The Saints Temptations, Sermons · Sermon 10
SERMON X.
2 Cor. 12.9.
And he ſaid unto me, My grace is ſufficient for thee: for my ſtrength is made perfect in weakneſs.
I Come in the next place to an Uſe of Admonition. Uſe 3.This ſhould admoniſh us to take heed of truſting in our ſelves, or preſuming in our own ſtrength. If we need Divine grace to carry us through our conflicts and temptations, then we ſhould take heed how we truſt in our ſelves, Prov. 28.26. He that truſts in his own heart is a fool. We are never in greater danger, than when we preſume on our own ſtrength moſt. Peter preſumed on his own ſtrength, but how ſoon was he foiled? We think we can do great things before we come to the trial, but when a temptation comes, then we quickly ſee our own weakneſs. It is a notable paſſage I have read of one of the Antients. It is a ſpeech of Ambroſe, We often ſpeak, ſaith he, of contemning this world, and of having nothing to do with it; but oh, that our affections were as cautelous and wary to avoid it, as it is eaſie for us to ſpeak of avoiding it, but that which is worſe than this, the bait and temptations of earthly deſires do oftentimes come in upon us, and vanity overſpreading the mind, doth oftentimes occupy and take it up; ſo that, that which we ſtudy to avoid, we ſhall think of and revolve in our minds; and, for a man to keep himſelf from theſe incurſions of temptation is very hard and difficult, Non in poteſtate noſtra eſt cor noſtrum & noſtrae cogitationes. Ambroſ.but to put them off altogether it is impoſſible; our own heart, our own thoughts are not in our own power. How often doth ſad experience evidence this to be true? Oh that every one of us would dive into our own hearts, will not our own experience tell us, that this is too true? How often do our own thoughts, our own paſſions, and affections hurry us contrary to the deliberate purpoſe of our will? We reſolve it may be againſt ſuch and ſuch a ſin, and yet our own thoughts and affections hurry us contrary to our own reſolution. It is good for us therefore not to be highminded but fear,Prov. 28.14. bleſſed is the man that feareth always. It is good for us to be jealous over our own hearts, always to ſuſpect the weakneſs and infirmity of our own heart, and how prone we are to be overcome by temptation; for this is certain, we are never in greater danger to be overcome by a temptation, than when we ſuſpect our own hearts leaſt.
We ſhall now reaſſume what we touched on more briefly before, and diſcourſe a little more largely concerning the excellency of Divine grace, My grace ſhall be ſufficient for thee. The ſecond Uſe reaſſumed concerning the excellency of Divine grace.When the Lord would give the beſt thing to Paul that he could give him, he promiſeth Divine grace to him, My grace ſhall be ſufficient for thee. God doth not promiſe to take away the temptation from him, though Paul had prayed for that, for this thing I beſought the Lord thrice that it might depart from me. He beſought God to take away the temptation from him, but God doth not hear him as to that, he doth not deliver him from the temptation, but he promiſeth him ſomething better, he promiſeth him divine grace to carry him through his temptations, My grace ſhall be ſufficient for thee. This ſhews us the excellency of Divine grace. My deſign is upon this occaſion to ſpeak ſomething of the excellency of grace. This I am ſenſible is a noble ſubject in it ſelf, and oh that I were able to ſpeak of it according to the worth and dignity of it. I would fain ſpeak of the excellency of Divine grace, that ſo I might call up my own ſoul and others to the love and deſire of it. Here I ſhall propound, and ſet ſeveral conſiderations before us, to ſhew unto us the excellency of Divine grace.
