sweetness of Divine grace and the excellency of it when we find these sweet operations and powerful effects of Divine grace upon our hearts He that hath found these operations and workings of Divine grace in his soul cannot but love Divine grace above all other things whatsoever Having shewed the Excellency of Divine grace it remains only that I should propound some means in order to the obtaining of grace God promiseth to give a sufficiency of grace to his people My grace shall be sufficient for thee What are the most proper means for us to obtain sufficiency of grace from God according to all our necessities 1. Let us labour to be deeply sensible of the need of Divine grace Direct 1. Our Saviour telleth us That without him we can do nothing John 5. Although we have the habits of grace yet we need actual grace to enable us to do any thing that is good Paul saith that to will was present but how to perform that which was good he knew not we need actual assisting grace to carry us through every duty Now we ought to be deeply sensible of the need we have of Divine grace 1 Pet. 5.5 God gives grace to the humble the humble soul is the soul that God singles out to give grace unto and when are we humble Truly then are we humble when we are poor in spirit when we are sensible of our own impotency and inability to do any thing that is spiritually good without Divine grace It is a speech of the wise man He that trusts in his own heart is a fool There is nothing that hinders us more from the reception of Divine grace than when we are self-confident and presume upon our own sufficiency The promise is my grace shall be sufficient for thee If we have a self-fulness a self-sufficiency we are not like to have a sufficiency of Divine grace What need hath he of a sufficiency of grace from God that thinks he hath a sufficiency of strength in himself Paul saith that he had not sufficiency of himself to think any thing We ought to be deeply sensible of our absolute dependence upon Divine grace and that without Divine grace we are nothing One great reason why God suspends and withholds grace and assistance from us is because we think that we have strength and sufficiency at our own command and because we have been carried out so and so formerly and have been acted by Divine grace so and so therefore we are ready to think it is in our own power to act as we have done Therefore is it that God leaves us to our selves to shew us what we are without the assistance of his grace God will have us to see that all is of grace and if he suspend and withhold his grace never so little we cannot do what we have done 2. If we would obtain Divine grace Direct 2. let us prize grace above temporal things Our desires are apt to run out after other things but the main of our desires should run out after Divine grace Let me say But O how few Christians believe it or live as if they did believe it That God doth more for us in communicating the least grace to us than in bestowing on us the greatest temporal blessing And the reason is plain because grace is in order to a supernatural good Grace lies in a tendency to our communion with God here and our injoyment of him hereafter Now grace being such a gift as is of a higher rank and order than any temporal good we ought to prize it as such I have often thought so the Lord keep us from sin and give us a sufficiency of grace to act us throughout our whole lives we need not be greatly solicitous about any thing else It is the greatest happiness in this world to be kept from sin and to have a sufficiency of grace to act us Whatever temporal thing God denies us if we have but a sufficiency of grace to act us and to help us to do that which is pleasing in his sight it is enough It was Pauls great option and wish that whether present or absent he might be acceptable to God 2 Cor. 5.9 Now as long as we are acted by Divine grace we shall have a testimony in our selves that we are accepted of God Not that the fundamental acceptation of our persons depends upon our grace and obedience this depends upon the perfect obedience and righteousness of Christ But so far as we are acted by Divine grace we shall have a testimony in our selves that what we do is pleasing to God And canst thou desire a greater happiness O Christian than this to have such a testimony as Enoch had that thou hast pleased God So far as thou art acted by Divine grace thou shalt have this testimony given thee that thou hast pleased God 1 John 3.22 Whatsoever we ask we receive of him because we keep his commandments and do those things that are pleasing in his sight 3. Let us thirst after grace Direct 3. Matth. 5.6 the promises are made to thirsting Blessed are they that hunger and thirst after righteousness they shall be filled And it is a great Text John 7.37 If any man thirst let him come to me and drink he that believes on me out of his belly shall flow rivers of living water Christ promiseth a liberal effusion of grace and the spirit to them that thirst and come to him for grace The living water here spoken of is grace and the spirit so it follows This spake he of the spirit which they that believe on him should receive Here then is the living water namely the spirit and the grace of the spirit well But here are rivers of living water He that believes on me out of his belly shall flow rivers of living waters Ye is not drops of living water but rivers of living water This sets forth the copiousness and abundance of that grace that Christ will communicate and then these rivers shall flow too out of his belly shall flow rivers of living water that is there shall be a free passage of Divine grace unto the believing soul nothing shall impede and hinder the current of Divine grace to a believing soul and then it is said Out of his belly for I take it that there is weight in every word that is grace shall be a living spring within him Out of his belly grace comes primarily from Christ the head of the Church but a believer by union with Christ and dependance upon Christ shall have grace as a living spring in him that I take to be the meaning compare this with John 4.14 But whosoever drinketh of the water that I shall give him shall never thirst But the water that I shall give him shall be in him a well of water springing up into everlasting life A believers grace comes all from Christ the head of the Church O but his supplies of grace
