The Intercourses of Divine Love Betwixt Christ and His Church, Sermon 28
Sermon XXVIII.
Cant. 1. 4.
We will be glad, and rejoice in thee.
I Am yet handling the Propoſition at firſt laid down. I ſhewed you the laſt day how Chriſt is the ſingular object of the Spouſes joy. I added then; and the manifeſtations of his love, eſpecially in hearing and anſwering our prayers. Indeed Chriſt is no otherwiſe the object of our joy, then in the manifeſtations of his love. All joy requireth ſome ſenſible manifeſtation, or experience. The perſonal excellencies of Chriſt, make him the object of our love, whom (ſaith the Apoſtle) having not ſeen, yet we love Love asks for nothing but amiableneſs in its object, no more doth deſire (which is the firſt born of love) but joy requires propriety and union, Chriſt manifeſted to the Soul, can alone be the object of joy, but I added, eſpecially in hearing, and anſwering Prayer; that was the caſe here; the Spouſe had prayed, draw me, and we will run after thee,—ſhe preſently triumpheth in the hearing of her Prayers, and then addeth, we will be glad, and rejoice in thee. I might have alſo added, prayers put up particularly for ſpiritual mercies. We ſhall all along in Scripture find this made a great matter of joy in the hearts of Gods people, take the inſtances of Hannah and David. Hannah had been, 1 Sam. 1. praying unto God for a Child, the Lord anſwered, ſee how ſhe rejoiceth, 1 Sam. 2. 1. Hannah prayed and ſaid, My heart rejoiceth in the Lord, mine Horn is exalted in the Lord, my mouth is inlarged over mine Enemies, becauſe I rejoice in thy ſalvation, Concerning David we have many inſtances, Pſal. 31. 21. Bleſſed be the Lord, for he hath ſhewed me his marvellous kindneſs in a ſtrong City. v. 22. Thou heardſt the voice of my ſupplication, when I cried unto thee, Pſal. 3. 4. I cried unto the Lord with my voice, and he heard me from his holy place; in this he rejoiceth, and triumpheth, v. 6, 8. Pſal. 6. 8. The Lord hath heard the voice of my weeping, the Lord hath heard my ſupplication, he will receive my prayer. So again, Pſal. 18. 6. & again, Pſal. 28. 6. Bleſſed be the Lord, becauſe he hath heard the voice of my ſupplications, ſo Pſal. 116. 1. But there needeth no Scripture in the caſe, the experience of every Soul maketh it good; it is natural to every man.
1. Becauſe in all anſwers of Prayer, there muſt be a ſoul ſatisfaction upon ſome union with the object, which it deſired. Joy is nothing elſe but the triumph of the Soul upon its union with the object which it deſired. Prayer is nothing elſe but the Souls deſire expreſſed with its voice. The anſwer of Prayers muſt be the Souls ſatisfaction in the obtaining of its deſires, this ſatisfaction ariſeth from its union with its object, upon which joy is but a proper, and natural reſult, and conſequent.
2. In all anſwers of Prayer, there is an owning of the Soul by God. As the Soul by Prayer owneth God, acknowledging him the Fountain of that goodneſs, which it beggeth; ſo God in anſwering Prayer acknowledgeth the Soul, Joh. 9. 31. We know that God heareth not ſinners, but if any man be a Worſhipper of God, and doth his will, him he heareth. All giving in of things prayed for, doth not ſpeak the anſwer of prayers. God may hear and relieve, the cry of the miſerable, when he doth noṫ anſwer the prayer of the righteous. I have before hinted to you, that there is an anſwer of our cries, which floweth from Gods common providence, as he is a God of pity, and tender compaſſions, and there is an anſwer of Prayers, which comes from God, as a God of truth and faithfulneſs, how to diſtinguiſh theſe two, I may poſſibly ſhew you in the application in ſome meaſure, it is the latter anſwer, not the former, which is Gods owning and acknowledgment of the Soul, as one for whom he hath a favour.
