Several Discourses Considering the Providence of God, Discourse · Part 3 · Sermon 52
SERMON LII.
Rom. 11.33.
— His ways paſt finding out.
I Have (as you know) in this Diſcourſe, formerly made uſe of this Text to found a Propoſition upon, concerning the unſearchableneſs of the ways of Divine Providence, (for of thoſe ways it is, that this Text ſpeaketh) I beheld, (ſaith Solomon Eccl. 8.17.) all the words of God, that a man cannot find out the ways of God which are done under the Sun, yea, though a man labour to find it out, yet be ſhall not find it, yea, though a wiſe man think to know it, yet he ſhall not find it. I have ſhewed you that the ways of Divine Providence cannot be found out, 1. As to the Compaſs and Latitude of them. 2. As to the Tendencies of them. 3. As to the Method and Tract of them. 4. As to the Indication of them. 5. Laſtly, As to the Reaſon of them. This is as true, with reference to the motions of ſpecial and effectual grace, as to the workings of Providence, in its more ordinary and common motions, relating to the affairs of the World. Now one of the Reaſons why the ways of the Lord cannot be found out, is becauſe he doth not always tread the ſame ſteps. God doth not always do the ſame work in the ſame method: and this is true as to the motions of Providence, in the diſtribution of ſpecial grace, as well as with reference to its motions, reſpecting the affairs of this life. I ſhall not pretend to find out theſe depths, I ſhall only Diſcourſe ſome of theſe diſtributions, ſo far as to ſhew you, that they are reaſonable motions. I ſhall firſt Diſcourſe ſhortly concerning the works of Divine Providence, in the bringing home of Souls unto himſelf, in the work of Converſion and Regeneration.
2. Secondly, In Gods carrying on of his work in the ſouls of his Saints, thereby preparing, and making them meet for the Inheritance of light.
That which I intend at this time to ſpeak to, is the variety of Gods ways in bringing home ſouls to himſelf: Even there the way of God is like the way of an Eagle in the Air, a Serpent on a Rock, and a Ship on the Sea, which can none of them be trackt, nor found out in the methods of their motions. God in the Converting of ſouls unto himſelf, doth not keep an uniform motion, nor tread certain ſteps; but ſometimes he worketh one way, ſometimes another; ſometimes by one means, ſometimes by another. For ſome order in this Diſcourſe, I ſhall Diſcourſe,
1. Concerning the varieties of Divine Providence in the Converſion of ſouls.
2. What reaſonable account may be given of that variety of Gods motions in this thing.
3. What practical concluſions may be drawn from hence, or inferred upon this Diſcourſe. I begin with the firſt of theſe.
Queſt. 1. What varieties of Divine Providence are obſervable in this great work of changing hearts, and the Converſion of ſouls unto God?
The truth is, there are ſome that will underſtand none at all; poor ſouls, they will underſtand no other Converſion, nor Regeneration, but in Baptiſm; every one that is Baptized, is Regenerated. There was indeed ſuch a thing as Converſion, when the world was all Jews and Heathens; and to be brought to imbrace the Doctrine of the Goſpel: But for any ſuch thing, as the turning the heart from ſin unto God, this they underſtood not; and indeed by their lives, one would judg they did not. But I am ſpeaking to thoſe, whom I believe taught better things, and who believe other things; ſurely converſion, or turning from Idols, and erronious Opinions, is not all that we read in Scripture of the change of the heart, and turning unto God: But in the Converting of ſinners, you ſhall obſerve a great variety, chiefly remarkable in Three things.
1. As to the time, the particular time of mans life, when God is pleaſed to call home ſouls unto himſelf; ſome in their youth, ſome in their age, &c.
