The Intercourses of Divine Love Betwixt Christ and His Church, Sermon 19
Sermon XIX.
Cant. 1. 4.
Draw me, and we will run after thee.
I Have formerly diſcourſed from this Text this Propoſition, That the Soul till drawn, doth not run after Chriſt. I am in the application of that diſcourſe, and that by way of Inſtruction.
Uſe 4.This may inform us in the true nature of ſpecial ſaving Grace. It is a drawing to, and after Chriſt. Grace in its general notion ſignifieth nothing but free love and favour. Let me find grace, or I have found grace, ſignifies no more in Scripture, than though I have no worth, no merit, yet ſhew me love and favour; when applied to God, it ſignifieth no more in the general notion, whether this love be ſhewed in the collation of the good things which concern this life, or thoſe which concern that life which is to come, they are all grace in a large ſenſe, becauſe emanations of divine love, not merited by Creatures. But words taking their ſignificancy more from uſe than etymology, Grace in a more ſtrict and uſual notion hath been taken to ſignify, The emanations of Divine love concerning the Souls, and Eternal Salvation of the Children of men, which is called the Grace of God which bringeth Salvation. Now theſe divine emanations having different effects, this Grace of God is alſo diſtinguiſhed into Common and ſpecial, ineffectual, and effectual; under the notion of common grace, we comprehend all thoſe effluxes of divine goodneſs, by which God ſheweth his kindneſs to the Souls of men in order to their Salvation, whether they prove effective of their Salvation, yea or no; under this head, ſome will bring both Election and Redemption, owning no other Election, than the eternal counſel of God to ſave ſuch as ſhould believe, ſo denying all eternal Election of perſons, and making Chriſts intention in dying to extend to all, either equally, or at leaſt ſo far as to put all in a poſſibility of Salvation, if their own perverſe wills do not hinder. The Publication, and propoſal of the Goſpel, with the common influences of the Spirit attending the preaching of it, certainly come under this notion, for though all hear not that joyful ſound, yet it is granted on all hands, that of thoſe that do hear it, to ſome it is the ſavour of life unto life, to others the ſavour of death unto death. And this is all the grace which ſome will acknowledge, antecedent to the pardon of ſins, and regeneration. But we affirm a further ſpecial grace than this is, which we call ſpecial, becauſe it is not equally adminiſtred to all, no not to all that hear the Goſpel, ſaving, becauſe it brings ſalvation, not only in a general tender, and offer unto all, but to that particular Soul, upon whom it ſhineth, and ſo is effectual, becauſe effective of the bleſſed end to which it is levelled, and aimed, and doth not evaporate in a meer tender, and propoſal of the will of God. This is that which we conceive expreſſed here, and in John 6. 44. under the notion of drawing. Which term is fully expreſſive of the Nature of it, as it ſignifieth both, 1. An act of power. 2. An act of ſweetneſs and love.
1. An act of power. The converted Soul is made willing in the day of the Lords power, Pſal. 110. 3, 4. The holy Scripture deſcribes us in our natural ſtate, as dead in treſpaſſes and ſins, Eph. 2. 1. Enemies to God, Col. 1. 21. and alienated from the life of God. Having hearts, harder then rocks, then nether milſtones, iron ſinews, ſtiff necks. Let thoſe that think, a meer intreaty of a Soul to come to Chriſt, that it might have life, a meer moral ſuaſion, or perſuading a Soul to Spiritual duty, will change it, and renew it, and beget in it ſpiritual habits, try what their Rhetorick will do, to melt a rock, or to raiſe a dead body. If the diſadvantage of an ill education, and a cuſtomary courſe of debauchery, added to our vitiated nature, hath ſuch a power to beget in us a moral impotency, that the drunkard, and the unclean perſon cannot obtain of himſelf, notwithſtanding the advantage of his own ratiocination, and the potent arguments drawn from the health of his body, the upholding his reputation amongſt men, the preſervation of his eſtate, the pleaſing of his ſober friends, to turn from an Alehouſe, and Tavern, and from the houſe of the ſtrange Woman, no not tho his own experience, and the daily experience of others, verifieth theſe arguments; and the acts are but ſuch, as by the force of reaſon (ſuppoſing the common grace of God denied to none) may be declined. How ſhall we ever think, that a man hath a natural power to the moſt ſublime and ſpiritual acts, and that the power of God muſt not be put forth upon a Soul, cauſing it to love God, and to hate ſin, and to believe in the Lord Jeſus Chriſt. Two things evince this grace to be an act of divine power.