The firſt Conſideration is this,Conſid. 1. Grace is ſuch a gift that is of a ſupernatural rank and order; grace is ſuch a thing as tranſcends and excels the whole ſphere of nature, grace is a certain gift of a ſupernatural order. Gratia eſt donum quoddam ſupernatural… ordinis.It was the Divine power that created and made all the creatures and conſtituted them in their beings, and it is the Divine providence that conſerves the creatures in their beings, and in their operations. The whole courſe of nature is preſerved by the general influx of Divine providence. It is a contradiction to ſuppoſe ſuch a creature as is independent upon God the firſt cauſe, either as to its being or operation. But now although the whole courſe of nature be thus preſerved by the general providence of God, yet grace is ſometing that is altioris ordinis, as the Schools ſpeak, of a higher order, ſomething that doth excedere ordinem naturae, exceed the order of nature. The creatures, by the general concourſe of Divine providence, may perform ſuch and ſuch natural actions for natural and convenient ends, but now grace elevates and raiſeth the ſoul. Grace elevates the ſoul to ſuch actions as are above nature, and to thoſe ends that are ſupernatural. Grace is that power or impreſs that is left upon the ſoul, whereby the ſoul is carried forth to ſupernatural acts. Man as he is a man, as he is a rational, intellectual creature, may do civil and political actions; he may buy and ſell, traffick and converſe, make wholeſom laws for the good and benefit of the community. But now there are ſome acts which are above the ſphere of nature, as to believe God upon his word, to love God above all things, to refer a mans ſelf and all his actions to the glory of God as his laſt end; it is not from a principle of nature, but from a principle of Divine and ſupernatural grace, that a man is carried forth to ſuch acts as theſe, ſo that grace carries a man above the ſphere of nature.
2. To ſhew the excellency of Divine grace,Conſid. 2. conſider that it is Divine grace that enables us to reſiſt and overcome temptation. We ſhould be ready to yield to the firſt touch and impreſs of a temptation had we not aid and affiſtance from Divine grace to refiſt it. Free-will, (as hath been hinted before) was ſoon overcome in the firſt Adam, by the firſt temptation that offered it ſelf. But now Divine grace in the ſecond Adam overcame all temptations: So that by comparing the two Adams together, the firſt and the ſecond Adam, we may ſee the plain difference between the vertue or power of free-will, and the vertue and efficacy of Divine grace. Free-will in the firſt Adam was overcome by the firſt temptation, Divine grace in Chriſt the ſecond Adam overcame all temptations. So that if we would be ſuperior to all temptations, we muſt be ſure to ſubject our ſelves to that grace that raigns in the ſecond Adam. All thoſe habitual gifts that the firſt Adam was endowed with, did not make him ſuperior to one temptation, though Adam in innocency was poſſeſſed of the image of God, yet all thoſe habitual gifts that were in the firſt Adam did not make him ſuperiour to one temptation. But yet that actual grace that is conveyed to us by Chriſt the ſecond Adam, can ſet us up above all temptations. How little taking and prevalent are the ſtrongeſt temptations when Divine grace is preſent? Joſeph that was ſolicited by his Miſtreſs from day to day, yea who had violent hands laid upon him to have forced him to yield to her, yet having the preſence of Divine grace with him, overcame all theſe temptations. On the other hand if we have not the aſſiſtance of Divine grace, a leſs temptation will prevail. David, and Sampſon were carried away by the bare aſpect of a temptation; ſo vaſt a difference is there in us when we have the preſence of Divine grace to help us, and when we have Divine grace withdrawn from us.
3. To ſhew us the excellency of Divine grace,Conſid. 3. conſider, Divine grace is that which doth facilitate the acts of obedience. Grace makes a man to act with eaſe and facility in the ways of God: and whereas without divine grace, every act of obedience would not only be hard but impoſſible, by the preſence and aſſiſtance of Divine grace, the acts of obedience are made facile and eaſie. The moral Philoſophers ſay of habits, that they do facilitate the Power to act, and render the faculty more apt and ready for action. He that hath acquired an habit of temperance, it is more eaſie for him to deny himſelf, and abſtain from what is pleaſing, and may be tendred to him. Thus Divine grace facilitates the ways of God, it renders the duties of Religion more ſweet and eaſie; his commandments are not grievous, 1 John 5.3. The reaſon why holy duties ſeem hard and difficult to us, and the reaſon why we do not know how to wade through them, it is becauſe we have no more experience of Divine grace. The aſſiſtance of Divine grace renders duties that ſeem very hard and difficult in themſelves, to be very facile and eaſie, Pſal. 119.32. I will run the way of thy commandments, when thou ſhalt enlarge my heart.
