The Intercourses of Divine Love Betwixt Christ and His Church, Sermon 21
Sermon XXI.
Cant. 1. 4.
Draw me, and we will run after thee.
Uſe 5.IT is a great point that I am upon from the Petition of the Text Draw me, viz. That the Soul muſt be drawn before it will move toward Chriſt, either by coming to him, in its firſt converſion, or by running after him: I have been ſome time upon it, I ſhall now ſhut up my diſcourſe with ſome few words of exhortation, which ſhall reſpect all Men and Women. 1. Thoſe that are yet without Chriſt, not come unto him. 2. Such as are come unto him, yet are under obligations to run after him.
1. To the firſt I would ſpeak two things. 1. Never think either of coming to Chriſt, or running after him in your own natural ſtrength. It is a rock which many Souls daſh, and are eternally ſpilt upon. They ſay not, there is no hope, they have found the life of their hands, therefore they are not grieved. It is one of the moſt dangerous deceits of a mans heart, for him to ſay he hath his Spiritual life in his own hands, to think that he hath a power within himſelf, and can turn to Chriſt, when he pleaſeth, or to bleſs himſelf as in a good condition, when indeed his condition is very bad. Let me a little ſhew you the miſchief of this errour.
1. If I could ſay no more, than that it is a falſe perſuaſion, yet that were enough to defame it to every reaſonable Soul, the Soul inſtead of having its life, hath no more than a lie in its right hand; the object of our underſtanding is truth, falſhood is what it ought naturally to reject and abhor. Men are but in an ill condition when they are forced to make lies their refuge, and to hide themſelves under falſhood, Iſ. 28. 15. What a ſad ſtate is that Soul in, that is put to make a lie its refuge, and to hide itſelf from the reflections of its conſcience, under falſhood! His conſcience tells him he periſheth for ever, if he abideth in the State he is in, what relieves him? he thinks he can repent, and believe, and turn to God when he liſteth, and ſo goeth on in his ſinful courſes, ſtoppeth his Ears againſt the voice of the Lords Charmers. Here is now a lie made the refuge of the Soul.
2. But Secondly, a further miſchief lies here, That whereas the drawings of Divine Grace do uſually follow ſome means, and endeavours to be uſed on our part. and that in time, this falſe perſuaſion, takes us off the timely uſe of ſuch means, and endeavours, upon the uſe of which God ordinarily comes in with the further power of his Grace. Admit a thing neceſſary to be done, and ſo allowed by us, yet if it be laborious, painful, or any way ingrateful as to the means to be uſed in the doing of it, and it be a thing which we know, or believe we can do when we will, we are never haſty to do it, but very apt to defer and put it off from time to time, and to omit thoſe means, the uſe of which is not pleaſing to our ſenſe; whereas if we be convinced that the thing is not in our own power, but requires the aſſiſtance of another, if we apprehend it neceſſary for us, tho the means be unpleaſing, yet we will not neglect the uſe of them. For example, admit a man ſick of ſome dangerous diſeaſe, and he apprehendeth, that without the uſe of ſome skilful Phyſitian he cannot live, though he cannot come at this Phyſician without a laborious journey, and knows the Phyſick will not pleaſe his pallat, yet a man will not loſe his opportunity, nor neglect taking Phyſick according to the Phyſicians preſcription; whereas if he apprehends his diſtemper ſuch, as he knows at any time how to remove, by ſome means in his own power, he is very prone to put off the uſe of means from time to time, until poſſibly it be too late. This is the caſe of a Soul, perſuaded that it hath its life in its own hands, a power in itſelf when it pleaſeth to repent, believe and turn to God; theſe things being not pleaſing to fleſh and blood, the Soul is very prone to ſlight and neglect the means, with which God uſeth to concur, giving the Soul a power to do theſe things above what it hath in itſelf, but now admit a Soul poſſeſſed of the neceſſity of faith, repentance, and new obedience, in order to its eternal happineſs, and alſo to know that it cannot do theſe things without a powerful influence of Divine Grace, which God uſeth not to give out in the neglect, but in the uſe of thoſe means of Grace, which he hath appointed, eſpecially if it knows that the Spirit of God ſhall not alwaies ſtrive with man, it will neglect no time, no uſe of means, but in the morning ſow its Seed, and not ſuffer its hand in the Evening to be …lack, becauſe it knoweth not which ſhall proſper, this or that, with what means, or at what time God will concur, Iſaiah 57. 