1. The inviſibility of Chriſt and his excellencies. 2. The natural alienation of our Souls from him; If indeed our need of Chriſt, or the ſuitableneſs which is in him to the lapſed ſtate of Souls, were either evident to ſenſe, or demonſtrable to reaſon, or the excellencies of Chriſt were demonſtrable to either; ſomething might be ſaid for the ſufficiency of rational arguments to perſuade the Soul to Chriſt, yet not enough in that caſe, for the ſenſibility of the goodneſs of temperance, and ſobriety and chaſtity, their ſuitableneſs to the frail ſtate of our bodies, ready to be deſtroyed by debaucheries oppoſite to theſe vertuous habits, we ſee by experience, are not enough to keep Souls within the circle and bounds of morality. But the other things being neither ſubject to the demonſtration of ſenſe or reaſon, it is moſt irrational to plead for a power in the will of man to chuſe them. The ſweetneſs of what the lapſed Soul in its ſtate of alienation from God taſteth in ſenſible ſatisfactions, is a thing evident to ſenſe, and it is moſt abſurd to imagine, that a Soul ſhould ever call theſe things bitter, till it be convinced of a more excellent good, and the incompetency of its fruition both of the one and of the other. Could it be any thing leſs than a powerful act of Divine Grace, that could make Moſes willing, to refuſe the pleaſures of Pharaohs Court, and the honour of being called his Son, and to chuſe rather to ſuffer affliction with the people of God, counting the reproach of Chriſt, greater riches then the Treaſures of Aegypt? O ſtudy, and adore the power of faving and effectual Divine Grace. Do but conſider your own weakneſs, and the mighty power of Satan in tempting, and you will be convinced, that there had need be a divine power exerted, in the collation of ſaving Grace.
2. But yet as it is mighty and powerful, ſo it is alſo ſweet; we are drawn to Chriſt, but it is with the cords of a man, the divine power put forth, hath the will for the object, which is not forced, but melted, renewed, changed by the influence of the mighty God upon it. Indeed the will is not capable of violence, but yet it is capable of a divine influence ſweetly renewing, and changing it, the Soul is made willing, and then it wills, and chuſeth, deſires, delights in the things which are good, and acceptable in the ſight of God. Grace doth not meerly exhibit, and propoſe Chriſt as a lovely, and beautiful object, altogether deſires, it doth not only furniſh the Goſpel, and fill the mouths of Miniſters with ſuaſive arguments, but it fills the Soul, the inward man with a powerful divine influence, which quite reneweth and changeth it, and altereth the byaſs and inclination of it. This is the nature of ſaving grace, effectual grace, thus it differs from that Grace of God which may ſhine upon reprobates, which they may finally reſiſt, and abide ſtill in darkneſs.
Uſe 5.This notion in the next place wonderfully commendeth the love of God, to thoſe Souls that are made partakers of this Grace of God that bringeth Salvation, that maketh a Soul meet for the inheritance of the Saints in light. The great boaſt which thoſe who maintain the contrary ſyſteme of Doctrine to what I have maintained, make, is, that their Doctrine doth vaſtly more commend the love of God to mankind. Let us try that a little; According to their Notion of the Grace of God, it is no more, than might have been conſiſtent with the Eternal perdition of all mankind; for they ſay God hath determined no particular perſon unto eternal life, Chriſt hath laid down a price no more for the Soul that is ſaved, than for thoſe that periſh. In the Acts of his Providence he doth no more for one than another. Both have the Goſpel, both have the common aſſiſtances of the Spirit, and one hath no more than another, both have Souls of the ſame ſpecies, indued with the ſame faculties, both might have reſiſted the Grace of God, and that finally. Now do not theſe mightily magnify Grace, who will allow no more of it then what is conſiſtent with the eternal deſtruction of all men? yet neither are they conſiſtent to themſelves in their doctrine of Grace, ſo far as they will allow any thing to it, they pretend the advancement of the love of God, by their conditional Election, incertain Covenant, univerſal Redemption, common Grace, yet they cannot deny, but that the far greater part of the world hath not ſo much as the means of grace, the ſound of the Goſpel is not in their Ears; and how little of it is there in Popiſh Countries, where the People have not the Bible in their own language, and hear ſtories, and tales out of the Legends inſtead of the Goſpel? nay, in Proteſtant Countries how many places are there, where People have Stones inſtead of Bread, Scorpions inſtead of Fiſhes, where they from the Pulpit hear little of