sometimes we read of his devices sometimes we read how he transforms himself into an Angel of light Satan hath many ways of assaulting the Saints sometimes he assaults them by the injection of Blasphemous thoughts and these are so terrible to some of the Saints that they are weary of their lives sometimes by the injection of impure thoughts sometimes he assaults them by cruel Temptations tempting them to things that are against nature and contrary to nature as to self murder and the like sometimes he transforms himself into an Angel of light and counterfeits the voice of the spirit of God and the best way to discover these Temptations it is by comparing them with the word Whatever Satans pretence is his design is always to take us off from the word and to reduce us to believe or practise something that hath not a warrant in the word for it Therefore we may take this for a rule How plausible soever the Temptation is if it hath not a warrant from the word it comes from Satan who transforms himself into an Angel of light But Satans usual and ordinary way of tempting is by suiting his Temptations to our corrupt nature Satan observes which way our corrupt nature bends and inclines and suits his Temptations accordingly Thus have I now opened the Doctrine and have shewn what Temptation is in general and also the several sorts and kinds of Temptation The next thing that comes to be spoken unto is the Grounds and Reasons of the point Why God suffers his people to be thus exercised with grievous and sore Temptations 1. One Reason lies in the text it is to humble his people lest I should be exalted above measure through abundance of revelations there was given to me a thorn in the flesh the messenger of Satan to buffet me Temptation is the Physick or Medicine that God useth to keep his people from pride How great is the poyson of pride O quantum est venerum superbiae quod non potest nisi vereno curari that can be cured by nothing else but poyson So great an enemie is God to pride that he sometimes lets his people fall into temptation yea sometimes into other sins to keep them from pride but of this more in its proper place 2. Another Reason why God suffers his people to be exercised by Temptation it is to keep them from security when temptations are absent we are apt to be secure and let fall our watch Now God by letting loose Temptations upon us admonisheth us of the danger we are in We are little sensible of the danger we are in of being overtaken with such and such sins God suffers a Temptation to break in upon us and then he lets us see that unless we watch and pray we may soon enter into Temptation 3. God suffers us to be tempted to quicken our dependence upon himself and to cause us to run to him When we are free from Temptation we presume of our own strength and think all is well God lets loose a Temptation upon us and then we see the need of divine grace to keep us 4. God suffers his people to be tempted that they may be the better fitted to comfort others in their Temptations It is said of our Saviour Heb. 2.18 That he being tempted is able to succour them that are tempted None so fit to comfort tempted souls as he that hath been exercised with Temptations himself 5. God exerciseth his people with Temptations to prepare them for his Divine consolations When our Saviour underwent that great Temptation in the wilderness the Angels came and ministred unto him Mark 1.13 It is the usual method of God first to humble then to comfort Now Temptations are a means to humble the Saints and so to prepare them for Divine Consolations Experienced souls know this to be true that the saints greatest comforts come in after their greatest conflicts I have scarce known any that have attained to great experience in Divine consolations but those that have been greatly exercised and tried with Temptations 6. God suffers his people to be tempted that he may add to their Crown Jam. 1.12 Blessed is the man that endureth temptation for when he is tried he shall receive the Crown of life which the Lord hath promised to them that love him We read of some in the seventh of Revelations That they were cloathed with white robes and they had palms in their hands and who were these these were such as came out of great tribulation Rev. 7.14 The saints who came out of great tribulation and temptation these are they that have palms of victory put into their hands God will put a special mark and badge of honour upon such as have undergone greatest services and born the greatest conflicts Tentatus habebis praemium duplex ubi non tentatus praemium es habiturus simplex It was a good expression of one When thou art tempted and dost overcome the temptation thou shalt have a double reward whereas if thou art not tempted thou shalt have a single reward Is it so Use that the saints are exercised with great and sore temptations Is it the lot of the holiest men of the eminent servants of God to be exercised with grievous and sore temptations This should teach us not to be aweary of the spiritual conflict the life of a Christian here on earth is a life of Temptation Temptations we must expect and therefore we ought to prepare for them 1 Tim. 6.12 Fight the good fight of faith A Christians life is a fighting life A Christian is incompassed round with many enemies and he must expect to fight his way through to Heaven I often think of the speech of an Ancient Wise and Experienced Christian a man that had walkt with God many years O saith he it is hard fighting till we get to Heaven We think of an easie Christianity we think to get smoothly to Heaven we think to meet with no rubbs difficulties and temptations in our way Oh but it will not be so Through much tribulation we must enter into the Kingdom of Heaven He that will be a Christian Nos sic sumus ut optemus verbum vilae laetitiae habere sed tentationes mortis tristitiae abesse belli profectè suaves Tecologi Discendum igitur est quòd in media morte in morsu pavorious conscientiae in medio dentium Diaboli Inferni versandum sit Christiano Luthur saith another must expect to be conversant in the midst of death in the gripes and terrors of Conscience in the midst of the teeth of the Devil and of Hell There are temptations of divers sorts and kinds External Internal Temptations from the world from Satan from our own hearts when one Temptation is over we must expect another There is no rest or quiet for a Christian to be expected on this side Heaven It is true God out of his infinite wisdom and
