The Saints Temptations, Sermons · Sermon 6
SERMON VI.
2 Cor. 12.7, 8, 9.
And leſt I ſhould be exalteu above meaſure through the abundance of revelations, there was given to me a thorn in the fleſh, the meſſenger of Satan to buffet me, leſt I ſhould be exalted above meaſure.
For this thing I beſought the Lord thrice, that it might depart from me.
And he ſaid unto me, My grace is ſufficient for thee: for my ſtrength is made perfect in weakneſs.
3. Obſerv. Obſerv. 3.THE Obſervation that next comes in order to be handled is this.
That the principal end why God permits and orders it to be ſo, that his people ſhould be tempted and undergo ſore conflicts, it is to keep them from being lifted up. Leſt I ſhould be exalted above meaſure, there was given to me a thorn in the fleſh, the meſſenger of Satan to buffet me. It is very obſervable that the end of this exerciſe and conflict of Paul is twice repeated in the text, in the beginning, and end of the verſe.
1. It is mentioned in the beginning of the verſe, Leſt I ſhould be exalted above meaſure.
And then it is repeated again in the cloſe of the verſe, Leſt I ſhould be exalted above meaſure.
So that clear it is, that the main and principal end of God in bringing his ſervant under this exerciſe, it was to ſuppreſs ſpiritual pride in him, to keep his ſpirit low and humble.
This therefore is the point that now I ſhall ſpeak ſomething to.
Doctrine. That the principal end why God permits and orders it to be ſo, that his people ſhould be tempted and undergo ſore conflicts, it is to keep them from being lifted up.
And here I ſhall firſt lay down ſome propoſitions for the clearing of the point, And then make ſome application.
I ſhall lay down two or three propoſitions for the clearing of the doctrine.
The firſt is this,Propoſ. 1. Pride is ſuch a ſin that God cannot bear with in his Children. God indeed can bear with no ſin, for he is of purer eyes than to behold the leaſt iniquity, as the Prophet ſpeaks, Hab. 1.13. And evil ſhall not dwell with him, Pſal. 5.4. God cannot bear with any ſin. But of all ſins, God doth in a more peculiar manner ſet himſelf againſt the ſin of Pride. Pride is ſuch a ſin as doth in a peculiar manner ſtrike at the glory of God, and therefore God in a peculiar manner ſets himſelf againſt that ſin. Hence it is ſaid, That God reſiſts the proud, 1 Pet. 5.5. God is the profeſſed enemy of Pride, and proud perſons. God, ſaith Luther, Is the God of humble perſons, he cannot bear with pride; Deus eſt humilium Deus, non poteſt feire ſup…rbiam, vult ſalvam eſſe ſuam Majeſtatem Luth.God will have his own glory and Majeſty kept ſafe and inviolable. My glory I will not give to another. Now a proud perſon would take from God the glory of his Majeſty; He would take that from God which is due to God only. A proud perſon would ſeem great and excellent himſelf, and he cares not how the glory of God is eclipſed, ſo he may ſeem great and excellent, therefore God ſets himſelf againſt pride above all other ſins.
2.Propoſ. 2. Temptations when they are ſanctified, are a proper means to ſuppreſs and take down pride in us. And the Reaſon is, becauſe temptations are a means to humble us, and ſhew us what is in our own hearts. Temptations ſhew us our own weakneſs and infirmity, yea not only ſo, Temptations do not only ſhew us our weakneſs and infirmity, but they oftentimes ſhew us the pravity and malignity of our hearts that was latent and undiſcovered before. Now temptations diſcovering to us our infirmities and corruptions are a great means to humble us. For this is a ſure rule. The foundation of humility is the knowledge of our own infirmity: Nothing doth ſo naturally beget humility as the ſight and knowledge of our own infirmity, and corruption. Now God by temptation ſhews us our own weakneſs and infirmity, yea the pravity and malignity of our hearts, and this is a means to humble us. That temptations are a means to diſcover to us our infirmity, may be clear to us by an induction of the ſeveral ſorts and kinds of temptations.
I have ſhewed in the opening the Doctrine of Temptations, that there are Divine Temptations, Fleſhly, or Carnal Temptations, Worldly Temptations and Satanical Temptation. Now it may be clearly evinced that all theſe ſorts and kinds of Temptations, when God exerciſeth us with them, are a means to diſcover to us our infirmity and weakneſs.
