Twenty-Four Sermons, Sermon 10
SERMON X.
April 7. 1696.
JUDGES XVI. xx. laſt Clauſe.
And he wiſt not that the Lord was departed from him.
10. REjecting the Preſent Motions of the Spirit, which ought to be inſtantly embrac'd and followed. All the Spirits Motions are ſeaſonable, and therefore not to be put off; for Delay is a kind of denial, and ſavours of ſuch ungrateful Contempt, as muſt needs be very diſpleaſing to him. When thou ſaidſt, Seek ye my Face, my Heart ſaid unto thee, thy Face will I ſeek, Pſalm 27.8. God does not only expect ſuch an Anſwer, but expects it immediately upon his Call. When ever he blows with his Wind, he looks that we ſhould ſpread our Sails. If we refuſe his offer'd help, we may deſervedly want it when deſir'd. As Chriſt withdrew himſelf from the Spouſe, becauſe ſhe let him ſtand knocking ſo long at the Door of her Heart, and ſhe ſtill deferr'd to open, and tir'd out his loving Forbearance with vain and frivolous Excuſes, Song 5.2, &c. But as we muſt not omit the preſent Performance of any Duty which he excites unto, we muſt not check his Influences by being weary of the Duties which he aſſiſts us in: If we do not improve extraordinary Aids by holding out the longer, we provoke him to depart.
11. Dallying with Satan's Temptations. This was Sampſon's Caſe, he went on Mocking Dalilah three Times one after another, till at laſt he told her all his Heart. So Eve's parleying with the Serpent, inſtead of giving a reſolute Repulſe, was the introduction to all that Sin and Miſery, which hath ſince fill'd the World. There can be no Converſation had with the Ʋnclean Spirit, but that the Holy Spirit will be offended by it. An intimate Friend would take it ill, and would have Reaſon to keep at a more than uſual diſtance from us, if he ſaw us maintaining any familiar Correſpondence with his avowed Enemy. If we grow bold and preſumptuous in playing with the Devils baits, the Spirit of God will be more ſhy of having Fellowſhip with us. If we do not vigorouſly oppoſe the firſt Suggeſtions and Aſſaults, we can have little Hope of being aſſiſted in the progreſs of Temptation, and much leſs of comeing off with Victory at the End of it. He that will tread upon the Edge of a known Snare, which he ſhould fly from, is generally left to be caught and taken in it.
12. Careleſsneſs and Negligence in our daily Walk. This may be, and is too often the fault of thoſe, whoſe Hearts nevertheleſs in the main are upright with God. The Fear of God is in them, but 'tis not conſtantly before them, as it ought to be. Though they be not habitual, Cuſtomary Sinners, yet for want of taking that heed to their Ways which they ſhould do, they may fall into ſcandalous and hainous Sins; and what leſs can we ſuppoſe that this ſhould iſſue in, than a Departure of the Spirit of God from them? And therefore when David came to himſelf, after his foul Miſcarriage, and reflected upon what he had done, he might well put up ſuch a Prayer, Pſalm 51.11. Caſt me not away from thy Preſence, take not thy Holy Spirit from me. This was what he dreaded and deprecated, as the juſt and natural Conſequent of his Sin. He that would not expoſe himſelf to ſuch a Judgment as this is, needs to be very watchful and Circumſpect; for if we do not ponder the Path of our Feet, and look well to our goings, we ſhall ſlip into the Mire, before we are aware.
III. What are the Effects which follow upon theſe Departures?
1. A manifeſt deadneſs both in Private Duties and Publick Ordinances. 'Tis ſaid of the ſlain Witneſſes, that when the Spirit of Life from God enter'd into them, They ſtood upon their Feet, Rev. 11.11. When the Spirit withdraws, we can by no means lift up our ſelves, but only creep as it were, and grovel on the ground. 'Tis ſo
1. In Private Duties; the Ebbings and Flowings which we often find in the Exerciſe of Grace, the various and unequal Motions of our Souls towards God, when we are alone, in our Retirements, plainly prove that the Spirit of God is not always alike preſent, and that according as he is more or leſs ſo, we are either lively or drooping. When the Spirit is in the Wheels, we are able to run, but if not, we tire. When we have him with us, we go on ſwiftly, when we are without him, we draw very heavily. When God pours out his Spirit upon us, how fervently can we pour out our Souls to him? When he is departed, how ſtrangely are we bound up? The Influence of the Spirit ſets us on Fire, and in his Abſence we can get no warmth.
