Several Discourses Considering the Providence of God, Discourse · Part 3 · Sermon 53
SERMON LIII.
Iſaiah. 28.29.
This alſo cometh from the Lord, who is wonderful in Counſel, and excellent in working.
THE Particle This, in the front of my Text, is relative to what went before, where the Prophet had been ſpeaking of ſome works of Divine Providence, and thoſe but of an inferiour Nature, if compared with others; the diſcretion by which men having divers ſorts of Grain, and Seeds, are taught to get them out of their husks, and ears, by inſtruments not always the ſame, but ſuted to the reſpective Grain, or Seed, they intend to get out. Of this it is, that the Text ſpeaks, This diſcretion, and ſaith, it cometh from the Lord, who is wonderful in Counſel: So that I deſire you to obſerve, that my following diſcourſes which I ſhall bottom on this Text, are not founded on the firſt words, and the relative Particle This; but upon the latter, where Gods wonderfulneſs in Counſel, and excellency in working are join'd together. Gods excellency in the workings of Providence floweth from his wonderful Counſel; and if ſuch little inſtincts as the foregoing verſes ſpeak of, be from the Lord, the Lords workings, and from a wonderful Counſel, an eaſie argumentation will conclude, that Gods diſpenſations of ſpecial grace by the hand of his Providence, muſt needs be the effects of infinite wiſdom, and proceed from the Lord, who is wonderful in Councel; which is the point I have in hand, and to vindicate Divine wiſdom from our exceptions againſt it, becauſe of the variety which God uſeth in his diſpenſations of it, and the inequal diſtributions of it to the Children of men. I have ſpoken already to the varieties of Providence, in the diſpenſations of the firſt grace, by which a Soul is converted, and turned from ſin unto God, in which work the Soul is meerly paſſive. I come now to ſpeak to thoſe diſpenſations of Spiritual grace, wherein the Soul is not meerly paſſive, but active; as to theſe, alſo we ſhall obſerve a great variety in the motions of Divine Providence, and a great inequality in the diſtributions of it, of which I ſhall give you ſome account, and then ſhut up the diſcourſe. To this inequality of diſtribution, good Chriſtians often find it an hard thing to reconcile their thoughts: and although God muſt be allowed to have a power, to do with his own what he pleaſeth, and if Grace were not for Gods own, it would be no Grace; yet, we are too too much like Children, who conſidering not their Fathers power, and Prerogative, nor it may be their own demerits, and their own unworthineſs to receive ſuch a favour, nor poſſibly their incapacity, to receive, injoy, or uſe it: Yet becauſe they are Children, as well as their Brethren and Siſters, know not how to brook it, that their Father ſhould appear more kind to any of them, than he is to them. Let me therefore attempt the vindication of God in the inequality of theſe diſpenſations; and that you may know in what order to follow me, I ſhall lay down this method.
1. Firſt, I will ſhew you wherein this inequality lieth.
2. Secondly, I will endeavour to ſhew you the reaſonableneſs of the motions of Divine Providence, in making this unequal diſtribution.
3. Laſtly, I ſhall make ſome Application of it practically.
1. Let us firſt enquire wherein this inequality lieth. In the general, It lieth not in any influxes, and diſpenſations of grace neceſſary in order to the Salvation of their ſouls. There is an union betwixt Chriſt and every believer; in this union lieth the ſpiritual life of a Chriſtian: as the natural life lieth in the union which is betwixt the ſoul and the body, ſo the ſpiritual life lieth in the union betwixt the ſoul and Chriſt; and as the union betwixt the ſoul and body is preſerved, and maintained by bodily nouriſhment; bleſſed be God, in order to that end: ſo the ſpiritual union betwixt the ſoul and Chriſt muſt alſo be maintained by a ſpiritual aliment: this aliment, or nouriſhment is the influx of the ſpirit of grace; for though Ordinances be external means, yet Ordinances ſignifie nothing without the influx of the ſpirit upon them, and in them. Now for ſuch an influence of grace, as is neceſſary to uphold the ſpiritual life of the believers, to keep the ſoul, and its beloved together, God giveth it to every believer; Whom he loveth, he loveth to the end: for if this were not ſo, there were a poſſibility of a total Apoſtacy, and of the interciſion of a ſtate of Juſtification. This would infer a mutability in the counſels and purpoſes of God, and ſubject the gifts and calling of God to repentance: For let Jeſuites and Arminians ſay what they will, their fictitious purpoſe and councel of God, to love thoſe that are believers, will not ſalve this ſore; for according to this Doctrine, a man may be a believer, and in favour with God this month, and an unbeliever and out of favour with God the next month; and ſo God may love and hate the ſame perſon a thouſand times in his life-time: and whether this be conſiſtent with the unchangeableneſs of God, let any one judg, who underſtandeth any thing of common ſenſe. We therefore ſtand fixed in this, that God neither is, nor ever will be wanting to any ſoul, as to thoſe influxes of Divine grace, which are neceſſary to maintain the union, and ſpiritual life of the ſoul: and (by the way) this well conſidered, might much tend to ſatisfie a ſoul diſſatisfied at Gods unequal diſtributions of ſpecial grace; which although they are exceedingly ſweet, and of high advantage to gracious ſouls; yet are ſuch, as are not of the neceſſaries of Salvation, but only gradual manifeſtations, and ſuch as are ſpiritual accomodations, and advantages to it in its way to Heaven: but this is enough to have ſpoken to this queſtion Negatively. I come now to ſpeak nore Poſitively: In the general, they are ſuch only as reſpect the porro eſſe, or the advantages of ſpiritual life. Now what they are, comes next into our enquiry: They are I think reducible to Three heads; the influences of 1. Strengthening. 2. Quickning. 3. Conſolatory grace. That there are ſuch influences, and that all have not a like meaſures of them, no, nor the ſame ſoul at all times; is ſo obvious to the experience of all Chriſtians, that little need be ſaid of it.