Chriſt, or the great motives of the Goſpel to faith and holineſs? ſo as to make out their notion of their Doctrines, commending the love of God; they muſt find out a way to Chriſt and Salvation, for more than three parts of the world, without Chriſt, and that an ordinary way too, (or but few of them will be ſaved) yet in this extraordinary, that their Salvation muſt be without the Goſpel, and the potent motives and arguments of it, the Preaching of it, and the ordinary concurrence of the Holy Spirit with it. The opinion of Divine… on the other ſide is this; That God out of the Maſs of Mankind (whether conſidered as created, or to be created, they are not ſo univerſally agreed) did chuſe a certain number of Perſons great in itſelf, but ſmall in compariſon of the whole number of mankind, as to whom he willed a Kingdom of life and glory: and alſo choſe them and ordained them to obtain this life, by having Redemption through the Blood of Chriſt, the forgiveneſs of ſins, and by being holy and unblameable before him, and to this end ſent his Son to die for them, and gives to the moſt of them, whom he thus ordained to life, and to faith, and holineſs, as the means of it, his Goſpel, and the Miniſtry of it, by which he intreateth all thoſe to whom it is Preached, to be reconciled to God; but for thoſe whom he hath ordained to life, he powerfully and effectually worketh in them by the Spirit of his Grace, by which their hearts (though they may for a time oppoſe and reſiſt) yet are ſubdued to the obedience of faith, and drawn unto Chriſt, and by which alſo being come to Chriſt, they are drawn after him, being by his power through faith preſerved to Salvation. Now whether is the Love of God more ſeen to mankind in the certain Salvation of many, (though comparatively but few) and ordering of cauſes accordingly: Or in ſuch an ordering of cauſes, as it was poſſible notwithſtanding any thing God had done for man, all might have periſhed: And whether is God more glorified by our predication of him, as one, who though from all eternity he knew who would believe and live holily, and who would not; yet left it poſſible that all men ſhould believe if they would. Or by the predication of him, as one who knowing all things, becauſe he willed them (ſo being the firſt cauſe of all good in the creature) ordered all things according to the good pleaſure of his own will. In the mean time this Drawing Grace which we maintain, infinitely commendeth the Love of God to thoſe who are thus drawn, if we conſider
1. The infinite diſtance of God from the creature: He is a ſelf-ſufficiency to himſelf, and in order to his happineſs needed not the company of any creatures: Now if there were no more in drawing grace than ſome would make, drawing with the Cords of a Man, intreating and perſuading Souls to be reconciled to God, his love might be juſt matter of admiration and aſtoniſhment: Who are we that God ſhould treat us, and ſend Embaſſadors to intreat us to be reconciled unto God? If the Lord had only ſent to us to give us warning of a wrath to come, and timely notice to flee from it, leaving us meerly to our own wills, whether we would hear, or forbear, accept, or refuſe. This had been love above the uſual mercy of men, who do not uſually ſpend much time in treating, and intreating thoſe enemies whom they can eaſily cruſh, and tread under foot. Yet had God done no more for our Souls, though in this he had ſhewed great love, yet we through the natural ſtubborneſs, and perverſeneſs of our hearts, had been undone for ever. How many are in a high Road to ruine and eternal deſtruction, whom God hath been thus intreating, and beſeeching many years?
2. But now that the Lord ſhould not only do this, but put forth an act of power, though not ſaving them againſt their wills, yet making them willing to be ſaved, and in order to it not verbally, but really willing to receive Chriſt as tendred to them in the Goſpel, ſo as not only to be ſaved by him, but to ſubmit to thoſe Laws and Rules, in the obſervance of which they ſhall obtain Salvation; and not only ſo, but that God ſhould aſſiſt the Soul in the performance of theſe acts; not only giving it to will, but to do alſo. This certainly muſt tranſcendently commend the love and goodneſs of God to thoſe Souls that have experienced ſuch grace. That God doth not ſo much for all, ſpeaks indeed ſeverity to them, but that he doth it for any, ſpeaks his unſpeakable goodneſs and good will to their Souls. I ſay, that he doth not this for all, ſpeaks to them ſeverity, but yet juſtice, and that not only in regard of that ſtock of ſufficient grace, wherewith our Pro-parent was intruſted, which being loſt, God is under no obligation to reſtore: but alſo in regard that God never denieth his ſpecial Grace, until the Soul hath abuſed his common Grace.