2. 'Tis the ſame in Publick Ordinances. When God fills them with his own Preſence, there is a mighty Power, a glorious Majeſty, a charming Beauty, a ſatisfying Sweetneſs in them; but when God withholds himſelf, they are empty of all this. When the Spirit of God moves upon the Waters of the Sanctuary, they are a Stream that make glad the City of God; but elſe, even the Children of Sion have no Refreſhment by them. Hence it is that the very ſame Perſons are ſo differently affected with, and wrought upon by the ſame Adminiſtrations at ſeveral Seaſons; ſometimes it may be, we meet with that raviſhing Pleaſure and Joy in Worſhipping Aſſemblies, that we are ready to cry, it is good to be here, at other Times we feel no ſuch Thing. When we are in the Spirit on the Lord's-Day, the Sabbath is our Delight, the Word is ſavoury Meat, the Supper is a Feaſt of Fat Things; but without the Spirit, theſe Days of Heaven are loſt to us, and the Wells of Salvation like dry Pits.
2. A wretched indifferency towards the Service of God. As this is an Effect of God's departing, ſo it naturally follows upon the former; for where Men are not quicken'd in God's way, they will certainly need to be quicken'd to it. When the vigorous Reliſh of the Soul is gone, the Appetite will be gone proportionably. Our deſiring of the Word depends very much upon our Taſting of it, 1 Pet. 2.2, 3. The better Meals we make in God's Houſe, the more we hunger; and the more we drink of the River of his Pleaſure, the greater is our Thirſt. Here lies our Miſery therefore, when through the Abſence of the Spirit God's Service is become undelightful to us, 'tis alſo too much undeſir'd by us. Some deſire to his Name is ſtill remaining in every gracious Soul, but 'tis marvelouſly cooled and abated, and the edge of it taken off; there is not that vehement Deſire, which the Scripture ſpeaks of, 2 Cor. 7.11. There is not a deſiring with Deſire; as Luke 22.15. There is not that Panting after God, nor that earneſt longing to come and appear before him, which David profeſſes, Pſalm 42.1, 2. They can paſs over Seaſons of converſing with God, or be hinder'd of them, more eaſily than when the Spirit is preſent.
3. The Revival of ſecret Corruptions, whereby Satan gets great Advantages. The Evil preſent with us, is never ſo prevalent, as when the Lord is departed from us. Then thoſe Luſts which ſeem'd to be pretty well mortified and ſubdued before, ſtart up again, and recover their Strength, and the Devil falling in with them, does abundance of miſchief. Believers are hereupon ſometimes overcome by Temptations, which they Thought themſelves moſt ſecure againſt, and furtheſt off from a Compliance with; they are led to commit the very Sins which they had the greateſt Averſion to and Abhorrence of. Satan and indwelling Sin together do not make up ſo great a Force, but that we may withſtand and repel them, when we have the Preſence of the Spirit of God; but when we are bereaved of that Preſence, we are too weak to grapple with them aſunder. Therefore the firſt Rule in the ſpiritual Warfare is, be ſtrong in the Lord, Eph. 6.10. 'Tis not to be believed, what an Head Corruption will get, and what inrodes the Devil will make, when a Saint is left but a little to himſelf. One Temptation is admitted after another, with very faint and fruitleſs Reluctancy; like Jeruſalem That open'd her Feet to every one, &c. Ezek. 16.25.
