Several Discourses Considering the Providence of God, Discourse · Part 2 · Sermon 33
SERMON XXXIII.
Pſal. CVII. 43.
Whoſo is wiſe, and will obſerve theſe things: even they ſhall underſtand the loving-kindneſs of the Lord.
I Proceed yet to offer you ſome further Obſervations concerning the motions of Actual Providence. I have already made many. Laſt of all, ſome with reference to its diſtributions of rewards and puniſhments. Let me now go on to a
Obſerv. 20. When God calleth any to any new work or relation, he ordinarily giveth them a ſpirit ſuited to it.
Every work and relation requires ſome particular diſpoſitions fitting the perſons for it. Now I ſay, you ſhall obſerve in the motions of Actual Providence, that it fitteth thoſe perſons for work whom God calleth to it: you ſhall ſee it in ſeveral inſtances. God called Moſes to go in to Pharaoh, to require him to let the children of Iſrael go, and ſo to conduct the children of Iſrael out of Egypt. Moſes ſaith to God, Exod. 3.11. Who am I that I ſhould go unto Pharaoh, and that I ſhould bring the children of Iſrael out of Egypt. God ſaith, verſ. 12. I will be with thee. Again, chap. 4.10. Moſes excuſeth himſelf, that he was not eloquent, but ſlow of ſpeech, and of a ſlow tongue: ſee what God ſaith to him, ver. 11. Who hath made mans mouth, or who maketh the dumb, or deaf, or ſeeing, or blind? Now therefore, ver. 12. go, and I will be with thy mouth, and teach thee what thou ſhalt ſay. When God called Saul to be King over Iſrael, the text, 1 Sam. 10.9. ſaith, That God gave him another heart. When God called David to the Kingdom, what a ſpirit of government did God give him? What courage and valour, that coming from keeping of ſheep, he durſt adventure to encounter Goliah? Concerning Solomon the caſe is plain, 1 King. 3.8, 9. he begged of God a wiſe and underſtanding heart to judg his people. The text telleth you, that God gave it him; Lo (ſaith God, ver. 12.) I have given thee a wiſe and underſtanding heart. As to the Miniſtry, the caſe is plain, as to Jeremiah, God ordained him to be a prophet to the nations. Jer. 1.5. Jeremiah excuſed himſelf, he was a child, and could not ſpeak, verſ. 6. But the Lord ſaid to him, Say not I am a child, for thou ſhalt go to all that I ſhall ſend thee; and whatſoever I command thee, thou ſhalt ſpeak: Be not afraid of their faces, for I am with thee, to deliver thee (ſaith the Lord); then the Lord put forth his hand, and touched my mouth, and the Lord ſaid to me, Behold I have put my words into thy mouth, verſ. 7, 8. The like you have concerning Ezekiel, Ezek. 2. The like you find upon Chriſts ſending out the ſeventy and the twelve. It is true, God doth this ſeveral ways, and by ſeveral rites and ceremonies; but God never yet call'd any to any new relation, or new work, but he gave them a ſpirit fit for it. But let us a little underſtand what the meaning of that is.
Queſt. Wherein lyeth the ſutableneſs of a perſons ſpirit to his work or relation?
I anſwer, It lyes in two things: 1. An inclination, or willingneſs to it. 2. A fittedneſs or preparedneſs for it. 1. An inclination or willingneſs to it. Indeed Gods firſt call of a perſon to a work, doth not always meet with a willing mind, it did not in Moſes, in Jeremy, in Saul; but God always makes thoſe willing whom he calls to any ſervice; Whom ſhall I ſend? here am I, ſend me, ſaith the Prophet Iſaiah. God made Moſes and Jeremy willing before he ſent them. The gravity and burthen of the work to which God calleth, may diſcourage fleſh and blood at firſt, but God makes them willing before they take their Commiſſion. Hence that in Timothy, He that deſireth the office of a Biſhop, &c. 2. But this is not all; God never ſendeth any to any work, but he fitteth and prepareth them for it, giving them a frame of ſpirit, and abilities of mind, capacitating them for the parts of their work, or duties of that relation: ſeveral callings require ſeveral gifts and endowments. For the magiſtracy, courage, and wiſdom is neceſſary: for the miniſtry is neceſſary, not only courage and wiſdom, but knowledg, utterance, &c. a ſound underſtanding in the holy Scriptures, which he is to open to the people, and apply to their conſciences; and ſo in inferiour relations, even Bezaliel the ſon of Ʋri, whom the Lord called by name, to the building of the Tabernacle, Exod. 35.31. Was filled with the ſpirit of God in wiſdom, and in underſtanding, and in knowledg, and in all manner of workmanſhip, and to deviſe curious works, to work in gold, and in ſilver, and in braſs, and in the cutting of ſtones to ſet them, and in cutting of wood to make any manner of cunning-work, and God put into his heart to teach others. Hence it is we ſee ſuch a ſtrange improvement (as we call it) in gifts and parts, in perſons called of God to offices of the magiſtracy or miniſtry: That once fixed in thoſe relations, there is (as is ſaid of Saul) another ſpirit given them, they are quite other men, than they appeared to the world before. The Actual Providence of God attending perſons in new works, and new relations, with new ſpirits, new gifts and abilities.