3. Nay laſtly, That the Lord ſhould take care of our Souls after that we are once brought to Chriſt, that he ſhould put his fear into our hearts, to keep us from departing from him, and never depart from us to do us good, that drawing Grace ſhould follow us all the days of our life. This certainly is the heighth of Divine Love, more than this God could not have done for any Soul; thoſe for whom he hath done this, muſt be highly beloved. What now is left for ſuch a Soul to do, but to ſtrive after perfection? to live in a conſtant eying this All-ſufficient God, this Fountain of all Fulneſs, and living in dependance upon him: To live in a continual thankſgiving to, and love for that God who hath dealt thus graciouſly with it, and in a daily care not to grieve that holy Spirit by which it was firſt drawn to Chriſt, and by which it is ſealed to the day of Redemption, and guided and kept, that it doth not ſlip fatally. O love you the Lord all ye his Saints! Let drawing Grace find no renitency, no reſiſtance from any of your Souls. God hath done for you more than others; what will you do for God? nay, what can you do for that God, who hath not only called, but pluckt you out of the horrible Pit? Take the Cup of Salvation, and be for ever praiſing the Lord.
Uſe 6.Again, we may from hence learn, though not the proximate, yet a true and remoter cauſe why the Goſpel is preached to many ſo ineffectually. Our Saviour tells us, Many are called, but few are choſen Iſaiah cried out, Who hath believed our report? to whom is the Arm of the Lord revealed? Paul in his Preaching was to ſome, the ſavour of life unto life; to others, the ſavour of death unto death. When Chriſt himſelf Preached ſome believed, others were hardened. Whence ſo great a difference, when the Word was the ſame, the Preachers the ſame, both to thoſe that believed, & to thoſe who were hardened: They had all reaſonable Souls; thoſe Souls had all the ſame powers, the ſame faculties; I mean, powers and faculties that had the ſame virtues. We ſee the ſame in the experience of every day. Indeed there may be ſome Preaching, that may bear no better proportion, to the inſtruction of the ignorant, or the conviction of a ſinner, and turning him from his ſinful courſes, than the Clay and Spittle had to cure the blind man's eyes, from which no ſuch effect could have flowed, but by a miracle; but where there is the ſame Scriptural, ſpiritual, lively, powerful Preaching, we ſee this effect. Two ſit in the ſame ſeat, one's heart is changed, the other's is not; one goes on in his leud courſes, and periſheth for ever, the other is converted, his heart changed; whence is this difference? Is it from him that willeth, or him that runneth (think you) or from him that calleth? from him that ſheweth mercy becauſe, and on whom he will ſhew mercy? We will grant that the one doth not make that uſe of God's common Grace which he might, and therefore the Lord righteouſly with-holds his ſpecial Grace. But could not the Lord, if he pleaſed, influence the one Soul as well as the other, to make a good uſe of his common Grace? Hath God (think we) no influence upon men, inclining their hearts to make a due uſe of his common Grace? When men have ſaid what they can, the converſion of every Soul is the effect of the Lord's drawing; and when the Lord doth not draw, the Soul doth not, cannot, come or run. The natural man hath many things which draw him another way, and God is not pleaſed to put forth his power upon the Soul. Indeed properly nothing but our own luſts draw us another way, but our natural paſſions are inflamed ſeveral waies. You have an inſtance of the principal of them in the Parable of the Marriage-Feaſt which the King made for his Son, recorded by Luke, c. 14. 18, 19, 20. & Matth. 22. v. 5, &c. A certain great man (Matthew calls him a King) made a great Supper, (Matthew calls it a Marriage for his Son) he bade many, ſaith Luke; he ſent forth his Servants to call them that were bidden to the Wedding, ſaith Matthew. They would not come, (ſaith Matthew) They all with one conſent began (ſaith Luke) to make excuſe. They were invited by potent Arguments; I have prepared my Dinner, my Oxen, and my Fatlings are killed, and all things are ready, come you to the Marriage, Matth. 22. 4. In general it is ſaid, They would not come; they made light of it; they made excuſe? What drew them another way. Lu. 14. 