10. Thou ſaidſt that thou hadſt thy life in thy hands, therefore thou wert not grieved. The Jews had uſed all means to make piece, and leagues with other Nations, and had at length obtained it, and thence concluded they had their life in their hands; they were well enough, and ſafe enough, and therefore they were not at all grieved for their ſins againſt God, which was a means in order to their true ſecurity. It is even thus with the Soul, did it lie under the powerful conviction of this truth, That of itſelf it hath no power to repent, believe, or turn to God, it would then be troubled for its ſad and miſerable eſtate, and look out for Salvation in and by Chriſt, waiting upon him in ordinances, and by prayer crying to him to draw it unto himſelf, but ſo long as it is poſſeſt of an opinion of ſufficiency in itſelf, it neglecteth the timely uſe of ſuch means as muſt be uſed in order to eternal Salvation by, and from Chriſt, upon this ſcore I conceive it was that Chriſt told the Phariſees, Mat. 21. 32. That Publicans and Harlots ſhould enter into the Kingdom of Heaven before them. The Phariſees ſaid they had their life in their hands, they could ſave themſelves, they were Lords, and therefore they would not come to Chriſt; the Apoſtle telleth us that the Jews going about to eſtabliſh their own righteouſneſs, ſubmitted not themſelves to the righteouſneſs of God, Rom. 10. 3.
3. May it not be doubted whether God will ever draw that Soul that faneieth that it ſtands in no need of his drawing? It is ſaid of God, that he reſiſteth the proud, and giveth grace to the humble. What is Pride but an high, and undue opinion of our ſelves? Whether it be upon the account of ſome gifts of common Providence, ſuch as Riches, Honours, &c. or common gifts of the Spirit, ſuch as knowledge, the gift of prayer, or prophecying, or (which indeed is the worſt of all) upon the opinion of ſome conceited righteouſneſs in our ſelves, or ſome ſpiritual power, and abilities we have, or judge our ſelves to have; the latter is Spiritual Pride, nor is any thing more oppoſite to the truth, and Grace of the Goſpel; the whole deſign of the Goſpel, is to exalt Chriſt as the Lord our righteouſneſs, and our ſtrength, and our great duty is to accept him in that notion, nor indeed can he be truly received in any other notion; now can it be reaſonably imagined, that he whoſe arm uſeth to bring Salvation; when he looketh and ſeeth there is none to ſave, ſhould bring Salvation to a Soul, that apprehends it hath no need at all of him, he hath done enough for it, in giving it a reaſonable Soul, and the Preaching of the Goſpel. Theſe are now ſome of thoſe great Evils, that are conſequential to this error imbibed by the Soul; but you will ſay to me: what can a Man or Woman in his or her natural ſtate do in order to his being drawn by Divine Grace? To this I anſwer,
1. He may not oppoſe or ſet himſelf againſt the workings of this Divine Grace.
2. He may do ſome things that may be conducive.
1. In the firſt place do not reſiſt the Grace of God, nor ſet your ſelves in oppoſition to it; You will ſay then, can Grace be reſiſted, did not you tell us it is powerful, and ſhall be obeyed?
I anſwer. I did tell you that Grace is powerful, and cannot be finally reſiſted, but it may be a long time reſiſted and oppoſed. The holy Spirit, is the moſt potent agent, and muſt at laſt overcome, but it may be vexed and grieved. I know what ſome will ſay; what if I do reſiſt, if I do oppoſe it, if God hath determined me to liſe, and to Grace, as the means, it ſhall at laſt overcome? I anſwer that is true, but yet it is no vain counſel to give any to adviſe them to take heed of ſuch reſiſtings, and vexings of the Spirit of God, as it is capable of, and that upon a threefold account.