4. To ſhew the excellency of Divine grace, Conſid. 4.conſider, it is actual grace that quickens and excites habitual grace. Although we have the habits of grace in us; yet we cannot exert and put forth theſe habits into act without actual grace, John 15.5. without me ye can do nothing. Believers, that are in Chriſt, that have the habits of grace, cannot perform any act of obedience without actual grace and preſent influence from Chriſt. Awake O North wind, come thou South, blow upon my garden, that the ſpices thereof may flow out, Cant. 4.16. The Saints graces which are here compared to ſpices, they will not be in exerciſe and ſo yield a pleaſant fragrant ſavour, unleſs there be freſh gales of the ſpirit to blow upon them. As we are beholding to Divine grace for planting the habits of grace in us firſt of all, ſo we are beholding to Divine grace for every new act of race we put forth, For it is God that works in us both to will and to do, Phil. 2.13.
5. It is by the help of Divine grace, that we mortiſie corruption, Conſid. 5.and repreſs the nutions of ſin that are within us. Rom. 8.13. If ye by the ſpirit mortifie the deeds of the fleſh. It is by the ſpirit that we muſt mortifie the deeds of the fleſh. Mortification is a duty enjoyned upon us; we are commanded to mortifie ſin, Col. 3.5. Mortifie your members which are upon the earth. Oh, but though Mortification is a duty incumbent upon us, yet it is by the help of the Spirit and the aſſiſtance of Divine grace that we perform this duty. Certain it is, ſaith Auſtin, Certurn eſt, nos facere com facimus, ſed ille facit ut faciamus, praebendo vires efficaciſſimas voluntati. Auguſt.that we do what we do, but it is as certain that it is God that enables us to do what we do, by affording moſt effectual ſtrength to the will. When corruption moves and ſtirs in us we ſhould ſoon yield and conſent, did not the Spirit of God give us efficacious power to reſiſt. Our hearts are as weak and unſtable as water, we are unable of our ſelves to reſiſt the leaſt motion of ſin, but by Divine grace it is that we repreſs the impetuous and violent motions of ſin. What is the reaſon that corruption at ſome times ſo ſoon riſeth up, and gets head, and bears us down, and tranſports us in an uncomely manner; whereas at another time, we are able to check the firſt riſings and motions of corruption? What is the reaſon of this difference, but that at one time we have the aſſiſtance of Divine grace; and God leaves us at another time to our ſelves, but for our humiliation.
6. It is Divine grace that doth recover and reſtore us after our relapſes and falls into ſin.Conſid. 6. As it is Divine grace that prevents and keeps us from falling, ſo far as we are kept from falling; ſo it is Divine grace that recovers us out of our falls.
1. It is Divine grace that keeps us from falling into ſin, ſo far as we are kept, Jude 24. To him that is able to keep you from falling. We ſhould fall foully, we ſhould fall ſcandalouſly, did not Divine grace keep us. Oh, it becomes us to love Divine grace greatly. There is not the holieſt perſon that could keep himſelf from falling into a groſs and ſcandalous ſin, did not Divine grace keep him. Some of the Saints have fallen into foul and ſcandalous ſins, David did ſo, and others of the Saints have done ſo, and did not Divine grace keep us we ſhould certainly do as they have done. Our Saviour bids us pray, Lead us not into temptation, but deliver us from evil, and what is the meaning of thoſe two Petitions, but that we might have grace to keep us from temptation, and grace to deliver us from evil. Now if we ought to pray to be delivered from evil, certainly we cannot keep our ſelves from the evil of ſin without the power of Divine grace, therefore if we are kept from the like falls, wherewith others are overtaken, let us not be high-minded but fear, let us remember that it is by grace that we ſtand.