3. There is yet one thing more in the anſwer of prayers, laſt mentioned, which to every thinking Chriſtian is matter of great joy. That it is that which ſpeaketh the Soul to be beloved of God in Chriſt, and to have Chriſt for his Advocate, and Interceſſor at the Throne of Grace. It is in him that all the promiſes are Yea, and Amen. It is in his name that the believer asketh, and it is he that doth the thing deſired, according to the promiſe, John 14. 13. Whatſoever you ſhall ask, that I will do, that the Father may be glorified in the Son, and becauſe the thing is confirmed, the promiſe is doubled. v. 14. If you ſhall ask any thing in my name, I will do it. I ſhall add no more to the Doctrinal part of my diſcourſe.
Uſe 1.This notion (in the firſt place) diſtinguiſheth the Child of God from all Men and Women in the World. He is the only man, that is glad, and rejoiceth in Chriſt, the only perſon that can ſay of Chriſt, he is his chief joy.
1. There are many that rejoice in their ſenſual ſatisfactions. There is a man that ſhoute…h by reaſon of Wine, Pſal. 78. 65. their Vivere eſt Bibere, the pleaſing of their Senſes, their Palate, and Eyes, and Ears, is the greateſt good they know, after this their Souls move by deſires, and in the ſatisfaction of them they rejoice, their mirth is madneſs, and their laughter what doth it? this of all other is the moſt ſordid joy, a rejoycing in iniquity, yet this is the chief joy of many poor creatures.
2. To others the World is their chief joy. Their heart rejoyceth in their labour, as the wiſe man ſpeaketh, Eccl. 2. 10. they look on all the work that their hands have wrought, and on the labour they have laboured to do, and they rejoice; the gladneſs of their heart ariſeth from the increaſe of their Corn, and Wine, and Oil, and they know no better things to rejoice in. For this rejoycing in Chriſt, in the ſenſe of his love, and the pardon of their ſins, and the hopes of the glory of God; alas! how few underſtand any thing of it? I have often had occaſion to tell you, that the ſpiritual ſtate of a man or woman, is not ſo much to be determined from his underſtanding, and the notions there, men and women may have great degrees of knowledge, and yet have unſanctified hearts, nor from their external actions. An hypocrite may do many things, and the beſt of Gods people in many things offend; as from the motions of his will, and affections: He chuſeth the things that pleaſe God. To will is preſent with me ſaith Paul, and conſequent to this are the workings of the offections. Thus a Chriſtian is known by the objects of his love and hatred, his hope and fear, his deſire and j…y. The laſt is what I have to do with in this place. Joy is one of the fruits▪ one of the faireſt fruits of the holy Spirit, Gal. 5. 22. will any ſay to me, how ſhall I know my ſtate by the workings of this affection? the anſwer is in the Text, the believer rej…yceth in Chriſt; the Apoſtle tells us that thoſe that are the true circumc…ſion, worſhip God in the Spirit, and rejoice in Chriſt Jeſus, Phil. 3 3. A believer is not a Stoick, as to the things of the World, he lives in it, and hath need of the things of it, but Chriſt is his chief joy, or the head of his joy, as David ſaith of Hieruſalem, Pſal. 137. v. 6. But you will ſay, how ſhall we know this, whether Chriſt be our chief joy? I anſwer,
1. Thou wilt not, thou canſt not rejoice in any courſe of ſin, which is contrary unto Chriſt. St. Paul tells us, That he delighted in the law of God after the inward man; he could not glory in a total freedom from ſin, he complaineth that he was ſometime brought into Captivity to the law of his Members, Rom. 7. 22. But he did not rejoyce in iniquity. Wicked men ſport themſelves againſt God. Againſt whom do you ſport your ſelves, Iſa. 57. 4 Solomon tells us, That it is a ſport to a fool to do miſchief, & tells us of one who deceiveth his Neighbour, and ſaith, am I not in ſport? his joy is either in the ſatisfaction of his concupiſcible appetite; thus St. Peter tells us of ſome, That they count it pleaſure to riot in the day time, 2 Pet. 2. 13. or in the ſatisfaction of his iraſcible appetite; thus ſome ſport themſelves in doing, or beholding miſchief, they rejoice at the deſtruction of him that hateth them, which was a thing Job purgeth himſelf from, Job 31. 29. or at the deſtruction of thoſe that they hate, they rejoice to do evil, Prov. 2. 15. Yea, and to ſee evil done, as Edom rejoyced when the Jews were carried into captivity. But now the Child of God can be a ſharer in none of thoſe joys. Theſe joys are incompetent with a rejoycing in Jeſus Chriſt, theſe men rejoyce in thoſe things which crucified Chriſt. I cannot ſay but a good man under ſome great temptation m…y feel ſome tickling pleaſure in ſin, and the ſatisfaction of his appetite through ignorance, or paſſion, but he can have no fixed joy in any thing of that nature. As a wicked man may have ſome fit of ſorrow for ſin, ſo a good man may have ſome fits of pleaſure, and delight in ſin, but neither of them will be conſtant… and abiding; a good mans pleaſure in ſin, is but a fit of ſenſuality, a wicked mans trouble for fin is but a fit of diſtaſt. It is a good ſign that he or ſhe rejoiceth in God, and in Chriſt, that can find no ſenſual ſatisfaction to rejoice in.