18. The firſt ſaid, I have bought a piece of ground, and I muſt go and ſee it, I pray thee have me excuſed? And another ſaid, I have bought five yoke of Oxen, and I go to prove them. And another ſaid I have married a Wife, and therefore I cannot come; who is this King? Even the King of Kings, the Lord of Lords; who is his Son but the Lord Jeſus Chriſt? Of whom he ſaid; This is my Beloved Son in whom I am well pleaſed. What are the fatlings kill'd, how are all things ready? the Lord Jeſus Chriſt hath dyed, there is in his blood a ſufficiency of merit. The Goſpel is Preached, the Miniſters of Chriſt are ſent out to offer reconciliation with God, union with Chriſt to all thoſe to whom the Goſpel is Preached; a great part of them will not come, they make light of the tender of Grace and Salvation, what is the matter that they find any difficulty to make haſt to their own happineſs? The three great cauſes are mentioned, and they fall under theſe three heads. 1. Worldly enjoyments. 2. Worldly imployments. 3. Senſual and ſenſible ſatisfactions; theſe have all a power upon man by reaſon of that luſt which is in them, either the luſt of the Eye, or the luſt of the fleſh, or the pride of life.
1. Wordly enjoyments hinder ſome. The firſt ſaid, I have bought a Farm, I muſt go and ſee it; The young man, Mat. 19. ſeems to have a good mind to follow Chriſt. Chriſt bids him firſt go and ſell all that he had, and he ſhould have riches in Heaven. The Text ſaith, he went away ſorrowful, for he had great poſſeſſions, Mat 19. 22. Our Saviour upon it ſaith to his Diſciples, Verily I ſay unto you, a rich man ſhalt hardly enter into the Kingdom of Heaven. It is eaſier for a Camel to go through the Eye of a Needle, then for a rich Man to enter into the Kingdom of Heaven Another Evangeliſt expounds this by one that truſteth in his riches. The deſire of getting riches, and the over-much complacency, and delight of the Soul in them, together with mens valuing themſelves upon them, are three great drawers of the Soul from Chriſt. The firſt as it over-ruleth the Soul to an evil covetouſneſs, oppreſſion, and unjuſt methods and meaſures of gain, and ſo brings him into the herd of thoſe that ſhall never come into Heaven. The Second as it melteth the Soul into ſenſuality, and hindereth thoſe acts of Self-denial, and Mortification, without which a man cannot be Chriſts Diſciple, nor ever come into Heaven. The 3d, As it ſwells the Soul with pride; and lifts it above religious Duties, which it judgeth too mean for it, ſuited to poor people, but not to Perſons of its degree and quality in the world.
2. Worldly Employments hinder others. Alaſs! That Men and Women ſhould be too buſie to attend the making their calling and election ſure, but ſo it is. The ſecond ſaid, I have bought five yoke of Oxen, and I muſt go and prove them. Some Men and Women are not at leaſure to be ſaved as they are not at leaſure to pray, that the thoughts of their heart might be forgiven them, or to hear that their Souls might live. Licitis perimus. As many periſh by the ill uſes of lawful things, as by reaching their hands to abſolutely forbidden fruit; more die by meat then by poiſon. Though the Drunkard cannot keep the narrow path that leads to Eternal life, yet what hindereth, but that a ſober Perſon ſhould? what more lawful then to buy five yoke of Oxen, and to try, and uſe them, when we have them? It is the command of God, that In the ſweat of our Face we ſhould eat our Bread. Ah! But if the Cart draws to the Market, when God calls to the Solemn Aſſemblies of his People, the five yoke of Oxen prove of fatal conſequence. O cupide negotiator (ſaith De-Ponte) when a man hath ſo much buſineſs about his body, that he hath no leaſure to attend the buſineſs of his Soul, he is overbuſy, and makes his foreign when his Trading is ſo much in the world, as is inconſiſtent with having his foreign his converſation in Heaven, then much buſineſs makes him mad, and his time is but (like Domitians) ſpent in catching of flies, inſtead of attending the concerns of the Roman Empire, the concerns I mean of his immortal Soul; I would have the active men of the world ſometimes think whether they have not too much buſineſs to manage, and go to Heaven too. This made our holy Mr. Palmer bleſs God who had call'd him to the work of the Miniſtry which drew mens minds towards God, whereas moſt other imployments divert the Soul from God.
