The Saints Temptations, Sermons · Sermon 17
SERMON XVII.
Solomon's Song, 1.4.
Draw me, we will run after thee.
THat which we were laſt treating of, was to ſhew what Means we ought to uſe, that we may keep up the conſtant ſenſe of the need of Divine grace.
Two or three have been already mentioned.
1. We ſhould be much verſed in the ſtudy of our own hearts.
2. If we would keep up the ſenſe of our need of divine grace, we ought to conſider our frequent returns and relapſes into the ſame ſins, even after repentance for them.
3. Conſider that the leaſt ſuſpenſion of divine grace, makes a preſent decay and withering in our ſpirits. We now proceed to a fourth Means or Help.
4. To make us ſenſible of the need of divine grace, Conſider, We cannot live upon grace already received; all our former attainments in grace are not ſufficient to carry us out to act ſpiritually, without new ſupplies of grace, 1 Phil. 1.9. This ſhall turn to my ſalvation through your prayer, and the ſupply of the Spirit of Jeſus Chriſt; the Greek word properly ſignifies an additional ſupply. foreign.There muſt be an additional ſupply of grace and ſtrength to all the former grace which we have received, to make us to act ſpiritually. It is not enough that we have habitual grace, but we muſt have actual grace to excite and draw forth the habits of grace to act in us, Cant. 4.16. Awake, O North wind, and come thou South, blow upon my gar den, that the ſpices thereof may flow forth. Though we have habits of grace in us, which are here compared to Spices, yet we muſt have actual grace, freſh gales and influences of the Spirit to draw forth the habits of grace into exerciſe, otherwiſe our Graces will be like unbeaten Spices which ſend forth no ſavour. And it is not enough that we have actual grace at one time, but we muſt have freſh gales of the Spirit upon all occaſions to carry us forth with new vigour in the waies of God. A Ship that hath a fair gale of wind, for the preſent, to fill its Sails, makes way amain, but it can run its courſe no longer than that guſt of wind laſts; when the guſt is gone, the Ship ſoon flags and ſlackens in its courſe: Thus it is with us, when we are under freſh gales of the Spirit, we can make ſome ſpeed and good progreſs in the ways of God, but when the gale & guſt is gone we are ſoon becalmed, we many times truſt in our own affections, we truſt in our own inlargements in duty, and becauſe we have found ſuch affections at one time, we think we can command the ſame affections again; and becauſe we have found ſuch and ſuch inlargements in duty, we think we can do ſo ſtill. But we ought to know and conſider, that all theſe affections and inlargements are but the effects of divine grace. It is the grace of God that quickens our affections and inlargeth our hearts. Now if we truſt in the effect, and not in the cauſe, we ſhall ſoon find our ſelves greatly deceived. When Sampſons locks were ſhorn, he thought to go out and ſhake himſelf, as at other times, but he wiſt not that the Spirit of the Lord was departed from him, Judg. 16.20. Thus it is with us, becauſe we have ſuch quickenings and inlargements at one time, we think we can go forth in the ſtrength of theſe things, and do as formerly we have done; but we do not conſider that unleſs we have the ſame preſence of divine grace to act us now as acted us heretofore, we cannot act as then we did.
5. To make us ſenſible of the need of divine grace, let us conſider, We cannot live upon our former comforts, and the former experiences we have had of Gods love. Although we have had ſome aſſurance of Gods love, although we have had ſome experience of ſpiritual comforts, although there hath been ſuch things paſſed between God and our ſouls, as that we would think we ſhould never loſe the comfort of them: yet without freſh incomes of divine grace, we cannot bear up in a time of extremity. I would not be miſtaken here, I know a Chriſtian lawfully may and ought to make uſe of all the experiences he hath had of Gods love, but if he truſt in theſe, and if he think he need not preſent actual grace to help and ſupport him in a time of extremity, all his experiences may fail him: and the reaſon is plain, becauſe God may ſuffer a veil to be drawn over all a mans former comforts and experiences, that he ſhall have little uſe of them for the preſent. Our Saviour himſelf (which is the higheſt inſtance that can be given) had a veil drawn over all his comforts; he had been inured to the ſight of God all his life, he had walkt in the light of his Fathers countenance all his daies, yet all of a ſudden, he cries out, My God, my God, why haſt thou forſaken me. It is true he was never deſerted in point of grace, he had the preſence of the Spirit to act him alwaies in a way of obedience, yet there was a veil drawn over all his comforts, there was a ſuſpenſion of comfort and manifeſtation. Therefore ſince it is poſſible that there may be a veil drawn over all our comforts, it is good for us to pray for a conſtant ſupply of divine influences to ſupport and comfort us.