thou shalt be saved yea or no this is a proposition of eternal Truth He that believeth shall be saved Then if it be some plain sin that Satan tempts thee to presume not on thy own strength but presently fly to Divine Grace to keep thee from that sin It is a great part of wisdom in all temptations to consider Satans ends which are to draw us off from the word and from duty and to allure us to some sin Now we should endeavor to frustrate Satan in his ends and beware of his devices Direct Direct 3. 3. Resist temptations at the first approach of them Resist the Devil and he will flee from you Jam. 4.7 If Satan be resisted he will not stand his ground we have the word of God for it Resist the Devil and he will flee only let us look to this that we be peremptory in our resistance Take heed that we do not dally with a temptation but as soon as ever a temptation appears presently to resist it the least dallying with a temptation brings us under great danger of being overcome by it If Satan can but get so much ground as to draw our thoughts and minds to what he propounds Delectatio morosa If there be that which Divines call a fixing and staying of the mind with some delight on what is presented there is marvellous great danger of being overcome Therefore the best way is to keep the enemy at the outworks and not suffer him to come near to our wills and affections when temptations offer themselves to our fancies or understandings presently resist them not parley with them in our minds If we parley with the temptation it may soon give them an inlet to our wills and affections Direct 4. Direct 4. The best way of dealing with some temptations is by turning away from the temptation with a holy disdain As Christ said to Peter in that case Get thee behind me Satan so when Satan casts in Blasphemous thoughts Impure thoughts Murderous Cruel thoughts to do any thing against nature the best way to deal with such temptations is by a simple aversion from the temptation It is a passage I have met with of one that was experienced and acquainted with temptation The best way to deal with some temptations is to pronounce one syllable and say Fy Satan Some poor souls when they find such and such horrid thoughts cast into their minds by Satan are even brought to the brink of despair think it is impossible that such thoughts can be forgiven But let such know if such thoughts be resisted and have not the approbation of the will if the will be carried in defiance to them they are Satans sins not thine they shall be laid at Satans door not to thine Direct Direct 5. 5. In every temptation let us be sure to keep the word of God nigh unto us and have a present recourse to it The word of God is called the sword of the spirit Ephes 6.17 No sword so fit to kill and slay a Temptation as the word of God If it be some sin in practice that you are tempted to take the word and say as our Saviour did It is written it is written to the contrary If it be some spiritual inward sin that we are tempted to as to Pride Unbelief or the like take the word and oppose it to these sins If I am a child of God and Satan tempt me to doubt whether I am in the favour of God or no take the word and say Who shall separate us from the love of Christ If Satan say thou art a sinner and therefore thou shalt be condemned oppose the word and say He that believes is not condemned John 3.17 If Satan tempt us to doubt of the immortality of the soul to doubt of the resurrection of the body to doubt of the future glory of the Saints If he tempt us to doubt of any Article of Faith whatsoever we must still have recourse to some word of God that doth clearly and plainly assert the things that Satan tempts us to doubt of this is the ready way to slay such temptations This is a sure rule There is no way to deal with Satan and his temptations like to this As to oppose some true proposition out of the word to what he suggests The Devil tempts me to doubt of many things I must then have recourse to some plain word of God which asserts the contrary and here must my faith fix it self If it be so Use 4. That it is the lot of the holiest men and of the most eminent servants of God to be exercised with grievous and sore temptations The last Use is by way of Consolation This Doctrine doth naturally speak comfort to tempted souls Art thou tempted do not despond because of thy temptations do not think strange concerning thy tryals conflicts and temptations as if some trange things had hapned to thee 1 Cor. 10. There hath no temptation taken you but what is common to man It is the lot of the holiest men of the most eminent servants of God to be tempted and usually it is so That the more any person is beloved of God the more dear he is to God the more God suffers him to be tried and tempted Thy temptations are bitter for the present but they shall have an end It is an expression of Luther Distinguendum est tentationem in initium sinem Luther We must distinguish a temptation into the beginning and the end every temptation hath its end as well as its beginning Hence is that of the Apostle Peter 2 Pet. 2.9 The Lord knows how to deliver the Godly out of Temptations It is true that the strength of a temptation usually lies in the length of it A fierce and sharp temptation if but short is not so bitter as a smaller temptation if long continued But yet let us remember That God is faithful who will not suffer us to be tempted above what we are able but will make a way for us to escape Certainly It is the greatest temptation to be without temptation for when we are without temptation we are apt to be secure and to neglect faith and prayer and so all of a sudden are drawn into some sin before we are aware I remember it is the observation of Luther Sancti tum maximè periculis expositi sunt cum minimum sentiunt tentationum Luther The Saints are then especially exposed to the greatest dangers when they are least sensible of temptations Therefore let us not be discouraged by reason of our temptations but arm our selves to the spiritual conflict fight the good fight of faith If we go on fighting in the strength of Christ we shall overcome and if we overcome we shall receive the Crown Be thou faithful to the death Revel 2.10 and I will give thee a Crown of life The end of the Second Sermon SERMON III. 2 Cor. 12.7 8 9. And
