Several Discourses Considering the Providence of God
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 sometimes 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 expressly 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 buffeted by Satan's 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 labor 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 melancholic 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 oftener 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, Men's 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 people's 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 easy to determine; it was certainly some great affliction in which Satan had a particular ministry, 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-murder, &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 easy to determine what David's sin was, but in probability it was pride: David's 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 Hezekiah's heart, that he would show 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 knowledge, 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 God's people are not equal, but they may fall (some of them) into more great, and heinous 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 God's Prerogative. God may do it for the trial of their graces. I know not what other account we can give, than this, of God's 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 Satan's 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 combats 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 killed each other: so were the Romans Gladiators games, and the combats 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 succor 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 knowledge, faith, love, patience, courage, and fortitude, in resisting Satan's 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 armor 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 succor them that are tempted. We are not ignorant of his wiles, (saith the Apostle) the Apostle not being himself ignorant of Satan's 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 labored 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 succor 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 Jerusalem 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 knows will get a fall under the temptation, though they shall rise again? I have answered it before, when I shown 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 Oil 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, quickening, 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 shown it you in those influences of grace, by which God strengtheneth the Soul, in the resisting of temptations; and I have shown 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 Savior, 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 receipt 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 Christ's 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 persuading you to such a satisfaction, as not to thrist and breath after, and labor 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 ourselves, and is like the Wifes quarrel with her Husband, for want of Children, when-as the Scripture generally lays 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 vigor 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.
Use 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 humor, 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 ourselves, 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 Physician is many times God's Ordinance, as well as the Minister, for the succor 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 darkened, 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 anything 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 laboring 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 knowledge, and have lived in awe, 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, mere melancholy of its own Nature, renders the Soul fearful, jealous, and suspicious of anything, which may be hurtful to it; and though indeed the Philosopher disputes, self-Murder to be the effect not of a valorous and courageous, but of a cowardly Spirit; yet it argueth a more Natural valor, 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 itself 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 humor, which prevailing clouds the mind, and hindereth it from concluding reasonably, in making a judgment upon itself; 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 herself, in the night-time; in the Morning, myself 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 Physician 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 God's 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 shown you in this Discourse, that temptations ofttimes 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, ofttimes 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 David's 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 knowledge, 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 erroneous 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 God's special command to the Israelites, that when the host went forth to battle, 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 armor 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 yield, but to resist. Many arguments might be brought to persuade 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 succor you when tempted: he cannot conquer you, but by your voluntary surrender; (The will of man is a Fort, that is not to be stormed) 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 ministered 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 Lord's end; this is good, acceptable, and well-pleasing unto God. God himself (as I before shown) 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 honor: 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 Soldiers, who behave themselves more or less valiantly, doth much animate Soldiers. You may be assured of this, That when you are in this Spiritual combat, 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 yourselves 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 show you the wisdom of God, and the reasonableness of his motions of Providence in suffering Souls to be more under temptation than others.
SERMON LIV.
Isaiah. 28.29.
I Proceed now to the Second Question, [Quest. 2] of those which I propounded; whence it is that God doth not equally strengthen all the Souls of his People, unto the performance of their duty toward him; yea, and that the same Persons do not at all times find the same measures of Spiritual strength, unto their Spiritual duty?
Answ. There is nothing more demonstrable in matter of fact, than that it is so; nothing more certain, than that God could make it otherwise: the Question is, whence it is, and how the wisdom, and the reasonableness of Divine Providence appeareth in this dispensation? let me, before I come to speak directly to the Question, premise something, 1. Concerning Spiritual duty. 2. Concerning Strengthning grace. Duty is a word of very large extent, comprehensive of all the Acts, both of Piety and Probity, wherein the Law of Nature, or the Law of God in Scripture maketh us debtors to our great Creator. It is usually divided into our duty towards God, which is that which we call Piety, or, our duty toward man, which we call Probity; both of them lie in the motions of our hearts, tongues, or more external actions. Our duty towards man is much comprehended under the two generals of Justice, and Charity. Now for much of this duty, God denieth unto no man a sufficient strength and power, so as if he will, he may do it. No man will deny but a man hath a power, to deal justly, to give Alms to the Poor, and many other things, so as he is but an Hypocrite, that pretends want of strength to many external actions which God hath commanded him; which are but acts of moral discipline: hence it is no great wonder to hear the Patrons of freewill urge this as the whole duty of man. But alas, though this be his duty, yet it is but the least part of his duty. Our great duty to God lies as in external acts of Piety, so in the internal government of the motions of our hearts affections, according to the rule of the Divine law; it lieth in external actions, such as praying, hearing the word, &c. But chiefly in the government of our inward man, that we may perform all our actions, whether respecting God or man, in such a manner as he hath required. Now that which we call strengthening grace, is, That influence of the holy Spirit upon the Soul, by which the Soul is enabled to perform whatsoever God requireth of it, both in doing and suffering in such an acceptable manner, as God requireth at our hands. Duty may be divided, 1. Into such acts which are in our own power, as to the external acts, to perform without any Spiritual gifts; or more special influences of grace: thus a man may read the word, he may hear Sermons, he may do acts of justice, and charity, and many other things, by virtue of the common Providence of God, keeping up in man his natural faculties; for this now there needeth none of that special strengthening grace, about which I am discoursing. Secondly,
2. Such as a man may perform by virtue of common gifts, and influences, such as knowledge, utterance, &c. Which although God doth not give unto all, yet he doth give unto many, who never taste anything of his distinguishing grace. Thus men may pray, preach, &c. It is true, some have more ability unto these acts than others, and some Christians at sometimes may find more strength and ability, than at other times: but this dependeth not upon any influence of special strengthening grace; but upon the different tempers, and complexions of persons, upon their different measures of knowledge and gifts, and parts; and their strength as to these acts, riseth and falleth, as their gifts and parts increase, hold, or decay.