2. As Divine grace keeps us from falling ſo far as we are kept, ſo it is Divine grace that recovers us out of our falls. We ſhould remain long enough under our falls did not Divine grace raiſe us up, and recover us out of them. It is conceived by Divines, that David did continue ſome time under his fall before he was recovered out of it. Look as when God leaves us to our ſelves firſt of all, our own hearts will hurry us to the greateſt exorbitancies; ſo if God continue to leave us to our ſelves, we ſhall pine and languiſh under our diſtempers, our own corruptions will tumultuate more and more. For though corruption cannot not reign in a godly man as it doth in a wicked man, (it is inconſiſtent with grace for ſin to reign in any that have grace) yet it may rage in him for a time, and Luther hath a ſaying to this purpoſe, That ſin may rage in a godly man for a time more than in a wicked man. Oh, but how very ſad and bitter is it where God permits and ſuffers corruption thus to tumultuate and rage in us? Truly till Divine grace do recover us, corruption will have its raging fits. It is Divine grace that doth recover us. He reſtoreth my ſoul, ſaith David. Oh, until Divine grace do reſtore us, it will be long enough till we reſtore our ſelves, nay we ſhall never be reſtored. Not that we are to ſit ſtill, but the more we find corruption to rage, the more ought we to groan to Heaven, and cry out ſo much the louder for Divine grace: but this is certain, till Divine grace recover us, we ſhall never be recovered. When Peter was left to himſelf, left by Divine grace, he denied his Maſter the firſt, ſecond and third time, and there was no ſign of his recovery, till Chriſt gave him a look with his eye. It muſt be ſome powerful touch of Divine grace that muſt recover us when we are fallen by corruption and temptation.
7. It is Divine grace that quickens,Conſid. 7. enlivens and raiſes the affections after they have been flat and dead. Holy men, perſons that have walked with God, do often complain of damps and deadneſſes that they feel coming upon themſelves. It is not ſo with them as ſometimes it hath been with them. They do not feel that fervency in prayer, that livelineſs in holy duties, that activity for God, thoſe meltíngs in their affections as ſometimes they have found. Oftentimes there is great liſtleſneſs to holy duties, much coldneſs and deadneſs in their hearts, much ſtreightneſs in their affections in their performance of holy duties. David prays in Pſal. 119. Uphold me that I may live, that was an argument that he was ſenſible that his ſpiritual life was greatly decayed, that he was grown dead, and heavy, and lumpiſh in the ways of God; that he had loſt that quickneſs and livelineſs of his affections that once he had. Thus is it with others of the people of God, they find deadneſs, coldneſs, lumpiſhneſs too often coming upon them, and the cauſe of this ſpiritual deadneſs is commonly one of theſe things, either, 1. Unthankfulneſs for former quicknings, or elſe, 2. Preſumption of our ſelves, and our own ſtrength, and thinking that we had quickning and inlargement at command. Or elſe, 3. Neglect of ſome of the means of grace publick or private. Or elſe, 4. Some inordinate affection ſpringing up in the ſoul. Or elſe, 5. Some ſecret indulgence to ſome ſin that grieves the Spirit, and cauſeth the Spirit to withdraw from us. Theſe are ordinarily the cauſes of thoſe deadneſſes that fall upon the Saints. Now when the Saints fall under theſe deadneſſes, it is Divine grace muſt quicken them; they cannot raiſe themſelves from under theſe deadneſſes, they cannot get from under them. We may think to riſe and ſhake our ſelves, and do as at other times; but believe it, if the Spirit of God be departed from us, as from Sampſon, we ſhall fall flat to the ground: as a man that is wounded, may eſſay to riſe up and to walk, but preſently falls down to the earth again. But now Divine grace, that puts new life and ſtrength into the ſoul; a freſh gale of the Spirit elevates and raiſes a dead ſoul. Look as a ſhip when it is becalmed, and there is no wind ſtirring; can make no way, but then a freſh gale comes, and then it ſails amain. So when a ſoul hath received a freſh gale of Divine grace, then it begins to move afreſh, then it can act afreſh, whereas before it was becalmed and found littie ſtirring, little motion Godward. Draw me, ſaith the Church, and then we will run after thee, Cant. 1.4.