2. As to the External means, which God maketh uſe of in this work.
3. As to the manner of Gods dealing with ſouls, in the Converting, Regenerating, and bringing home ſouls unto himſelf.
1. Firſt, As to the time. This our bleſſed Lord excellently ſetteth out to us in that Parable, Mat. 20. Where he telleth us: That the Kingdom of heaven is like unto an houſholder, who went out early to find out labourers, whom he might ſend into his Vineyard; ſome he called early in the morning, ſome about the ſixth hour, ſome about the ninth hour, ſome at the eleventh hour; he called them in at ſeveral hours. The Kingdom of God is the Church of God, which properly conſiſteth only of ſuch as are Saints by effectual-calling; though others that are viſibly and profeſſionally ſuch, have that denomination, being mixed with others, who are the true members of the Lord Jeſus Chriſt. Gods calling men into his Vineyard, is his adding to the number of ſuch as ſhall be ſaved. Now God calleth ſome early in their youth, ſome in their middle-age, ſome (but very few) in their old age; ſome even at their dying hour, though of them there be, of all, the rareſt examples. As God had Nazarites from the womb, ſo he ſanctifieth ſome from the womb; Samuel was from the very womb Dedicated to God, and accepted of God. God telleth Jeremiah, Jer. 1.5. That before he came out of the womb, he ſanctified him. I am a-ware, that Sanctifying in that Text may be taken in another ſenſe, as it ſignifieth a Separation to the Office of a Prophet; and ſo it may be underſtood, to be interpreted by the following words; and ordained thee to be a Prophet: but why it ſhould be limited to that ſenſe, I do not underſtand. St. Paul ſaith, He was ſeparated from his Mothers womb, and called by his grace: but there ſeparating muſt be underſtood of Gods deſign and purpoſe, for we know Paul was a blaſphemer, a perſecutor. But certain it is, that God calleth ſome very young; Timothy, from a child, was acquainted with the Scriptures. Joſiah, 2 Chron. 34.1, 2. at eight years old began to reign, and ver. 2. did that which was right in the ſight of the Lord; and ver. 3. at ſixteen years of age he ſet upon his famous reformation. It is ſaid of Abijam, the young Son of Jeroboam, that he only of the houſe of Jeroboam, went to his grave in peace, becauſe there was ſome good thing found in him. Sometimes, and moſt ordinarily, God worketh upon peoples hearts in their riper ſtate, of which are the moſt plentiful inſtances in Scripture. You read of the thief upon the Croſs, converted in the laſt day of his life: and what we find in Scripture, we find God ſtill doing in the diſpenſations of his Providence. The age in which we have lived, hath afforded many inſtances of children, whoſe hearts we may charitably judg, from the accounts we have had of them, God had in their very childhood Regenerated, and Sanctified them. Bleſſed be God, we are not without ſome inſtances of perſons, and thoſe not a few, whom God hath wrought upon in their more adult eſtate, and ſome alſo in their old age; though Examples of that ſtill are, and ever were very rare. This is the firſt variety, obvious to every Eye.
2. A ſecond variety obſervable, is in the means which God is pleaſed to make uſe of: For theſe God never tied himſelf to the ſame means. The preaching of the Goſpel, was always made uſe of by God, as the moſt ordinary means: It was, at the preaching of Peter, that Three Thouſand Souls were in one day converted; and the Apoſtle telleth us, that it pleaſed God by the fooliſhneſs of Preaching to ſave them that believed, 1 Cor. 1.21. And the Apoſtle tells us, that faith cometh by hearing, and hearing by the word of God. But yet, God hath made uſe (though more rarely) of other means: the means which God firſt uſed to the Eunuch, ſeems to be his reading in the Prophet Iſaiah. Sometimes God made uſe of Providences: you read of many converted, and induced to believe in Chriſt, upon the account of his Miracles; and ſtill God is pleaſed to uſe the ſame variety of means. Generally indeed, God maketh uſe of the preaching of the Goſpel; ſometimes he ſanctifieth the reading of the word; ſometimes he maketh uſe of Providences. I think, I have ſometimes read concerning Waldus, the Father of thoſe ancient Proteſtants, called the Waldenſes, that the ſeeing of one of his companions ſuddenly drop down dead, was the firſt means of his converſion; we read of a great dread that fell upon People, upon the ſudden death of Ananias, and Saphirah. My ſelf have known one that would acknowledg, that his hearing of Bells Ring for perſons dead, was a great means to beget ſerious thoughts in him, Firſt, of turning unto God. It pleaſed God to make uſe of Manaſſes his Chains, to turn his heart; and the impriſonment of Paul, Acts 16. to convert the Goaler, and his whole Family. Sometimes God uſeth the inſtructions of Parents; ſometimes one means, ſometimes another, as it pleaſeth him.
3. A third obſervable variety, reſpecteth, The manner of Gods working upon Souls. It is true, in ſome (eſpecially two) reſpects God dealeth a-like withal.
1. He forceth no Soul, he indeed maketh it willing, and giveth to will; but the Soul in its converſion to God, moveth willingly, and freely.
2. Secondly, He putteth forth an Almighty power, as to every Soul that is converted. The Soul is made willing, but it is in the day of the Lords power, Pſal. 110.3. But yet the effects of this power are not always the ſame; all are not drawn in the like manner, ſome are drawn by a Silken Thred; others by Iron-Fetters: ſome God works upon in a more rough way, ſome in a more ſoft, and gentle way. Some are a little, or not at all under the Spirit of bondage: others are Months, and Years under it; they are filled with the Lords terrors, and cry unto him out of the belly of Hell, before he heareth them: ſome are drawn with the Cords of love only, others with the Chains of fears. Some are as it were inſenſibly drawn, and the Spirit of God as it were, ſlippeth into their Souls without any noiſe; they become Temples of the Holy Ghoſt, and there is neither the noiſe of Ax, nor Hammer heard about the Spiritual building; others are terrified like the Jaylor, Acts 16. caſt down to the Earth like Paul, both in order to converſion, and their reception of converting Grace.