4. Impenitency for a Time under the guilt of Sin committed. There are ſeveral Cauſes of ſinful hardneſs, and among the reſt, we find it ſometimes in Scripture attributed to God; which cannot be underſtood, as if he were in any Senſe the Author of it, or the Agent in it, ſo as to produce it by poſitive Influence, but chiefly by Way of Privation, viz. by removing of the Spirit from us, whoſe proper work it is to ſoften, to make our Hearts tender, and bring us to Repentance. Hence it is that the very Children of God, ſuch as can boldly ſay, doubtleſs thou art our Father, do not only err from God's ways, but (which is more) are haſten'd from his Fear, Iſa. 63.16, 17. They may not only commit Sin, but continue in it a great while, when the Caſe is ſo with them. 'Tis aſtoniſhing that David ſhould remain without Repentance ſo many Months as he did; we cannot imagine but that he often heard and read the ſixth and ſeventh Commandments in that Time, both in his own Houſe and in the Temple, and yet Conſcience lay aſleep ſtill, till the Spirit of God by Nathan awaken'd him again. His Reproofs of Sin are the only Effectual Ones; for while he is ſilent, all other ſmitings will ſignifie little to ſound Conviction.
5. Impatience or Deſpondency, even under light Afflictions. Fretting or Fainting in a Day of Adverſity, are the natural Iſſues of our own Spirit, when they are not calm or comforted by God's.
1. We cannot poſſeſs our Souls in Patience under Suffering, when the Spirit leaves us. There is need of ſtrengthening with all might, according to his glorious Power, unto all Patience, &c. Col. 1.11. There is a natural Frowardneſs of Heart which all afflictive Evils tend to Kindle and Provoke, which we are no more able of our ſelves to Conquer, than we are to rule the Raging of the Sea. The ſame God that lays his Hand at any Time upon us, muſt alſo by his own Grace humble us under it, and reconcile us to it, or elſe our rebellious Paſſion will ſtruggle and contend againſt it. Jonahs extravagant Anger for a Gourd, and juſtifying of himſelf, ſhews how ungovernable we are, when forſaken of God, Jonah 4.9.
2. We cannot rejoyce in Hope under any Suffering, when the Spirit is with-drawn. We are ready to ſink immediately, when our Support is taken away; our feeble Knees (like Belſhazzar's) are apt to ſmite one againſt another, and we cannot bare any Burden alone. Carnal Fear ſwallows up the Soul, our Hearts fail us, and weare as they that have no more Spirit in them, when we have loſt God's encouraging Preſence. God's help is as neceſſary againſt Deſpair in Trouble, as for Deliverance out of it. He that believes to ſee the goodneſs of the Lord, when he is feeling his Severity, muſt be under the Influence of the Spirit of Faith.
6. Shameful Denials of God's Name, in perillous Times, when we are called to hold it faſt, and to make an open Profeſſion of it. Courage and Reſolution, Conſtancy and Stedfaſtneſs in appearing for the Cauſe and Intereſt of Chriſt at all Times, is an eminent Fruit of the Spirit; and therefore Believers were not ſo frequently, nor in ſuch large numbers, call'd to ſuffer for God under the Old Teſtament as now under the New. When there is a more plentiful Effuſion of the Spirit, than there was before. And therefore the Apoſtles were commanded to tarry at Jeruſalem, and not to Launch into a Sea of Perſecution, by going about to Preach the Goſpel, till the Spirit was given, which Chriſt expreſſes by their being endued with Power from on high, Luke 24.49. What a miſerable Coward was Peter before this, that had not the Confidence to own his Maſter, when only challeng'd by two of the Maids of the High-Prieſt, Mark 14.66, &c. And yet how undaunted after this, in his Acknowledgment of him to the Rulers of the People, and Elders of Iſrael? Acts 4.10, 11. When the Diſciples were fill'd with the Holy Ghoſt, they ſpake the Word of God with boldneſs, ver. 31. But how eaſily will Men's furious Threatenings ſcare us, when our God abandons us.
7. Woful Confuſion and Diſorder in the Exerciſe of our Thoughts, and workings of our Affections.
1. In the Exerciſe of our Thoughts. A Man's Thoughts are naturally quick and nimble, and therefore the more apt of themſelves to be hurried and confounded, as we know that the ſwifteſt Motions are perplext the ſooneſt. When Cain went out from the Preſence of the Lord, he became a Fugitive and a Vagabond; ſo the Mind is full of will and looſe, incohaerent, diſtracted, vain Imaginations, that ſerve to no uſe, that will be kept in no Order, when 'tis not under the actual Conduct of the Spirit of God; it roves and wanders from one thing to another and can fix or ſettle no where, as it ſhould. There are ſwarms of bad Thoughts which thruſt out the good ones; and we can no more meditate to any Purpoſe upon ſpiritual Objects without the Spirit, than a Man can take the Proſpect of a Star through a Glaſs held with a ſhaking Hand.