8. The excellency of divine grace appears in this,Conſid. 8. that it elevates a man above the world. What is it that makes ſome of the Saints to contemn the world when others do ſo much admire it? it is the the power of Divine grace that elevates and raiſeth their hearts above the world. It is grace that makes the world ſeem a little thing. Grace ſhews a man ſomething higher than the world, and cauſeth a man to look down upon the world with a holy diſdain and contempt, as a thing that is much beneath him, Gal. 6.14. I am crucified to the world, ſaith the Apoſtle, and we look not to the things that are ſeen, 2 Cor. 4.18. Grace carries up the ſoul above temporal things. Grace cauſeth a man to look upon the things of this world as mean and of ſhort continuance. Other men admire the world and purſue it as their chief good; but now a man that is acted by Divine grace doth not ſo, he hath no ſuch admiring thoughts of it, he doth not apprehend ſo much good, ſo much excellency in it, but his heart is carried out to ſomething higher.
9. Grace,Conſid. 9. it enables a man to bear afflictions, grace quiets the ſoul under affliction, and ſtrengthens it to bear up with patience under it, 1 Col. 7. Strengthned unto all patience. It is Divine grace that ſtrengthens us to bear afflictions with patience, we ſhould ſink and ſuccumb, and deſpond, did not Divine grace ſtrengthen us to bear up under affliction, Iſa. 40. laſt. He giveth power to the faint, and to them that have no might he increaſeth ſtrength. Truly, a little affliction will ſink us if Divine grace do not help us; whereas on the other hand, a great affliction will not be able to bear us down, if Divine grace do but ſupport us. If a man have a great preſence and aſſiſtance of Divine grace, it will help him to bear a long courſe, and tract, and ſeries of affliction. If one affliction come upon the neck of another, yet if he have Divine grace continued to him, Divine grace will enable him to bear all. Job had one affliction come upon the neck of another, and yet he faith, The Lord hath given, and the Lord hath taken away, bleſſed be the name of the Lord. Indeed when he was left to himſelf, then he curſed the day of his birth, but as long as Divine grace was with him he bare one affliction after another. When the Lord leaves us to our ſelves, then we ſhall find ſecret murmurings and repinings in our hearts againſt the providence of God, and God leaves us ſometimes on purpoſe to our ſelves to ſhew us what is in our own hearts. If Divine grace be withdrawn, then we have experience how apt our hearts are to repine, and to be impatient under affliction; but when Divine grace is preſent with us, then we can lie down ſweetly under the hand of God and acquieſce in his wiſdom and will, believing that every thing that comes upon us is beſt for us, as he ſaid, I was dumb and opened not my mouth, becauſe thou diſt it.
10. I ſhall only mention one particular more at the preſent,Conſid. 10. although there is more to be ſpoken concerning this argument of Divine grace: Divine grace will teach us to think honourably of all the works and providences of God, of all that he doth abroad in the world, The Lord is righteous in all his ways, and holy in all his works, Pſal. 145.17. A man that is acted by carnal reaſon and fleſhly wiſdom, is offended and diſpleaſed with the works of God that do not ſuit with his reaſon, and agree with his apprehenſion. But now Divine grace teaches us to adore thoſe providences of God that we cannot comprehend, and attain to the reaſon of, How unſearchable are his judgements, and his ways paſt finding out, Rom. 11.33. Divine grace will teach a man to allow that prerogative to God, as to know how to carry things beyond the line of humane underſtanding. Grace will teach a man to allow God that wiſdom, as to be able to ſee the reaſon of things that we do not ſee the reaſon of, Job 12.23. He increaſeth the nations and deſtroyeth them, he inlargeth the nations and ſtreightneth them again. Grace will teach us to adore the providence of God in all theſe things. God hath caſt us upon an age of wonders, he is doing ſtrange and wonderful things in the earth, and what is our duty under all theſe things, theſe ſtrange and wonderful actings of providence? Truly,
1. To juſtifie God, not to accuſe him of unrighteouſneſs in any of his diſpenſations, but to allow him that ſoveraign wiſdom, that he knows the reaſon of thoſe providences we do not ſee a reaſon of.