2. Secondly, You ſhall obſerve, That God ſometimes makes his way to the heart by the head, ſometimes, he begins at the heart, and by that maketh his way to the head: my meaning is, ſometimes God begins his work upon knowing perſons, who have been Catechiſed out of the Law, and from Children have had a knowledg of the Holy Scriptures, ſanctifying their firſt Principles to them, and reflecting upon their Hearts and Conſciences, the notions of truth, which they have been bred up in, the Holy Spirit bringing to their remembrance, what of God they have formerly heard from Miniſters, Parents, or Goverours. As to others, God maketh his way from the heart, to the head. They have great degrees of ignorance, as to the truths of God; but God bleſſeth his word ſo far, as that they can apprehend, they are in a loſt condition, and muſt look for another righteouſneſs beſides their own, and take up a new courſe of life; they hear of a Saviour come into the World, of a fulneſs in him, and a readineſs to ſave unto the utmoſt, thoſe who by faith come unto him: this makes them to inquire, return and come, to ſeek for Spiritual knowledg as for Silver, and to dig for it, as for hidden treaſure, and by following on to know the Lord, they came to know him. But this is enough to have hinted you, as to the varieties to be obſerved in Gods methods, of working in the converſion of Souls. Let me in the next place ſhew the reaſonableneſs of the Divine workings in this great work.
1. And firſt as to the variety obſerved in point of time.
1. Some are converted young. Poſſibly God may do it, that he may Crown the indeavours of Parents, & Governours, and thereby engage others to take care of the Souls of their Correlations committed to their charge. Some Parents are very ſolicitous for the Spiritual good of their children, whetting upon them their loſt condition by Nature, often minding them of Eternity, and calling upon them, to remember their Creator in the days of their youth; now where any will do this, God takes notice of it, and will often Crown thoſe Domeſtick labours with a deſired ſucceſs; for the encouragement of others, God gives in to their prayers, the Souls of their Children oft-times, while yet they are Children. It is ſaid of Monica, the Mother of Auguſtine, that ſhe was a woman of many tears, and prayers for her Son; and Ambroſe was wont to comfort her, telling her that it was impoſſible, that a Child of ſo many tears ſhould periſh. It is not impoſſible indeed that ſome ſhould periſh, who have been Children of many tears, and prayers, for whom godly Mothers have travailed in pain again, till Chriſt ſhould be formed in them: there is no merit in our prayers, and tears, neither hath God made us any promiſe, that he will convert, and Eternally ſave all our Children, on whoſe behalf we labour and wreſtle with God; but as Hannah obtained her Child by Prayer, upon which account it was, that ſhe named him Samuel, Beg'd of God; ſo I doubt not but that there are many good Parents, that by Prayer have from God obtained the Converſion, and Regeneration of their Children; and that early, that the Lord might as it were ſhew them, that he gave in the Souls of their Children to their prayers, and their godly inſtructions, exhortations, reproofs, catechizing, &c. If we ſhould never ſee grace appearing in tender years, we ſhould conclude it in vain, during thoſe years, to uſe any means with them, tending to ſuch an end. The Apoſtle telleth Timothy, 2 Tim. 3.15. That from a Child he had known the Scriptures; and 2 Tim. 1.5. He mentioneth an unfained faith that was both in his Grandmother Lois, and in his Mother Eunice, and he was perſwaded in him alſo, in him (doubtleſs in great meaſure by their means.) God honouring their labours with the converſion of Timothy.
2. Secondly, Poſſibly God doth intend ſome elect veſſels of his no long time in the World. God intended Abijam the Son Jeroboam, but a ſhort time in the World, and therefore there was early found in him ſome good thing. I obſerved that amongſt all the Patriarchs, which are reckoned up, Gen. 5. He of them who (before Enos) lived the ſhorteſt time, lived 895 years, the reſt lived longer, only Enoch lived but 365, about a third part of the time of the other. It is ſaid, He walked with God, and was not, for God took-him; and we ſee this of times in our experience, God taketh away thoſe in their youth, whom he calleth in their Childhood and youth. You have an obſervation, that beautiful Children, or Children of compoſed ſerious countenances, (when very young) or ſuch as being very young are very toward, and fond of their Books, ſeldome live long; how true that is I cannot ſay, but you ſhall (I believe) more certainly obſerve it of ſuch who earlily have their hearts changed, and are converted unto God. God ſetteth thoſe to work young, to whom he hath not appointed long time to work; of all whom God hath given unto Chriſt, he muſt loſe none; and though Infants elect, are ſaved upon the Covenant of grace, before it appeareth to the World, that they have laid hold upon it, or are in a capacity in order to it, to exerciſe their reaſon; yet, that is not Gods uſual way: where he alloweth to any a longer life, till they come to exerciſe their reaſon, he expecteth they ſhould keep the ordinary road to Heaven, by repentance and faith, and in order to this he worketh upon their hearts betimes, giving them repentance unto life, and faith to lay hold upon the Lord Jeſus Chriſt.