1. Becauſe he who thus reſiſteth the Holy Spirit, juſtifieth God in his condemnation, and not putting forth ſuch a power of Grace as ſhall be effectual of its Salvation; thoſe who plead ſo highly for a power in man to what is Spiritually good, lay a great ſtreſs upon their fancy, that if we do not allow this, we make the deſtruction of a Sinner to be from God, not from himſelf, but they do not conſider two things. 1. That whatſoever deſtruction we derive from Adam, is from our ſelves, for in Adam all died (ſaith the Apoſtle.) God is neither bound to reſtore unto us the Grace he once gave us, and we loſt, nor yet unjuſt in requiring of us the exerciſe of that power, which we once had of his gift, and have loſt through our own default (for the default of our firſt Parent in whom we all ſinned, and dyed was our own.) 2. That the reſiſtance of the holy Spirit in its more common Grace and operations is a ſufficient clearing of God in the condemnation of Sinners, though he doth not give out his effectual Grace; he hath ſaid, that to him that hath ſhall be given. The ſenſe of which (tho Mat. 13. and in the parallel Text it may be to him that hath any thing of ſpecial diſtinguiſhing grace, ſhall be more given of the ſame nature and kind yet) is plainly, Mat. 25. 29. (where it is uſed in the expoſition of the parable of the Talents) To him that improveth what he hath, and may very well be interpreted into a promiſe of further Grace to him that makes a good improvement of common Grace. The juſtice of Gods judgment upon thoſe of Hieruſalem was from this manifeſted to the world. That Chriſt would ofttimes have gathered them as an Hen gathereth her Chickens under her wings, but they would not. If a man muſt be ruined, yet ſurely he ſhould not ruine himſelf.
2. Secondly, Tho if thou beeſt one ordained to life, the Grace of God towards thee ſhall not be finally reſiſted; yet thy reſiſtances, and oppoſition may make the new birth, much harder, and more full of pain to thee. It is a moſt certain truth, that the foundation of God ſtandeth ſure, the Lord knoweth who are his, and not one of thoſe whom the Father hath by his Eternal gift given to Chriſt ſhall be loſt, they may for a time oppoſe and reſiſt the motions, and knockings of his Spirit, but it ſhall at laſt overcome them, but the Soul in its coming unto Chriſt, uſually meets with the Spirit of bondage, making it to fear before it receiveth the Spirit of adoption, teaching it to cry Abba Father. Now thy oppoſition, and reſiſtances to the Spirit of Grace may keep thee much longer under the Spirit of bondage; and for this, I appeal to the experiences of all thoſe who have been brought home to Chriſt, whether they have not found the oppoſitions and reſiſtances which they have made, to the knocks, and motions of the Holy Spirit, have not lain heavy upon them, before they have been able to diſcern a gracious acceptation; whether when their faith in Chriſt hath got above their other ſins, the follies, and vanities of their youth, they have not found it ſtick here. They could hope in Chriſt, and in the free and infinite Grace of God through him, were it not that they remember, how often they refuſed the tenders of Grace, and put off the holy Spirit, knocking at the door of their hearts. Now what knoweſt thou O Chriſtian but that thou art an elect veſſel, one ordained to eternal life, and ſalvation, if ſo, thou ſhalt certainly be brought home to Chriſt, and be ſaved, notwithſtanding thy preſent reſiſtance and oppoſition, but it may be as through fire, why ſhouldeſt thou make thy new birth more painful, and difficult?
3. Thirdly, When thy Soul is brought home to God (if ever thou ſeeſt that happy hour) it will while thou liveſt he a grief of heart unto thee, to think how long thou didſt oppoſe, and reſiſt the Grace of God, bringing Salvation in the tenders of it to thy Soul. The People of God, have their ſad, and dark hours, as well as their hours of light and comfort, they will tell you from their own experience, that when they reflect a ſad Eye upon their former ways, they find nothing lying more ſad and heavy upon their Souls, than their ſo long reſiſting, and oppoſing the Grace of God, before they ſubmitted to it, to all their ſins they have added this great iniquity, that when the Lord ſaid to them, yet Believe and you ſhall be ſaved, they to go on in their ſinful courſes, put off the Spirit of God from day to day, and ſent him ſad away from their Souls, and why ſhould Chriſtians make themſelves matter of trouble and ſorrow hereafter, how graciouſly ſoever God will deal with their Souls? O therefore let all that wiſh well to their own Souls, be ſo far from oppoſing, or hindering the drawings of Divine Grace, as to do what in them lies in order to the obtaining of them; you will ſay unto me, what is that, what can we do either, as to the hindering or obtaining them?