1. For ſtrengthening grace, I can do all things, (ſaith the Apoſtle) through Chriſt that ſtrengtheneth me. It is that which the Apoſtle prayeth for, in the behalf of the Epheſians, Eph. 3.16. That he would grant you according to the riches of his glory, to be ſtrengthened with might by his Spirit in the inward-man. And thus Chriſt telleth us, John 15. Without me you can do nothing. Now the Object of this influx of grace, is duty, or ſin and temptation to it.
1. Duty; I can do all things (ſaith Paul) through Chriſt that ſtrengtheneth me: Chriſtians duty is various, and lieth in ſuch motions of the inward, and of the outward man; both in doing, and ſuffering, as God hath any-where in his Word required of us. Strengthening grace, with reſpect unto duty, is nothing elſe but the graeious influence of Chriſt, Phil. 1.3.14. 2 Tim. 4.7.and the Spirit of Chriſt upon the ſoul, by which the Soul is made more able both to do, and ſuffer the will of God. Now, that there is a great variety, and unequal diſpenſation of this influence of Divine grace, both to different ſouls, and to the ſame ſoul at different times, is ſo obvious, as would be perfectly needleſs to ſpend any time in the proof of it; neither do all ſouls find the ſame degrees of ſpiritual ſtrength, nor do the ſame ſouls find it at all times.
2. Another Object, about which ſtrengthening grace is exerciſed, is ſin, and motions and temptations to ſin. That which we call ſtrengthening grace, with reference to ſin, is a ſecret influx of the ſpirit of holineſs, by which the ſoul of a Chriſtian findeth it ſelf inabled to reſiſt its inward motions to ſin, and to repel temptations from the World, and the Devil. St. James telleth us, That every one is tempted, when he is drawn away by his own luſt, and enticed. This is that which Divines call, tentationem à carne, a temptation from the fleſh: beſides, we know that the evil ſpirit hath a power to make impreſſions, and to offer ſuggeſſions to us; and that either immediately, or by wicked men, and ſinful inſtruments: this is that which they call, tentationem ab hoſte, a temptation from our grand Adverſary: and there is a temptation wherein both theſe concur; this is that which they call, a mixt temptation: Now as to all, It is our duty to reſiſt, and this is the fighting the good fight, the maintaining that ſpiritual combate, which the Scripture ſpeaks of. Now there is nothing more evident in matter of Fact amongſt Chriſtians, than that ſome Chriſtians are more ſtrong, and able to reſiſt motions to ſin, of any nature, than others; they are more able to mortifie their members, and the deeds of the body (as the Apoſtle calls them, Rom. 8.) through the ſpirit. Yea, one and the ſame Chriſtian doth not find the like degrees of this ſpiritual ſtrength and ability at all times. There was a time when David complained, that iniquities prevailed againſt him, Pſal. 65.3. When St. Paul cried out, Who ſhall deliver me from this body of death: And another time when he could ſay, I can do all things through Chriſt that ſtrengtheneth me.
2. A ſecond diſpenſation of Grace, is that which I called quickening grace: An influx of the ſpirit of grace upon the ſoul, by which the ſoul in all its ſpiritual converſation, is made more free and lively; that it maketh haſte, and delayeth not, to keep the Lord's Commandments. It findeth an inlarged heart, and runneth the way of the Lords Commandments: that this proceedeth from an influx of grace, is plain: David prayeth unto the Lord, that he would quicken him in the way of his Commandments. Quicken me in thy way, Pſal. 119.37. It is as manifeſt upon the experience of all Chriſtians, that God diſtributeth this influence of this grace unequally, neither the like meaſures unto all Chriſtians, nor to the ſame Chriſtians at all times: Hence are the complaints of Chriſtians, of the dulneſs, and deadneſs, and ſtraitneſs of their hearts: they indeed, through grace, keep on in the Lords ways, and are kept from Apoſtacy, they return not with the Dog to the vomit; but they move heavily, the wheels of their Charots are taken off, they almoſt force themſelves to duties of Communion with God, and do not find a freedom to them, and a delight and ſweetneſs in them; but are ſecretly ſaying within themſelves, When will the Sabbath be done? When will the duty be over? it is no pleaſure to them to ſerve the Lord; when-as at other times, their ſouls are full of ſpiritual life, they are longing for Sabbaths, and for times of prayer.