And indeed this working of Providence ſeemeth ſo reaſonable, that the contrary cannot be ſuppoſed without a blaſphemous impeachment of the wiſdom of God. Which of us unleſs ſurprized by our own ignorance, or over-born with ſome fooliſh luſt or paſſion of our own, would ſet any perſon about our work, that is in nothing fit for it? Indeed our reaſonable nature will not allow us wilfully to commit ſuch a miſtake; to ſuppoſe ignorance, or any bias of paſſion in God, were but to blaſpheme. Who can without blaſphemy ſay, God hath called a fool to be a magiſtrate, or a coward to be a ſoldier, or an ignorant perſon, that cannot ſpeak, or not ſpeak ſenſe to be a Miniſter? It is true, Gods gifts are inequally diſtributed according to the good pleaſure of his own will; ſome have greater abilities for magiſtracy and miniſtry than others have, and ſo are more eminently qualified for their work: but there are none called of God to any employment, but are in ſuch a competent meaſure qualified for it, and the principal acts of it, that they are able to do that work; and I ſay, but to ſuppoſe the contrary concerning God, were either to ſuppoſe, that God was ſurprized with ſome ignorance, or biaſſed with ſome paſſion, or did that which no reaſonable creature would do.
But here ariſeth a queſtion. Queſt. How then comes it to paſs that we ſee in the experience of all ages, perſons employed in works and relations, by no means, nor in any degree qualified for the work of their relations; cometh this without God? Is there any thing which eſcapeth his Providence?
I anſwer, We are now ſpeaking, not of the permiſſions of Providence, but the efficiencies of it. Perſons at works, and in relations, which they are in no meaſure fit or qualified for, are great evils to the world, and theſe evils are not in Nations and Cities without Gods permiſſion and ſufferance. The ſhort of it is this, That ſometimes it is in the heart of God to bleſs and proſper a people, and to vouchſafe his preſence amongſt them; when he doth ſo, he doth accordingly adequate and proportion means in order to that end. For Magiſtrates, if he doth not give them men according to Gods own heart, ſuch as David and Solomon; yet he gives them ſuch men whom he hath fitted with a ſutable ſpirit to their work, that whatever they be as men, are good governours, men of valour and courage, men of prudence and conduct, that know how to manage affairs of ſtate. When God hath a contrary deſign to chaſtiſe and afflict a people, and to puniſh men for their ſins, he ſuffers ſuch to come in either by election or ſucceſſion, as are no ways fitted for the duties of thoſe great relations. So for Miniſters, when God deſigneth to grant, and to continue to a people, his preſence and bleſſing, he gives them faithful Miniſters, and ſuch as are able to teach others, to reveal the whole Counſel of God to them, to ſpeak a word in ſeaſon to the ſouls that are weary, to bind up the broken in heart, &c. But when he hath deſigns to chaſten and ſcourge any people, he ſuffereth ſuch to get into the Miniſtry, as are deſcribed, Iſa. 56.10. Blind and ignorant watchmen, dumb dogs, that cannot bark, ſleeping, lying down to ſlumber, greedy dogs which can never have enough, ſhepheards that cannot underſtand, &c. you have this, Iſa. 1.25, 26. And I will turn my hand upon thee, and purely purge away thy droſs, and take away thy tin; that is, I will return in mercy to thee: and what followeth? And I will reſtore thy Judges as at the firſt, and thy Counſellors as at the beginning, afterward thou ſhalt be called the City of righteouſneſs: and ſo for the Miniſtry, Jer. 3.14, 15. God ver. 14. ſaith, Turn, O back-ſliding children (ſaith the Lord) for I am married unto you, and I will take you one of a City, and two of a tribe, and will bring you to Zion: and I will give you paſtors according to my heart, which ſhall feed you with wiſdom, and with underſtanding. So again, Jer. 23.3, 4. verſ. 3. And I will gather the remnant of my flock out of all countreys, whither I have driven them; and will bring them again to their folds, and they ſhall be fruitful, and increaſe: and I will ſet up ſhepheards over them which ſhall feed them, and they ſhall fear no more, nor be diſmayed, neither ſhall they be lacking (ſaith the Lord). On the contrary when God is in a courſe of vengeance and judgment againſt a people; when God hath forſaken a people, he ſuffereth a miniſtry that prophecy lyes, but ſends them not, Jer. 27.14, 15. For they prophecy a lye unto you, for I have not ſent them (ſaith the Lord), yet they prophecy a lye in my name: ſee the ſame, Jer. 14.14, 15. Jer. 23.21, 22. verſ. 38. The ſum of this diſcourſe is this:
That when the Providence of God is moving in a way of mercy, towards any Nation, Church or Family; he ſets perſons in relations to them, and calleth them to work in them, whom he hath fitted, and doth fit, for the ſeveral parts of their work, with ſuch gifts and graces of his ſpirit, as qualifie and capacitate them for the work and relation to which God calleth them: and this he doth by way of efficiency, pouring out his ſpirit upon ſuch perſons; but when he is proceeding in a way of wrath and judgment againſt a people, either finally to deſtroy them, or ſeverely to chaſten them for their iniquities, then he ſuffereth ſuch Rulers, and ſuch Miniſters to be over them, or ſuch governours in any ſocieties as are no way fit for their work; Rulers that have no wiſdom, nor underſtanding proportioned to their relation, no courage nor valour, no principles of juſtice and righteouſneſs, but ſuch as will (as the Prophet Amos expreſſeth it) ſell the needy for a pair of ſhooes, and the poor for a piece of ſilver, and ſuffereth Miniſters to riſe up and be allowed, that are blind, dumb, ignorant, greedy, indeed not fitted at all for their work, or the ſeveral parts of it; but only fitted for Gods deſign, to be a ſcourge and a plague to the people, amongſt whom they go to ſeduce them, to tear, to rend, and to devour them: and this you ſhall obſerve to be the conſtant motion of the Actual Providence of God. And thus I have opened the Obſervation to you, I come now to the Application.
Ʋſe 1. In the firſt place, This obſervation affordeth us another ſign of the times. I obſerved to you before, that we have generally a curioſity to know what ſhall come to paſs in future times, how it ſhall go, to know both what God is doing with his Church in the age wherein we live, and what he will do with it in the ages following. He that maketh this obſervation, will in this point be ſpiritually wiſe, and will alſo underſtand the loving-kindneſs of the Lord; yea and by this we may underſtand what the Counſels of God are (in a great meaſure) as to families and perſons. Obſerve but what thoſe are whom God ſets over them, or ſuffers to ſtand in relation to them, and you will underſtand much of this. If God intendeth mercy and goodneſs to any Nation or any Church, he giveth them Judges and Counſellors as at the beginning. Eccl. 10.16, 17. Wo to thee, O Land, when thy King is a Child, and Princes eat in the morning. Bleſſed art thou, O Land, when thy King is the ſon of Nobles, and thy Princes eat in due ſeaſon, for ſtrength, and not for drunkenneſs. Obſerve but in the ſtate who are in the places of Magiſtrates, whether they be men of wiſdom, and knowledge, of juſtice, and righteouſneſs, or men of little wiſdom, raſh and inconſiderate men, men of little knowledge, men that will take bribes, and oppreſs the poor, and needy in judgment, not ſuffering the cauſes of the poor to ſtand in judgment; and you may eaſily judge what God is about with that Nation. Look into the Church of God, and obſerve what perſons they are, that are in the Miniſtry: Whether they be men that are able and faithful to teach, skilled in the words of righteouſneſs, able to open and apply the holy Scriptures to the hearts and Conſciences of people, to pray and to pour out their ſouls unto God in ſupplications: Or men that were Aptiores ad ſtivam, (as Beza ſometimes ſaid). I may add, ad cauponam vel tabernam, fitter for a Plow-tail, for an Ale-houſe, a Tavern, or a Victuallinghouſe, and it needeth no interpreter to you, what God is about to do with ſuch a Church. In like manner, look into families, look upon particular perſons; obſerve what manner of perſons are in the relations of Husbands, Wives, Parents, Children; and you may eaſily know Gods preſent deſign, or what he is after like to do in ſuch families, or as to ſuch perſons. Where God intendeth mercy, he fitteth perſons for their reſpective relations in all humane ſocieties.