1. Firſt, As you may hinder theſe influences by omitting your attendance upon hearing the word: ſo you may by your conſcientious attendance upon it, do ſomething in order to the obtaining of it. I obſerve that the blind men in the Goſpel, obſerved, and placed themſelves in Chriſts walks, the way wherein he was to go. He that conſcientiouſly waiteth upon the preaching of the Word, placeth himſelf in the way wherein Chriſt uſeth to go. He that walks to the Ale-houſe, or to his worldly buſineſs, or abideth in his Houſe, when he ſhould walk to a Sermon, is out of Chriſts walk, and as this is in his own power to avoid, ſo by not avoiding, he hindereth divine drawings. The Preaching of the Word is the ordinance of God for the Salvation of the Elect, when Chriſt was lifted up, he by this drew all thoſe Gentiles that were converted to the faith of Chriſt; you know in the drawing of a thing by a Cord, there is neceſſary, a Cord to draw with, which muſt de faſtned to the thing we would draw, when it is faſtned, he that draweth muſt put to his ſtrength, it is not the Cord that draweth, but the power and ſtrength of the mans arm that uſeth the Cord. That which is drawn here is the Soul of man, a poor dead Soul, that hath in it no principle of Spiritual life, and of itſelf cannot come to Chriſt. He that draweth is God, the holy Spirit of God, and that by the power of an everlaſting arm; but now the Cord is the word of God (ſo God hath ordained) either ſome terrible word of threatning, or ſome comfortable word of promiſe, ſome word of God, is by the holy Spirit faſtned upon the Soul, by this the Soul is drawn, yet not by the force of the Word, but by the power of the Spirit making uſe of the Word; now he who neglects the reading, or hearing of the word, hinders his own drawing, he rejecteth and refuſeth the Cord, which though alone, it would not draw the Soul, yet is the mean, the Cord in the hand of the Spirit, by which ordinarily Souls are drawn that do come to Chriſt. On the other ſide thoſe Souls that are diligent, and careful to read and hear the Word of God, where it is interpreted, and applied with moſt tendency to the converſion of Souls, though he doth nothing ultimately, and efficiently, yet he doth much, in a way of means in order to his drawing unto Chriſt. This is the firſt way.
2. As a man may hinder the drawings of God, by quenching the motions of the holy Spirit, and giving a deaf ear to the knocks of it, or delaying its obedience to them, ſuffering vain company, or worldly cares to choke the motions of the Spirit, and wear out the impreſſions of the word: ſo he may further them by favouring them, retaining ſuch impreſſions, and whetting the word upon his heart. There is ſcarce any perſon who is a conſtant attender upon the Preaching of the word, but at ſome time ot other will find ſome diſcourſe more than ordinarily affecting him, and making ſome more than ordinary impreſſions upon him, now if when a man findeth this, he endeavoureth to ſtifle this conviction, or wear off this impreſſion, and to work his Soul out of the trouble of it, he hereby oppoſeth and reſiſteth the drawings of Divine Grace. … the other ſide, if he withdraws himſelf, fits alone, meditateth upon what he hath heard, ſearcheth the Scriptures to ſee if it be according to what is revealed there, and when worldly buſineſs would put it out of his thoughts, if he endeavours again to bring it to his remembrance, and ſetcheth it again into his thoughts, deſiring it may have its perfect work. This man now doth what in him lieth to promove divine drawings.
Thirdly, As a man or woman may hinder God's drawings, by walking contrary to his or her Light: So they may promove them, by walking up to their Light and Power. The Soul that is drawn to Chriſt is alive, and yet dead: Alive as a natural rational Soul, dead as to God and Goodneſs. And this anſwereth an obvious and ordinary Objection, viz. What can a dead Soul do? The Anſwer is eaſie, it can do nothing ſo far as it is dead; but though the natural man be ſpiritually dead, yet conſidered as a man, a rational creature, he is alive; and though he can do nothing that is ſpiritually good, becauſe he is dead in ſin; yet he may do ſomething that is morally, and rationally good, becauſe he is rationally alive, and under the power and conduct of reaſon in a great meaſure. He hath ſome Natural Light; he hath a further revealed Light by and in the Goſpel; and though he hath not a power to live up to all the Light which the Goſpel ſhews him; yet he hath a power to ſin againſt that Light, to which he might walk up, and of which …he might make a better improvement. It is very poſſible, and too too ordinary for men when God draws one way, to ſuffer their paſſions, their vile affections and luſts, to draw another; and in doing it, to triumph over their reaſon. This is highly provocative of God. There is a great queſtion about the power and freedom of man's will by nature. Sober Divines ſay, the unregenerate man hath no power, no freedom to what is truly, and ſpiritually good. If any power, or freedom may be allowed to the unrenewed will▪ certainly it is moſt proper to aſſert it at ſuch a time, when the Holy Spirit moveth moſt ſtrongly, by its impulſes and convictions. The unregenerate man at ſuch a time more than another hath in his power to reſiſt his luſts and motions to ſin, and give up himſelf to God; if he will now reſiſt this Light, and not to his power uſe this help, he thereby hindereth God's drawings. Suppoſe a man in a Pir, and weak, and not able to get out; ſome ſtrength he hath while he lies ſtill, to hold back, but none to raiſe himſelf upward, to get out: When a Cord is faſtened about him, if inſtead of yielding himſelf, he holds back what he can; this man now hinders the charitable drawing that others more ſtrong would lend him.