3. Senſual and ſenſible ſatisfactions, are another kind of things which potently ſeduce and draw off the Soul from God. Another ſaid, I have married a Wiſe, and cannot come. Never yet any miſt of Heaven, but had ſome impediments or other; the others prayed to be excuſed, this gueſt ſaith, I cannot come, Riches draw hard, ſo do worldly buſineſs and imployments; but ah! Pleaſures, pleaſures are the bane of Souls, like the ſilly Bee, they are drowned in their own Hony. Gods voice grates upon the Ears accuſtomed to Muſick, and all manner of delightful ſounds. A bleeding crucified Chriſt is a moſt ingrateful object to the wanton Eye that hath been uſed only to behold pleaſant things. Yet it is to be obſerved that he doth not ſay, I am going to an Harlot but I have married a Wife, & cannot come. Still, Licitis perimus. Theſe are thoſe potent Seducers, which ſuiting with the ſtrong & natural byaſs, & inclinations of our hearts draw off from Chriſt. Man is too weak to withſtand the force of them, God doth not pleaſe upon every Soul to whom the Goſpel is Preached, to put forth his power. Hence Souls of the ſame ſpecies, under the ſame means, and aſſiſtances, yet incline and move diverſely. There is, there can be, nothing in man that makes him in practice to differ from his Neighbour. Let not therefore he who is thus drawn, glory, for it is God who hath drawn him. Nor let any murmur on the behalf of thoſe who are not thus drawn. Grace is the Lords own, he may do with it what he pleaſeth; Auguſtine ſaith well concerning Grace, the cauſe why it is given to one, not to another, may be hidden and ſecret, but unjuſt it cannot be. In the mean time (as I ſaid before) I believe at the great day there will be not be found ſo much as one Soul that ſhall be able to accuſe God for the denial of this Grace, this powerful, and effectual Grace, who hath not voluntarily, reſiſted, and vexed the holy Spirit of God in the uſe of that common Grace, for the want of which he hath no reaſon to complain; and ſhall not the Lord be juſtified in refuſing to draw thoſe, who have firſt ſuffered a baſe luſt (which was in their power to have reſiſted) to draw them away from him? Shall not this powerful Grace be righteouſly denied to them, who have ſuffered themſelves by a revel to be drawn from a Sermon?
2. Further yet we may from hence have an account of thoſe many ſtartings aſide, from God of which his own People are guilty, and the inequality of gracious motions, and actions. Some ſeem to us to ſtand ſtill, others to move very ſlowly, others with great heavineſs, and difficulty. All this difference depends upon the inequal diſtributions of Divine Grace, for although when this Oil is once in the Cruiſe, it ſhall not fail from it, till Grace ſhall be ſwallowed up in glory, but ſo much influence of Grace ſhall be continued as to juſtify the Lord in his promiſe, that he will never depart from the Soul to do it good, and he will put his fear into the heart, that it ſhall never depart from him; and the Soul ſhall be preſerved by the power of God through faith to Salvation, yet there may be, and are great differences as to the degrees of Gods Adminiſtrations. Nor yet poſſibly muſt the blame of theſe Souls not running, reſt upon God for not drawing? For although the Lord may ſometimes do it upon his prerogative and ſoveraignty,
1. To ſhew the freeneſs of his Grace in all the emanations of it, and that he is under no obligations to meaſure out to every Child an equal portion of the riches of his Grace, but as in the diſpoſal of his other talents of Riches, & common gifts, he may if he pleaſe make inequal diſtributions as it pleaſeth him, giving out to ſome 10, to others 5, to others but one, ſo he may do as to his Talents of diſtinguiſhing Grace, whiles yet every one hath enough to conduct and preſerve his Soul unto eternal life and happineſs.