1. Divine Temptations will do this: By Divine Temptations we are not to underſtand temptations to ſin. The Apoſtle is expreſs for this, Let no man ſay when he is tempted, he is tempted of God, for God cannot be tempted with evil, neither tempteth he any man, Jam. 1.13. But by Divine Temptations we mean ſome notable trial which God brings upon his Children. When God brings his children into great ſtreights, difficulties and afflictions that they know not which way to turn themſelves, this is properly a Divine Temptation. Now theſe Divine Temptations are a means to ſhew us our infirmitie; for this is certain, The leaſt affliction which God exerciſeth us with, when we are left to our ſelves is enough to ſink and diſcourage us. If thou faint in the day of adverſity, thy ſtrength is ſmall. Now herein have we experience of our own infirmity, that a little affliction when we are not ſupported by Divine Grace, will make us faint. It is true, a great affliction when we have ſupportation by Divine grace will not make us ſink; the power of Divine grace is ſuch, that it will bear us up under great afflictions. But on the other hand, the leaſt affliction will overſet us, when we are not ſupported by Divine grace; and we ſhall be ready to cry out, no ſorrow like to our ſorrow: though there be thouſands that have far greatet afflictions than we have. And if God bring us under any great and remarkable trial, then to be ſure we fall and miſcarry without Divine grace. Pſal. 30.6, 7. In my proſperity I ſaid I ſhall never be moved. Lord, by thy favour thou haſt made my mountain to ſtand ſtrong, thou didſt hide thy face and I was troubled. When we are in proſperity we think we ſhall never deſpond more, we think we ſhall go on triumphing to the end of our days: but God brings a little affliction upon us, and then we begin to pine and droop, this ſhews us our infirmity. When Job was in his proſperity ſperity he ſaid he ſhould die in his neſt, Job 29.18. but when God brought that ſore trial upon him, he curſed the day of his birth.
2. There are Carnal or Fleſhly Temptations. By carnal Temptations we underſtand the temptations that ariſe out of our own hearts unto ſin. In me, that is my fleſh, there dwells no good thing, Rom. 7.18. Corrupt nature that is in us is prone to every ſin; it is a great expreſſion, that of the Apoſtle, James 4.5. The ſpirit that is in us luſteth to envy, that is, corrupt nature luſteth to envy, and not only to envy, but to revenge, vain glory, and every evil thing. Now theſe inward inclinations of the heart unto ſin, and the luſtings after it, do ſhew us the deep corruption of our nature. We could not imagine that our hearts were ſo vile and ſo bad, as indeed they are did we not find ſuch corrupt inclinations and luſtings in them. What is thy ſervant a Dog? ſaith Hazael to the Prophet. We are apt to think with our ſelves, Is it poſſible that ever I ſhould feel ſuch ſinful thoughts and motions as I feel? No one would believe, ſaith Luther, how great and deep the corruption of the fleſh is, till he be tempted and tried. Temptation draws forth that corruption, and makes it to appear in our hearts, that we would not think were there. Temptation ſhews the blackneſs and ſoulneſs of our hearts. Now this is a means to humble us; God by temptation repreſents to us the true hue and pourtraicture of our hearts, and this makes us aſhamed.
3. There are Worldly Temptations. By Worldly Temptations we underſtand ſuch temptations as are offered to us by external objects. 1 John 2.15. All that is in the world is the luſt of the fleſh, the luſt of the eyes, and the pride of life. The world repreſents variety of objects to us, that are occaſions of temptation to us. The world ſets before us the allurement of profit, pleaſure and honour: and when theſe baits are ſet before us, then we have too ſad experience how little we are able to withſtand them. Eve her ſelf, when ſhe was in innocency, when ſhe ſaw that the Tree was pleaſant to the eye, and good for food, ſhe took thereof. The ſpirit of God takes notice of that as an occaſion of temptation to her, when ſhe ſaw that the Tree was pleaſant to the eye, &c. Now if ſhe in innocency was led aſide by a Temptation from an external object, much more prone are we in our lapſed and fallen ſtate to be carried away by external objects. When Achan ſaw among the ſpoils a goodly Babyloniſh garment, and a wedge of gold, then he coveted them, and took them, Joſ. 7.21. Worldly Temptations are too ſtrong for us to withſtand and overcome, unleſs we have Divine grace to help us.