us we must be made perfect in every good work make you perfect the Greek word is a very emphatical and significant word and we may not let it pass without a particular examination of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make you perfect this word as it appears both from the Criticks in the Greek tongue and also from the use of it in the New-Testament hath two principal significations 1. It signifies to Adapt to frame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dispose a thing thus the antient Criticks render this word by a word that signifies to frame to fit to square to polish to adapt a thing And thus we find the word used in the New Testament It is said of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a body hast thou prepared for me or as it may be rendred a body thou hast fitted or adapted for me Thus we read of the vessels adapted for destruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 9.22 What if God willing to shew his wrath and to make his power known indureth with much long suffering the vessels of wrath fitted for destruction 2. The word signifies to repair the defects of a thing that were in it before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phavorious and thus the Greek Criticks render this word by a word that signifies to perfect and consummate thus it is used in the New Testament Night and day praying that we might see your face and might perfect that which is lacking in your faith 1 Tim. 3.10 There is the same word that is in the Text. Now both these significations are of great use in this place The God of peace make you perfect in every good work 1. It is Divine grace that must prepare adapt fit polish us that we may be ready to do a good work We are not suited to good works we are not fitted to put forth one act of faith or obedience It is Divine grace that fits us for the acting of faith and obedience 2. It is Divine grace that must repair the defects of grace that are in us and fill up what is wanting in us Divine grace must begin and Divine grace must consummate every good work in us So that by this one word the God of peace make you perfect there is a double error confuted The error of the Pelagians and Semipelagians The Pelagians held that the beginning of faith and good works was from nature and the consummation and perfection of them was from grace On the contrary the Semipelagians distinguish between faith and works they affirm the beginning of faith was from our selves but the beginning of good works was from grace but yet that this grace was obtained by the merit of our saith and so by consequence held the beginning of faith and good works was from our selves though the consummation of them was from grace But now this one word in the Text confutes both these errors for the Text shews that the beginning and perfection of good works are all from Divine grace It is Divine grace that must begin good works and it is grace that must perfect and finish good works in us It is Divine grace that must begin every good work it is Divine grace that must frame and compose us to good works We are his workmanship created in Christ Jesus to good works 2 Ephes 10. So that we are created to good works 3. It is Divine grace that perfects good works in us when they are begun The God of peace make you perfect in every good work Hence it is that Christ is said to be not only the Author but Finisher of our faith Heb. 12.3 Looking unto Jesus the Author and Finisher of our faith what more clear than these things 4. The Apostle is not content to say make you perfect but he amplifieth and expresseth himself yet farther Working in you that which is pleasing in his sight by Jesus Christ Here he plainly affirms that it is God that works in us what ever is good and pleasing to him So that it is clear and evident that the Apostle ascribes the honour of all to Divine grace It is Divine grace assists us not only to resist evil but also to perform what is good and acceptable in the sight of God vers 26 27. I will put my spirit within you and cause you to walk in my statutes Observe it It is we that belive and obey Oh but it is the spirit of God that is put into us that causeth us to believe and obey It is a known speech of Austin It is certain saith he that we will what we do will it is we that believe and obey there is the act of our wills in these things but it is as certain that it is by the power of Divine grace that we are inabled to will graciously As it is certain that we will what we do will and as it is certain that we do believe and obey so it is as certain that it is by the power of Divine grace that we do thus believe and obey I will put my spirit 〈◊〉 you and cause you to walk in my statutes So that though we walk in Gods statutes yet it is the Spirit put within us that causeth us to walk in Gods statutes and to will and do what we do will and do It is God that worketh in us both to will and to do Phil. 2.13 The 2. Particular thing to be spoken to is this How grace is said to be sufficient for us My grace shall be sufficient for thee Grace may be said to be sufficient for the Saints upon several accounts There are these things implied in this Phrase 1. When God promiseth that his grace shall be sufficient for us his meaning is that he will not leave his people to themselves but give them Divine aid help succour and assistance in their temptations This the following words make out to be the meaning My grace is sufficient for thee why so For my strength is made perfect in weakness As much as if it had been said The grace of God shall be sufficient for his people so as that he will not fail to give Divine strength and assistance to them according to their necessities Therefore when the Lord promiseth a sufficiency of grace the meaning is he will not leave us to our selves but he will give Divine aid and help and assistance of grace to us so that we shall have grace to help in time of need that is the expression Heb. 4. last Let us come holdly to the throne of grace that we may obtain mercy and find grace to help in time of need then is Divine grace said to be sufficient when we have Divine help and assistance given to us in every time of need It is a sweet and precious promise Isa 41.17 When the poor and needy seek water and there is none and their tongue faileth for thirst I the Lord will hear them I the God of Israel will not
