Twenty-Four Sermons, Sermon 9
SERMON IX.
March 24. 1696.
JUDGES XVI. xx. laſt Clauſe.
And he wiſt not that the Lord was departed from him.
THE Perſon whom theſe Words concern, was the Twelfth of thoſe Judges, from whom this Book receives its Name, as being the Hiſtory of the Common-wealth of Iſrael, during their ſucceſſive Adminiſtrations. He was one that had an extraordinary Preſence of God with him, which ſtirr'd him up to, and made him ſucceſsful in very great and wonderful Undertakings. So we read, That the Spirit of the Lord began to move him, Chap. 13.25. And came mightily upon him, Chap. 14.6. And again, Chap. 15.14. The firſt Miſcarriage, whereby he forfeited his Priviledge, was his Converſation with the Harlot at Gaza, and yet God was pleas'd by his ſpecial Aſſiſtance to let him eſcape the Danger which that Sin brought him into, ver. 1, 2, 3. of this Chapter. The ſecond Debauchery prov'd more fatal; viz. the letting out of luſtful Affections to Dalilah, a Woman in the Valley of Sorek, ver. 4. This Sin was followed with others, as the telling of three deliberate repeated lies, ver. 7, 11, 13. And at laſt conſenting to the Violation of his ſolemn Vow as a Nazarite, by the ſhaving of his Head, ver. 17. One would think from the diſcovery of ſuch an important Secret, that he had been bereaved of common Prudence, when there were ſuch plain Reaſons to ſuſpect a perſidious Deſign; but ſo God rightly order'd, that the Folly ſhould be a Puniſhment of the Sin, and that both ſhould make way for his further Suffering. For aſſoon as this was done, his Strength went from him, ver. 19. His Strength ſeems to be a peculiar Gift to him, which was to be continued upon the Condition of keeping his Hair uncut, and ſo that Condition being broken, this Gift was recall'd. Yet the ſtrange Preſumption and Stupidity of Smpſon after all this, may be Matter of Aſtoniſhment to us; of which we have an Account in this 20th ver When Dalilah comes to rouſe him with the uſual Cry, The Philiſines are upon Thee. See
1. His Preſumption, He awoke out of his Sleep, and ſaid; I will go out as at other Times before, and ſhake my Self] How could he imagine this, when he himſelf had ſaid, that if he were ſhaven, he ſhould become Weak, and like another Man? How could he expect to do as he had done, when he had ſo poſitively foretold his own Fate? Therefore
2. See his Stupidity; [And he wiſt not that the Lord was departed from him.] He ſaid what he did, upon a ſudden, at his firſt awaking, before he found how he was betray'd; beſore he perceiv'd that his Locks were cut off, and before he conſider'd what the Conſequents of that would be. He was not inſtantly apprehenſive of the Miſery of his Caſe, through God's juſt abandoning of him, but depended on the ſame Aſſiſtance which he had formerly receiv'd, till he felt the contrry by woful Deſertion. It is a lamentble Truth which theſe Whords do teach us, but yet a Truth which is proſitable to be known.
Obſ. There may be ſad Departures of God from Believers themſelves, of which for a while they may remain inſenſible. Sampſon was not only an eminent Type of Chriſt, in whom the Power of God was gloriouſly diſplayed, 1 Cor. 1.24. But is alſo reckon'd among thoſe Old Teſtament worthies, Heb. 11.32. Of whom 'tis ſaid, notwithſtanding their various ſinful Infirmities, That theſe all obtained a good Report through Faith, ver. 39. And therefore this general Doctrine may be built on this Particular Example. In handling of it.
I. What are thoſe Departures of God which even Belivers are incident to.
II. What are the Cauſes and Occaſions of them.
III. What are the Eſſects which ſollow thereupon.
IV. How far may Believers be inſenſible hereof.
V. HOw comes it to paſs that they are ſo.
Vi. Uſe.
I. What are thoſe Departures of God from Believers, which they are lyable to, and ſometimes exercis'd with? There are Three Things, which muſt be diſtinctly enquir'd into, with Reſpect to this Point.