3. Thirdly, Poſſibly God doth intend ſome a longer time in the World, but hath deſigned them for ſome great and eminent ſervice in it; ſuch the Lord uſeth to call betimes. I will ſhew it you in two or three eminent inſtances. The firſt is that of Samuel. Samuel was to be a great Prophet, yea, and a Judge in Iſrael; God accordingly betimes took him unto his more ſpecial tutorage: he was deſigned by his Mother, and from the very time of his weaning, by her dedicated unto the Lord; and the Lord while he was yet a Child, eminently communicated his mind to him; as you read in the ſtory, 1 Sam. 2.3. chap. Joſiah was a Second. God had deſigned him for a great and eminent ſervice, he was Propheſied of many years before he was born, and that by name, as who ſhould work a great and eminent Reformation, and he did do that. God earlily prepares him for it, he was but 8 years old when he began to reign, and he began to ſeek the Lord God of his Fathers; and when was but 16 years of age, he began a work of Reformation, of a long and moſt groſly corrupted ſtate. Timothy is a third. God had deſigned him for an Evangeliſt, to have a great hand in ſettling the Goſpel-Church. God called him very young, from a Child he knew the Holy Scriptures, which are able to make the man of God wiſe unto Salvation. To theſe I may add an inſtance of an eminent Prince in our own Nation. King Edward the Sixth, who laid the firſt Principles of our reformation; (King Henry the 8th. did little, and what he did ſeemed rather to be out of intereſt ſo biaſſing him, than otherwiſe) God was pleaſed in his very young and tender years, to ſeize upon his heart. He had intended him (as the event proved) but a ſhort life, and he had laid out for him a very great work, to purge ſuch an Augean Stable, as the Popiſh rabble had left. Two obſervations I have made upon reading the Scripture. 1. That when God had long kept ſome women his ſervants barren, they ordinarily proved the Mothers of very eminent Children. Rachel, Manoahs wife, Hanna, and Elizabeth, are inſtances of that. 2. That God very often when he deſigned Perſons for ſome eminent work, prepared them for it, by an early ſeizing upon their hearts, and ſanctifying them from the Womb unto himſelf. And this will appear to you very reaſonable upon a double account.
1. Thoſe which do a great deal of work for God, muſt have a great deal of time to do it in. All humane actions you know require time, and a proportion of time according to the work.
2. Thoſe who are to excel in work muſt not be much blotted in their previous converſation. Jacob in his bleſſing of Reuben, Gen. 49. v. 4. hath this expreſſion, Reuben ſhall not excel, becauſe he went up unto his Fathers bed, he went up unto my Couch. God ſeldome alloweth any one eminently to excel, whoſe youth hath been ſtained with many eminent and notorious blots; they may come to Heaven upon their converſion, but they ſhall not excel in the world. I can think but of one inſtance in Scripture to the contrary, which is that of Saul, he was a perſecutor (himſelf telleth us) and a blaſphemer, yet received to mercy; but he ſaith, it was becauſe he did it ignorantly. St. Paul's perſecution was not rooted in a malice againſt godlineſs, and holineſs, but in an error of judgment: he ſaith of himſelf, that he verily thought, that he ought to do many things againſt Jeſus of Nazareth. There is a great deal of difference betwixt ſcandalous ſinners: one man is prophane, and a perſecutor only by a miſtake, another man is ſo by principle. St. Paul was of the former ſort: 'tis true, he was a prophane, and miſchievous perſecutor, a prophane blaſphemer; but it was by a miſtake, not that he had any prejudice, or ill Opinion of the ways of holineſs, which Chriſts Doctrine led to; for he was never, that we read of, ſcandalous in thoſe things which the light of Nature, Reaſon, or the Law of Moſes required, or forbad; but only as to the matters of the Goſpel, which his Country-men did not own, eſpecially thoſe who had Educated him; for after the ſtricteſt Sect of Religion amongſt the Jews, he liv'd a Phariſee; ſo that his ſcandalous actions were bottomed only upon a miſtake. But others now are prophane by a principle: What principle? not a principle of error in the underſtanding, not rightly conceiving of the truths of God: But a principle of malice and hatred in the will and affections, to any thing which croſſeth their luſts; they hate the image of God where-ever they ſee it; they would have the ſtrait-gate wide enough for Drunkards, Adulterers, Sabbath-breakers, Lyers, all ſorts of ſinners againſt the very light of Nature and Reaſon, and the moſt indiſputed Texts of Scriptures, to enter in, and perſecute all thoſe who oppoſe them in this thing; (a ſin under the Goſpel very near to, if not the ſin againſt the Holy Ghoſt) you never read of one of theſe converted. Now theſe and ſuch-like other prophane perſons, are not only ſcandalous in the Eyes of Gods people, but in the Eyes of the men of the world: and although God ſometimes changeth the hearts of debauched, and prophane perſons, (though ſeldom the hearts of perſecutors from this principle) yet he rarely ſuffers them to excel, or to be in any eminent ſtation, or of any remarkable note in his Church: when-as therefore he deſigneth any ſoul to any eminent ſtation, or place in his Church, or to do him any eminent ſervice in any civil ſtate, the Providence of God ordinarily ſeizeth upon their hearts in their youth, and keepeth them from thoſe debaucheries in their life, as may expoſe them to the obloquie of the world; and make them ſay, Is Saul alſo amongſt the Prophets? For a former prophane, and notoriouſly ſcandalous life, would much hinder that reputation of theirs in the eye of the world; which is neceſſary in a rational way, to make what they ſhall afterwards ſay, and do for God, acceptable unto the world. Hence it is that you ſhall obſerve, that Miniſters, if they be leud in their lives, ſeldom or never do any good in their places, Ducimur praeceptis, trahimur exemplis; they are reaſonably judged but to act a part, who call men to holineſs, and live unholily themſelves: every one is ready to ſay to them, Phyſician, heal thy ſelf, and to ſay within themſelves, If theſe men did in very deed believe what they talk to us, they would not themſelves live contrary to what they teach: And although a converted ſoul (who hath formerly been prophane) doth not ſo, yet his former life is a wound upon his honour and reputation, which is of great concern to thoſe, to whom he preacheth. God therefore ordinarily where he deſigneth a perſon for an eminent ſtation, or work, doth prepare him for it, ſeizing him when young for himſelf.