Some of the ſounder Schoolmen among the Papiſts tell us, That man in his lapſed ſtate hath not power to withſtand any conſiderable temptation when it is offered. Truly our own experience may tell us more, that we are not able to withſtand the leaſt temptation, without Divine grace help us; therefore theſe ſhew us our infirmity.
4. There are Satanical Temptations, and theſe are temptations that Satan himſelf ſuggeſts, and do immediately proceed from him. Now when we are under theſe Temptations, we have too ſad experience, how unable we are to deal with ſuch a powerful and ſubtil enemy as Satan is. He hath many wiles and artifices to deceive us. Hence it is that we read of the Serpents beguiling Eve through his ſubtilty, 2 Cor. 11.3. Satan through his ſubtilty and wiles doth circumvent and overreach us before we are aware. When Satan tempted David to number the people, how ſoon was David overcome with that temptation, 2 Chron. 21.1, 2. It might ſeem a very plauſible temptation. Perſons would think there was no great evil in it, for David to number his people, to know the ſtrength of his Kingdom; but doubtleſs Satan over-reached David in that temptation. His end was to lift him up in pride from the ſtrength of his Kingdom. There is ſo much ſubtilty in Satans temptations, that we cannot withſtand them without the power of Divine grace. It is a ſaying of Auſtins, Every believing ſoul is bound to confeſs, that as often as we fight againſt temptations and unlawful luſts, it is not from our own free will, but from the help and aſſiſtance of Divine grace, that our victory doth proceed. And another of the Ancients hath this paſſage, No one that is regenerate is ſufficient of himſelf to overcome the ſtratagems of the Devil, but it is by the daily help and aſſiſtance of God that we overcome theſe ſnares that the Devil lays for us; and this is evident from that petition in the Lords Prayer, when we are bid to pray lead us not into temptation. The meaning of that Petition is, that we ought to pray that we may not be foiled and overcome by temptation; now if we ought to pray every day, that we may not yield unto temptation, and be overcome by it; it is a certain ſign we ſhould yield and be overcome by temptation, had we not daily aſſiſtance from Divine grace. Thus temptations when they are ſanctified, they are a means to ſhew us our own weakneſs and infirmity; and the fight of our own infirmity is a moſt proper means to humble us.
The 3. Propoſition is this,Propoſ. 3. That God in his infinite wiſdom, directs and orders the temptations of the Saints, for this very end to ſuppreſs and keep down pride in them. This is evident from the Text it ſelf, Leſt I ſhould be exalted above meaſure, there was given to me a thorn in the fleſh, &c. This thorn in the fleſh, this meſſenger of Satan, it was given to Paul. foreignAll the temptations that the Saints are exerciſed with, they come either by Gods permiſſive or effective will. If God permit their own corruptions to tumultuate in them, it is for their own farther humiliation. It is an expreſſion I have read in Luther, That corruption ſometimes rages in the Saints: though it doth not reign yet it may rage in a Saint as to a preſent fit. Now when God ſuffers corruption thus to rage and tumultuate, it is to humble them, and when he lets Satan looſe to buffet them; God in theſe exerciſes, deſigns to humble them. God and Satan have different and contrary ends in the temptations of the Saints. Satan always tempts us to this end, to draw us into ſin; and God permits us to be tempted to keep us from ſin. God knows how to make uſe of the temptations we are exerciſed with, ſo as to turn them to a remedy. There are ſcarce any temptations that do befall us, but there is ſome evil or other doth mingle with them. It is truly obſerved by Auſtin, When we overcome temptations moſt of all, yet we have ſtill reaſon to pray, forgve us our treſpaſſes. We ſeldom overcome any temptations ſo, but there is ſomething of guilt or other that cleaves to us in dealing with that temptation. To be ſure, thoſe temptations that ariſe from our own hearts, thoſe that we call Fleſhly or Carnal Temptations, there is always ſomething of ſin in them. I will not diſpute whether there be always ſin in Satanical temptations: Some have ſaid, that there are ſome Satanical temptations, which are our afflictions rather than our ſins; true indeed, if there be nothing of the conſent in the will, then they are afflictions only and not ſin. But we have reaſon to fear whether there be not ſomething of our own hearts that joyns in with ſuch temptations. But as for the temptations that ariſe from our own corrupt hearts there is alwayes ſomething of ſin in them. The Papiſts indeed tell us, that the firſt motions of ſenſuality, thoſe firſt riſings that ſpring out of the heart, where there is not the ſubſequent conſent of the will, are not ſin: but the tenth Commandment tells us quite contrary. The tenth Commandment tells us, Thou ſhalt not covet; and the Apoſtle Paul expounding that Commandment, tells us, that thoſe firſt motions of ſenſuality are ſin, when he tells us, I had not known ſin but by the Law, for I had not known luſt, unleſs the Law had ſaid, Thou ſhalt not covet, Rom. 7.7. Where he plainly calls the firſt luſtings of the heart ſin. So that thoſe firſt riſings and luſtings of the heart, where there is not a ſubſequent conſent of the will, are ſin. And in thoſe temptations that proceed from Satan and the world, there is uſually ſomething or other in our hearts that are ready to joyn with theſe temptations. Now herein doth the Soveraign power of Divine grace appear, that it turns that which hath the nature of a diſeaſe in it, into a remedy.