Secondly, It is a ſign that Soul truly rejoyceth in the Lord Jeſus Chriſt, that can rejoyce in no ſenſible enjoyment, without the ſenſe of God's love in, and through him. The unquietneſs and diſſatisfaction of the Soul, in the midſt of all its ſenſible comforts, if at any time it wants the ſenſe of God's love, and the pardon, of its ſins, in and through Chriſt, will much evidence Chriſt to be the Head of his Joy, or his chief Joy. There are few Souls in this life, whoſe daies are without clouds; ſometimes they walk in the light, ſometimes in the dark, and ſee no light; now for a Soul under the fulleſt affluence of created comforts, to be able to rejoyce in nothing, in the abſence of the ſenſe of Chriſt's love, is an excellent ſign. Abraham, Gen. 15. 2. when God bid him ask him what he ſhould give him, replyeth, Lord, what canſt thou give me ſo long as I go childleſs? This now argued that a Child was the chief of his deſires, and the chief Joy which he had in proſpect. Abraham had a plentiful Eſtate, a beloved Wife, but his diſſatisfaction, for want of an Heir, ſpake a Child to be his chief Joy, an object which his heart was ready more to rejoyce in, than in all that he had beſides it. When the Soul is at this paſs, that it can ſay, Lord, thou haſt given me an Huſband, or a Wife and Children, and I acknowledge thy goodneſs in them; thou haſt given me a plentiful Eſtate, and I deſire to bleſs thy Name for that; but Lord, what canſt thou give me? what canſt thou do for me? ſo long as I want the ſenſe of thy love in Chriſt, all theſe things are nothing to me, whiles I have this diſſatisfaction; though it will not ſpeak the Soul at this time actually rejoycing in Chriſt, yet it will ſpeak Chriſt to be its chief Joy.
Thirdly, It is a ſign that Chriſt is the chief Joy of the Soul, if it can rejoyce in Chriſt alone, when there is no fruit in the Vines, when the Figg-tree doth not bloſſom, and the labour of the Olives faileth (as Habakkuk expreſſeth it) that is, when all ſenſible external ſatisfactions fail. That Soul which hath not choſen Chriſt for his portion, will hardly be content with Chriſt alone. Mephiboſheth declared that Davia's return in peace to Hicruſ… lem, was his chief Joy, when upon David's ſaying, Thou and Ziba divide the Lands, he calmly replied, 2 Sam. 19. 30. Yea, l…t him take all, for as much as my Lord the King is returned to his Houſe in Peace. It is ſaid of the Primitive Martyrs, Heb. 10. 34. That they indured with joy the ſpoiling of their goods, knowing that they had in Heaven a far more induring ſubſtance. Our hearts may be ready to deceive us in this point, when we only put a caſe to our Souls, and the thing appears at a diſtance. It may be therefore we may come to a nearer judgment, what our Souls would do in ſuch a caſe, by obſerving the frame and temper of our Spirits, and what their ſupport is, under ſmaller loſſes, and deprivations of more external comforts. There is none of us but at ſome time or other, ſuffer ſomething from the hand of God immediately, or from the hands of men. We loſe poſſibly a dear relation, or a part of our eſtates, ſuppoſing now that at this time thou haſt no apprehenſions of the wrath of God, no fears as to the pardon of thy ſins, and thy intereſt in Chriſt, how is thy Spirit under ſuch providences? canſt thou look above them, and yet rejoice, that thy Chriſt is not taken from thee? if you ſhould ſee a Woman in the loſs of a Child or Children, yet lifting up herſelf above her ſorrows, and bleſſing God, that it is not her Husband, he is yet alive, you would eaſily conclude, that her Husband was her chief joy, though ſhe had ſome pleaſure, ſome ſatisfaction in her Child, yet her Husband was the head of her joy.