4. Fourthly, God calleth ſome in their old age, at their very laſt hour; That there may be no room left for any ſoul to deſpair of Divine grace. It was Auguſtines Obſervation of old, He called one, that none might deſpair, and but one, that none might preſume. God calleth men into his Vineyard, ſome of them at the eleventh hour, that the oldeſt ſinners might have hope; that the moſt decrepit ſinner might not ſay, I am a dry tree, it is too late for me to think of repenting, and turning unto God: yea, indeed God may be conceived for this reaſon, to call ſome at all hours; ſome at the ſixth, ſome at the nineth, ſome at the eleventh hour; that ſinners in all the periods of their lives might have hope, and ſome grounds of incouragement to turn unto God, when they ſee, that at all hours, ſome have been converted, and turned unto God, and have found favour with him. But this is enough to have ſpoken, to have ſhewn you the reaſon of the variety which the Providence of God ſhews us, as to this his firſt work, of converſion and bringing home ſouls with reſpect to time. Let us now a little conſider the reaſonableneſs of the Providence of God, making uſe of a variety of External means; moſt ordinarily (I told you) he maketh uſe of the publick preaching of the Goſpel. Thus you read of moſt in Scripture converted, ſometimes of the private inſtruction of friends: Thus when John the Baptiſt's preaching, had been bleſſed to ſend Two of his Diſciples unto Chriſt; Andrew being one, he brings Peter his Brother; and when Chriſt had found Philip, Philip was an inſtrument to bring Nathaniel; and the woman of Samaria, Joh. 5. was an inſtrument to commend Chriſt to thoſe of her City, though indeed, when they came to hear and ſee Chriſt, they told her, That now they believed, not ſo much for what ſhe had told them, as for what themſelves had heard, and ſeen; and ſometimes God maketh uſe of other Providences, as I have more largely ſhewed you in my former Diſcourſe. Now this is very reaſonable,
1. That God may honour his own Ordinances. He hath appointed the fooliſhneſs of preaching for the ſalvation of the Elect. He hath ſaid, Hear, and your ſouls ſhall live. He hath told us, that Faith cometh by hearing, and hearing by the word of God: and hath told us, How ſhall they believe, on him of whom they have not heard, and how ſhall they hear, without a preacher, or preach except they be ſent? It is but reaſonable therefore, that God having ſet up ſuch an Ordinance as Preaching, and eſtabliſhed ſuch an order of Officers in his Church, as that of Paſtors and Teachers, ſhould in the ordinary, and moſt uſual courſe of his Providence, concur with it, and bleſs it, and the labours of thoſe, who are employ'd in it, to the converſion and bringing home of ſouls: He hath ſaid of old, Whereſoever I record my name to dwel, there I will meet my people and bleſs them. Gods name is ſtamped upon the Ordinance of Preaching; he hath Commiſſionated his Miniſters, to go, Preach, and Baptize; he hath told them, that he will be with them to the end of the world. God muſt honour his own Inſtitution, and give a being to his own word.
2. Yet ſecondly, It is alſo reaſonable that we ſhould underſtand, That God is not tyed up to any means, and know, that Converſion is Gods work, not a Miniſters; Paul may plant, and Apollos may water, but God muſt give the increaſe: now this would not be underſtood, if God never uſed any other means than the preaching of Miniſters to convert ſouls. God will therefore ſometimes work immediately, ſometimes by different means; Reading the word; (as in the caſe of the Eunuch) the counſels, reproofs, and exhortations of others, as in the caſe of Peter, and Nathaniel: Afflictions, as in the caſe of Manaſſes: Miracles, as in the caſe of many, of whom you read in the Goſpel, that they were converted; to let us ſee, that God, although he uſeth means, yet is not limited to them.
3. Thirdly, God may be conceived to uſe the means of private inſtructions, and counſels for the incouragement of all perſons, ſet in relation to others, to a faithful performance of their duties, and a watching over, and for ſouls committed to their truſts. It diſcourageth all ſorts of labours, when we ſee nothing of that fruit from it, which we expected, or intended. But of this, I have ſpoke before.
Further yet, to ſhew you the reaſonableneſs of the variety of Providence in the manner of converting, and bringing home of ſouls unto himſelf, I noted it to you in Two things.
1. God ſometimes makes his way by the head, to the heart; ſometimes by the heart, to the head. This appears exceeding reaſonable.