Our temptations have ſomething of ſin in them, or elſe are uſually accompanyed with ſin, and yet by the power of ſoveraign grace God makes them a means to ſuppreſs ſin. God by ſhewing to us the pravity and corruption of our natures which is uſually diſcovered to us by our temptations, makes this a means to ſubdue and mortifie our pride, and God in his infinite wiſdom orders our temptations for this very end. Leſt I ſhould be exalted above meaſure, there was given unto me a thorn in the fleſh, the meſſenger of Satan to buffet me. Leſt I ſhould be exalted above meaſure.
Thus have I opened and cleared the Doctrine; I come now to make the Uſe and application of it.
The firſt Uſe ſhall be by way of Information, Uſe 1.This may inform us what conſtruction we are to make, and what interpretation we ought to put upon the variety of Trials, Conflicts and Temptations that God is pleaſed to exerciſe us with. Certainly all theſe things are to humble us; and this is the conſtruction we ought to make of them, that theſe things are ſent to humble us. Such as are exerciſed with frequent and long temptations, that have very little intermiſſion in their conflicts; no ſooner are they out of one temptation, but another ſore trial comes upon them. Such as theſe are apt to deſpond and ready to run into deſpair, and to reaſon thus with themſelves, If God did love them, and had any care of them, would it be thus with them? What! never to be at reſt? What! thus to be always upon the rack? But little do we know, the benefit and advantage that comes to us by theſe frequent and repeated exerciſes, by theſe long temptations. It is a good obſervation of a learned and experienced man, The frequent conflicts which the Saints have with temptation,Crebra certamina tentation…m ſuperbiam confri…gunt, infirmitates aliàs inſenſibiles oſtendant. are a means to break in pieces that deep rooted pride that is in them, which otherwiſe would not be ſo eaſily broken; and ſaith he, They ſhew thoſe infirmities to us, which otherwiſe we ſhould be unſenſible of, and would be undiſcovered to us, and they are a means to humble us. This is the good we get by them though we do not think of it; they are a means to mortifie that deep rooted pride that is in us, and to diſcover thoſe infirmities in us, which otherwiſe we ſhould not diſcover in our ſelves. So that when we can ſee no other end in any great and unexpected trial that God brings upon us, we may alwayes have recourſe to this, and ſay, This is to humble us. This is the conſtant uſe we may make of our trials, as to ſay, This trial, this temptation, this exerciſe, it was to humble us; this is the diſcipline of my Father to humble me. Obſerve what God ſaith of his people, when the Lord led his people through the great howling wilderneſs, wherein were fiery ſerpents, and ſcorpions, and drought, where there was no water; it was that he might humble them, and prove them, and do them good in the latter end, Deut. 8.15, 16. So that we may ſafely conclude when God doth exerciſe us with more than ordinary trials, it is to humble us, and prove us, and do us good in the latter end. Whatever variety of diſpenſations we paſs under, though our conflicts be very ſharp and bitter, yet we may conclude, all is to humble us, to reduce us to humility, and to retain and keep us in humility. If ſuch a man as Paul needed temptations to humble him, much more do we.