4. Laſtly, Canſt thou joy in Chriſt Supremely? not in thy mercies ſo much as in the God of thy mercies, and in thy mercies only as thou ſeeſt the favour, and goodneſs of God in them; you read, Luke 10. 17. that after Chriſt had ſent out the 70, they after ſome time returned, and made this report to him. Lord, even the Devils are ſubject unto us through thy name. Chriſt tells them, v, 19. Behold I give you power to tread on Serpents, and Scorpions, over all the power of the Enemy, and nothing ſhall by any means hurt you, notwithſtanding in this rejoice not, that the Spirits are ſubject unto you, but rather rejoice, becauſe your names are written in Heaven. God ſaith thus to many of his people, Behold I give you comfortable Wives, towardly, and dutiful Children, plentiful Eſtates, ſucceſs in your tradings, and worldly buſineſſes. I ſet an hedge of providence about you, whatſoever you take in hand doth proſper. Notwithſtanding rejoice not in this, let not this be the great matter of your content and ſatisfaction. But rejoice in this, that I have given you my Son, and through him, the pardon of your ſins, and favour with me, an evidence, that your names are written in the Book of Life. He that can do this, makes Chriſt the head of his joy. And if you can do this,
1. You will be more troubled at the fears, or apprehenſions of the loſs of Chriſts love, then at the fears or apprehenſions of the loſs of any external ſatisfactions whatſoever.
2. You will be rather willing to part with all, then to do any thing that may hazard your loſs of Gods favour. Thus the Martyrs ſhewed that Chriſt was their ſupreme joy.
Uſe ….Let us labour to find this evidence of grace in our Souls, to bring up our hearts to be glad, and to rejoice in Chriſt in that manner as I have opened to you, and particularly to rejoice in the anſwer of our prayers. I will inlarge upon both theſe branches a little.
Br. 1.Let us be unquiet in our ſpirits until we find that our hearts are brought to this, to rejoyce in Chriſt ſolely and ſupremely; to rejoyce in him as our righteouſneſs, as our ſtrength, as our portion, as our All in all. I told you before that the Apoſtle, Phil. 3. thus deſcribeth a true Chriſtian, one that was of the true Circumciſion: (The Jews he calls there the Conciſion) but ſaith he, We are the Circumciſion, who rejoyce in Chriſt Jeſus: He ſpeaketh there of a reioycing in him as our Righteouſneſs, as he from whoſe perfect Righteouſneſs alone, the Soul expecteth Salvation. This is in oppoſition to a rejoycing in any Birth-priviledges, or Church-priviledges, or any Works of our own, as things that will ſerve us in any ſtead without a part in Chriſt, when we ſhall another day come and appear before God's Judgment Seat. O ſtudy thus to rejoyce in Chriſt, as he who hath trodden the Winepreſs of his Fathers wrath alone, and in his body upon the Croſs ſuffered whatſoever was due to the Juſtice of God for the ſins of Believers, as he who alone hath fulfilled the Law for us, and in whom alone we are compleat. This is our duty, but this is not what I am here chiefly ſpeaking to.
2. Rejoyce in Chriſt as your portion, as your All; make him your chief Joy. I would preſs this great Exhortation by ſome few Arguments, and then give you ſome Counſels in the caſe.