us we should certainly do as they have done Our Saviour bids us pray Lead us not into temptation but deliver us from evil and what is the meaning of those two Petitions but that we might have grace to keep us from temptation and grace to deliver us from evil Now if we ought to pray to be delivered from evil certainly we cannot keep our selves from the evil of sin without the power of Divine grace therefore if we are kept from the like falls wherewith others are overtaken let us not be high-minded but fear let us remember that it is by grace that we stand 2. As Divine grace keeps us from falling so far as we are kept so it is Divine grace that recovers us out of our falls We should remain long enough under our falls did not Divine grace raise us up and recover us out of them It is conceived by Divines that David did continue some time under his fall before he was recovered out of it Look as when God leaves us to our selves first of all our own hearts will hurry us to the greatest exorbitancies so if God continue to leave us to our selves we shall pine and languish under our distempers our own corruptions will tumultuate more and more For though corruption cannot not reign in a godly man as it doth in a wicked man it is inconsistent with grace for sin to reign in any that have grace yet it may rage in him for a time and Luther hath a saying to this purpose That sin may rage in a godly man for a time more than in a wicked man Oh but how very sad and bitter is it where God permits and suffers corruption thus to tumultuate and rage in us Truly till Divine grace do recover us corruption will have its raging fits It is Divine grace that doth recover us He restoreth my soul saith David Oh until Divine grace do restore us it will be long enough till we restore our selves nay we shall never be restored Not that we are to sit still but the more we find corruption to rage the more ought we to groan to Heaven and cry out so much the louder for Divine grace but this is certain till Divine grace recover us we shall never be recovered When Peter was left to himself left by Divine grace he denied his Master the first second and third time and there was no sign of his recovery till Christ gave him a look with his eye It must be some powerful touch of Divine grace that must recover us when we are fallen by corruption and temptation 7. It is Divine grace that quickens Consid 7. enlivens and raises the affections after they have been flat and dead Holy men persons that have walked with God do often complain of damps and deadnesses that they feel coming upon themselves It is not so with them as sometimes it hath been with them They do not feel that fervency in prayer that liveliness in holy duties that activity for God those meltÃngs in their affections as sometimes they have found Oftentimes there is great listlesness to holy duties much coldness and deadness in their hearts much streightness in their affections in their performance of holy duties David prays in Psal 119. Uphold me that I may live that was an argument that he was sensible that his spiritual life was greatly decayed that he was grown dead and heavy and lumpish in the ways of God that he had lost that quickness and liveliness of his affections that once he had Thus is it with others of the people of God they find deadness coldness lumpishness too often coming upon them and the cause of this spiritual deadness is commonly one of these things either 1. Unthankfulness for former quicknings or else 2. Presumption of our selves and our own strength and thinking that we had quickning and inlargement at command Or else 3. Neglect of some of the means of grace publick or private Or else 4. Some inordinate affection springing up in the soul Or else 5. Some secret indulgence to some sin that grieves the Spirit and causeth the Spirit to withdraw from us These are ordinarily the causes of those deadnesses that fall upon the Saints Now when the Saints fall under these deadnesses it is Divine grace must quicken them they cannot raise themselves from under these deadnesses they cannot get from under them We may think to rise and shake our selves and do as at other times but believe it if the Spirit of God be departed from us as from Sampson we shall fall flat to the ground as a man that is wounded may essay to rise up and to walk but presently falls down to the earth again But now Divine grace that puts new life and strength into the soul a fresh gale of the Spirit elevates and raises a dead soul Look as a ship when it is becalmed and there is no wind stirring can make no way but then a fresh gale comes and then it sails amain So when a soul hath received a fresh gale of Divine grace then it begins to move afresh then it can act afresh whereas before it was becalmed and found littie stirring little motion Godward Draw me saith the Church and then we will run after thee Cant. 1.4 8. The excellency of divine grace appears in this Consid 8. that it elevates a man above the world What is it that makes some of the Saints to contemn the world when others do so much admire it it is the the power of Divine grace that elevates and raiseth their hearts above the world It is grace that makes the world seem a little thing Grace shews a man something higher than the world and causeth a man to look down upon the world with a holy disdain and contempt as a thing that is much beneath him Gal. 6.14 I am crucified to the world saith the Apostle and we look not to the things that are seen 2 Cor. 4.18 Grace carries up the soul above temporal things Grace causeth a man to look upon the things of this world as mean and of short continuance Other men admire the world and pursue it as their chief good but now a man that is acted by Divine grace doth not so he hath no such admiring thoughts of it he doth not apprehend so much good so much excellency in it but his heart is carried out to something higher 9. Grace Consid 9. it enables a man to bear afflictions grace quiets the soul under affliction and strengthens it to bear up with patience under it 1 Col. 7. Strengthned unto all patience It is Divine grace that strengthens us to bear afflictions with patience we should sink and succumb and despond did not Divine grace strengthen us to bear up under affliction Isa 40. last He giveth power to the faint and to them that have no might he increaseth strength Truly a little affliction will sink us if Divine grace do not help us whereas on the