3. Laſtly, There are alſo diſpenſations of conſolatory grace: theſe are the influences of the Spirit of God upon the ſoul, by which the ſoul is refreſhed and comforted in the apprehenſions of the love of God. Theſe admit of a variety of degrees, as they ariſe in the ſoul, either, 1. From the view of the ſouls own ſincerity, and its ability to apprehend its intereſt in the promiſes, and to apply the Scripture unto it ſelf. Or 2. From ſome more extraordinary witneſſings, and ſealings of the holy Spirit, who, you know, is called the Comforter, and who, as the Apoſtle ſpeaketh, witneſſeth together with our ſpirits, that we are the children of God. Now the ſadneſs, and dejections of ſome Chriſtians ſpirits over others, and of the ſame Chriſtians Spirits, at ſome times more than others, is a ſufficient evidence of the inequality of theſe diſtributions. There was a time, when David himſelf cried out, When wilt thou comfort me? Pſal. 119.82. as much as at other times, he triumphed, and made his boaſt in God: and from hence now you may underſtand the nature of what we call Deſertions. God never leaves nor forſakes his people, ſo as he doth not ſupply them with influences of Grace ſufficient to uphold the Union betwixt Chriſt and their ſouls, nor doth he deny ſuch influences to any ſoul that believeth in Chriſt: But God may and doth often withdraw himſelf, as to the gradual manifeſtations of himſelf to them, in ſuch diſpenſations of grace whereby he ſtrengtheneth them againſt ſin, or unto duty; or whereby he quickneth them, and maketh them free and lively in his Service; or finally ſuch, whereby he comforteth them with the apprehenſions, or aſſurances of his love in Chriſt. Now theſe varieties being obſervable in matter of fact, in the diſpenſations of Divine grace, even to Gods own children; My next work muſt be to ſhew you the reaſonableneſs of the motions of Divine Providence, in this unequal diſtribution, and to proportion ſome anſwer to theſe following Queſtions.
1. Queſt. Why God ſuffereth ſome more than others to be tempted, and to fall by temptation, yea, ſome of his own people?
2. Queſt. Whence it is, that ſome of the children of God find much more ſtrength unto ſpiritual duty than others find, and the ſame children of God, at ſome time find more ſtrength than they do at others times?
3. Queſt. Whence it is, that ſome godly perſons find more freedom and livelineſs in the ſervice of God, than others do; and the ſame perſons find more livelineſs and freedom at one time than they do at another?
4. Queſt. Whence it is, that ſome Chriſtians are more full of ſpiritual joy and conſolations than others are? To theſe which properly relate to the varieties before obſerved, Two more may alſo be added.
5. Queſt. Whence it is, that godly perſons who are all informed by the ſame ſpirit of truth, have ſuch different apprehenſions of the things of God, one from another, and that ſome times in very momentous points?
6. Queſt. Laſtly, Whence it is, that ſome Chriſtians grow faſter in grace than others do?
1. Queſt. Why God ſuffereth ſome, yea, ſome of his own dear ſervants to be more tempted than others, yea, and when he knoweth that they will fall?
That it is ſo, is paſt all diſpute. Satan obtained leave of God to tempt Job, and Chriſt told Peter, that he had deſired to winnow him like wheat; he tempted David to number the people: The Text ſaith, that Satan ſtood up againſt Iſrael; and we know that Satan prevailed againſt all theſe: And it is expreſly ſaid concerning Hezekiah, that God left him to his temptations, 2 Chron. 32.31. And we ſee it in daily experience, that ſome of the people of God are both much more buffetted by Satans temptations, and overcome by them than others are; wanting ſtrength to ſay, get thee behind me Satan.
1. In the firſt place, I do think much of this is founded, or at leaſt highly advantaged from nature. Concerning temptations which are, à carne, from the fleſh, when a man is only drawn away by his own luſt: There is nothing more certain, than that divers perſons have more ſtrong inclinations and diſpoſitions to ſome ſins than unto others; and there needeth a more eminent aſſiſtance of Divine grace, to reſtrain ſuch luſts in ſuch ſouls: and although it be true concerning ſuch temptations as are impreſſions, or ſuggeſtions from Satan, that they are not natural, but preternatural; yet one ſoul may have a more natural aptitude to receive them, either from its complexion and conſtitution, or from its diſeaſe and diſtemperature, under which it may at ſome time labour more than another; and this may by one, and that a great cauſe. For God is not always, nor ordinarily pleaſed to work miraculouſly. It is uſually ſaid of Melancholy, that it is balneum diaboli, a melancholick temper, ſtate, or conſtitution of body, is a temper very receptive of impreſſions and ſuggeſtions from the Devil. Now I ſay, where a man is naturally more complexionated to ſome ſins, or where any perſons are from their complexion, or from ſome bodily diſtemper more apt to receive ſuch kind of impreſſions, it cannot be expected, but that they ſhould fall oftner into ſuch temptations, and be troubled more with them, and by them, than other Chriſtians, who have not thoſe natural diſadvantages; and it can hardly be expected that they ſhould ordinarily be freed from that natural incumbrance, by ſpecial, and eminent aſſiſtances of Divine grace.