Ʋſe 2. Hence (again) in the ſecond place, each one may make a judgement of himſelf, whether God hath called him to this or that work, this or that Relation. A man can have little comfort in any relation, to which he cannot ſee himſelf called of God; be it Magiſtracy or Miniſtry, or any other Relation, when we ſee God calling us to it, we may look for Gods bleſſing upon us in it, ay and we may, in that caſe alſo expect Gods protection; his ſtanding by us, and ſtanding up for us againſt Oppoſition: now neither of theſe can in other cauſes be expected. I ſay, 1. A perſon called of God to any work, any relation, may reaſonably expect the bleſſing of God upon him in it: If he be a Magiſtrate, that God ſhould make his government peaceable, and proſperous, ſubduing the people under him; and ſubjecting their ſpirits to his Government: If he be a Miniſter, that God ſhould direct his meditations, aſſiſt his heart in enditing new matter, and his tongue that it ſhould be the tongue of a ready writer, bleſſing his labours, and giving in to his miniſtry the ſouls of the people committed to his charge. He may expect Gods protection and defence of him againſt the oppoſition that he meets with. It is a promiſe you ordinarily meet with annexed to precepts, by which God hath commiſſioned men to be Miniſters. I will be with you, it is what God ſaid to Jeremiah, to Ezechiel. What Chriſt ſaid to his Apoſtles, I will (ſaith he) be with you to the end of the world; now that promiſe reacheth to both theſe, both aſſiſtance and protection; and therefore it is of mighty concern to ſuch as ingage in great work, or are put into any great relation, to ſee Gods call of them to that work or relation; without a view of that I again tell you, they can expect the preſence of God no way, neither bleſſing, nor protecting them. Now from this obſervation upon the motions of Actual Providence you may make up a judgement of that. Actual Providence fits them for that work and Relation, whom God calleth to it; it doth not fit every one for it, whom it ſuffereth to creep into it, but it fits all for their work whom God directs into it, and who are like to be a bleſſing to their Correlates: and thoſe who cannot find themſelves fitted of God for the work and acts of that Relation wherein they are, may conclude, that though they be not in that ſtation without God; yet God hath nothing further to do with them in their ſtation, but to permit them to get into it for a plague and ſcourge to the people, to whom they are in relation, and for their own damnation, and confuſion at the laſt. Is any one a Miniſter, (to inſtance only in that Relation) he ſtands moſt highly concerned of all men living to ſee his call; (the charge of ſouls, men will at laſt find a great and burthenſom charge). If he be faithful, he is like to meet with the greateſt oppoſition imaginable in that work, he ſtands in need of the greateſt aſſiſtance of God, for the due performance of it: he can look for neither, unleſs he can find that God hath called him to his work. The great acts of the miniſterial office, are praying and preaching; praying for the people: Preaching, that is, opening the Scriptures, the will and counſel of God unto people, and applying it to their Conſciences. Wouldſt thou know now whether thou beeſt called of God as Aaron was. Examine then whether God hath fitted thee for the work of the miniſtry. Hath God given thee the Spirit of prayer, and ſupplication? hath God given thee a knowledge and underſtanding in the Scriptures, that thou art (as it was ſaid of Apollos) mighty in the Scriptures; ſuch a one a Miniſter ſhould be. If Gods providence hath given thee a willingneſs, and a deſire to it, and an opportunity for the exerciſe of it, and hath alſo thus qualified thee for the ſeveral parts of it, then thou mayeſt conclude, that God hath called thee to it. It is not a Patrons preſentation that will make up the call of God, no nor yet the boldneſs and confidence of the perſon that will venture upon the greateſt employment the world