1. What are they as to the Kind?
1. Not a Loſs of the Favour of God, Pſalm 89.33. My Loving Kindneſs will I not utterly take from him, &c. 'Tis brought in with a nevertheleſs, after he had ſpoken of the viſiting of Tranſgreſſion with the Rod, ver. 32. God's ſharpeſt Corrections for Sin are no Arguments of his Alienation from the Perſon; when his Hand goes forth with moſt Severity againſt us, his Heart may be ſtill towards us as much as ever. So Iſa. 54.10. The Mountains ſhall depart, &c. but my Kindaeſs ſhall not depart from thee. The Mountains are the moſt ſolid and laſting Parts of this lower Creation, yet they may and ſhall be remov'd, they may by violent Eruptions be carried into the midſt of the Sea, they ſhall be overturn'd at the End of the World; but the Love of God is Everlaſting and Vnmoveable. Where 'tis once fixt, 'tis never to be taken away; neither Things preſent, not to come ſhall be able to ſeparate us from it. If the foreſight of our Sins did not prevent it, Sins actually committed, ſhall not diſplace it. If God bear ſuch a good-will to unbelieving Sinners (for the firſt fulſilling of the Work of Faith in us, is a Fruit and Evidence of his Love to us) we cannot reaſonably ſuppoſe that it ſhould afterwards ceaſe to ſinning Believers.
2. 'Tis a withdrawing of the Spirit of God, not in Regard of real Freſence, but manifeſt Influence.
1. The real Preſence of the Spirit is not withdrawn, for this is conſtant and perpetual. Both its Conſtancy and Perpetuity I conceive to be intimated, John 14.17. He dwelleth with you, and ſhall be in you. Where he once makes his abode, he always ſettles it; he is not an uncertain Gueſt, but a reſolv'd In habitant. Believers have the Spirit, when they cannot diſcern that they have him; for they would be no longer Believers, if they were without the Spirit. We muſt be cut off from Chriſt, if the Spirit ſhould be taken from us, for our Union with Chriſt is maintain'd and ſecur'd by the indwelling of the Spirit. 1 John 3.24. Hereby we know that he abideth in us, by the Spirit which he hath given us. This is a continued Priviledge, upon which others depend; for we are no louger the Members of the Lord Jeſus, than we are the Temples of the Holy Ghoſt.
2. The manifeſt Inftuence of the Spirit may be withdrawn; though his Reſidence be not alter'd, his Operations may be interrupted; in Three Reſpects, as to Gifts, Graces, and Comforts.
1. In Reſpect of Gifts. Theſe receive the Name of ſpiritual Giſts, not only from their Nature, but from the Spirit as the Author; for how various ſoeverthey be, they all flow from him as their common Fountain. There are diverſities of Gifts, but the ſame Spirit, 1 Cor. 12.4. Now they that are poſſeſt of theſe Gifts will fſind them withering and decaying, and be as though they had none, when the Spirit of God withholds that actual Influence which gives Life and Vigour to them. With what ſtammering Lips do we ſpeak, when he is not with our Mouths! What poor ignorant Babblers are we, when he does not enrich us in Utterance and Knowledge!
2. In reſpect of Graces. As the Habits of Grace are infuſed, ſo the Actings of Grace are aſſiſted, by the Spirit, and the moſt ſtrong and lively Chriſtians are very feeble and languid, when he keeps back his quickening Helps. The being of Grace is the Effect of the Spirits planting, the ſpringing of Grace is the Effect of his Watering. The choiceſt Vine will yield but ſorry Grapes (like the ſhrivell'd Fruits of a dry Tree) when God Commands the Clouds, that they do not Rain upon it. In ſuch a Caſe, though the Seed of God remain in a Believer, 1 John 3.9. Yet what he bring forth, is always ready to Dye.
3. In reſpect of Comforts. All Conſolation is the Work of the Spirit, which is certainly more or leſs, according as he affords or abates his Teſtimony. When he ſheds abroad the Love of God in the Heart, there is abounding Hope, and a full Tide of ſpiritual Joy, Rom. 5.5. When he refuſes or forbears to do this, there's a black Cloud upon all our Evidences, and we find nothing but Trouble and Sorrow. Many Holy Souls have been thus dealt with; The Comforter that ſhould releive them, hath been far from them, Lam. 1.16. And Faith hath with difficulty ſubſiſted in the midſt of perplexing Doubts and reſtleſs Fears.