1. That God may commend knowledg of ſpiritual things to us, and (as I ſaid before) encourage duty. We are perſons whoſe underſtandings are pittifully imperfect in the things of God, and are very prone to take up falſe notions and meaſures; and becauſe the influx and operation of the Spirit of God, is by all men (of ſound judgment in the things of God) determined neceſſary to converſion, we are apt to think that we have nothing to do with our children, and ſervants, but only to wait until God ſhall move the waters, (I mean change their hearts) and all Inſtruction and Catechiſing is needleſs; and that bringing up youth to a knowledg of the form of ſound words, is only to learn them to be Hypocrites, &c. God therefore to ſhew us the advantage of ſpiritual knowledg, and to mind us of, and encourage us to our ſpiritual duty, is pleaſed ſometimes to make his way to the head, by the heart; reflecting the notions of truth, which have been inſtilled into us while we are young upon our conſciences, making that knowledg inſtrumental to our converſion, and eternal Salvation; and ſo letting the governours of others know, that they have not laboured in vain with the ſouls committed to their charge.
2. On the other ſide, God ſometimes making his way by the heart to the head, making impreſſions upon the hearts of ſome poor blind ignorant Souls, and ſetting them on work to inquire after Salvation; lets us know that the converſion of a Sinner is a work of grace, and divine power, not a meer rational effect of notions imprinted upon the underſtanding, nor of moral Suaſion, (alas theſe poor creatures poſſibly are not fit objects for ſuch a thing;) but the finger of God is in it, who hath the hearts of all men in his hand, and turneth them as it pleaſeth him: thus by this variety of his Providence, he doth both honour his own ordinance, and ſhew the profit, and uſefulneſs of means, and alſo the mighty power that is put forth, in the changing of the heart by effectual grace, both which it is neceſſary the World ſhould be convinced of. And this is enough for a reaſonable account of the ſecond variety.
The laſt variety which I obſerved, was Gods keeping ſome Souls a longer time under the Spirit of bondage than others. Some he is pleaſed to draw to himſelf more ſweetly, rather by arguments of love, than terrors and arguments of wrath; others he is pleaſed more to fill with terrors, yea, and to keep their Souls a long time under them: and this we find by experience, is oftimes matter of ſome trouble to others, whom God hath dealt more gently with; they begin to doubt and ſuſpect whether God hath wrought any real change in them, becauſe they have not been in the belly of Hell, as others have been: now there may be a reaſonable account alſo given of this difference, though we muſt not pretend to find out the bottome of the Divine counſels in this diſpenſation of his Providence.
I ſhall ſay little of the difference of Natural complexions and conſtitutions, which is not inconſiderable in this caſe. He is little read in men and women in the World, who doth not obſerve, that as in the earth, (of which man is made) there is a great difference of Soil, that one Soil doth more eaſily ſuck up a ſhowre of Rain, and digeſt it, than others. So in man there are ſome complexions that are far more tenacious of grief, and impreſſive by fear, than others are; (ſuch are chiefly Melancholick, and ſome Flegmatick complextons.) Now it is true, God in his work of converſion, could cure this, but he ordinarily doth not work miraculouſly; and where God begins a work upon the Souls of any who have bodies, which they inform of theſe ſad, and dark conſtitutions, it is not at all to be wondered, (they being Naturally more prone to fears, and jealouſies, to doubts and ſuſpicions, and more tenacious of grief, and ſorrow,) if by the working, the Natural working of theſe paſſions, to which their Natural complexion, and conſtitution, more fully ſubjecteth them, if they be longer under the Spirit of bondage, than others. You will ſee at the ſame caſe with them in other things exciting thoſe paſſions, and unleſs you would ſuppoſe, that God in the converſion of ſuch, ſhould work miraculouſly, and alter their natural complexion, and conſtitution, it is not reaſonable to ſuppoſe that it ſhould be otherwiſe, it is but according to the natural workings of their Spirits, who can get off no occaſions of ſorrow and trouble, ſo ſoon as others can, who are of more airy, & chearly conſtitutions.
2. But a Second reaſon of this variety, may reaſonably be conceived to ariſe from a difference of guilt. It is true, every ſin deſerved the Eternal, and utmoſt wrath of God. Every ſin is againſt an infinite God, and hath a kind of infinity, and unmeaſurableneſs of guilt in it; but it is as true that every ſin doth not lay a like load, and burthen upon the conſcience, nor is every ſin equally hainous in the ſight of God; but is very much varied by the circumſtances of it, both by the circumſtances of the fact, and of the perſons that commit it. Some ſins do more Ʋaſtare & onerare conſcientiam, and conſequently a Chriſtian finds it an harder matter to perſuade himſelf that God will forgive him, than others: and hence it is not at all to be wondered, that when God cometh to call home ſuch a Soul, a Manaſſes, a Saul, a Mary Magdalen, &c. He makes them to feel more of his power, and terrors, and keeps them at a longer diſtance, from any apprehenſions of his love; they have more highly provoked him, and poſſibly been a more eminent ſcandal; and it is but a righteous thing with God to make them feel the ſmart of it.