affords. I ſay none of theſe things will do it; a mans own needs, and not knowing how to live, may make him willing and deſirous, but they are only the gifts and graces of Gods ſpirit, that can make a man fit for the Miniſtry; and God never ſends any to any work, but his Providence fitteth them for it; and the ſame may be ſaid of any other Relations, or of perſons employed in any great work. And as perſons imployed in any work or relation, may thus judge of themſelves: So alſo their Correlates, to whom they are in relation, may by this means know how to judge of thoſe who are in relation to them, whether they be called of God or no, and be ſuch or no, with whom they can expect the preſence of God, and from whom they may expect Gods bleſſing; and this if duly thought upon ſhould ſtrike a terror into men, in places and employments eſpecially relating to the worſhip of God, and in truſt with ſouls, who are no more qualified for their work, than an Aſs is for a Fiddle, as we ſay; what will theſe men ſay, when their Conſciences come to arreſt them with a what doeſt thou here without thy wedding-garment? That is, without thoſe gifts and graces, without that heart and ſpirit, which ſhould have qualified thee for ſuch a work, and which God never faileth to furniſh him with, whom he calls to any employment for him. Or when they ſhall come to dye, and have no ſweeter reflections of Conſcience than this: I have theſe 20, 30, 40 years been Gods ſcourge and plague to this people, ſoothing up this people in their ſins, blinding their eyes, hardning their hearts, meerly eating up that bread which ſhould have fed other faithful Paſtors, who were able to have prayed for them, able to have inſtructed them, which I have not been. O the ſearedneſs of theſe mens Conſciences; O the dreadful vengeance of God, that hangs over their heads! O the ſtrange quantity of the blood of ſouls which God will require at theſe pitiful wretches hands! Let not my ſoul enter into theſe mens ſecrets, let not their portion be mine, O my God!
Ʋſe 3. But in the third place, Let me caution you, that you do not think that the Providence of God doth alike qualifie every perſon for the duties of his relation. As in the Heavens there are different Stars, and they differ one from another in glory: Every Star is a light, but ſome give a far greater, and more glorious light than others; ſo it is in the Church of God (Miniſters, you know, are compared to Stars) they muſt all be lights; they muſt all be able to ſhew light, both in their Doctrine, and alſo in their Lives; but yet ſome are more glorious lights than others are, more burning, more ſhining.
God calleth no man to the Miniſtry, but they are able to pray, able to preach (he ſets no dumb dogs to keep his ſheep): he ſets none over his people to be their Biſhops but they are blameleſs, ſober, of good behaviour, given to hoſpitality, apt to teach, not given to wine, no ſtrikers, &c. as in 1 Tim. 3.2, 3, 4. ſober, juſt, holy, temperate, &c. as 1 Titus 7.8. It is little leſs than Blaſphemy, to ſay God calls a man to pray or preach, that can do none of both; that God calleth Drunkards to teach men ſobriety, or unclean perſons to teach them chaſtity, or covetous wretches to teach men hoſpitality, or liberality. But yet ſome may be of more eminent gifts for prayer and preaching; ſome may be more eminent in grace, more exemplary in holineſs than others. God hath ſeveral ſtations for Miniſters; ſome he ſets upon Hills, ſome he placeth in obſcure Valleys. And indeed herein the Church, I mean the Rulers and Governours of a Church, ſeem to have a great judgment. They ſhall not judge a perſon fit for the Miniſtry, that is apparently unfit, not being able to diſcharge any part of the miniſterial work: but they ſhall judge of the degrees of perſons, gifts and abilities, ſo as to place perſons in ſtations fit for them, and as will be beſt for the edification of the whole. But the caution which I offer you in this branch of Application, if you well conſider it, is of great uſe.