2. In the ſecond place, Mens different ſinnings may make this alſo appear but a reaſonable motion of Providence: It is true, it is a dreadful puniſhment of ſin, for God to puniſh the ſins of people, by ſuffering them to be led into temptation. It is a dreadful curſe, or imprecation of David upon the enemies of the Church, Pſal. 109.6. Set thou a wicked man over him, and let Satan ſtand at his right hand. God doth thus often puniſh peoples ſins, by letting Satan looſe upon them: the effects of this are ſad enough, none need a greater evil than to have Satan always at his right hand, aſſiduouſly and violently moving him unto evil; and though it be not ſo ordinary, yet God may thus puniſh his own people. Satan was at David's right hand, when he would number the people. St. Paul had a meſſenger of Satan ſent to buffet him: what that meſſenger of Satan was, is not ſo eaſie to determine; it was certainly ſome great affliction in which Satan had a particular miniſtery, 2 Cor. 12.7. Some Divines do think it was ſome great temptation; indeed the Scripture doth not mention it as the puniſhment of Paul's ſin, but as preventive of ſin, leſt (ſaith he) I ſhould be exalted above meaſure. Undoubtedly temptations may be puniſhments of ſin, and in thoſe deſperate temptations to ſelf-murther, &c. which have prevailed againſt men, the ſin hath been often made evident: and poſſibly as to St. Paul, God might diſcern Paul's heart begin to ſwell, upon occaſion of his Revelations, and might ſend him a meſſenger of Satan to buffet him, as well for the beginnings of the workings of Pride, which he had diſcerned in him, as to prevent the further increaſes of it. It is not ſo eaſie to determine what Davids ſin was, but in probability it was pride: Davids heart was lifted up, upon the view of the great number of people which God had put under his Government; God letteth looſe Satan upon him, he moveth David to number the people, by which he knew God would be ſufficiently provoked, to abate that wherein he glory'd. The caſe was much the ſame with Hezekiah, though we do not read of ſo eminent and immediate a miniſtry of Satan. The Text ſaith, God left him: it was in the pride of Hezekiahs heart, that he would ſhew his Treaſure to the King of Babylon; God leaves him, the temptation prevails upon him. This by the way, doth not only let us ſee, that God ſometimes by temptations puniſheth his own people for their ſin; but that pride and ſwelling of our hearts, upon the account of our enjoyments, is one of thoſe ſins for which God ſuffereth Satan to ſtand at our right hand. Gurioſity is another ſin, an itch after knowledg, which God hath hidden from us: It is a ſad ſtory how many have been thus catched in the ſnare of the Devil; indeed our firſt Mother Eve was thus catched, but this were too large a Theme to inſtance in all thoſe particular ſins which God hath thus puniſhed, or may thus puniſh. Now in regard that the ſins of all Gods people are not equal, but they may fall (ſome of them) into more great, and hainous ſins than others: It is but a reaſonable motion of Divine Providence, that ſuch as do ſo, ſhould be more troubled with Satan at their right hand, with meſſengers of Satan ſent to buffet them, than others.
