make us more and more remiſs, till in end we are overcome with a ſpirit of ſlumber. 2. Be not diſcouraged from ſetting about commanded duties, becauſe poſſibly at firſt thou finds not ſuch vigor or quickneſs of ſpirit, as is requiſit: it was ſtrange and ſtrong deluſion in ſome in theſe latter times, that they would not pray to God, till firſt they ſhould find an impulſe of the Spirit for prayer; but, ſhould not the precept of God, commanding the duty, be ſufficient for moving us to endeavour after it? Were it not a folly in a weak ſick perſon, that had little or no appetite to meat, to reſolve he would forbear to eat, untill he ſhould get ſharpneſs of appetite? ſuch forbearing were the ready way to make him loſe all appetite, and in end his life: but as eating little and little brings forward appetite, ſo thy doing duty from conſcience to Gods Commandments, brings forward and increaſes thy deſire to ſpiritual duties, and in end, procures thy delight in them. Have not the children of God, many times at the beginning of prayer, been ſad and heartleſs, and yet before they have ended (as the countenance of our bleſſed Lord was changed in prayer,) ſo their hearts and countenances have been changed to joy and cheerfulneſs, as we ſee, Pſ. 6. and Pſ. 13. by comparing the end of the Pſalm, with the beginning thereof? Therefore, though thou find not ſuch an impulſe and ſtrong motion for the duty as thou would, yet make conſcience of obedience to the holy Commandment, and go about duty, truſting to him who hath promiſed to bleſs the diligent; and when God, beſides the Commandment, calls thee forth to duty by ſtrong motions upon thy ſpirit, neglect not the call of ſuch invitations, but let thine heart come forward to the duty, leſt otherwiſe thou provoke the Spirit of God both to withdraw thoſe good motions, and alſo his aſſiſtance, which thou mighteſt have had for doing the duty, if thou hadſt embraced the opportunity, Cant. 5.1, 2, 3. 3 Obſerve well the beginnings of a decay and fainting in duty, and at firſt, run by prayer to Chriſt for quickening thee to duty, and for preventing a farther decay, as Peter did when he began to ſink, notwithſtanding he was in the way of duty, he cryed to Chriſt, and was helped, Mat. 14.32. 4. Whenever thou enters upon commanded duty, pray for the aſſiſtance of the Spirit, for without him we can do nothing, Joh. 15.5. becauſe, an habit or ſtock of grace is not ſufficient, without the aſſiſtance of his Spirit, impowering and enabling us to mannage the ſtock of received grace, 1 Cor. 15.10. His grace which was beſtowed on me, was not in vain: but I laboured more abundantly then they all; yet not I, but the grace of God which was with me. As it is not enough, that the Ship be furniſhed with Tacklings and Sails, unleſs there be a proſperous gale of wind upon the Sails, there is no progreſs.