1. To reſtrain the unwarrantable judgement, and cenſures of leſs knowing, and prudent Chriſtians; who are ready to cenſure good men of weaker parts, and abilities for the work of praying, and preaching, as no true Miniſters, not called of God to their work. Is the perſon a man of a holy life, and converſation? Is he a perſon able to pray and preach ſubſtantially, though it may be not ſo fluently, not ſo floridly as ſome others, not with that life and affection, not with that learning and clearneſs of demonſtration? Take heed of judging in this caſe, God diſtributeth his gifts variouſly, though always to edification of the whole Church. In his Church there are ſome Babes, ſome grown Perſons; ſome that muſt be fed with milk, others that muſt have ſtrong meat. God qualifieth ſome to give milk to the Babes, others to give meat to ſtronger ones: indeed the wonderful wiſdom of God is to be ſeen in this diſproportioning of his gifts to his ſeveral Miniſters. We are poor vain creatures, and though bleſſed be God! ſome learned men of great reaſon, and learning are to be found, that can deny themſelves in their miniſterial work, and preach to the capacity and underſtanding of poor creatures; yet Quotuſquiſ que eſt, he is one of a thouſand that we ſee doing ſo; we are like Pedlars, that think, we muſt ſhew all that is in our Pack, though they be little better than gay baubles; and confound poor ſouls, either with our Metaphyſical Speculations, or logical ratiocinations, or with our Rhetorical flouriſhes. God foreſaw this vanity in our hearts, and hath therefore graciouſly provided, reſtraining the exhibition of his gifts, and not giving unto many abilities to do ſo; that if they would, they cannot wrap up the plain truths of God in ſuch myſteries of phraſe and reaſonings (which are but vain Philoſophy), but are forced to ſpeak more plainly and intelligibly to peoples ſouls; that their preaching neither is, nor can be in the enticing words of mans wiſdom, nor in the language of men that are puffed up, but is far more in the evidence and demonſtration of the ſpirit, and in the power of God, though leſs in the inſignificant wiſdom of men.
2. This Caution is uſeful alſo to relieve the Conſciences of good men, who are often-times troubled under the ſenſe of the diſparity and diſproportion of their own gifts and parts, to the gifts and parts of others. I have known it the caſe of ſome. Look as it hath been with ſome Chriſtians, for want of ſome gifts, which at beſt have been but common gifts, ſuch as that of Prayer, they have been ready to queſtion whether they have any truth of grace, yea or no. So I have known ſome precious godly Miniſters in their melancholick, dark-hours, queſtioning whether they have not all their life-time invaded the Miniſterial function; whether ever they were called of God to the work of the Miniſtry, meerly becauſe they have been conſcious to themſelves, that they have not had thoſe eminent gifts and parts which they have heard others ſhew. This trouble is as groundleſs as the other. God doth not give to all his Miniſters, the ſame proportion of parts and gifts. Indeed to every one whom he calleth to the Miniſtry he giveth ſuch a proportion of gifts as ſhall qualifie them, that they ſhall be able both to Pray and Preach, ſo as not be a juſt loathing to any honeſt hearts. I will never believe that God hath called any man to the Miniſtry, who cannot without his Book, upon any occaſion pray for the people committed to his truſt, or for any of them, according to any particular occaſion offered him; or that cannot Preach. But this is a moſt unjuſtifiable ſcruple; God doth not give gifts alike unto all, no not unto all thoſe whom yet he calls unto his work.
Ʋſe. 4. In the fourth place, This obſervation may be of great uſe to relieve the ſpirits of the people of God, under the temptations of their own fears; when God calleth them to Relations and works, to which they do not find ſuch a fitneſs, as (poſſibly) they deſire to find, and according to the exactneſs of the Divine rule ought to be found in perſons ſet in their circumſtances. It is a frequent caſe, and that, 1. With reference to new Relations. 2 To ſome new work, eſpecially where ſuffering attends it; we often find the ſpirits of good people diſturbed upon both accounts. Some with reference to their duty in their relations, they are afraid they ſhould not honour God in the Relations of Husbands, Wives, Parents, &c. they do not find their ſpirits ſuted to it. Some with reference to ſuffering, they do not find it is given to them on the behalf of Chriſt to ſuffer. Now in this caſe truly, I think, two things are to be ſaid.