2. This ſhould teach us patiently to ſubmit to this diſcipline that God is pleaſed to exerciſe us with.Uſe 2. If Divine wiſdom think it fit to have us tempted to ſuppreſs pride, and keep us humble, it becomes us to ſtoop and ſubmit to it. No man ought to be angry with the phyſick that is preſcribed for his good, and neceſſary for his health. We may poſſibly have ſuch reaſonings of heart as theſe: Could not God bring us to his mind and will, without ſuch ſharp and bitter conflicts and temptations? Oh but let us remember this is Gods way. It is not for us to think our ſelves wiſer than God: but it becomes us to ſubmit to the Divine wiſdom. I remember I once heard a wiſe, holy and experienced Chriſtian, ſpeak to this purpoſe; I thought with my ſelf that God could if he had pleaſed have brought me to his mind, and accompliſhed his will upon me without the frequent trials and afflictions I met with; O but then I conſidered this was Gods way, and that ſilenced me. We ought to conſider this is Gods way and method to train up his children under conflicts, trials and exerciſes, and this ought to quiet us. We would fain go to Heaven a ſmoother way, without ſuch trials and temptations: Oh but God ſees it meet that we ſhould be tried and tempted; this is Gods way, and it becomes us to ſubmit to it. And however we may think God might bring about his end without theſe things, yet Gods way will be found the wiſeſt way in the concluſion. And herein doth Divine wiſdom appear, that his ſtrength is made perfect in weakneſs. It tends more to the glory of God, that we ſhould conquer and overcome, under temptations, than that we ſhould be kept wholly from temptations; and it will tend more to our own advantage in the concluſion; for, Bleſſed is the man that endureth temptation, for when he is tried he ſhall receive the Crown of Life which the Lord hath promiſed to them that love him, Jam. 1.12.
3. By way of exhortation,Uſe 3. Let us labour to improve our temptations, ſo as that they may be a means to humble us. Let us labour to anſwer Gods end in our temptations; Gods end in permitting us to be tempted, it is to humble us, and therefore our indeavour ſhould be, that when we are exerciſed by temptations, we may get humility by them.
Here the Queſtion may be,
But how may we improve our temptations and make uſe of them,Queſtion. ſo as that they may be a means to humble us?
1. When ever temptations come upon us,Anſwer. let us be ſenſible of the great danger we are in. God by temptation ſhews us the danger we are in. Temptation ſhews us that if God keep us not, we may eaſily fall into ſome great ſnare and intanglement. Temptation ſhews us, that without Divine grace we are at the brink of ruin. Temptation ſhews us, that if Divine grace do not keep us, we may ſoon fall into ſome foul and ſcandalous ſin. It is not by our own ſtrength that we are kept from ſcandalous ſins. When temptation comes, we have experience of that corruption of Nature in us, that would betray us to ſome ſcandalous ſin, did not Divine grace keep us. Now ſhould not this be a mighty means to humble us, to conſider that unleſs Divine grace keep us, there is not the holieſt ſoul but might be overtaken with a ſcandalous ſin? Let him that ſtands take heed leſt he fall. Watch and pray, ſaith our Saviour, that ye enter not into temptation. Every temptation puts us in remembrance, that there is a whole chaos of evil, as Luther expreſſeth it, that lies before us ready to ſwallow us up, if God did not ſet bounds to the Sea. It is an expreſſion of one of the Antients, Diabolical temptations ſhould put us in remembrance what the adverſarie is that we have to deal with. We wreſtle not, ſaith the Apoſtle, againſt fleſh and blood, Epheſ. 6.12.but againſt principalities, againſt powers, againſt the rulers of the darkneſs of this world, againſt ſpiritual wickedneſs in high places. They are no mean adverſaries, but they are ſubtil and powerful enemies that we have to deal with, when we are tempted. Therefore, let us be ſenſible of the danger we are in. This may be one meanes to humble us to be ſenſible into what great ſins we may fall if Divine grace do not keep us.
2. Let us labour to be ſenſible of our own infirmitie. As when we are under Temptation we ought to be ſenſible of the danger we are in, that there is a ſnare laid for us; ſo we ought to be ſenſible of our own infirmity, that ſuch is our infirmity, that we may eaſily be intangled and overcome by temptations that are preſented to us. They ought to be great conſiderations to us. If Adam in Paradiſe, If the Angels in Heaven did not keep themſelves by their own free-will, If David, Sampſon, Peter, and other of the Saints did not overcome temptations by the power of grace received; what reaſon have we to be ſenſible of our own infirmity? Such is our infirmity, that a little temptation will overcome us without the help of Divine grace. Peter was overcome by the voice of a poor Maid, when he was in the High-Prieſts Hall. A little temptation will overſet us if Divine grace do not keep us. Let us not preſume of our own ſtrength. He that thinks himſelf ſtrongeſt will fall the next moment, if Divine grace leave him and withdraw from him, therefore let us carry a deep ſenſe of our own infirmity.