3. A third reaſonable account of this may be Gods Prerogative. God may do it for the trial of their graces. I know not what other account we can give, than this, of Gods diſpenſations to Job. God himſelf gives thus, this account of him, then he was a juſt and upright man. Yet he giveth Satan leave to ſtand at his right hand, he tells him, all that he had was in his power, but only his life. It is ſaid, that God left Hezekiah to try what was in his heart; to try, that he might know all that was in his heart. Divines diſpute about that Pronoun He, whether it referreth unto God, or to Hezekiah, 2 Chron. 32.31. The matter I do not conceive much, whether it referreth to one, or to the other. That God might know what was in his heart. Did not then (you will ſay,) God know what was in the heart of Hezekiah? Doubtleſs, he to whom all contingencies were naked, who knew all things paſt, preſent, and to come, could not be ignorant what was in Hezekiah's heart, and what he would do when he left him. But the Scripture often ſpeaketh of God, after the manner of men; they know not ſecret, hidden things, till they be brought to demonſtration: God left him, that he might know, that is, that he might in matter of fact ſee what was in his heart. This could be no matter of pleaſure, and delight to the Holy God, but only a juſt medium, in order to the puniſhment, which he intended Iſrael in the poſterity of that good man. But God leaveth many of the Souls of his People, that they may be tempted, and in the hour of their temptation, put forth, exert, and exerciſe their grace, in the exerciſe of which the Lord hath a great deal of pleaſure and delight. This ſeemeth to be the caſe of Job, the ſecond time that you read Job 1. of Satans appearance before God: God glorieth in Job, Job 2.3. Haſt thou (ſaith he,) conſidered my ſervant Job, that there is none like him in the Earth, a perfect, and upright man, one that feareth God, and eſcheweth evil, and ſtill he holdeth faſt his integrity, although thou movedſt me againſt him to deſtroy him without cauſe, Job 2.3. God delights in the combates of his People, where they come off conquerors; yea, more than Conquerors. I remember thoſe two great Commanders, Joab and Abner, once ſaid, Let the young men ariſe and play before us: that was a bloody game, for they mutually kill'd each other: ſo were the Romans Gladiators games, and the combates with wild Beaſts, to which they expoſed ſome miſerable Creatures; yet, thoſe men of blood took a pleaſure in them: God knoweth the good fight ſhall have no ſuch iſſue. Chriſt was not tempted for nothing, the Apoſtle telleth us, he was therefore tempted, that he might be able to ſuccour them that were tempted: himſelf told Peter, that although Satan had deſired to winnow him like Wheat, yet, he had prayed, that his faith might not fail. This being ſecured, God delighted to ſee Satan, and a believing Soul play before him; to ſee his People exerciſing their knowledg, faith, love, patience, courage, and fortitude, in reſiſting Satans temptations and making him to flee from them. Now who can deny unto God the ſatisfaction and pleaſure which he taketh in the exerciſe of thoſe habits of grace which he hath given them? The uſe of that Spiritual armour which he hath armed them with?
4. Fourthly, It is but a reaſonable motion of Divine Providence, with reference to the different ſervice which he hath for ſome to do. It is ſaid of Chriſt that he was therefore tempted, that he might be able to ſuccour them that are tempted. We are not ignorant of his wiles, (ſaith the Apoſtle) the Apoſtle not being himſelf ignorant of Satans wiles made him more fit to caution, and inſtruct others with reference to them. You know it is a great advantage to a Family, with reference to the ſmall Pox, or other contagious Diſeaſes, to have ſome members of it, to have laboured under, and eſcaped thoſe Diſeaſes. The Church of God, which is his Family, could not well be without ſome Souls, that have been under temptations; none knows ſo well, how to ſpeak to, and apply themſelves unto thoſe that are tempted, as thoſe who themſelves have gone through that fire; they are beſt able to teach others in their own former circumſtances, what to do, and what to avoid. They know how to ſtrengthen them, with thoſe words which themſelves in their circumſtances heard from God, and to comfort them, with thoſe conſolations with which they themſelves were comforted by God. It is therefore reaſonable that ſome ſhould be tempted, becauſe all are in ſubjection to temptations, and may be tempted, and therefore had need of ſome Nurſes to be provided for them. On the other ſide it is unreaſonable that all ſhould be tempted, for who then ſhould there be Miniſterial to ſuccour the tempted? Nor let any ſay, This were indeed ſomething, if none were tempted, but ſuch as conquered the tempters; but how doth God ſuffer thoſe to be tempted, who he knoweth will fall?
5. Fifthly therefore, Neither is this unreaſonable: For there is a difference of fallings: God ſuffereth none of his own People to be tempted, who ſhall finally fall. They may fall, but let not their enemy rejoice over them; though they fall, they ſhall riſe again. Job fell, but he roſe again; Peter fell in the hour of temptation, he denied his Maſter, and that with curſing and ſwearing; but his Maſter looked upon him, he went out, and wept bitterly. God indeed may ſuffer a reprobate to be tempted, who he knoweth, will fall, and ſo fall as to riſe no more, but he never ſuffereth his Saints to fall finally. Satan may ſtand at Joſhua's right hand to reſiſt him, but God will ſay unto Satan, The Lord rebuke thee, O Satan, even the Lord that hath choſen Hieruſalem rebuke thee, is not this a brand plucked out of the fire? Believers may be tempted, but God will bruiſe Satan under their feet ſhortly. Now, if the queſtion be intended of mediate fallings, not a final falling; why ſuffereth God his People to be tempted, who he knowes will get a fall under the temptation, though they ſhall riſe again? I have anſwered it before, when I ſhewed you, why God permitteth his People to ſin; he would certainly not do it, if he did not know how from their falls, to extract his own glory. An ancient Writer gives us a large account of this. That (ſaith he) the wiſdom of God might be manifeſted, who can bring good out of evil, for God is ſo good, and infinitely wiſe, that he would never ſuffer evil to be, if he did not know how from it to elicit, and draw out that which is good: That the goodneſs of God might be made glorious, in pardoning and raiſing up the elect, and the Juſtice of God might be glorified, in the righteous condemnation of others. That men might be deprived of their natural freedom in acting: nor, ſaith he, is it reaſonable, that the ſinfulneſs of the Creature ſhould hinder the exhibition of the Divine goodneſs: That by his Saints repentance and victory at laſt, they might have a more glorious Crown; and that they might know, and ſee what is in their own hearts, and how much they live upon Divine grace, and like burnt children, they might more dread the fire, and take heed afterward of having any confidence in themſelves. Finally, which is all in ſhort, (for enumeration of particulars in this caſe, would be endleſs and incertain) thus much we may be aſſured of God, he would never ſuffer any elect Veſſel, to be bored through with a temptation, if he did not know how to make it iſſue in his more abundant glory, and their more abundant good.