I remember a paſſage of an holy man, and one of great experience in the waies of God, I find it beſt, faith he, when I come to greateſt heights of peace and aſſurance, to mind what is my preſent duty, otherwiſe I meet with a cloud. Truely if we truſt in our own attainments in grace, and upon the comfort and experience we have had already of Gods love, and do not maintain conſtant dependance upon him for new ſupplies of grace, we may ſoon meet with a cloud, for God loves to keep us in dependance.
6. To ſhew us the conſtant need that we have of divine grace, let us take in this great Conſideration, Nothing but preſent actual grace can carry us through our greateſt extremities. When it comes to a time of great affliction, when we are caſt into great ſtreights and difficulties, when we are brought to a dying hour, nothing but preſent actual grace can carry us through theſe things: although former experiences, although grace received may be of ſome uſe to us, yet over and above all theſe things we muſt have preſent actual grace to carry us through a time of great extremity. I do many times think with my ſelf what may be of greateſt uſe to a man to carry him through a dying hour, how a man may be beſt prepared for a dying hour; and truly there may be ſeveral things that may be of uſe to a Chriſtian this way, I ſhall hint at a few briefly.
1. One thing may be, The renewing of a mans former evidences, the conſideration of the more eminent actings of grace that have been in his ſoul. There is no Chriſtian that hath walkt with God for any conſiderable time, but upon reflection, he may remember ſome more eminent and remarkable actings of Gods grace in him, concerning which he may ſay, This, if any thing, was the grace of God in me: this may be of ſome uſe to him.
2. Another thing may be the remembrance of what hath paſſed between God and a man in his whole life. Many of the Saints can ſay, at ſuch and ſuch times there were ſuch paſſages between God and their ſouls which they have reaſon never to forget; when they taſted and felt ſuch things, they thought thoſe were evidences of the love of God to them.
3. A third thing which I look upon to be of great moment is this, The ſetting of ſome ſpecial promiſes before the eye of a mans ſoul, upon which he may be able to venture his ſoul: God hath ſaid, He that believes on his Son ſhall not be condemned: Joh. 3.18. Joh. 6.40.again, He that believes on his Son ſhall have eternal life. Now to lay ſome clear certain great and fundamental promiſes before the eye of a mans ſoul, and to venture his Soul upon the bottom of theſe promiſes, is one main way to help a man in a dying hour. It is ſaid of the ancient Saints, They all dyed in Faith, not having received the Promiſe, Heb. 11.13. They all dyed in Faith, that is, they took Gods Word for their Salvation; we muſt all venture our Salvation upon the bottom of Gods Word, we muſt be able to ſingle out ſome Word of God, and ſay, Upon the bottom of this Word I can venture my ſoul, venture my eternal eſtate: Theſe are of good uſe to us in a dying hour.
4. But that which I take to be the principal means, above all other, is this, To pray for preſent actual grace, to carry us through a dying hour. Though the remembrance of former experiences, the remembring what God hath beſtowed upon us, the ſetting the Promiſes before the eye of our ſouls may be of great uſe to us, yet that which is neceſſary, over and above all this, is actual grace in a dying hour: For neither the grace we have received, nor former experiences, nor the promiſes will be of uſe to us, unleſs we have actual grace to help us to make uſe of them. Therefore I conceive that here doth the main skill of a Chriſtian lie, if we would be carryed through a dying hour, we ſhould pray much that God would not deſert us in point of grace, that he would not deſert us in that hour, but own us, ſtand by us, and aſſiſt us in that hour; Though I walk, ſaith David, through the valley of the ſhadow of death, I will fear no evil, for thou art with me, Pſal. 23.4. Therefore our great prayer ſhould be, that we may have actual grace to uphold us in the difficulties of life, and to carry us through the agonies of death: The Promiſe is, I will never leave thee, Heb. 13.5.nor for ſake thee. Now we ought to put this, and ſuch like promiſes in ſuit, that ſo we may never be deſerted in point of grace; and if we have the conſtant preſence of divine grace with us, that will carry us through death it ſelf.