2. Secondly, He may do it to lay his people under the potent conviction of this truth, That their running depends upon his drawing. God himſelf ſometimes aſſigns this as the reaſon of his ſubſtraction of worldly enjoyments, that they might know who it is that gave them. Hoſea 2. 8. 9. For ſhe did not know that I gave her Corn, and Wine, and Oil, and multiplied her Silver and Gold, which they prepared for Baal. Therefore will I return and take away my Corn in the time thereof, and my Wine in the ſeaſon thereof, and will recover my Wool, and my Flax, &c. Thus alſo the Lord may do as to the diſpenſations of his Grace (that Grace I mean which is not neceſſary to Salvation) did we alwaies find an equal ſtrength againſt our luſts, and to our Spiritual duties, an equal readineſs to, and chearfulneſs in the Service of God, we ſhould attribute too much to our renewed nature, and not know in what a daily derivation from, and dependance upon God, even the beſt Souls live, and that all our freſh ſprings are from him. Did we Sail to Heaven through the Sea of this world, alwaies with a Trade wind, we ſhould not underſtand that the wind of Divine Grace (which is the breathing of the holy Spirit) bloweth where it liſteth. But when we are becalmed in our voyage for the new Hieruſalem, and forced to lie at Anchor, then we learn that without Chriſt we can do nothing.
But though this muſt be ſaid to aver the Soveraignty of God, and to aſſert his wiſdom, yet moſt ordinarily theſe withdrawings are upon ſome provocations on our parts, the Clouds in the Heavens are cauſed from the Vapours which ariſe from the Earth. God can never be ſo provoked againſt a juſtified Soul as to withdraw himſelf wholly, but he may be, and is oft-time ſo far provoked, as to withdraw his gradual influences, ſo as the Soul ſhall feel that it is not with it as at former times, and cryeth out, where is my God become? When the Lord offereth a wind, and the Soul refuſeth to open its Sails when he moveth, and the Soul quencheth its motions, and grieveth him in his operations, he many times hides his face from it, & it is troubled; the Soul that hath grieved the quickning Spirit, ſhall ſmart alittle for the want of quickning Grace, & complain of dulneſs, & heavineſs, & liſtleſsneſs to its Spiritual Duty. I ſay this oft-times, yea moſt ordinarily is the cauſe. So as though it wants theſe divine drawings, yet its want of them, is the puniſhment of its iniquity.
I ſhall conclude this diſcourſe with a word of advice, what ſuch Souls ſhould do, under ſuch diſpenſations.
1. Search and ſee whether ſome late ſin, hath not provoked God to theſe withdrawings. See if thy conſcience (which in this caſe is thy beſt informer) doth not tell thee, that ſuch a time thou hadſt an impulſe or motion to prayer, or ſuch a duty (and that under convenient circumſtances) and thou neglectedſt it; or offered thee ſome help, and thou neglectedſt it. And now the righteous Lord hath left thee to thy own ſtrength, and thou feeſt what thou art, and humble thy Soul before God, and renew thy covenant with him.
2. If thou canſt not find that any ſuch blot hath clave to thy Soul, yet acknowledge the Lords wiſdom, the freeneſs of his grace, and his righteouſneſs in his diſpenſations. We muſt allow God to do many things in infinite wiſdom, and righteouſneſs, though we cannot ſee or underſtand it, we muſt not look in this life to underſtand the reaſon of Gods works. It is enough for us to know that he hath done it, and that all his works are done in wiſdom and righteouſneſs.
3. Take heed of lowing thy Sails, when thou thinkeſt the wind abates. This you know is contrary to the methods of Mariners; I am ſure it is contrary to the wiſdom of Chriſtians; keep thy heart at ſuch a time with the moſt diligence, working and ſtriving againſt ſin. Tow thy Ship if thou canſt not Sail as at other times. Go if thou canſt not run, and keep thy Soul ready for a wind, whenever God will pleaſe to ſend it.
4. Fourthly, Beg the returns of the bleſſed Spirit. Tell God of thy Souls weakneſs, or the ſtrength of thy corruptions, or temptations; ſay unto God as Jehoſaphat ſaid in another caſe; Lord I have a mighty hoſt coming againſt me, I know not what to do, I have no ſtrength againſt it, but my Eyes are unto thee.
5. After this, I know nothing more to be done, but a patient waiting for God, according to the reſolution of the Church, Iſaiah 8. 17. I will wait upon him, that hides his face from the houſe of Jacob, I will look for him.