2. What are thoſe Departures of God as to the Degree?
1. The exact Meaſure or Diſtance cannot be ſtated. We cannot ſay, that thus far God may go, and no further; for his Diſpenſations of this ſort are very different, with one and with another, yea with the ſame Believer at ſeveral Seaſons. Sometimes though he let us go out of his Hand, and do not actually uphold us, yet he is ſo near to us, as to be ready to catch us when we are falling; ſometimes he ſtands ſo far off, that he firſt lets us fall, and then raiſes us again. Sometimes he is within our reach, when we feel after him, ſometimes he is gone a greatlength, and we cannot take hold of him. God ſets bounds to us which we cannot paſs, but we can preſcribe no Limits to him. The beſt are beholden to Soveraign Mercy, when they are at the worſt.
2. God does never totally depart from thoſe, whom he hath once vouchſaft his gracious Preſence to. His immutable Promiſe is the Believers Security againſt any ſuch Deſertion. Heb. 13.5. He hath ſaid, I will never leave thee, nor forſake thee. The Truth of this Word would be not only ſhaken but overturn'd, if the forſakings of God were total at any Time. He never leaves us, but in Part; he never leaves us ſo, but that at the ſame Time he is ſtill preſent with us; if he leave us in one reſpect, he is preſent in another. When he is with-drawn from us as to Revival, he is yet with us in a way of Support; when he does not Work in us to Do, he continues working in us to Will. Though the Spirit may retire as one that is griev'd, yet he is not abſolutely quencht; there is the Fire, when there is no Flame.
3. What are they, as to the Duration?
1. There is great variety in the dealings of God, as to this alſo. The Intervals of his Abſence from us are longer or ſhorter, as he ſees good. He changeth Times and Seaſons, not only in a Political (Dan. 2.21.) But in a ſpiritual Senſe, as it pleaſeth him. Our dead Calms have doubtful Periods; for his Wind bloweth when it liſteth. Sometimes Chriſt's renewed Viſits are more quick and ſpeedy, and ſometimes more ſlow and lingring, Song 3.4. It was but a little that I paſſed from them, and I found him whom my Soul loveth: She had juſt begun her Enquiries after him, when ſhe met with him. So God ſometimes comes back at the firſt call; but Saints do not always fare ſo; at other Times when they cry and ſhout, he ſhutteth out their Prayer, Lam. 3.8.
2. The Departures of God from true Believers are never final, they may be tedious, but they are Temporary. As the Evil Spirit is ſaid to depart from Chriſt for a ſeaſon, Luke 4.13. (Tho' he quitted that Temptation, he did not quit his Deſign, ſo as to Tempt no more) ſo the good Spirit withdraws from thoſe that are Chriſt's, for a Seaſon only, 'tis with a Purpoſe of comeing again. When he hath moſt evidently forſaken, 'tis as unqueſtionable, that ſooner or later he will return: And the Happineſs of his return will richly recompence for the ſadneſs of his Deſertion, Iſa. 54.7. For a ſmall Moment have I forſaken thee, but with great Mercies will I gather thee. Here is not only a gathering after a forſaking, but great Mercies to make amends for a ſmall Moment. He who hath engag'd to be our God for ever, cannot depart for ever.
II. What are the Cauſes and Occaſions of theſe ſad Departures? Among others theſe are the Chief.
1. The ſeeking of our own Credit and Glory, or any other ſelfiſh Ends, in our ſerving of God. Where Pride is at the beginning of a Duty, ſhame will be (as one ſays) the Concluſion; God will make the Body of thoſe Actions to ſtink which are corrupted with an evil Eye; by the withholding of his Spirit, he will diſparage thoſe, who under a pretence of honoring him, do really aim to lift up and magnifie themſelves. When Men diſire to be extoll'd as Herod once was, This is the Voice of God and not of Man, he makes it appear that it is the Voice of a forſaken Man without any thing of God. A plain Sign of this evil is, when the Spirit that dwelleth in us Luſteth to Envy, when we are afraid that our Reputations ſhould be diminiſht, and our Names darken'd by another's ſhining Brighter. In that Caſe, we ſhould indeed be troubled, that Gos is no better ſerv'd by us, but we ſhould rejoyce that he is better ſerv'd by others; it ſhould humble us that we are leſs uſeful than others, it ſhould not diſturb us that we are leſs eſteem'd; this is the way to drive the Spirit of God from us.