2. In the working of our Affections; theſe are as hard to be regulated, as our Thought are to be compos'd. They will boyl over, when they ſhould be kept in, and when they ought to flow out, then there will be none ſtirring. The beſt of our Hearts, if they be not under better Management than our own, will be hot and cold by fits, at the contrary Seaſons. Upon ſlight occaſions, we know not how to reſtrain them, and upon great occaſions, we know not how to excite them. This is and will be the Caſe, whenever God ſuſpends his own gracious Acts, and ſtands at a diſtance from us.
8. Ʋnwilling and ſad Expectation of Death and Judgment. 'Tis impoſſible for a Child of God, chearfully to lay down his Temporal life, and lay hold of Eternal, unleſs God be with him, Pſal. 23.4. Though I walk through the Valley of the Shadow of Death, I will fear no Evil, for thou art with me, &c. How diſmal muſt it be, to think of going to a departed God? Of ſtanding at his Bar, when we apprehend our ſelves caſt out of his ſight! How can we be perſuaded of his receiving us in the next World, when we are Jealous of his rejecting us in this? Who can look into Eternity without Horrour, that now looks upon God as one afar off? Though the Paſſage be ſafe, it will be unavoidably Dark and Stormy; though the Victory be certain, yet the Conflict will be ſharp and grivevous. The laſt Enemy will terrifie, though it cannot hurt, and the Serpent will hiſs, though it cannot ſting. The deſerted Believer enters into Peace, when he Dyes, but he goes out of the World with much Diſturbance. He is in Bondage, as to his Frame, though at Liberty as to his State? he ſtands trembling on the Brink of the Grave, becauſe not upheld with God's Free Spirit, Pſalm 51.12.
IV. How far may Believers be inſenſible of thoſe Departings?
1. They may not be inſtantly ſenſible of them; they may not perceive God to be departed, aſſoon as he is ſo, they may conclude him to be ſtill preſent when he is not. We are not only incident to ſuch miſtakes, but 'tis poſſible to perſiſt in them for a while; and this is permitted by God, though he does not give us up to ſuch ſtrong, nor to ſuch laſting Deluſions, as other Men. A Man in a ſwooning fit, does not miſs the Things which are taken from him, juſt at that Moment, when they are taken, but afterwards he recollects what he had, and conſiders what is wanting. So 'tis here, at the very Time of God's Departure, we may ſtill Fancy that all Things continue as they were, but after he hath been ſome time departed, we ſhall diſcern a notorious Change.
2. They may not be throughly ſenſible of them for a much longer Time. When the Soul is in a drowſie Frame, though it begins to be allarmed, there is however ſome diſtance of Time, before it can ſhake off its ſlumbers, and perfectly open its Eyes. Spiritual Diſtempers creep upon Believers by Degrees. and ſo they go off again by Degrees alſo; they neither ſeize, nor leave us, all at once; but 'tis moſt unqueſtionably true, that they are ſooner Contracted than Cur'd, for the moſt Part. 'Tis an eaſier Matter to ſtupifie than it is to rouſe us. A Saint may firſt be convinc't by the Effects that God is departed, and yet ſome time may paſs, before he is duely humbled for the Cauſes of that Departure; he may ſee in ſome meaſure what his Condition is, a great while, ere he ſeriouſly Reflects, how he came into it.
3. The Senſe of God's departings may not abide ſo long upon them, as it ſhould do. As it may need to be increas't after 'tis wrought, ſo it may need to be renew'd. We are too prone to wear out Impreſſions of this Kind, and to forget what we have felt. This is contrary to what God expects from us; the Church did not quickly loſe the Taſte of her Wormwood and Gall, but cries out, My Soul hath them ſtill in Remembrance, Lam. 3.19, 20. God's joyful returns are not to deface the Memory of his mournful Departures. 'Tis good to call to mind what is paſt, that we may the better enjoy, and value and improve the Preſent. When the doleful ſorrow of God's Abſence is gone, there is a becoming Senſe of it to be ſtill preſerv'd and retain'd.