1. Conſider how vain and tranſitory the objects of all other Joy are. There are but three things that I know we have to rejoyce in; or at leaſt all things of that nature will fall under three Heads. They are either ſenſual ſatisfactions; theſe are the objects of the voluptuous debauched Souls Joy: Or ſecondly, Senſible E…joyments; theſe are the objects of the worldling's Joy: Or thirdly, Spiritual bleſſings in Chriſt; theſe are the objects of the Believer's Joy. Let me a little ſhew you the vanity and tranſitory nature of the two former. One man rejoyceth in the ſatisfactions of his ſenſual appetite, in the pleaſure of his Eye, and Ear, and Palate, and Fleſh: Shall not theſe things be the torments of the Soul to Eternity For what think you ſhall any Soul periſh for ever, if not for having pleaſure in riot, in drunkenneſs, in laſciviouſneſs, or in other ſordid ſatisfactions? are theſe any more then brutiſh ſatisfactions beneath the rational Soul? will theſe things laſt for ever? will there not a time come, when you ſhall ſay you have no pleaſure in them; nay, doth not the pleaſure of them periſh with the uſing, and go out like a Candle, leaving a ſtench behind it, leaving ſome ſour reflections upon the conſcience, which the little tickling of pleaſure which they afforded, no way compenſateth. O vain man! to make thoſe things his chief buſineſs, ſatisfaction and joy, which will bring the greateſt bitterneſs in the latter end? You compaſs your ſelves about with ſparks, this you ſhall have at the Lords hand, you ſhall one day lie down in ſorrow. For the more civil, and reclaimed ſort of men, whoſe chief joy is in the increaſe of their Corn, and Wine, and Oil; how vain, how tranſitory is this Joy? whilſt thou haſt them, what neceſſities of thy Soul do they ſuit? will they give thee peace when thou art under any diſturbance of mind? will they fit thee for, or advantage thee in any ſpiritual operation? of what advantage can they be to thee as to another life, when as thou comeſt to die? when thou dieſt, leave them all behind thee, and write upon them, Whoſe ſhall theſe things be? Nay, mayeſt thou not out-live all the comfort and ſatisfaction which thou haſt in them? Or, may not they in a moment, by a Fire, by a Thief, by an Oppreſſor, be taken out of thy ſight? Are they not Gourds, that come up in a night, and ſerve a little to ſhadow us from the heats, and ſhelter us from the ſtorms that we meet with in this life; and may go down in a night, and leave us as much as any other expoſed to the ſtorms of this world? Are theſe things fit for the chief Joy of a reaſonable Soul, a ſpiritual and immortal being that is under an Ordination to an eternal Exiſtence, and profeſſeth to know, and to believe ſo much? On the other ſide, is the Believer's Joy, who rejoyceth in Chriſt, ſo miſplaced? Cannot he give the Soul the pardon of ſin, and ſenſe of that pardon, which produceth that peace which is paſt all underſtanding? Cannot he give the Soul a righteouſneſs wherein the Soul ſhall another day ſtand before God, and not appear naked? Cannot he give Eternal Life? and doth he not do it to whomſoever he pleaſeth? and will he give ſo great things, and not food convenient for us? Or, ſhall not he that giveth the Soul Chriſt, with him alſo give it all things?
2. Conſider how vainly thou hopeſt to enter hereafter into the Lord's Joy, who haſt not rejoyced in him … Canſt thou imagine, that Chriſt will be reſt and … Soul in Heaven, when thy Soul hath taken no pleaſure nor delight in him here. But you will ſay, what need theſe words? need any Soul be perſuaded to rejoyce in Chriſt, if it were a thing in his own power? and if it be not, to what purpoſe are we ſo perſuaded and intreated to it? To this I anſwer:
It is true, it is not in thy power to rejoyce in Chriſt. We cannot rejoyce in any thing, be it never ſo good, unleſs we have a property and intereſt in it, and have ſome ſenſe and apprehenſion of that intereſt, ſo that it is no more in our power, to rejoyce in Chriſt, than to give our ſelves an intereſt and part in him, and a ſenſe and apprehenſion of that intereſt, both of which are the gift of God. But yet we may do ſomething in the uſe of the common grace of God, given to all of us who ſit under the Goſpel, in order to our having a part and intereſt in him.
1. We may read the Scriptures, and hear the Word of God, and mediate upon what we read and hear, in order to our conviction of that infinite excellency that is in Chriſt, and his ſuitableneſs to the ſtate, and neceſſity of our Souls. We muſt ſee a goodneſs and an excellency in him, before we ſhall love him, deſire him, or delight in him; this goodneſs, this excellency is revealed to us in the Word of God; this we muſt believe, or we ſhall never lie under ſuch a conviction. It is God that muſt give us a power to believe it, but we may read the Word, and hear it opened and applied, in order to this; God (as I have before told you) concurring ordinarily with his ſpecial grace, with our uſe of that common grace which he affords us.