3. Let us conſider, as a means to humble us, How far corruption hath been ſtirred up in us by temptation. When temptation hath been offered to us, have we not oftentimes found corruption riſing in our hearts, and joyning with temptation? It is ſaid of Moſes that holy ſervant of God, that They provoked his ſpirit, ſo that he ſpake unadviſedly with his lips, Pſal. 106.33. Moſes was one of the meekeſt men upon earth, and yet when a temptation came his ſpirit was provoked, and his corruption ſtirred, ſo that he ſpake unadviſedly with his lips. How often do we find our ſelves exaſperated unto paſſion, and ſometimes inticed to ſinful deſires and luſtings by temptation? Jam. 1.14. Every man is tempted when he is drawn away by his own luſts and inticed, that luſt that is in the heart, that is, corrupt nature, is enticed by temptation; when Satan or the world preſents ſuch baits as are ſuitable to corrupt nature, corrupt nature is ready to joyn in, and cloſe with them. Now what matter of humiliation is this, That temptations when they come, have ſuch a power and efficacy upon us, thus to extimulate and ſtir up corruption? It was not ſo with Chriſt, the Prince of this world came and found nothing in him. He had no corruption in him, and therefore none could be ſtirred up in him. It is not ſo with us; But when temptation comes, it finds corruption in us, and ſtirs it up.
4. Let us conſider what foyls, or marks of ſhame at leaſt we have received by temptation. Sometimes temptation prevails ſo far on us, as to irritate and ſtir up corruption: although grace overcome in the conflict, and corruption break not forth into outward act. Sometimes the temptation prevails ſo far in particular acts, that the temptation is ſuperior in the combate, and we are foyled by it. Temptation gets the upper hand and draws us into ſuch and ſuch a ſin; now what matter of humbling is this? So likewiſe we ſhould conſider what marks of ſhame temptation hath left upon us. Truly the remembrance of ſome temptations may ſtrike ſhame into us. Paul had the meſſenger of Satan to buffet him, the Greek word ſignifies to beat with the fiſt, to beat black and blew. When people are ſo beaten as that they receive marks and impreſſions on the face, when their eyes and faces are black with beating, they are aſhamed to come into company, aſhamed to be ſeen. Pauls temptations were ſuch, as that the remembrance of them ſtruck ſhame into him. That God ſhould let looſe Satan upon us to buffet us with horrid temptations, with Blaſphemous Impure thoughts and the like: although they do not gain the conſent of the will, yet theſe are matter of ſhame, that there ſhould be that in us, that the Devil hopes to get ſome advantage againſt us, otherwiſe he would not thus aſſault.
The Laſt Uſe is by way of Inſtruction.Uſe 4. This may teach us when God lets looſe any Temptation upon us, what is the proper courſe for us to take: the proper courſe to be taken in ſuch a caſe, is, preſently and immediately to ſet our ſelves againſt pride, to fight againſt the ſin of pride, and to labour and pray that we may be reduced to the depth of humility. O let us carry this Scripture always in our eye, Leſt I ſhould be exalted above meaſure, there was given to me a thorn in the fleſh, the meſſenger of Satan to buffet me. God in permitting us to be tempted, levels at our Pride, ſtrikes at that ſin, therefore we ſhould ſtrike at it. The beſt way to have the rod removed, it is to anſwer the end of the rod. Temptation is the rod of God upon us; and the way to have this rod removed is to anſwer the end of this rod, which is to be humble, God reſiſts the proud, but giveth grace to the humble. Humble your ſelves therefore under the mighty hand of God, that he may exalt you in due time, 1 Pet. 5. The beſt advice that can be given, when ever we find our ſelves greatly tempted is this, let us pray much againſt pride, that pride may be mortified and ſubdued in us. The ſooner our ſouls are humbled and brought down, the ſooner will God take off the rod and reſtore comfort to us: that is the promiſe, Iſa. 57.15. For thus ſaith the high and lofty one that inhabiteth eternitie, whoſe name is holy; I dwell in the high and holy place, with him alſo that is of a contrite and humble ſpirit, to revive the ſpirit of the humble, and to revive the heart of the contrite ones. The ſooner we are humbled and laid low before God, the ſooner will God take off the rod.
The end of the Sixth Sermon.