And thus I have diſpatched that firſt Doctrine, viz. Holy ſouls are ſenſible of the need which they have of divine grace. The
Doct. 2. Second Doctrine is this, The ſenſe of the need which we have of divine grace, ſhould make us pray much for the drawings of divine grace: Draw me, and we will run after thee. Her praying for drawing, ſuppoſeth her want and need of drawing, and her praying for theſe drawings of divine grace ſpeaks the greatneſs and earneſtneſs of her deſires after them.
Here we have two things to ſpeak to;
1. To ſhew what theſe drawings of divine grace are. And
2. How, and by what means it is that God is wont to draw the ſouls of his people to himſelf.
1. What theſe drawings of divine grace are, I ſhall ſpeak to this,
1. In General; and then ſhew you how it is that God draws the ſouls of his people to himſelf, or by what means it is he doth this.
1. What theſe drawings of divine grace are. Theſe drawings of divine grace, I take to be the quickenings or excitations of the Spirit of God, whereby the ſoul is elevated and raiſed above its natural pitch, and carryed forth with life and vigour in the waies of God. God is ſaid to draw thoſe,Quot efficaciter movet & impellit ad aliquid agendu. whom he doth efficaciouſly move or ſtir up to do any thing. When God doth ſtir up, and effectually move a perſon to do a thing, then he is ſaid to draw him; hence it is ſaid in Judg. 7.4. I will draw unto thee Siſera the Captain of Jabins Army, that is, I will move him, and incline him to come out againſt thee. Now theſe drawings of divine grace do ſuppoſe ſeveral things.
1. They ſuppoſe ſome diſtance and eſtrangement that there is between God and us; if there were not ſome diſtance and eſtrangement between God and us, we ſhould not need divine grace to draw us near to him: therefore when the Church prays here to be drawn, it is to be ſuppoſed that ſhe found ſome diſtance and eſtrangement that was between God and her.
2. Theſe drawings ſuppoſe ſome deadneſs, indiſpoſition, and unaptneſs in our ſelves to move towards God. If we were not dead and backward to come to God, what need we divine grace to draw us to him?
3. Theſe drawings ſuppoſe our weakneſs and inability to move towards God. No man can come to me, ſaith our Saviour, except the Father which hath ſent me draw him, Joh. 6.44. If therefore we need divine grace to inable us to come, it is a ſign that we cannot come of our ſelves: theſe drawings are a ſign of our infirmity.
4. They ſuppoſe an act of Gods power, and the exerting of efficacious grace to inable us to move towards God. Drawing is an act of power, Job 24.22. He draweth alſo the mighty with his power, Pſal. 110.4. Thy people ſhall be willing in the day of thy power. It is an act of power to make us willing, who are naturally unwilling. God of unwilling, makes us willing. It is God that works in us to will, Phil. 2.13. It is God that efficaciouſly works in us the very act of willing:foreign. the act of willing ſpiritually proceeds from the energy or effectual working of Gods power. It is true we have a natural faculty to will; but to will ſpiritually, this is the effect of Gods power and grace in us, and it is God that works in us ſo to will. Thus have I ſhewn the nature of theſe drawings in General. But the
2. Thing is that which is of greateſt moment, How is it that God draws the ſouls of his people to himſelf; by what means is it that God thus draws us?
God draws the ſouls of his people to himſelf ſeveral waies.