2. We may ſtudy and meditate upon the vanity of ſenſual joy, or joying meerly in ſenſible things, and how unfit they are to be the chief Joy of our Souls.
3. We may thirdly, Cry to God to give us our part in Chriſt; throughly to perſuade our hearts of our abſolute need of him, and of that tranſcendent goodneſs and excellency that is in him. O that men would but do what lieth in their power to do, and not complain they can do nothing, becauſe they can indeed do nothing efficaciouſly without God's ſpecial grace, as to any truly ſpiritual acts.
Br. 2.Secondly, I would ſpeak to thoſe who have an intereſt in Chriſt, that they would labour to grow in this grace, to be more glad, and more to rejoyce in Chriſt. It is a duty often called for in Scripture, and I … regarded. I ſpeak now upon advantage, to you that underſtand you have Souls under an ordination to an eternal Exiſtence, that know the ſtate of the Soul by nature, and have taſted alſo how good the Lord is; to you, to whom Chriſt is precious, and whom you will eaſily acknowledge your chief Joy; I am calling to you, but for the exerciſe of an habit, with which God hath indeed indued you, the exerting of a power with which God hath bleſſed you, the uſing of a right which God hath given you There are amongſt others two great cauſes why Chriſtians do not ſo rejoyce in Chriſt as they ought to do.
1. The firſt is, Their giving too much way to unbelief and deſpondency. Though we cannot increaſe our own Faith without ſpecial grace aſſiſting, yet we may promove our unbelief, favouring our deſpondency, and cheriſhing our doubts, and giving way to our groundleſs fears, and forgetting the Covenant of Grace, not ſaying often enough to our Souls, Why art thou caſt down O my Soul! &c.
2. The ſecond is, Their too much carnality or worldlineſs. Where almoſt is the man to be found that cannot rejoyce in his worldly Affluences, although he wants the ſenſe of the Love of God in Chriſt? or, that if he were tried, would not find it an hard matter to rejoyce in God, if the Fig-tree did not bloſſom, and there were no fruit on the Vine? How ready are we to rejoyce in our creature-comforts when we have them, more than in the Love of Chriſt to our Souls? whence is this but from our too much ſavouring, minding, and living upon Earth, and earthly things?
Br. 3.Is the hearing of Prayers ſuch a matter of joy to a gracious man? how ſhould this engage us, 1. So to pray, that we may receive an anſwer of them from the Lord? 2. To look after our Prayers, and the anſwers of them, that the ſenſe of ſuch an anſwer may excite our joy in Chriſt? As to the firſt, I have ſpoken ſo fully to it under the firſt Doctrine I handled from this Text, that I ſhall not need again to inlarge upon it here. I ſhall only inlarge upon the ſecond.
Fooliſh Children that ſhoot Arrows, and never look after them, loſe that pleaſure and content in their game, which thoſe have who obſerve what becomes of their Arrows and how near they come to the mark to which they are directed and levelled. Formal Chriſtians who ſend up Prayers to Heaven, and never look after them, never conſider whether the Lord anſwereth them yea or no, loſe that pleaſure and ſatisfaction which the Soul hath that watcheth his Prayers; and with David, when early in the morning he hath directed his Prayers to God (as Pſal. 5. 3.) looketh up. You read of the Prophet Habakkuk, when, chap. 1. he had been putting up his Prayer to God, he reſolveth, chap. 2. v. 1. to ſtand upon his watch, and to ſet himſelf upon the Tower, watching to ſee what God would ſay unto him. Here now comes in a conſiderable queſtion, viz.