V. How is it that Believers come to be ſo inſenſible of theſe Things?
1. That which they are inſenſible of, is ſome Reaſon of their inſenſibility. When God departs, it is not to be ſuppos'd that our ſpiritual Senſes ſhould be ſo vigorouſly Exercis'd as at other Times. We know, when our natural Spirits are obſtructed and retire, bodily Senſe is taken away by it; ſo in this Caſe, when the Spirit of God hath left us, there is more than ordinary dulneſs and benummedneſs which by that means ſeizes upon us. The Soul is therefore unapprehenſive of God's forſakings, becauſe God hath forſaken it; and 'tis a token for good, that he is about returning, when the Soul begins its enquiries after him.
2. The Devil is very buſie in contriving Diverſions for us at ſuch Times, or in making us think that me are well enough, though we ſhould never be better than we are. Satan hath a great many Deviees to keep us from attending to the Diſpenſations under which we are, or elſe to miſrepreſent our Condition to us. When a Believer is in his beſt Eſtate, then his Work is to accuſe and diſquiet; when a Believer is at his worſt, then he labours to Flatter and Deceive. When God teſtifies his Love to us, then he is ſuggeſting Wrath; when God is angry, he ſpeaks nothing but Peace.
3. Believers themſelves are oftentimes too much wanting in the careful Examination of their own State; and ſo there happen ſad Alterations, and they know them not. We are ready to truſt too much to former Trials, whereas we ſhould be frequently communing with our own Hearts, in order to a farther ſearch. It ought to be part of our daily Exerciſe, that we may ſee what ground we get or loſe. Reviews of our ſpiritual Condition can never be ſuperfluous; but neglect of it may be very dangerous; for ſo it is, that many are brought extreamly low, before they are aware.
VI. Ʋſe.
I. Information.
1. The Preſence of the Bleſſed God is the ſpring of a Creatures Bleſſedneſs in both Worlds. When John is deſcribing the Happy State of the Church in Heaven, or the happieſt State of the Church on Earth, he expreſſes it by this; God himſelf ſhall be with them, and be their God, Rev. 21.3. If we have God with us, we cannot be miſerable, if we have him not, we muſt of Neceſſity be ſo. 'Tis an Heaven upon Earth to enjoy him, an Hell upon Earth to want him.
2. How great is their Miſery, whom God is at an Etcrnal diſtance from? The Spirit comes and ſtrives for a Time with many, upon whom he never reſts; and when he once goes away, he does not ſo much as ſtrive more. And then, where no Fruit grew before, there can no Fruit grow hereafter; the Earth muſt always be as Iron, when the Heaven over it is as Braſs. When the Spirit of the Lord departed from Saul, he came not again, but an Evil Spirit in his Place, 1 Sam. 16.14.
3. The new Creature is no more able to ſustain it ſelf, than the old Man to transform himſelf. He reſtoreth my Soul, he leadeth me, &c. Pſalm 23.3. Reſtoring and Leading are both the Acts of God. Believers are not like Engines which the Artificer ſets a moving, and then they are left to go by themſelves. All that God hath done for us in Converſion, will be undone by us, if he do not continue doing. He that firſt makes the difference between us and others, muſt keep it up to the laſt.
4. God hath other ways to viſit the Sins of his own Children, than by Everlaſting Deſtruction. This is that Wrath of God which comes upon the Children of Diſobedience, Eph. 5.6. But there are milder Effects of fatherly Diſpleaſure, for his offending Sons and Daughters. Inſtead of depriving them of their Inheritance in Glory (which is infallibly ſecur'd) he ſuſpends the influences of his Grace; inſtead of caſting them into outer Darkneſs hereafter, he hides himſelf from them now, ſo that they can ſee no good, till the Veil is rent again; and this is diſmal enough.