1. By ſetting his excellencys before the eye of the Soul, Draw me, ſaith the Church here, how is that? How would ſhe be drawn? Draw me by ſetting thine excellencys before me, by preſenting thine amiableneſs unto me, this ſeems clearly intended by what follows in this Verſe, The King hath brought me into his Chambers: the Chambers are the place where the King manifeſts his preſence, there he is to be ſeen, the Church therefore prays to be drawn by being admitted to a ſight and view of Chriſt, by having a proſpect of his excellencys given to her. This is certain, nothing is ſo attractive to the ſoul as the ſight of Gods excellency. If we conſult our own experience we ſhall find it true, one great cauſe of all our damps and deadneſſes is, that we have loſt the ſight of God that ſometimes we have had, we have not that ſight and ſenſe of the divine excellency that ſometimes we have had. Our affections cannot riſe higher than our apprehenſions; if therefore we have loſt thoſe clear and lively apprehenſions we have had of God and Chriſt, it is no wonder we have loſt our affections towards him. When we have clear apprehenſions of God and Chriſt, then we ſee a ſurpaſſing glory in that object above all others. One true ſight of God makes all other things ſeem little, Iſa. 33.17. Thine eyes ſhall ſee the King in his beauty, thou ſhalt behold the Land which is very far off. When once the ſoul hath a ſight of God in his beauty and glory, all the creatures ſeem to be at a great remove and diſtance. The creatures ſeem to be but little when once the Creator himſelf appears. This therefore is one way by which God draws us, by preſenting himſelf before the eye of the ſoul. It is a great Text, Joh. 14.21. If any man love me, I will manifeſt my ſelf to him. The Word here uſed is a precious word, it hath much of heavenly ſweetneſs in it to an holy ſoul that values Chriſts preſence, foreign Ei co…ſpiciendum exhibebo meipſ m.I will manifeſt my ſelf. Beza renders it, I will expoſe my ſelf to be ſeen by him. I will offer my ſelf (as it were) to his view, it is more than to declare or manifeſt ſimply, It is for a perſon to expoſe himſelf to publick view. As Kings and Princes have their times and ſeaſons when they expoſe themſelves to publick view; ſo Chriſt promiſeth that he will make himſelf viſible, as it were, he will expoſe himſelf to the view of his people. Beza conceives,Plenan a… quaſi bumanis o…u is aſpectabilem declarationem. that by this word is ſignified a full declaration of a thing, and ſuch as if it were made viſible to the eye. Not that it is a corporal ſight, but a ſpiritual ſight that is here ſpoken of: but the meaning is, that Chriſt will manifeſt himſelf ſo clearly to the eye of the ſoul, that the ſoul ſhall have (as it were) a view of him, an aſpect of his glory, ſuch at leaſt as is ſuitable to the preſent, ſtate, wherein we walk by Faith, foreign, Heſych. foreign Phavorinus.not by Sight. The Criticks in the Greek Tongue obſerve, that this word ſignifies to make a thing clear, plain, to ſhew a thing clearly, openly to another. I endeavour to explain this word as fully as may be, becauſe it is ſo precious a word, I will manifeſt my ſelf to him. Thus we read how Joſeph made himſelf known to his Brethren: Thus Chriſt makes himſelf known to his people, by opening a little of his glory to them, and lets them know what he is; and one beam of the divine Majeſty let in upon the ſoul, will ſoon attract and draw the ſoul to him.