and after these things have cost us dear this shews us the great corruption of our nature and the constant need we have of the grace of God for if we be so prone to fall and so ready to be intangled and overcome with Temptation upon every occasion though we have mourned over and prayed against the sin we have been overtaken with this shews us our constant need of divine grace 3. To help us to see the need of divine grace let us Consider That the least suspension of divine grace makes a present decay or withering in our souls Let the Sun withdraw and absent it self darkness and cold presently succeeds cut off the beam from the Sun the beam cannot maintain it self the beam is maintained by a constant influx and supply of light from the Sun the fountain of light so is it in this case If divine grace withdraw it self our souls grow dark and dead immediately Let the influences of divine grace be but suspended that activity and vigour of grace that was in our souls before doth presently vanish Joh. 15.4 As the branch cannot bring forth fruit unless it abide in the Vine no more can ye unless ye abide in me In the same moment that the branch is severed from the stock it begins to wither and die immediately No sooner do we sever our selves as it were from Christ by neglecting our dependance on Christ but we lose our grecnness and freshness immediately It is true the radical union if I may so call it which is between Christ and a soul that alwaies remains for once in Christ and ever in Christ the radical and fundamental union that is between Christ and a true Believer is indissoluble but if we do not maintain and keep up the life and spirit of this union if I may so express it by actual dependance on Christ present decays and witherings will certainly ensue Observe it in your selves and you will find it true when you neglect to have recourse to Christ and have not that intimate dependance upon him for grace you shall find that your fouls are not solively and vigorous in the waies of God as when you dependance upon him is kept up high and strong The least suspension of actual grace from Christ laies us under present witherings and decaies The end of the Sixteenth Sermon SERMON XVII Solomon's Song 1.4 Draw me we will run after thee THat which we were last treating of was to shew what Means we ought to use that we may keep up the constant sense of the need of Divine grace Two or three have been already mentioned 1. We should be much versed in the study of our own hearts 2. If we would keep up the sense of our need of divine grace we ought to consider our frequent returns and relapses into the same sins even after repentance for them 3. Consider that the least suspension of divine grace makes a present decay and withering in our spirits We now proceed to a fourth Means or Help 4. To make us sensible of the need of divine grace Consider We cannot live upon grace already received all our former attainments in grace are not sufficient to carry us out to act spiritually without new supplies of grace 1 Phil. 1.9 This shall turn to my salvation through your prayer and the supply of the Spirit of Jesus Christ the Greek word properly signifies an additional supply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There must be an additional supply of grace and strength to all the former grace which we have received to make us to act spiritually It is not enough that we have habitual grace but we must have actual grace to excite and draw forth the habits of grace to act in us Cant. 4.16 Awake O North wind and come thou South blow upon my gar den that the spices thereof may flow forth Though we have habits of grace in us which are here compared to Spices yet we must have actual grace fresh gales and influences of the Spirit to draw forth the habits of grace into exercise otherwise our Graces will be like unbeaten Spices which send forth no savour And it is not enough that we have actual grace at one time but we must have fresh gales of the Spirit upon all occasions to carry us forth with new vigour in the waies of God A Ship that hath a fair gale of wind for the present to fill its Sails makes way amain but it can run its course no longer than that gust of wind lasts when the gust is gone the Ship soon flags and slackens in its course Thus it is with us when we are under fresh gales of the Spirit we can make some speed and good progress in the ways of God but when the gale gust is gone we are soon becalmed we many times trust in our own affections we trust in our own inlargements in duty and because we have found such affections at one time we think we can command the same affections again and because we have found such and such inlargements in duty we think we can do so still But we ought to know and consider that all these affections and inlargements are but the effects of divine grace It is the grace of God that quickens our affections and inlargeth our hearts Now if we trust in the effect and not in the cause we shall soon find our selves greatly deceived When Sampsons locks were shorn he thought to go out and shake himself as at other times but he wist not that the Spirit of the Lord was departed from him Judg. 16.20 Thus it is with us because we have such quickenings and inlargements at one time we think we can go forth in the strength of these things and do as formerly we have done but we do not consider that unless we have the same presence of divine grace to act us now as acted us heretofore we cannot act as then we did 5. To make us sensible of the need of divine grace let us consider We cannot live upon our former comforts and the former experiences we have had of Gods love Although we have had some assurance of Gods love although we have had some experience of spiritual comforts although there hath been such things passed between God and our souls as that we would think we should never lose the comfort of them yet without fresh incomes of divine grace we cannot bear up in a time of extremity I would not be mistaken here I know a Christian lawfully may and ought to make use of all the experiences he hath had of Gods love but if he trust in these and if he think he need not present actual grace to help and support him in a time of extremity all his experiences may fail him and the reason is plain because God may suffer a veil to be drawn over all a mans former comforts and experiences that he shall have little use of them for the present Our Saviour himself which