2. We ought to learn more effectually the vanity of the world and all earthly things.
3. We ought to learn this by the great changes and revolutions that come upon the earth to fix our heart upon things that are firm and ſtable, and cannot be ſhaken, Heb. 12.28. We receiving a Kingdom that cannot be moved. We ſee by experience that the ſtates and nations of this world may be ſhaken, O but there is a Kingdom that cannot be ſhaken. We receiving (ſaith the Apoſtle) a Kingdom which cannot be moved, and what is that Kingdom that cannot be ſhaken? Truly the Kingdom of Chriſt in the hearts of men. The viſible Kingdom of Chriſt may meet with viſible ſtops and interruptions, that is to ſay, the Goſpel that was preached in ſome places may be removed and taken from thoſe places where it was preached, the Ordinances may be removed from one place and carried to another, this I call the viſible Kingdom of Chriſt, this I ſay may meet with viſible ſtops and interruptions, yet this we may ſay concerning this viſible Kingdom of Chriſt, that look what the viſible Kingdom of Chriſt loſeth in one time and in one place, it ſhall certainly gain at another time and in another place. But though the viſible Kingdom of Chriſt may meet with ſome ſtops and interruptions, yet the ſpiritual Kingdom of Chriſt that is ſet up in the ſouls of men abides conſtant in the midſt of all outward ſhakings. The Kingdom of God, ſaith our Saviour, is within you. O there is a Kingdom within! and what doth that Kingdom conſiſt of? It conſiſts in righteouſneſs, peace and joy in the Holy Ghoſt. This Kingdom abides in the midſt of all changes in the world. Pardon of ſin is ſtill the ſame, the love and favour of God is ſtill the ſame, Salvation is ſtill the ſame and we may live in the hope and comfort of theſe things in the midſt of all the changes, viciſſitudes and revolutions that come upon the world. And if we place our happineſs in anything beſides what is in theſe things, our happineſs is liable to be ſhaken. There is nothing in this world we can be certain of, the greateſt, higheſt and beſt things of this world are ſubject to change. But if we know that our ſins are pardoned, if we know that we have an intereſt in the love and favour of God, if we know that our ſouls ſhall be ſaved at laſt, here we have ſomething that is certain to quiet and comfort us. And let me be bold to ſay, it will never be well with us till we are brought to this, to reſolve all our happineſs into the ſalvation of our ſouls at laſt, I ſay till we do this we ſhall never be at reſt, 1 Pet. 1.10. Receiving the end of your hope, the Salvation of your ſoul. Until the thoughts of ſalvation preponderate the ſufferings of this life, till we are able in ſome meaſure to relieve our ſelves with this one thought, whatever my afflictions are, I hope I ſhall be ſaved at laſt, ſalvation is mine and I hope I ſhall live with God for ever, it will never be well with us, for afflictions and trials will come whether we expect them yea or no, and if one affliction be blown over we muſt expect another. When therefore afflictions and trials come upon us, if we have nothing to ſtay, ballance and quiet the heart, we muſt needs ſink under them. Now nothing will bear up our hearts but the hope of ſalvation; let us therefore live upon the hope of Salvation; there is nothing like to the ſolid aſſurance and hope of ſalvation in the next life, that will bear us up under the various changes of this life. Oh let us be making ſure of ſalvation, that will be our greateſt comfort and ſupport amidſt all the changes we may meet with here beneath.
The end of the Tenth Sermon.