2. Self-Confidence in the Performance of Religious Duties. The Spirit of God frequently and juſtly denies his Aid and Help in the carrying on of that Work, which we venture to Undertake without him. We ſhould never ſeek the Face of God, without ſeeking his Strength, Pſalm 105.4. Divine Power is communicated to us in a way of believing Expectation; Zech. 10.12. I will ſtrengthen them in the Lord, and they ſhall walk up and down in his Name. We are likely to ſucceed beſt in Holy Services, when we go about them in a diſtruſt of our own Abilities, and Sence of our own weakneſs. The greateſt Gifts and Graces will fail, by relying on them; and in thoſe very Things wherein Men moſt abound in their own Apprehenſions, they uſually fall moſt ſhort. If we do not look up to God to prepare our Hearts, he will convince us how inſignificant our Perſonal Preparations are. If we Fancy that our own Enlargements will be ſufficient, 'tis no wonder, if we find ourſelves more ſtraiten'd and indiſpoſed then, than at any other Times.
3. Self-Applauſe after the Performance of Religious Duties. When we Sacrifice to our own Net, the Spirit leaves us to Toyl in caſting it to no Purpoſe. The ſpiritual Man ſhall be caſt from his Excellency, if he aſcribe that to himſelf which belongs to God. When Grace hath been exercis'd in the higheſt Meaſure, the Heart ought to lye loweſt under the Conſideration of its own nothingneſs. When Paul ſpeaks of his labouring more abundantly than they all, he corrects himſelf preſently, yet not I, but the Grace of God, which was with me, 1 Cor. 15.10. He was afraid of that little boaſting Pronoun [I] and therefore retracts it, and ſtrikes Sail to the Grace of Chriſt, God will reſiſt, inſtead of helping us, if we ſteal his Crown, and put it on our own Heads. The Spirit will never agree to walk with us, if we take the uppermoſt Hand; and we ſhall loſe the Benefit of his Holy Breathings, if we be puffd up in our own Conceits. God will diſable thoſe from doing any thing praiſe-worthy, that give not him the Praiſe.
4. The ſetting up of Duties in the room of Chriſt. This we are exceeding apt to do; Diſciples need to Learn that Leſſon of being Converted, and becoming as little Children, Mat. 18.3. It was very truly ſaid by Mr. Rutherford, that Deadneſs to good and gracious Works, and lively Activity in the Performance of them ſeldom meet together; high Degrees of inherent Holineſs, and a full devolving of the Soul upon Chriſt's imputed Righteouſneſs rarely Kiſs each other. 'Tis well, where they do, but 'tis a Provocation to God to abandon us, where they do not. If we would run in the way of God's Commandments, we muſt remember that it is not of him that runneth; if we would be aſſiſted in the Duties of Obedience, we muſt bear it upon our Hearts, that we can never be entitled to Heaven by them. We forfeit the Spirit of Faith, if we imagine that Faith it ſelf (the nobleſt of all Graces) does enrich us any otherwiſe, than as a Veſſel which holds the Treaſure; Sicut olla paecuniis referta hominem locupletat. Calv.
5. Spiritual Sloth is another Cauſe; in the diſuſe of Gifts, not exerciſing of Grace, and neglect of Duty. This is the contrary extream to that Self-Confidence mention'd before, as that was a Conceit that we could do all Things in our own Strength, this is to ſit ſtill, and do nothing. We muſt ſtir up the Gift which is in us, if we would preſerve it; God uſes to help the Induſtrious, but he abhors the Sluggard. Seneca, a ſober Heathen, calls Idleneſs the Grave of a Living Man. Dr. Arrowſmith, an Holy Divine, ſtiles it the Hell of a Living Chriſtian. We hazard the taking away of our Talents, when we do not employ them. To let our Graces lye aſleep, is not the way to nouriſh, but to ſtarve them. Many have almoſt loſt the Spirit of Prayer, by the reſtraining of Prayer, Ariſe, and be doing, and the Lord will be with thee, 1 Chron. 22.16. If we leave God to do all, God will leave us to our ſelves; if we fold our Hands together, we cannot expect that his ſhould be ſtretcht out for our Aſſiſtance.