1. That in ſuch caſes, Nothing but ſin on the other hand, can oblige ſuch perſons to enter any ſuch relations, or to expoſe themſelves to any work. The caſe may be ſo that a neceſſity may be laid on Chriſtians to enter ſuch, and ſuch relations. Thus it may be in the caſe of publick Relations, in the caſe of Magiſtrates and Miniſters; oftentimes vox populi is vox Dei, the ſuffrage of the people is the voice God: and ſo in caſe of more domeſtick Relations, there may be a neceſſity laid upon ſingle perſons to marry, to become Husbands, Wives, Parents, Governours of Families; a neceſſity from nature, or upon ſome moral accounts, which may be divers, obedience to Parents, the comfortable ſupport of our ſelves in the world, &c. and ſo as to work, there may be a neceſſity, the work muſt be done, there is none to do it, I am the perſon pitched upon, either I muſt do it or none. So in caſe of ſuffering, either I muſt ſuffer, or I muſt ſin againſt God. This is certain, there can be no neceſſity of ſinning; in this caſe there is a neceſſity of ſuffering. Here the call of God is plain, neceſſity impoſed upon us is an unqueſtionable call. But, I ſay, ſuppoſing no ſuch neceſſity, but that it is res integra, as we ſay, we are not urged by any neceſſity of ſinning, I would have none put themſelves into any relation, nor upon any work, nor expoſe themſelves to any ſuffering, but ſuch as find in themſelves an inclination to it, and ſome meaſure of habitual preparation, and qualifications for it; and it is that, which if I remember right, the generality of Divines do determine in the caſe of perſecution, and the lawfulneſs of flight in the time of perſecution; adviſing all, that do not find a ſpirit within them ſuted to ſuffering, to fly from one City to another, where they can do it under ſuch circumſtances, as they ſhall not be ſinners againſt God for the doing of it.
But, 2. Where the call of God to them is clear, that is, that they muſt enter that Relation, they muſt do that work, they muſt expoſe themſelves to that ſuffering, or they muſt do that which their Conſciences will condemn them for as ſinners: here is nothing to be done, but for the ſouls that are concerned to enter into ſuch Relations, to undertake ſuch work, to expoſe themſelves to ſuch ſufferings; committing themſelves unto God, believing that he who hath called them to it, will carry them through it; for the Providence of God doth very ordinarily with a new relation, and new work, give a new ſpirit. And experience tells us, that none have gone through a new relation or work, better than thoſe who at firſt moſt dreaded it, and diſtruſted themſelves, and trembled moſt at the apprehenſions of it. You have ſeen ſometimes a Dog, that being about to take the water, hath ſtood upon the brink, ſhaking and trembling, who when he hath been tumbled in, or of himſelf leaped in, hath ſwame through well enough. And abundance of inſtances might be given of ſuch, as when the Providence of God hath called them to ſuffering, have ſtood trembling, and been afraid to venture; who when the Providence of God hath thrown them upon the work, and neceſſitated them to it, or when (having got a victory over their own fears), they have adventured upon it, none have behaved themſelves, nor been more valiant in the ſpiritual fight, than they have been: God hath made good his promiſe to them. When they have been in the waters, God hath been with them; and when they have been in the fires, God hath been with them, and hath not ſuffered the waters to drown them, nor yet the flames to kindle upon them. It is but an ordinary motion of Providence to come in to the help and aſſiſtance of, and to fit thoſe for a new work and new relation, whom he hath call'd to it. Only be ſure that in caſe you find a reluctancy in your own ſpirits, and you cannot ſee your call from Gods fitting you, and ſpiriting you for your relation, or for your work; that you ſee your call from a neceſſity, which the Providence of God hath impoſed on you, that you cannot avoid it without ſinning againſt God.
Ʋſe 5. In the laſt place, Doth God ordinarily ſute men whom he calleth to any new work, or new relation, with a ſpirit ſuted to their new capacity? This ſhould engage all men then to co-work with God, uſing ſuch means as have any natural, moral, or religious tendency, to fit them for the diſcharge of the truſt which God hath repoſed in them, or the work to which God hath called them. Our relations and works are very various and different, and accordingly there is a great difference of means to be uſed for the improvement of our ſelves into a capacity to do the duty of our places. It cannot be expected that I ſhould ſpeak to all, ſome I will ſhortly ſpeak unto. Shall God call you, or any of you to the place of a Magiſtrate? That now is a place and relation, the fitting of a perſon for which requireth Knowledg, Wiſdom, Courage. You have heard that when God calleth any perſon to a place, he uſually fitteth them with a ſpirit for it, as he gave unto Saul another ſpirit (the Scripture ſaith) a ſpirit quite