How a Chriſtian ſhall know whether God hath heard and anſwered his prayers yea or no? The difficulty lies upon two things: 1. Ʋpon God's different ways of anſwering. 2. In regard we may receive the good things we receive from God, meerly from him as a God full of pity, and tender compaſſion, ſeeing, and pitying the miſery and needs of his creatures (as our Saviour ſaith, He hears the young Ravens when they cry unto him;) Not as from a God in Chriſt reconciled, and hearing us upon the account of his Truth, and Promiſe, and the Interceſſion of Chriſt. Now the anſwer of thoſe Prayers only, which are anſwered upon the account of Chriſt, and teſtifications of the Love of God in Chriſt can bring the Soul to a gladneſs and rejoycing in Chriſt upon that occaſion and motive. As to the firſt,
1. I ſee no reaſon for a Soul that hath been importunate with God for ſome good thing, which it hath not yet received, if it finds it ſelf ſatisfied under the want of it, and content to ſubmit to the Will of God in the denial of it, and to reſign up it ſelf to his good pleaſure as to the collation of it upon him: I ſay, in ſuch caſes as theſe, I ſee no reaſon for a Chriſtian to queſtion whether this anſwer be from God, as a God of Truth and Faithfulneſs, fulfilling his promiſe to the Soul. His promiſe to his people is to with-hold from them no good thing, that is, nothing which ſhall be truly and really good for them, conſidered in their circumſtances: Now where a ſenſible good is with-held, and denied, that a real good may be beſtowed, and the Soul is alſo brought to ſee its own miſtake in the deſire of that ſenſible good, and to acquieſce in the good pleaſure of God, in not giving it; nay, to acknowledge, that it is better for it not to have it, and is quiet, and ſatisfied; certainly this is one of the cleareſt anſwers of our prayers, and no Soul ought to queſtion but this is a return of prayers. Let us put a caſe. Suppoſe a Chriſtian lying under the power of ſome mortal diſeaſe, under which he hath often prayed, that if it were poſſible, God would make the bitter Cup of Death to paſs from him: Still he or ſhe groweth weaker and weaker, worſe and worſe, as to his or her bodily ſtate; but they find within themſelves a further contentedneſs with the good pleaſure of God, a power to glory in their tribulation, and to rejoyce in the hopes of that glory of God to which its affliction is bringing it; a deſire, not to be unclothed meerly, and free from its pain, but clothed upon, that mortality might be ſwallowed up in life. What reaſon now hath a Chriſtian to ſuſpect whether this be in anſwer to its prayers, and ſlowing from God as a God of Truth fulfilling his Word; ſeeing (as the Apoſtle ſaith, 2 Cor. 5. 5.) He that hath wrought us for the ſelf ſame thing is God, who hath alſo given us the earneſt of the Spirit. It is a good thing here that is given the Soul; it is given it by God; it is he who hath wrought the heart into this frame. It is given in upon, and after earneſt prayer; and though it be not the very thing in ſpecie, which we asked, yet it is in value more, abundantly compenſating the things we asked, and finally, the thing which we did ask, we asked with ſubmiſſion to the Will and Wiſdom of God; ſo that as to theſe kinds of anſwers, I take the caſe to be clear.
2. As to the giving in of ſuch ſpiritual mercies as we have begg'd of God, in their kind, whether they be peace of Conſcience, ſtrength againſt temptations, power againſt corruptions, ſenſible conſolations, more freedom and livelineſs unto, and in duty, there is as little reaſon to doubt, becauſe they are the very good things we a kt. 2. Of ſuch a ſpiritual nature, as God doth not uſe to give them to Souls that are ſtrangers to him. 3. The matter of promiſes: The only thing that I can fancy why a Chriſtian ſhould make a doubt here, is, becauſe they may be conſequent to the removal of ſome bodily diſtempers, whoſe influence upon the mind, might cauſe thoſe troubles, that weakneſs or dulneſs, ſuch as Melancholy, &c. But hath God no hand in bringing or removing ſuch bodily cauſes? if he hath (as certainly there is no evil in our bodies more than in our Cities, which he hath not done) why may not God both afflict us as to our ſpirits, by ſending ſuch diſtempers upon our bodies, and alſo remove the former, which are the effect, by the removal of the latter, which he hath made to be the cauſe. So that admit theſe things conſequent to the removal of ſome bodily diſtemper, yet they are the effect of God, and may be, and ought to be looked upon as the anſwer of our prayers.
3. The greateſt difficulty of judgment in this caſe is as to thoſe things which are but foreign, the things which concern this life, which God giveth to the righteous as well as the wicked, to the ſinner crying unto him, as well as unto his Children: How a Chriſtian ſhall diſcern that God when he gives him in theſe mercies, gives them in as a God of Truth and Faithfulneſs, remembring his promiſe to his Servants; nor indeed is this Judgment very eaſie to the moſt diſcerning Chriſtian. Something I ſhall ſay in the caſe, whether what will be ſatisfactory or no I cannot tell.