Applic. Suffer me now before I proceed to the other Queſtions, to make ſome ſhort Application of this diſcourſe, the ſum of which is no more but this, That as to converted Souls, God doth not equally diſtribute the influence of ſpecial grace. Although he diſtributeth to all, ſo much as is neceſſary to the upholding of the Union of their Souls with Chriſt, and to maintain the Spiritual life, ſo as the Oyl doth not fail from the Cruiſe, nor the Meal ſhall not fail from the Barrel, until they come into their glory; yet, for the manifeſtations of his love, in ſuch influences of grace, as are only of further advantage unto Souls in their way to Heaven, ſuch as ſtrengthening, quickning, and conſolating influences, God variouſly diſtributeth them according to his infinite wiſdom: he gives to ſome an Omer, to others an Ephah, particularly I have ſhewed it you in thoſe influences of grace, by which God ſtrengtheneth the Soul, in the reſiſting of temptations; and I have ſhewed you the reaſonableneſs, and ſomething of the wiſdom God, in theſe diſpenſations. Now from this Diſcourſe let us learn divers things.
1. Inſt. Firſt, the differences betwixt the neceſſary influences of grace, and ſuch as are not abſolutely neceſſary, but of high advantage to a Soul in its way to Heaven. Grace is neceſſary, (by grace ye are ſaved, ſaith the Apoſtle) but all grace is not neceſſary. The grace of juſtification is neceſſary. Except a man be born again, ſaith our Saviour, he can never enter into the Kingdom of God. Every Believer hath this, he is born again, he is ſanctified in body, and mind and ſpirit. But now there are further manifeſtations; which make gradual differences in Chriſtians, and the receit of which alſo doth much depend upon our action. For although in the firſt grace, the Soul be purely paſſive; yet, as to the receiving of further grace it is active, therefore the promiſe of Chriſts manifeſting himſelf, Joh. 14.21. is made to them who love Chriſt, and keep his Commandments. I pray obſerve this, for it is a thing of no ſmall concernment. From hence,
2. Inſt. Secondly, you may eaſily conclude, how unreaſonable it is for any Soul to quarrel at God, or murmur againſt his diſpenſations, though it findeth not thoſe gradual manifeſtations of Divine love unto it, which others do experience from God. If thou beeſt equally dealt with, as to the neceſſaries of Salvation, thou mighteſt ſit down, ſo far ſatisfied as not to murmur at God, if as to the gradual manifeſtations of his love in ſome things, he will give unto another, more than unto thee. Every thing of Divine grace is ſweet, you muſt not therefore miſtake the tendency of my diſcourſe, as if I were perſwading you to ſuch a ſatisfaction, as not to thriſt and breath after, and labour for perfection in Spiritual ſtrength, life, and comfort, they are all things to be valued above Worlds: but only not to murmur, and repine againſt God as an inequal Father, or an hard Maſter, becauſe he doth not every way make your Spiritual life is ſweet, and perfect as others. And any complaint of this Nature is the more unreaſonable; becauſe for the moſt part it is to be laid upon our ſelves, and is like the Wifes quarrel with her Husband, for want of Children, when-as the Scripture generally layes the defect upon the Woman. So it is here generally; the reaſon why ſome Chriſtians have more ſadneſs, leſs ſtrength, and Spiritual life, or livelineſs, and vigour than others, is becauſe they have more ſin and corruption, and are more wanting in the uſe of that means, whichly upon them to uſe in order to their obtaining of ſuch degrees.
Ʋſe 3. In the third place from this diſcourſe, it will not be hard for you to conclude, the duty of tempted Souls, in order to the abating of the force of a temptation, or wholly driving the tempter from them. Indeed, the whole of a Chriſtians duty, in order to this end, cannot be concluded from this diſcourſe, but much of it may.