Fourthly and laſtly, Pray to God that he would draw you out of the horrible Pit, and miry Clay. It is the Holy Spirit that draweth; and Chriſt tells us, that he giveth the Holy Spirit to thoſe that ask him. But I ſhall turn my diſcourſe to the Children of God, and ſhew them what is their duty, upon the conſideration of this truth; That no Soul, unleſs drawn by God, either comes to, or runneth after Chriſt I ſhall open it in ſeveral particulars.
Firſt, This Doctrine calleth to all who apprehend themſelves to be come to Chriſt, to examine their Calling, whether it be ſuch as amounts to a Divine Drawing; whether there be any thing wrought in your Souls, which fleſh and blood could not reveal to you; any thing more than could be the effect of the will of the fleſh, or the will of man. I have before enlarged upon this Theme, ſhewing you, how you may know whether your Faith be a Faith of the operation of God. The work of God upon your Souls with power. Whether what you take to be Holineſs, be the Sanctification of the Spirit. You have heard that there is an Aſſent to the Goſpel, which may be given upon meer humane teſtimony, or upon probable Arguments of Reaſon; neither of which is true Faith; that there may be a Moral Righteouſneſs, and a formal courſe of performing Religious Duties; neither of which amount to the Sanctification of the Spirit, or a running after Chriſt upon his drawings. I ſhall here only add, that there are two or three things which may draw men to ſome Reformation of life, though Chriſt draweth not.
1. The intereſts of mens bodily lives, and healths, and eſtates. Temperance, Sobriety, Chaſtity, are Virtues, in the practice of which men are concerned, as to theſe; and though indeed luſts have ſo far fermented in ſome debaucht perſons, that theſe intereſts will not draw them to ſuch a Reformation, yet in many who have not been tainted by a vitious Education, and in whom cuſtom hath not begot a ſecond nature, theſe concerns will draw much, as to which aactions Grace comes not in, (I mean ſpecial Grace…) further than to direct men to do them from a Principle of Faith, Love, and Obedience to the Will of God, and with an aim at glorifying God.
2. The Examples of others, eſpecially ſuch as are our Superiours, whom we honour or reverence, or our near friends and companions whom we love, may have a great force upon us, that we may pleaſe them, or be like unto them, to do many things. It is of great concern with whom we converſe. Many perſons in Religion, write only by Copies, and do acts becauſe they ſee others do them whom they love, admire, or have in reverence. Theſe Examples alone will not only bring men to a conformity to them, in a civil converſation, but alſo to forms of Religion and Worſhip.
3. The inter ſt…of mens credit and applauſe in the World will go a great way. Saul begs of Samuel to honour him before the People. The Phariſees ſought the praiſe of men, rather than that of God; and indeed this is the general cauſe of Hypocriſie. This happens more generally when Religion is in faſhion and credit with the world. I might inſtance in ſeveral other things, but theſe are ſufficient. Try therefore and examine your Souls, and reſt not till you find what may evidence to you, that you are indeed drawn by Chriſt.