2. Chriſt attracts and draws ſouls to himſelf by the merit of his ſufferings, Joh. 12.32. And I, if I be lifted up, will draw all men after me, that is, I, when I am lifted up upon the Croſs, by the merit of my death and ſuffering will draw all men after me. It is a remarkable Scripture, and hath ſomething of a myſterious ſignification in it, Matth. 24.28. Where the Carkaſs is, thither the Eagles will be gathered together. The Eagle is famous for her quick and piercing eye; the Eagle by her pierceing eye can ſee the Carkaſs at a great diſtance. An Eagle-eyed Chriſtian can ſee that worth and excellency in a Crucified Chriſt which another cannot ſee, My fleſh is meat indeed, and my blood is drink indeed, Joh. 6.55. An Eagleeyed Chriſtian can diſcern that the fleſh of Chriſt is the food and nouriſhment of ſouls. An Eagle-eyed Chriſtian can perceive that it was in that fleſh of his, that the Law was fulfilled, that the penalty of it was undergone, that divine juſtice was fatisfied, and everlaſting righteouſneſs brought in, this attracts a believing ſoul to a Crucified Chriſt; Chriſt Crucified is to ſome a ſtumblingblock, and to others fooliſhneſs, 1 Cor. 1. but to thoſe that underſtand the myſterie of his death and ſuffierings, Chriſt is the wiſdom of God, and the power of God. Hence is that of the Apoſtle,1 Cor. 2.2. I determine to know nothing ſave Jeſus Chriſt and him Crucified; ſo likewife Phil. 3. I count all things but loſs, for the excellency of the knowledge of Jeſus Chriſt my Lord, for whom I have ſuffered the loſs of all things, and do count them but dung that I may win Chriſt. Nothing will attract the heart more than the confideration of what Chriſt is, and the contemplation of what Chriſt hath done and ſuffered for us, the name of Chriſt is as oyntment poured forth, therefore do the Virgins love him, Cant. 1.4. The more we know Chriſt in his perſonal excellency, and are acquainted with his grace as Mediator, the more will our hearts be attracted and drawn to him.
3. Chriſt draws us by the diſcovery of his love to us, Hoſ. 11.4. I drew them with the cords of a man, with bands of love: Love is the loadſtone of Love; we Love him becauſe he firſt loved us, 1 Joh. 4.19. Nothing ſo powerſul to draw our hearts to the love of God as the apprehenſion of Gods Love to us. Now God doth ſometimes drop and diſtill the ſenſe of his love into the hearts of his people, and that draws them to Love him. Obſerve it in your ſelves, when the heart hath been very low, flat, and dead before, let the Lord but infinuate a little of his Love to the Soul, by ſome eſpecial act of kindneſs, that will raiſe and quicken it immediately. Love is powerful and attractive, it melts and diſſolves the ſoul: if the ſoul be but in an ill frame before, let the Lord but manifeſt a little of his Love, and it is ſoon overcome by it, and put into a better frame.
4. God draw the ſouls of his people to himſelf by giving them new and freſh taſtes of the excellencie of ſpiritual things. The Saints themſelves do not alwaies reliſh that ſavour that is in the Word, nor taſte that ſweetneſs that is in the Promiſes; I ſay, they do not alwaies taſte a like ſweetneſs in the Word, nor reliſh a like ſavour in it, as ſometimes they have done; and when they have loſt that taſte and reliſh that they had of ſpiritual things, this is that which makes their affections flat. If we had as lively taſtes of ſpiritual things, as we have ſometimes, our affections would not ſo often flag as they do, 1 Pet. 2.2. As new born Babes deſire the ſincere milk of the word. If ſo be ye have taſted that the Lord is gracious. Thoſe that have once taſted of the ſweetneſs and goodneſs of the word, cannot but ſtill deſire it as long as that taſte remains with them. Conſider, O Chriſtian, what glory doth there appear in the Word at ſome times? What excellency and heavenly ſweetneſs in the promiſes at one time over and above what there doth at another? Now God allures and draws the hearts of his people, by giving in thoſe taſtes and reliſhes of ſpiritual things at ſome times, which they are not ſenſible of at other times. No man, ſaith our Saviour, having drunk old Wine, ſtraightway deſireth new, for he ſaith the old is better, Luk. 5.39. So when the ſoul hath newly taſted of the ſweetneſs that is in God and Chriſt, when it hath taſted of the ſweetneſs that is in the Promiſes, and in divine grace and heavenly conſolations, it doth not preſently grow fond of the world and worldly comforts: the ſweetneſs the ſoul hath taſted and experienced in heavenly and ſpiritual things, attracts the ſoul to Love and defire theſe things above all others. And we ſhall find it true in experience, That when we grow fond of other things, it is becauſe we have loſt thoſe taſtes of God and Chriſt and ſpiritual things, which ſometimes we have had.