of Christ is the food and nourishment of souls An Eagle-eyed Christian can perceive that it was in that flesh of his that the Law was fulfilled that the penalty of it was undergone that divine justice was fatisfied and everlasting righteousness brought in this attracts a believing soul to a Crucified Christ Christ Crucified is to some a stumbling-block and to others foolishness 1 Cor. 1. but to those that understand the mysterie of his death and suffierings Christ is the wisdom of God and the power of God Hence is that of the Apostle 1 Cor. 2.2 I determine to know nothing save Jesus Christ and him Crucified so likewife Phil. 3. I count all things but loss for the excellency of the knowledge of Jesus Christ my Lord for whom I have suffered the loss of all things and do count them but dung that I may win Christ Nothing will attract the heart more than the confideration of what Christ is and the contemplation of what Christ hath done and suffered for us the name of Christ is as oyntment poured forth therefore do the Virgins love him Cant. 1.4 The more we know Christ in his personal excellency and are acquainted with his grace as Mediator the more will our hearts be attracted and drawn to him 3. Christ draws us by the discovery of his love to us Hos 11.4 I drew them with the cords of a man with bands of love Love is the loadstone of Love we Love him because he first loved us 1 Joh. 4.19 Nothing so powersul to draw our hearts to the love of God as the apprehension of Gods Love to us Now God doth sometimes drop and distill the sense of his love into the hearts of his people and that draws them to Love him Observe it in your selves when the heart hath been very low flat and dead before let the Lord but infinuate a little of his Love to the Soul by some especial act of kindness that will raise and quicken it immediately Love is powerful and attractive it melts and dissolves the soul if the soul be but in an ill frame before let the Lord but manifest a little of his Love and it is soon overcome by it and put into a better frame 4. God draw the souls of his people to himself by giving them new and fresh tastes of the excellencie of spiritual things The Saints themselves do not alwaies relish that savour that is in the Word nor taste that sweetness that is in the Promises I say they do not alwaies taste a like sweetness in the Word nor relish a like savour in it as sometimes they have done and when they have lost that taste and relish that they had of spiritual things this is that which makes their affections flat If we had as lively tastes of spiritual things as we have sometimes our affections would not so often flag as they do 1 Pet. 2.2 As new born Babes desire the sincere milk of the word If so be ye have tasted that the Lord is gracious Those that have once tasted of the sweetness and goodness of the word cannot but still desire it as long as that taste remains with them Consider O Christian what glory doth there appear in the Word at some times What excellency and heavenly sweetness in the promises at one time over and above what there doth at another Now God allures and draws the hearts of his people by giving in those tastes and relishes of spiritual things at some times which they are not sensible of at other times No man saith our Saviour having drunk old Wine straightway desireth new for he saith the old is better Luk. 5.39 So when the soul hath newly tasted of the sweetness that is in God and Christ when it hath tasted of the sweetness that is in the Promises and in divine grace and heavenly consolations it doth not presently grow fond of the world and worldly comforts the sweetness the soul hath tasted and experienced in heavenly and spiritual things attracts the soul to Love and defire these things above all others And we shall find it true in experience That when we grow fond of other things it is because we have lost those tastes of God and Christ and spiritual things which sometimes we have had 5. And lastly The last thing I shall mention at present is this God attracts and draws the hearts of his people by giving them a little sight and prospect of that glory which is above 1 Cor. 2.9 Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him but saith the Apostle God hath revealed them unto us by his Spirit that is God hath revealed them to us in part by his Spirit It is not possible that we should take in the Glory that is above in our minds and conceptions as it is in it self but God gives some little prelibations and foretastes of it unto his people Hence is it that we read of the tasting of the good Word of God and tasting of the power of the world to come Heb. 6.4 5. It is possible that a man that is under a common work of the Spirit for it is of such the Apostle there speaks may have some tastes of the glory and happiness of heaven I do not think that those that are meerly under a common work and are said here to taste of the heavenly gifts and of the powers of the world to come that they have or can have such tastes of the sweetness glory and blessedness of heaven as those have who are truly regencrate and are under a saving work but some apprehensions they may have of it they may apprehend it to be a state of bliss and happiness A man that is under the common work of the Spirit may apprehend Heaven to be a place of freedom from all misery and trouble and where he shall enjoy happiness and perfect bliss and have all joy peace comfort and satisfaction such like general apprehensions of Heaven is all I conceive that a man under a common work doth usually attain unto Now if a man that hath but a common work may go so far then the Saints who have more than a common work they that have divine and saving illumination may apprehend much more of the glory of Heaven The Saints who are savingly enlightened may apprehend something of this state as it consists in the clear sight and vision of God in intimate fellowship and communion with God in perfect holiness and the like Nothing doth more powerfully attract the soul than when something of the glory of the other world is set before it Now God doth sometimes let down a corner of Heaven as it were into the souls of his people and gives them in transitu a little glimpse and glance of the glory that is above and this makes all present things seem to be but little things to them We look not saith