Secondly, This Doctrine calls to all the People of God for Humility; indeed it evidenceth Humility a neceſſary ingredient into Saintſhip. A proud Child of God is a contradiction. Grace leaves the Soul nothing to boaſt in, nothing to be proud of Is he come to Chriſt? He had never come, if the Father had not drawn him: Doth he run after him faſter than another? he had never run, if he had not been drawn. There were ſome in the Church of Corinth, who were puffed up, who deſpiſed Paul, and thought of themſelves above what they ought to think; they were full, they were rich, they had need of nothing. Obſerve the Argument by which the Apoſtle humbleththem, 1 Cor. 4. 7. Who hath made thee to differ from another? Or, What haſt thou which thou haſt not received? And if thou haſt received it, why doſt thou glory as if thou hadſt not received it? Art thou come to Chriſt? and is not thy neighbour? What follows from hence, but (as the Apoſtle to the Romans ſaith) that to thee God hath been more good, to him more ſevere. Haſt thou come of thy ſelf, or in thy own ſtrength? Chriſt hoth told us; That no man cometh to the Son, but he whom the Father draweth. Every one as he is learned and taught of the Father, cometh unto the Son. He who is not drawn, is the object of thy pity, and deſerveth thy prayers, thy good counſel and exhortations, all the help thou canſt give him; but thou haſt no reaſon to triumph, or boaſt, or glory over him; had not the Lord drawn thee, thou hadſt been in the ſame circumſtances that he, as as much a ſtranger to Chriſt as he is. It is grace, ſpecial grace which alone maketh the difference betwixt thee and him. Doſt thou find thy ſelf more ſtrong and able than another to reſiſt a motion to ſin, whether from the luſts of thy own heart, or from the ſuggeſtions of of the Devil, or from the World? Thou ſtandeſt when another is overcome and falleth. Doſt thou find more ability to ſpiritual duties, more freedom and livelineſs in the performance of them? ſtill all this is from grace: Without Chriſt thou couldeſt do nothing; thou haſt no reaſon to glory, becauſe what thou haſt is received; what thou doſt is by grace, which thou haſt received. I live (ſaith Paul, Gul. 2. 20.) yet not I, but Chriſt liveth in me, and the life which I now live in the fleſh, I live by the Faith of the Son of God. So as the Child of God hath nothing to glory in, nothing to boaſt and triumph over his weaker Brother; for, if he differs, it is grace alone makes him to differ.
Thirdly, This notion calleth upon the People of God to bleſs the Lord, if at any time they find their hearts more inabled to run after God, Pſal. 18. 29. By thee (ſaith David) I have run, or I have broken through a Troop; and by my God have I leaped over a wall. David owns there to God his Victory over his fleſhly enemies; but a Chriſtian's Warfare is more ſpiritual, againſt Principalities and Powers, againſt ſpiritual Enemies, mighty Temptations, ſtrong Motions to ſin; doth he at any time get a Victory againſt them? certainly he is obliged to give God the glory, for it is by him that he breaketh through the Troops of the Prince of darkneſs. Hath he difficult duties to perform, and hath he found a ſtrength to perform them, ſtill the glory is due unto God; for by him he leapeth over the wall. It is an expreſſion of David's, Pſal. 87. 7. All my ſprings are in thee. Our ſpiritual life is maintained from many ſprings. A ſpring of pardoning grace, becauſe of our renewing guilt. A ſpring of renewing and ſanctifying grace, becauſe of the frequent luſtings of the fleſh againſt the Spirit, and our being brought ſo often into a captivity to the Law of our members. Springs of ſtrengthening, quickening, comforting grace, becauſe of accidents which weaken our ſtrength, make us dull and heavy in the ſervice of God, and often to walk in the dark, and ſee no light. Now all our freſh ſprings are in Chriſt; whither then but to God ſhould we go with our homage, for any influence of grace received? God laid it to the charge of the Iſraelites, Hoſ. 2. 8. that they did not know that he gave them their Corn, and Wine, and Oil, and Silver, and Gold. Great evils followed this ignorance. 1. God had not that glory which was due unto him for it. 2 They made an ill uſe of them, they multiplied them for Baal. 3. They by this means provoked God to deprive them of thoſe mercies. Thoſe who do not know, that is, do not believe that their freſh ſprings of grace are from God, cannot give God the glory of them, nor will think themſelves ſo concerned, to uſe them for the honour and glory of God; the not doing of which will provoke God… to deprive them of them. I cannot underſtand, how thoſe who derive all their good motions from their own wills, ſhould underſtand themſelves obliged further than to ſacrifice to their own Net and Yarn, and to applaud themſelves inſtead of giving glory to God. What have they to praiſe God for, ſaving only for making them reaſonable creatures, and ſo leaving them to the power and freedom of their own natural faculties?