6. Sleightneſs and Formality. A ſincere Believer, who is ſo in the Main, and Acts as ſuch for the moſt Part, may yet ſometimes imitate the Hypocrite too much, i.e. his Heart may be too little engag'd in approaching unto God. We too often pour out Words in Prayer without ſuitable Affections, too often attend on God's Word, without bending our Minds to it, or taking heed how we hear. Now by our reſting ſo much in the outward Forms of Religion, we loſe the Spirit of Power; by going in a Road of Duty, and performing this or that Act of Worſhip, becauſe we are accuſtomed to do it, we put our ſelves out of the Way of Divine Influences. When we do not ſerve God with our Spirits, we may well expect to be depriv'd of his Spirit; when we do not ſeriouſly and earneſtly purſue Communion with God in Duties, how can we expect to enjoy any? We put off God with a little bodily Exerciſe, God puts off us with a viſible Church-Priviledge; we lift up our Hands in the Sanctuary, without our Souls, he lets us ſee nothing of his Power and Glory there.
7. Worldlineſs and Carnality. The minding of Earthly Things clips the Wings wherewith we ſhould mount up towards Heaven. So far as we are joyned to ſuch Idols, we may look to be ſeparated from God; we open our Boſoms to them, and he hides his Face from us. Hence it is that that Condition of Life which does moſt pleaſe and gratifie the Fleſh, does moſt expoſe to the withdrawings of the Spirit; becauſe when our Portion of good Things in this Life, is very large, we are very prone to rejoyce inordinately in it; and when the World ſmiles much upon us, we commonly grow fond of the World. Therefore a low or afflicted State hath been oftner bleſs't with ſweet incomes from Heaven, than the height of Proſperity, 2 Cor. 1.5. As the Sufferings of Chriſt abound in us; ſo our Conſolation alſo aboundeth by Chriſt, ſome have enjoy'd ſo much of God in Priſons (as that Martyr in Bonner's Coal-hole) that they have been unwilling to receive their Liberty. But 'tis very uſual, that according to what Men gain in Temporals, they loſe in Spirituals.
8. Baſe and ſinful Compliances for the avoiding of outward inconveniencie. This is as great an Offence to the Spirit of Chriſt, as Peter once was to Chriſt himſelf in a like Caſe. The affording of a Man's Preſence at falſe Worſhip, may juſtly provoke God to deny his wonted Communications to us, when we are joyning in the true. If a Man partake of the Table of Devils, what Divine Fellowſhip can he look for at the Table of the Lord? The woful declinings of many Perſons, who have been meerly led by Fear to Build up what they formerly deſtroy'd, have been too plain a Teſtimony to this Truth. Sulpitius (the Hiſtorian) who liv'd with St. Martin, tells us that after he had joyn'd in Communion with Ithacius the perſecuting Biſhop, through the Threatenings of the Emperor Maximus, there was a remarkable Suſpenſion of thoſe Influences and Graces for which he was eminent before. [Dr. B. Anſwer to Letter of the Aſs, Gen. p. 29.] The beſt Way to retain the Spirit, is to retain our Integrity, whatever we hazard by it.
9. Ʋnbelieving Dejection wilfully indulg'd. There is a ſaying of the Hebrew Doctors mentioned by Druſius, Spiritus Sanctus non reſidet ſuper hominem moeſtum; the Holy Spirit does not delight to dwell with one of a Sorrowful Spirit; and 'tis in great meaſure true. The Spirit of God is not a Spirit of heavineſs, 'tis no Pleaſure to him to ſee any of his Saints go mourning and bowed down, when their Hearts ſhould rather be lifted up in the ways of God. Nehemiah was ſore afraid when the King took Notice of the ſadneſs of his Countenance, Chap. 2.2. And Mordecai would not enter the Court-gates with his Sackcloath on, Eſth. 4.2. An Holy Joyful Frame, and Garments of Praiſe are always comely for Upright ones, and moſt acceptable unto God. As David's Muſick drove away the Evil Spirit that troubled Saul, ſo Chriſtian Alacrity (not vain and fooliſh Levity) is a means of having the good Spirit to abide with us. Hardening our ſelves in Sorrow is giving Way to Unbelief, the Sin of which he eſpecially reproves.