different from what he had when he was a private perſon. But you are not now to expect this in a way of Enthuſiaſm, but in the uſe of means, reading books, gaining of knowledg, indeavouring to bridle ſuch paſſions as become no man, but are leaſt of all beſeeming duplicate page duplicate page Magiſtrates. Courage indeed is a thing that is hardly got by art, though natural courage be governed and regulated by it; and often is given by God more immediately, when any whom he hath called to any new relation, hath more eſpecial need of it. But above all, remember the courſe that Solomon took, when God appeared unto him in Gibeon (upon his taking upon him the government of Iſrael and Judah): He prayeth unto God, that he would give him a wiſe and an underſtanding heart, to judg his people. O forget not this, hath God called thee to be a Magiſtrate? and doeſt thou diſtruſt thy ſelf, leſt thou ſhouldſt fail in Wiſdom, or in Courage, as to the work of God which in that relation will lye upon thy ſoul? Remember what God ſaid in ſome anger to Moſes, excuſing himſelf from what God had call'd him to, to go into Pharaoh to ſpeak for the diſmiſſion of his people; and Moſes excuſed himſelf, ſaying, Exod. 4.20. O Lord, I am not eloquent, neither heretofore, nor ſince thou haſt ſpoken unto thy ſervant: but I am ſlow of ſpeech, and of a ſlow tongue; and the Lord ſaid unto him, verſ. 11. Who hath made mans mouth? or who maketh the dumb, or deaf, or the ſeeing, or the blind? Have not I (ſaith the Lord)? Now therefore go, and I will be with thy mouth, and teach thee what thou ſhalt ſay. Remember that and go, and beg of God to ſupply unto thee, what thou findeſt wanting in thy ſelf, beg Wiſdom of that God, who is only wiſe, and courage of that God who giveth courage unto man. Hath God called thee to the work of the Miniſtry? and though thou dareſt not ſay, but God hath in ſome meaſure fitted thee for it; yet thou feeſt thou art far ſhort of others, far ſhort of what thou conceiveſt thou oughteſt to be. I have told thee that God uſeth with his call to a new work, to a new relation, to give a new ſpirit; but it is thy work and duty here to work together with God. Thus the Apoſtle exhorteth Timothy, 1 Tim. 4.12, 13, 14. Be thou an example of believers, in word, in converſation, in charity, in faith, in purity; till I come give attendance to reading, to exhortation, to doctrine, neglect not the gift which was given thee by prophecy, &c. Meditate upon theſe things, give thy ſelf wholly to them. Art thou called to be a Miniſter? Stir up, neglect not the gift of God which is in thee; ſtudy, meditate of theſe things. There are means to be uſed for thy improvement in thy miniſterial abilities: Natural means, that is, exerciſe; by preaching, thou ſhalt learn to preach, and by praying thou ſhalt improve in the gift of prayer: Moral means, theſe are ſearching the Scriptures, ſtudy, comparing ſpiritual things with ſpiritual, Meditation: Religious, that is, Prayer. The Apoſtle ſaith of the work of the Miniſtry, Who is ſufficient for theſe things? Whatſoever thy gifts and abilities be, thou hadſt need profit and improve in them. If thou wilt improve them, and obtain the bleſſing from God of a further fitting thee for the work to which thou art called, it lyeth upon thee to uſe ſuch means as God hath appointed in order to that end. Luther was wont to ſay, that there are three things which make a Divine, Temptations, Meditation, and Prayer; the two latter I am ſure muſt be much our own work; we muſt not expect that God ſhould immediately qualifie us from Heaven, as he did in the firſt Plantation of the Goſpel, by the extraordinary gifts of the Holy Ghoſt. God having ſo ſupplied the firſt neceſſities of his Church, when the generality of the firſt Preachers of the Goſpel were illiterate men, and wanted advantages of education (which then lay on the other ſide), hath ſince that time left his Miniſters to the uſe and application of more ordinary means, in the uſe of which he ordinarily concurreth with his bleſſing, and not otherwiſe. The ſame might be ſaid of more inferiour relations, ſuch as thoſe of conjugal and parental relations. God ordinarily when he calleth men to them, doth ſute men with ſpirits fit for them; but the concurrence of their own indeavours muſt be underſtood, with which God will concur with his own bleſſing. Art thou therefore called to the relation of an husband or wife? and doeſt thou fear thy own ſpirit (the like alſo may be ſaid of a parental relation)? Having entred into it, asking counſel of Gods Word, and obſerving the rules of it, thou haſt reaſon to truſt God for the fitting of thy ſpirit for it, and the duties of it; but ſtill uſing all due means, which on thy part are to be uſed, ſuch as the mortification of thoſe paſſions which appear to thee moſt indiſpoſing thee for the duties of ſuch relations, applying thine heart, what in thee lyeth, to them, and conſtant and fervent prayer to God to make up in thee, what thou findeſt wanting in thy ſelf for the due managery of them according to the Will of God.