II. Exhortation.
1. To thoſe that are in Sampſon's Caſe, from whom the Lord is departed.
1. Put your Mouths in the Duſt, and acknowledge the Righteouſneſs of God in this Diſpenſation. Let thy Conſcience give an impartial Anſwer to that Challenge. Haſt thou not procured this unto thy ſelf, in that thou haſt forſaken the Lord thy God, &c.? Jer. 2.17. We are firſt in forſakin, God is firſt in returning. The Lord is with us, while we are with him, 2 Chron. 15.2. We wickedly depart from him, and then he juſtly departs from us; as Adam hid himſelf from the Preſence of the Lord, before he was driven out.
2. Own the goodneſs of God to you, even while he is dealing thus bitterly with you.
1. Own his Goodneſs in giving a Senſe of your Condition. How much worſe would your Caſe be, if you were left to be paſt feeling, or did not apprehend how your Caſe is.
2. Own his Goodneſs that you are yet alive, and have a ſpace and ſeaſon allow'd you of returning to God. It was a Mercy to Samſon, that the Philiſtines did not kill him aſſoon as they ſeiz'd him, but that he had an Opportunity for Repentance.
3. Own his Goodneſs, if he fetch you home by Temporal Severities, and ſo produce in you a ſpeedier and livelier Senſe of your ſpiritual State. Thus Sampſon was ſorely afflited, and the Image of his Guilt plainly ſtampt upon his Puniſhment. Gaza was the Place of his Suffering, as it had been of his Sin, ver. 1. with 21. He that made himſelf a Slave to an Harlot, was made to grind in a Priſon, and his Eyes that were the Windows of his Luſt, were put out, that he might ſee his Sin and Miſery the better.
3. Continue in Prayer, and all other Duties, how long ſoever this Diſpenſation ſhould laſt.
1. In Prayer; though God ſeems to ſly from you, do you purſue him with greater Importunity. Never give over ſeeking till you find; be much upon your Knees, till you feel your ſelves upon the wing. Though I would not adviſe to affected length in any one particular Addreſs to God, when Life and Fervour is wanting, yet 'tis good to try him by often repeated Approaches, for what we fail of at one Time, we may meet with at another.
2. In all other Dnties, which are like Plowing and Sowing, that muſt be minded, if we deſire any Fruit, though at preſent we have neither Sun nor Rain. Wait for the Promiſe of the Holy Ghoſt in his own Way; and do not think to receive him by running farther into Sin. Omiſſions of Duty are not likely means of ſpiritual Recovery. When God had in part forſaken David, he ſtill reſolv'd ſolv'd to follow him in a courſe of Obedience, Pſalm 119.8. We muſt look to our Work, tho we have ſamll Supplies of Strength.
4. Be as far from caſting away your Confidence, as from ſlacking your Diligence. God doth Deviſe Means, that his baniſhed be not quite or for ever expelled from him, 2 Sam. 14.14. When Sampſon was brought forth to make Sport for Three Thouſand Philiſtines, he calls to God to remember and ſtrengthen bim yet again, that he might be aveng'd upon his Enemies; and God heard and anſwered him, Ver. 28. Look to Chriſt by Faith, as forſaken of God for a Time. Eye him as the ſcape Goat that was carried into the ſolitary Wilderneſs of Divine Deſertion for our ſakes; yet he came out again and triumphed gloriouſly.
2. To thoſe from whom God is not departed.
1. Do not deſpiſe; but pity thoſe who are bereaved of that Preſence which you enjoy. They may not be greater Sinners, though you are greater Favourites.
2. Keep a watchful account of the gradual Acceſſes and Receſſes of the Spirit of God. Take notice of the Times of his ſtay with you, and the intervals of his Separation from you.
3. Do not make Light of the least withdrawing, nor ſit contented under it; for it is truly deplorable, and will let in greater Evils upon you, if not prevented. When it appears to you, as if he were about to depart, block up his way, by throwing your ſelves at his ſeet; when he begins to ſtir, take hold of him; as the Diſciples constrained Chriſt to tarry with them, when he made as though he would have gone further, Luke 24.28, 29.
4. Labour to be filled with all the fulneſs of God, Eph. 3.19. This is the way to preſerve you from his departings: The more you have of his preſence, the leſs danger you are in of loſing it. To be always breathing after an increaſed fellowſhip of the Spirit, is the way not to be depriv'd of what we poſſeſs already.