the Apostle to the things which are seen for they are temporal but we look unto the things which are not seen for they are eternal 2 Cor. 4.18 When a man by the eye of Faith hath a little prospect of the Heavenly Country and and when he beholds the perfect serenity the tranquillity the unchangeableness the blessedness the joy the satisfaction the delights that are in that Country this must needs attract and allure the soul to the desire and love of these things because these things do far excel any thing that is to be found in this world Who would not prefer an unchangeable state before a changeable perfect serenity and tranquillity before constant trouble perfect joy and satisfaction before a state of grief and sorrow Therefore when the soul hath a little prospect by Faith of that blessed life and state that is above this must needs attract the desires of the soul to desire the happiness and blessedness of this state infinitely above all other things In his presence is fulness of joy at his right hand there are pleasures for evermore Psal 16.11 This is certain the clearer apprehensions we have of the excellency of the divine presence the more shall we thirst and long after it this is evident from the Apostle Paul 2 Cor. 5.8 We are confident and willing rather to be absent from the body and present with the Lord we delight most to be present with the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as if he should say we are at the present confined to the body we are as prisoners in the body But that we could take most delight in Gratius est no◠his Beza that which would be most acceptable to us is to be absent from the body and present with the Lord the thoughts and apprehensions we have of the divine presence makes it most delightful to us to be absent from the body and present with the Lord. Thus God by letting down something of the glory of the heavenly Country and giving the soul a little apprehension what the excellency and ravishing sweetness of the divine presence is like to be doth attract the souls of his people to himself The end of the Seventeenth Sermon SERMON XVIII Solomon's Song 1.4 Draw me we will run after thee THere are as we have heard several waies and means by which God is wont to draw the hearts of his people to himself I have mentioned five already There is one thing more which indeed is one of the principal means by which God draws the hearts of his people to himself I shall speak to that and then come to the Use and Application of the Point 6. The sixth means therefore is this God draws his people by the secret touches of his Spirit and by the impression of divine power upon their hearts Cant. 5.4 My beloved put in his hand by the hole of the door and my bowels were moved for him My beloved put in his hand by the hole of the door that is he gave me a secret touch by the finger of his Spirit The Spirit of God is sometimes called the finger of God and that plainly appears if we compare two Scriptures together Luke 11.20 with Matth. 12.28 in one place it is said If I by the finger of God cast out Devils In the other place it is said If I cast out Devils by the Spirit of God The Spirit of God then is called the finger of God So likewise the hand of God denotes the power of God Exod. 15.11 Thy right hand O Lord is become glorious in power And this expression the hand of God is sometimes used to set forth the cause of mens conversion together with the effect of it the saving work of the Spirit of God upon the hearts of men Acts 11.21 And the hand of the Lord was with them and a great number believed and turned unto the Lord. So that this is the plain meaning Christ put forth his hand by the hole of the door that is he gave the Church a secret touch by the finger of his Spirit What followed upon this what was the effect of this that which followed was this My bowels were moved for him the Churches affections were presently quickened and raised by this touch though she was dead listless and indisposed before one touch of the Spirit quickened and raised her affections Ezek. 36.27 I will put my Spirit within you and cause you to walk in my statutes The Lord had promised to give a new heart and a new spirit before this in the Verse before it is said Verse 26. A new heart will I give you and a new spirit will I put within you and yet over and above this the Lord promiseth I will put my Spirit within you and cause you to walk in my Statutes When God promiseth to give a new Heart and a new Spirit that which is intended by it is the work of the Spirit upon the heart framing the New creature in us Joh. 3.5 Unless a man be born of water and of the Spirit he cannot enter into the Kingdom of God and yet although there be a new heart and a new spirit given to us and formed in us by the Spirit of God yet over and above this God must put his Spirit into us and cause us to walk in his Statutes and this plainly shews that the habits of Grace are not sufficient of themselves without actual grace to carry us forth to any act of obedience for what need is there that God should promise to put his Spirit into us and cause us to walk in his Statutes after he had before promised the new heart and new spirit if the habits of grace of themselves had been sufficient to carry us out to all spiritual actions But now the Lord promiseth to put his Spirit within us and cause us to walk in his Statutes and that we shall keep his Judgements and doe them and what doth he intend by all this Certainly thus much that he will not only give us the habits of grace but he will put his Spirit into us as a constant Spring to seed and maintain his own grace in us and that he will act us by his Spirit He will give us that actual grace by his Spirit that shall help us to make use of those habits of grace that he hath planted in us Rom. 8.14 As many as are led by the Spirit of God are the Children of God The Children of God then are led by the Spirit of God the Spirit of God is no stranger in the hearts of the Children of God No as many as are the Children of God are guided led and acted by the Spirit of God Hence is it that we read of the power that worketh in us Ephes 3.20 according to the power that worketh in us There is a power that is continually working in the heart of the Saints and by this power it is that they are drawn to God