3. A third thing, which may make this variety of God Providential dealings appear unto us, not unreaſonable, may be, The deſign which God hath upon ſuch a converted Soul; and that either with reſpect unto others, or, with reſpect to the carrying on of his work in his own Soul. 1. With reſpect unto others; when God hath a deſign to make ſome Soul eminently uſeful to the Souls of others. The Apoſtle tells us, Heb. 2.18. That Chriſt was himſelf tempted, that he might be able to ſuccour thoſe that are tempted; and bleſſeth God, 2 Cor. 11.4. Who (ſaith he) comforteth us in all tribulation, that we may be able to comfort thoſe which are in any trouble, by the comfort wherewith we our ſelves are comforted of God. It is ſaid of Luther, that he was wont to ſay, that Three things make a Divine, Temptations, Meditation and Prayers. Luther was himſelf a man of great temptations, and by them became able to ſuccour thoſe that were tempted. No knowledg is like experimental knowledg, none knoweth either how to ſympathize with, or how to ſuccor thoſe that are under temptations, deſertions, or any Soul-troubles, ſo well as thoſe who themſelves have been under them; experience is a great Miſtreſs: when therefore God hath a deſign upon ſome Souls, to make uſe of them for ſuccor, and relief of others under Soul-troubles and afflictions, he often firſt brings themſelves under them, and ſupports and comforts them, then they know how to ſpeak a word in ſeaſon, how to comfort and relieve. 2. Again, God may be conceived reaſonably to do it, upon a gracious deſign, in order to carrying on of his work in their own Souls: we know not what manner of Spirit we are of, God knoweth all our tempers, ſeeth all our inclinations and diſpoſitions. 1. I have told you that ſome perſons are more complexioned to ſome ſins than others. Every man hath his foreign, his proper luſt and corruption, by which he more ordinarily offendeth, than other ways; God to prevent the breaking out of this corruption afterwards, layeth the Soul under the load, and burthen of it, and maketh his former miſcarriages of that Nature, more exceedingly bitter unto him, that ſo he may ſee, how little fruit he may afterwards expect of thoſe things of which he hath been to that degree aſhamed, and which he hath taſted to that degree bitter unto his Soul. 2. He may poſſibly ſee ſome of more brisk, and airy tempers, more inclined to pride, and being lifted up above meaſure, and therefore thinks fit to keep them longer under the Spirit of bondage; as he did with Paul, after he had been rapt up into the third Heaven, and heard unutterterable words, leſt (as he ſaith) he ſhould be exalted above meaſure, God gave him a thorn in the fleſh. Thus now I have given you ſome little account of the variety of Gods Providential diſpenſations toward Souls, in the collation of the firſt grace; but now I have done, I can only ſay with Job, Chap. 26.14. Lo theſe are parts of his wayes, but how little a portion is heard of him! The end of all this diſcourſe is not to pretend to give you all the reaſon of God in theſe his diſpenſations, for who can by ſearching find out God, who can find out the Almighty unto perfection? we muſt ſay ſuch knowledg is too wonderful for us, but only to ſhew you, that this various way of Gods dealing with Souls, whom he intendeth to bring to Heaven, is not ſuch, but it will approve it ſelf to the reaſon of every reaſonable Creature, and ſuch as is very equitable, and proper for the wiſe God, in order to the compaſſing of his moſt wiſe and glorious ends. Let me now ſhew you what uſe is proper for us to make of theſe meditations and obſervations.
Ʋſe 1. In the firſt place this may mind us to take heed of a raſh judgment, either in our own caſe or in the caſes of others; we are very prone to give our ſelves needleſs trouble, and to paſs unrighteous Judgments concerning the work of God upon our own, and others Souls. One concludeth he hath as yet no work of God upon his heart, he was never humbled, never ſo broken upon the Wheel, never under ſuch legal terrors, nor ſo long under the Spirit of bondage as ſome others; he cannot give an account to himſelf of any certain time, nor of any certain Sermon, when, or whereby God wrought upon, and changed his heart; and we are too too ready, to ſit in Judgment upon the work of God, alſo on the Souls of others. You have heard that the ways of God are paſt finding out. God doth not always tread the ſame path, and the variety which God uſeth towards Souls under different circumſtances, and for different ends, is very reaſonable: we have all of us reaſon enough to be troubled if we do not find this great work wrought in our Souls; but if we do find, that our hearts are changed, that the work is done for the way or means, or time, which God hath taken or uſed to do it in, or by, we have no ſuch reaſon to be ſollicitous; thoſe who are come to work in the Vineyard at the Ninth, or Eleventh, hour ſhall have their Penny, as well as thoſe who were called, and came in at the Sixth hour: God doth not always work in the ſame order, and method, he is not to be tracked in his ways. The converſion of the Soul lyeth in the change of the heart; (I would not with any truſt to Baptiſmal converſion, or regeneration) If the heart be changed, if the Soul be renewed, according to the Image of God; if old things be paſſed away in it, and all things become new, whether it was done, this, or that way, by this, or that means, in this, or that manner, is no juſt cauſe at all of trouble to us: God hath ſeveral ways to do his work by; we muſt paſs a judgment upon our ſelves, from what we find within our ſelves, the frames, and tempers of our Spirits; for what man knoweth the things of a man, but the Spirit of a man, which is within him. But we muſt judge of others from the change we ſee in their lives and converſations. Man looketh upon the outward appearance, but God looketh upon the heart, 1 Sam. 16.7. If we look upon our Neighbour, and there appear no ſpots upon him, but what may be the ſpot of Gods people; no markes of profaneneſs, or impiety towards God, nor of unrighteouſneſs toward man, but he appeareth to us one, who herein exerciſed himſelf, to keep a good conſcience both toward God, and towards men, we ought to judge this perſon, one whoſe heart God hath changed. If we look into our own hearts, and can find that we truly love God, and hate evil, that we are afraid to ſin againſt God, and are deſirous in all things to pleaſe him, though we cannot find, that the ways of God with our Souls in our converſion, have been like the ways of God with the Souls of other men; yet we ought not in this caſe to judge, or to condemn our ſelves, Gods ways are not alike with every Soul. Its work in the effect (as to the main) is alike, for it is true, as to every man, that except he be born of water, and of the Spirit, he cannot enter into the Kingdom of God; but his way of working is not the ſame.