1. Firſt, The uſe of Natural means, which may be proper for the correcting that bodily humour, or removing that natural diſtemper of which Satan takes advantage; that is in ſhort, whatſoever hindereth the free exerciſe of our reaſon, and conſequently keepeth us from paſſing a juſt judgment upon our ſelves, which you know we muſt do by the uſe of reaſon. I have often thought upon my experience of Souls under theſe circumſtances, that the Phyſitian is many times Gods Ordinance, as well as the Miniſter, for the ſuccour of tempted Souls; for Souls under theſe circumſtances, are not delivered miraculouſly, but in an ordinary way of Providence generally, which cannot be without ſome freedom of the exerciſe of their own reaſon, and judgment, to apply what they read in, or hear from the word of God. Hence it is, that I have often ſeen poor Souls under theſe dark circumſtances, to whom all reading of Scripture, all diſcourſes of Miniſters have ſignified little, or nothing, or at moſt nothing beyond a little preſent refreſhment: the reaſon is, becauſe their minds are darkned, and they have not the free uſe of their reaſon to make a concluſion to themſelves from premiſes, and principles, and propoſitions of the word brought unto them, and opened unto them by the moſt able Miniſters of the Goſpel, who in theſe ſtreſſes of Providence have Miniſtered to them: not that I think there is nothing in what we call temptation, but melancholy: there is hardly any thing more demonſtrable to me, than that there is an hand, a great hand of Joab, of Satan I mean, in the impreſſions we often find made upon, and ſuggeſtions that are made to perſons labouring under theſe bodily diſtempers. The ſuggeſtions to ſuch Souls to blaſpheme God, to deſtroy themſelves, &c. (which are very ordinary,) are certainly when they fall upon perſons, who are of knowledg, and have lived in aw, dread, and high reverence of God, more than the natural Products, and reſults of a diſordered Nature; which we may the rather conclude from the ſtrange violence, and impetuouſneſs of them ſo frequently returning, (as they oft do) and ſo ſtrangely reſiſting all arguments, and means uſed againſt them: beſides, melancholy, meer melancholy of its own Nature, renders the Soul fearful, jealous, and ſuſpicious of any thing, which may be hurtful to it; and though indeed the Philoſopher diſputes, ſelf-Murder to be the effect not of a valorous and couragious, but of a cowardly Spirit; yet it argueth a more Natural valour, than melancholy diſpoſeth and inclineth one unto. But this I think, the Devil taketh advantage of this bodily diſtemper, under the prevailing of which the Soul is weaker, being hindered in the exerciſe of its reaſon, that it is not able, either it ſelf to conclude as at other times, from what it hath read in the word of God, nor yet to apply what is offered unto it, from Miniſters of the Goſpel. So as in reaſon, unleſs we ſhould expect that God ſhould work out of the road of common Providence; the firſt thing to be done, is the uſe of Natural means, (with earneſt prayer to God for his bleſſing upon it,) for the correcting of that bodily humour, which prevailing clouds the mind, and hindereth it from concluding reaſonably, in making a judgment upon it ſelf; and I have often known, that in theſe caſes upon the uſe of due natural means, the temptation hath alſo vaniſhed, and gone away with the diſeaſe. I could give you one inſtance of a Perſon, a young Woman known to many of you, who of a ſudden had fallen under a great temptation, and was narrowly prevented in the deſtroying her ſelf, in the night-time; in the Morning, my ſelf was ſent for: ſhe having formerly often uſed to diſcourſe freely with me about her Eternal condition; when I came to her, I found her in great ſadneſs, and heavineſs of Spirit, but could draw out little diſcourſe from her: only ſhe was not Elected, ſhe was damned, &c. with ſome few other deſperate concluſions. I left her adviſing her friends to ſend for a learned experienced Phyſitian to her. Upon the uſe of a little means, ſhe recovered her diſtempers, and I never heard of her temptation more. It is true, it is not thus always, the natural diſtemper is ſometimes more ſtubborn, and reſiſteth natural means, and Satan working at the advantage of that, doth many times much longer moleſt ſome; but I have ſeldom or never known any, but in theſe caſes with the recovery of their health, have likewiſe recovered themſelves (through Gods bleſſing) out of that ſnare of the Devil, which he hath laid for them in their diſeaſe, and diſtempered condition of their body.