Fourthly and laſtly, This notion calleth upon all the Children of God to eye and to uſe Chriſt, as the fountain both of their ſpiritual life and ſtrength. Chriſt is the All in all to, and in all his Saints. He is the Lord their Righteouſneſs, that is, their All as to Juſtification: The Lord their ſtrength, that is, as to Sanctification, and in Heaven he will alſo be to them All in All. They ſhall be ever with the Lord: that's their All in Heaven. But here is our infirmity, that we do not eye Chriſt in this notion. Hence our doubts, and fears, becauſe of our guilt of ſin, and imperfection in duty; hence our deſpondencies as to the Promiſes, if our Souls be but a little ſpiritually ſick, we propheſie to our ſelves no leſs than ſpiritual death. We ſhall one day die by the hand of our tempter, or by the power of our luſts. Here we do not act like our Father Abraham; he did not conſider the deadneſs of his own body, nor the deadneſs of Sarah's womb; he ſtaggered not at the Promiſe through unbelief. We conſider only the frame and temper of our own hearts, and what they are able to produce; we conſider not what God is able to perform, nor yet his Promiſe, which enſureth his willingneſs, that he might be faithful. Fear not (ſaid God to his People) for I am with thee; be not diſmaid, for I am thy God, I will ſtrengthen thee, and uphold thee with the hand of my Righteouſneſs, Iſa. 41. 10. & v. 14. Fear not thou worm Jacob, and you men of Iſrael, for I am thy Redeemer.
2. Uſe him as the fountain both of your life and ſtrength. It is with the ſpiritual life of the Soul, as with the natural life of the Body; both of them are from God's breathings: The firſt is from the breathings of his more common providence; the ſecond from the breathings of his more ſpecial grace, and ſpiritual influence: And in the like manner, as the former is alſo preſerved, and maintained by God upholding our faculties, and the virtues in our meat to nouriſh, in our phyſick to heal us, and keeping off thoſe accidents, which would ruine and deſtroy us; uſe him therefore as the principle and fountain of your life:
1. By frequent addreſſes and applications to him: Becauſe our natural life is from God: We are not excuſed from endeavouring to our utmoſt the preſervation of it, whether by the uſe of food or phyſick, o… cautious avoiding what will be noxious and pernicious to it, becauſe the influence of God's bleſſing is not to be expected in the omiſſion and neglect of due means, but from the due uſe of them, God concurreth with our endeavours, and uſe of means, though he putteth forth an influence in order to the effect, beyond the bare vertue of the means: ſo as to our ſpiritual life, the neceſſity of Chriſts influence in order to the preſerving, and upholding it, doth not infer a needleſneſs of our uſe of ſuch means as he hath inſtituted, in order to that end, it only teacheth us not to truſt in the means alone, but to look beyond them unto Chriſt. Every gracious Soul hath in itſelf a principle of ſpiritual life, as every living Body hath in it a principle of natural life, but as the Soul in the Body of a man may be obſtructed in its operations, ſo the Soul may be clog'd in its ſpiritual operations, hindered by luſts, and corruptions, hindered by ſtrong temptations and motions to ſin; theſe may make the Soul ſtumble and fall, they may make it dull, heavy and inactive, weak, and ſad, and dejected; here is need of Chriſts further drawings, in order to it we muſt cry unto him, we muſt lie in the way in which he uſeth to meet Souls with ſuch diſpenſations.
2. Keep up in your Souls a dependency upon Chriſt, without diſtruſt and unbelief; when you cannot live upon the ſenſe of ſtrengthening, quickning, conſolatory influences, yet live upon faith, as to them; God is never ſo much honoured as when he is truſted, when his Servants live a dependent life upon him, for whatſoever he hath promiſed. It ſpeaketh a great faith to live upon a promiſe, when we cannot live by ſight; a Chriſtian ſhould live by faith upon Chriſt as to his ſpiritual influences, with reference to the Enemies of his Soul, as David lived by Faith upon God, and his promiſes, and providence with reference to his worldly Enemies, Pſal. 118. 10, 11, 12. All Nations (ſaith he) compaſſed me about, but in the name of the Lord I will deſtroy them: They compaſſed me about, yea they compaſſed me about, but in the name of the Lord I will deſtroy them. They compaſſed me about like Bees, they are quenched as the fire of Thorns, for in the name of the Lord I will deſtroy them. If our ſtrength depends upon Chriſts drawings, we have no reaſon to diſtruſt becauſe of our own weakneſs, and have nothing to do but to do what in us lieth, depending upon Chriſt for his further ſupplies and influence.