Ʋſe 2. In the Second place, what you have heard affordeth great encouragement to every Soul under any circumſtance to turn unto God, that it may live, and not dye. God calleth into his Vineyard, at ſeveral hours; ſome he calleth at the Sixth, ſome at the Nineth, ſome at the Eleventh hour. Happy, thrice happy are they, whom God findeth at the Sixth hour, in their youth, and perſuadeth to go into his Vineyard; they ordinarily find not ſo hard a labour of the new-birth, they have the priviledg of a longer familiarity, and acquaintance with God, they have more opportunities of doing God ſervice; God often honoreth them to do him ſome more eminent ſervice: but if you have ſlipped that hour, if it be the Ninth hour; nay, if it be in the wane of your life; if it be towards Evening with you, that you have nothing to do, but to repent and dye, ſinging the Song of old Simeon. Now Lord, let thy ſervant depart in peace, for mine eyes have ſeen thy Salvation; yet, thou haſt no cauſe to diſcourage thy ſelf. God doth not work upon all Souls at one and the ſame period of time. Great ſinners have no reaſon to diſcourage themſelves; the gate to Heaven may appear ſomething ſtraiter to you, than unto others; you may have an harder work of it: it is an hard thing for thoſe that are accuſtomed to do evil, to do well: but yet, if God will give you an heart to repent, if the Lord ſhall change your hearts, and incline you to turn unto him, there is mercy with God even for you, God can men make to bring forth fruit in their old age.
Ʋſe 3. Laſtly (and with that I ſhall ſhut up this diſcourſe.) This ſpeaketh aloud unto all ſuch as have the charge of others, as Parents, Maſters, Tutors, and Governours, to be daily labouring with them, for the good of their Souls, uſing all poſſible means to bring them unto God. It is Solomons advice, Ecc. 11.6. In the morning ſow thy ſeed, and in the evening let not thy hand be ſlack; for thou knoweſt not, which ſhall proſper, this, or that, or whether both ſhall be alike good: you that are Parents of Children, Maſters of Servants, in any relation Governours of youth; ſee what an ingagement lyeth upon you to bring up your Children, to Reading the word, Catechizing, to bring them to hear faithful Preachers, ſow the ſeeds of Spiritual learning, and inſtruction in them, in the Morning of their lives: hearken not to thoſe, who would perſwade you that Catechizing in your families is uſeleſs, and that a Notional knowledg ſignifieth nothing until God come to work in their hearts: that is true, but ill applyed, when uſed as a diſcouragement to the uſe of the means of knowledg; God doth his work by the uſe of means on our parts, and Preaching is not the only means. God ſometimes in the converſion of ſinners maketh his way to their hearts by their heads, ſanctifying notions of truth dropt into Souls of perſons in their tender years, and reflecting them many years after upon the conſcience; you know not which ſhall proſper, this or that: uſe them to read the Scriptures, to be examined, queſtioned, and catechiſed out of the Scriptures, to hear lively and powerful preaching; you know not which ſhall proſper in order to the converſion of their Souls, and turning them to God, this, or that, whether reading, or preaching, or Family-inſtruction: God that can work without means, uſeth as you have heard a variety of means, and doth not limit himſelf to this, or that. Or whether both may not prove alike good, God may uſe one means to begin, another to perfect; one to plant, another to water; one for laying the foundation, another for building thereon, and laying the corner-ſtone; and yet when the building is finiſhed, you ſhall ſee reaſon enough to cry, Not unto us, O Lord, not unto us, but to thy name be given the glory, to cry Grace, Grace unto it. The Knowing perſon, when converted hath uſually (if not guilty of notorious ſins againſt his light) the eaſieſt new-birth, and the moſt quiet and peaceable life. Many more doubts and fears, trouble thoſe that are more imperfect in their knowledg of the things of God, than trouble others. O let it not be ſaid of you as it was ſaid of Herod, (upon occaſion of the killing of his own Child amongſt the reſt of the Infants) That it was better to be Herods Hog, than his Child. Let it not be ſaid of any of you, that it is better to be your Horſe, or Swine, or other Beaſt, than your Child, or Servant, or Scholar. For your Beaſts, you provide all things ſutable to their Natures, and capacities. O remember your Children have Spiritual beings, and are born into the World with a capacity of Eternity, nay under a certain ordination to a miſerable or bleſſed Eternity.