5. And laſtly, The laſt thing I ſhall mention at preſent, is this, God attracts and draws the hearts of his people by giving them a little ſight and proſpect of that glory which is above, 1 Cor. 2.9. Eye hath not ſeen, nor ear heard, neither have entred into the heart of man the things which God hath prepared for them that love him; but ſaith the Apoſtle, God hath revealed them unto us by his Spirit, that is, God hath revealed them to us in part by his Spirit. It is not poſſible that we ſhould take in the Glory that is above, in our minds and conceptions, as it is in it ſelf, but God gives ſome little prelibations and foretaſtes of it unto his people. Hence is it that we read of the taſting of the good Word of God, and taſting of the power of the world to come, Heb. 6.4, 5. It is poſſible that a man that is under a common work of the Spirit (for it is of ſuch the Apoſtle there ſpeaks) may have ſome taſtes of the glory and happineſs of heaven. I do not think that thoſe that are meerly under a common work, and are ſaid here to taſte of the heavenly gifts, and of the powers of the world to come, that they have, or can have ſuch taſtes of the ſweetneſs, glory, and bleſſedneſs of heaven, as thoſe have who are truly regencrate, and are under a ſaving work; but ſome apprehenſions they may have of it, they may apprehend it to be a ſtate of bliſs and happineſs. A man that is under the common work of the Spirit may apprehend Heaven to be a place of freedom from all miſery and trouble, and where he ſhall enjoy happineſs and perfect bliſs, and have all joy, peace, comfort, and ſatiſfaction: ſuch like general apprehenſions of Heaven is all, I conceive, that a man under a common work doth uſually attain unto. Now if a man that hath but a common work may go ſo far, then the Saints who have more than a common work, they that have divine and ſaving illumination, may apprehend much more of the glory of Heaven. The Saints who are ſavingly enlightened, may apprehend ſomething of this ſtate, as it conſiſts in the clear ſight and viſion of God, in intimate fellowſhip and communion with God, in perfect holineſs, and the like. Nothing doth more powerfully attract the ſoul than when ſomething of the glory of the other world is ſet before it. Now God doth ſometimes let down a corner of Heaven, as it were, into the ſouls of his people, and gives them in tranſitu, a little glimpſe and glance of the glory that is above, and this makes all preſent things ſeem to be but little things to them. We look not, ſaith the Apoſtle, to the things which are ſeen, for they are temporal, but we look unto the things which are not ſeen, for they are eternal, 2 Cor. 4.18. When a man, by the eye of Faith, hath a little proſpect of the Heavenly Country, and and when he beholds the perfect ſerenity, the tranquillity, the unchangeableneſs, the bleſſedneſs, the joy, the ſatiſfaction, the delights that are in that Country, this muſt needs attract and allure the ſoul to the deſire and love of theſe things, becauſe theſe things do far excel any thing that is to be found in this world. Who would not prefer an unchangeable ſtate before a changeable? perfect ſerenity and tranquillity, before conſtant trouble? perfect joy and ſatiſfaction, before a ſtate of grief and ſorrow? Therefore when the ſoul hath a little proſpect, by Faith, of that bleſſed life and ſtate that is above; this muſt needs attract the deſires of the ſoul, to deſire the happineſs and bleſſedneſs of this ſtate, infinitely above all other things, In his preſence is fulneſs of joy, at his right hand there are pleaſures for evermore, Pſal. 16.11. This is certain, the clearer apprehenſions we have of the excellency of the divine preſence, the more ſhall we thirſt and long after it; this is evident from the Apoſtle Paul, 2 Cor. 5.8, We are confident and willing rather to be abſent from the body, and preſent with the Lord; we delight moſt to be preſent with the Lord:foreign. as much as if he ſhould ſay, we are at the preſent confined to the body, we are as priſoners in the body; But that we could take moſt delight in,Gratius eſt no… his. Beza. that which would be moſt acceptable to us, is, to be abſent from the body, and preſent with the Lord; the thoughts and apprehenſions we have of the divine preſence, makes it moſt delightful to us to be abſent from the body, and preſent with the Lord. Thus God by letting down ſomething of the glory of the heavenly Country, and giving the ſoul a little apprehenſion what the excellency and raviſhing ſweetneſs of the divine preſence is like to be, doth attract the ſouls of his people to himſelf.
The end of the Seventeenth Sermon.