2. A ſecond thing which this Diſcourſe prompteth tempted ſouls to, as proper for them, is a ſearching and examining their ways, a repentance and turning again unto the Lord. I have ſhewed you in this Diſcourſe, that temptations oft-times are puniſhments of ſin; and that the reaſonableneſs and wiſdom of God in theſe motions of Divine Providence, not equally ſtrengthening all ſouls in the reſiſtance of temptation, appeareth, as in other things, ſo in this; that God by keeping them longer under the buffetings of Satan, than he keepeth others, may make them more ſenſible wherein they have ſinned more than others: I know ſome Divines have thought, and do think, that God uſeth not to keep his people long in an hour of great temptation, but in deep puniſhment for hidden ſins. I do doubt that, eſpecially where the temptation is advantaged, from a continuing bodily melancholy: but withal, oftimes it is ſo; that ſome paſt ſins, concealed and hidden, give an advantage to the Adverſary; and that not only when we hide them from God, by not freely confeſſing them, and humbly bewailing them before him, who alone hath power to forgive them, (which alone is neceſſary in order to forgiveneſs.) This was Davids caſe, Pſal. 32.3. When I kept ſilence, my bones waxed old, through my roaring all the day long: For day and night thine hand was heavy upon me: my moiſture was turned into the drought of Summer: I acknowledged my ſin unto thee, and mine iniquity I have not hid: I ſaid I will confeſs my tranſgreſſions unto the Lord, and thou forgaveſt the iniquity of my ſins. There you have both the caſe and the cure. But ſometimes the concealing of ſome ſins from men, is a great cauſe of the long abiding of a temptation; and this moſtly happeneth in ſouls that are weak in knowledg, and not able of themſelves to find out, and apply to themſelves, that relief which is in Scripture for them under ſuch guilt; and therefore had need of the help of ſome ſpiritual Interpreter. But I ſay, in every hour of temptation, it is very proper to a tempted ſoul, to ſearch and ſee, if he can find no Achan that troubles him, or that provoketh God to puniſh him, by ſetting Satan, or by ſuffering Satan to ſtand at his right hand: oftentimes (by the way) I have found ſins which have been acts of unrighteouſneſs towards men, where reſtitution hath not been made, or where reſtitution hath been unpoſſible, have a long time given advantage to the tempters ſuggeſtions; but where particular ſins cannot be fixed upon, (as it happeneth in many caſes, ſouls fall under great and exceeding troubleſome temptations, whom God hath yet all their life kept and reſtrained from ſuch erronious tranſgreſſions) I ſay where this happeneth. As Herod in great cruelty ſent and killed all the children to two years old, that he might be ſure not to miſs him, who was born King of the Jews; ſo it will be great policy and piety in a Chriſtian to confeſs all his ſins which he can remember, and charge himſelf with …; to ſtudy the mortifying of every member, that he may be ſure to fall upon that which doth offend him, and give the Adverſary advantage againſt him: hence it followeth, that frequent humiliation and prayer, frequent confeſſions of ſin, and prayer for the forgiveneſs of them through the blood of Chriſt, are exceeding proper works for ſouls under temptation. We may indeed concerning violent temptation, ſay as Chriſt ſaid of poſſeſſion with the Devil, it ſeldom cometh off without much faſting and prayer; yea, and holineſs of life, and watchfulneſs againſt ſin, is the ſingular duty of poor tempted ſouls; the ſoul is at ſuch a time in the ſpiritual fight. It was Gods ſpecial command to the Iſraelites, that when the hoſt went forth to battel, then they ſhould take heed of every wicked thing: By a parity of reaſon, when the ſoul goeth out to the ſpiritual fight, and eſpecially when it is in the fight, it ſtandeth concerned to take heed of ſinning againſt God; ſin weakens the hand, and there is nothing more ordinary than for Chriſtians in thoſe circumſtances to be, de novo, troubled for their ſlips while they have been in that condition.
3. Hence (Thirdly) may eaſily be concluded the duty of Chriſtians, to take unto them the whole armour of God, that they may be able to ſtand againſt the wiles of the Devil, in the evil day, and having done all to ſtand, Eph. 6.13. not to yeild, but to reſiſt. Many arguments might be brought to perſwade this ſpiritual reſiſtance; you have to do with a foiled Adverſary, you want not a ſpiritual aſſiſtance; Chriſt was therefore tempted, that he might be able to ſuccour you when tempted: he cannot conquer you, but by your voluntary ſurrender; (The will of man is a Fort, that is not to be ſtorm'd) many are the preſidents of thoſe that have reſiſted, and come out of the field conquerors, look unto Jeſus, the Captain of your ſalvation; he reſiſted, Mat. 4.11. The Devil leaveth him, and behold Angels came and miniſtred to him. After great temptations uſually come great conſolations, great manifeſtations of God to the ſouls of his people: But that which follows from this Diſcourſe, is, becauſe thus you ſhall fulfil the Lords end; this is good, acceptable, and well-pleaſing unto God. God himſelf (as I before ſhewed) glorieth in Jobs conqueſt, and checks the Devil upon it: God therefore bringeth you into the Field, that you might fight valiantly, reſiſt manfully, and at laſt come out with a Garland of honour: O therefore take heed of caſting down your Arms, of entertaining any thoughts of running away! They obſerve in Battles, that more are ſlain in a running away, than where they manfully maintain the fight; but in this fight none falleth, but he who yieldeth, and throweth down his Arms. They obſerve alſo in War, that the preſence of the Prince in the Field, viewing his Souldiers, who behave themſelves more or leſs valiantly, doth much animate Souldiers. You may be aſſured of this, That when you are in this Spiritual combate, your great General is in the Field: God is obſerving you, particularly obſerving, how you gird up your loins, ſtand to your Arms; how you behave your ſelves in the managery of the fight, and that he therefore ſuffereth you to be tempted, that he may ſee, what faith, what patience, what love to God, is in your hearts. But thus much ſhall ſerve to have ſpoken to this particular, to ſhew you the wiſdom of God, and the reaſonableneſs of his motions of Providence in ſuffering Souls to be more under temptation than others.