1. If they have been given in after prayer made with a Spirit indifferent (not too importunate I mean for the receiving of them we may hope well. We may obſerve in Scripture, that ſometimes common good things have been wrung out of the hands of God by too much impatience, and importunity, which have never proved bleſſings. Such were the Quails, Num. 11. 31, 32, 33. the Text ſaith, while the fleſh was yet between their teeth, e're it was chewed, the wrath of the Lord was kindled againſt the People. Such was the firſt King given to the Iſraelites (even Saul) the Prophet ſaith, Hoſea 13. 11. I gave thee a King in mine anger. But when a Chriſtian begs of God any good thing, without too much impatience, and importunity, with an indifferency of Spirit, reſigning up himſelf to the will of God, as to the receiving of it, and God after ſuch a prayer gives in the mercy, I know not why we ſhould not conclude it an anſwer of prayer. This I think was the caſe of Hannah, 1 Sam. 1. She was indeed grieved, and troubled, becauſe God had denied to her the bleſſing of a Child, in this trouble ſhe prays in a ſolemn manner, we read not of any anger in her Spirit againſt God, any impatience, or ſinful importunity, but ſhe prays as a Woman of a troubled Spirit, the Lord gives her a Child, it was but a mercy of a common nature, wicked Women have Children as well as others; but it is given in after a ſolemn prayer, ſhe looks upon the Child as begged of God. For this Child (ſaith ſhe) I prayed, and the Lord hath given me my Petition which I asked of him.
2. I ſhall add but one thing more, viz. When together with the good thing, there is an heart given to the perſon to improve, and make uſe of it for the honour, and glory of God. James lets us know that God never gives us in mercies in anſwer to our prayers, and as evidences of his love and faithfulneſs, that we might conſume them upon our luſts, when he tells thoſe to whom he wrote, James 4 5. You ask and receive not, becauſe you ask amiſs, that you may conſume it upon your luſts; when God giveth us in an outward mercy, if he giveth it us in performance of his promiſe, and in token of his love, and favour, he together with it gives in an heart inclined, and ready to make uſe of it for the honour, and glory of his name. This is alſo exemplified in the caſe of Hannah, in the text before-mentioned, 1 Sam. 1. 27, 28. For this Child, ſaith ſhe, I prayed, the Lord hath given me my Petition which I asked of him, therefore alſo I have lent him to the Lord, as long as he liveth, he ſhall be lent unto the Lord. In the margent of your larger Bibles, you will ſee it may be read; He whom I have obtained by Petition, ſhall be returned to the Lord. You have another no leſs famous inſtance of it in David, Pſal. 116. v. 1. I love the Lord, becauſe he hath heard my voice, and ſupplications. The Lord hath heard his voice. v. 1. He had inclined his ear unto him. v. 2. The Lord had dealt▪ graciouſly with him. v. 7. He had delivered his Soul from death, his Eyes from tears, and his feet from falling. Now mark the product of this. He loved the Lord, becauſe of it. v. 2. He reſolveth to call upon the Lord ſo long as he lived. v. 9. To walk before the Lord in the land of the living. v. 13. To take the cup of ſalvation, and to call upon the name of the Lord. v. 14. To pay his vows. v. 16. To be the Lords Servant. v. 17. To offer the Sacrifice of Thanksgiving, &c. Now where upon prayer for a more common mercy, ſuppoſe life, health, riches, ſucceſs in buſineſs, we find that the Lord hath given us both the thing which we asked of God, and an heart to honour God with it, and to make a due improvement of it, we have there no reaſon to doubt, but that it is given us in anſwer to our prayers, and in teſtification of his faithfulneſs and love towards us. This now is of great concern to us, in order to our gladneſs, and joy in him upon the receiving an anſwer of our prayers; for how ſhall we rejoice in him, upon any ſuch occaſion, unleſs we diſcern our good things coming from him. This I think is enough to have ſpoken to this queſtion, and upon this whole argument. I ſhall now proceed (as God gives me opportunity) to the other effect this mercy had upon the Spouſe, We will remember thy loves more than Wine. But of this hereafter.