3. But thirdly, there are duties, that are more internal; such as meditating of God, delighting, believing in him, breathing after him, fervency of Spirit, in his service, the right manner of performing all external acts. Now to the performance of this, there needeth a special influence in the Spirit of God; besides all the advantage, which any man can have from natural parts, or gifts. And the experience of every Christian justifieth, that God useth a great variety in his dispensings of it: some Christians find much more than others do; others find much more at one time, than at another, both for the performing the acts of Mortification, and of Vivification; the practice of dying to sin, and living to righteousness; and also for the bearing any burdens, which God in his Providence layeth upon him, and going through any sufferings, which God hath laid out for him: and these gradual withdrawings of these Divine assistances, are what we call Divine desertions, as to these manifestations of grace. Now my next business must be, to show you the wisdom and reasonableness of the motions of Divine Providence, in the inequality of these dispensations, which sometimes proves matter of great trouble to God's People.
1. For the differences of strength, and ability, to the more external acts of our homage to God; it is not so properly within my subject to be discoursed: I shall therefore speak but shortly to it: something I am willing to speak, because I fear too many Christians mistake this for strengthening grace. This difference ariseth, 1. from a difference, or decay in knowledge, and other parts, and common gifts. Knowledge of the things of God, is the foundation of this practice, and it cannot be expected that Christians weak in knowledge, should be able to express themselves so freely in prayer, or in Spiritual conference, or any other exercise, which dependeth upon knowledge, as the more knowing Christian can. 2. Secondly, As difference as to degrees of knowledge is one cause, so different frequency in Practice, is another: a man in practical things is perfected by practice. As he that never almost writeth, will forget his hand; and he that useth not himself to read, or speak Latin, or any other Language, will in a short time lose the very ability, he once had to do it: so it is but a reasonable thing for us to imagine, that he who seldom or never prayeth, should lose his gift, and ability to pray; and he who seldom, or never Preacheth, should lose his gift, and ability to Preach. We find by experience, and may find it, whenever we try it, that a man, that hath an excellent ability to pray, neglecting that gift, in a short time will lose his gift, and not be able to continue Ten lines of sense without a Book. To this may be added, that these performances do also depend upon other natural, and common gifts, which if they fail through age, or other infirmities; it cannot without a Miracle be expected, but that this strength and ability, should abate also: I know also that God may blast these gifts, and oft doth for men's sins, their neglect of the use of them, their not glorifying of God with them; but God's usual way of doing this, is, either by permitting the decay of these gifts upon which these exercises depend, or leaving the Hypocrite to fall into such a senselessness, and sottishness in life, as quite takes him off from any regard of these pieces of homage unto God: but thus much shall serve to have spoken to these varieties and decays of strength in the inward man.
2. For the other which are the influxes of Divine, and special grace, it is certainly reasonable that God should not dispense equal measures to all, if we consider; 1. That all are not of a alike groweth, and standing in the Church. There is nothing more ordinary in Scripture than to compare the Church, to a Fold of Sheep, to a Family, &c. Now there is no Fold, where all are are grown Sheep alike; scarce any Family, where are not some Infants, or young Children. Christ must carry the Lambs in his Arm, while he feedeth his Flock like a Shepherd. The Scripture speaking of Christians distinguisheth betwixt Babes, and grown Persons; betwixt those that are perfect, and such as are not perfect; such as are Spiritual, and such as are Carnal; such as are fit for strong Meat, and such as have need of Milk: now although it be true, that this influx of Grace is from the Spirit of God; yet, the Spirit of God ordinarily worketh, Secundum quod nactus est Organon, according to the subject it worketh in; and by our own Spiritual actions we are prepared for the receptions of these Spiritual habits, which are not the influxes of the first grace, but of further grace, and distributed to Souls which have their senses exercised to discern good and evil: should God grant out equal measures of this grace unto all, there could be no such thing as groweth in grace; no such persons as Babes in grace, the Kingdom of grace, would be like that of glory, in which there is no Infant of days, nor old men of years: and indeed this were enough to have spoken to this case, if God did equally dispense out Spiritual strength to those who are of equal standing in the ways of God; for though God will give Heaven at last (which answereth the Penny in the Parable) to him, who comes into the Lord's Vineyard at the Eleventh hour; yet, he doth not give equal degrees of peace and strength, to those that come in to his Vineyard, and work there but one hour, with those who have wrought all the heat of the day. Grace strengthens by exercise, as habits are strengthened, and confirmed by frequent acts: But yet, this is not enough to say in this case; for all those that be of equal years, and standing in the ways of God, are not of an equal faith, nor have an equal zeal, fervency, and intension of affections: Nay often Christians of a much younger standing, find more Spiritual strength to mortify their corruptions, and perform Spiritual duties, than those who have been of many years standing in the ways of God.
3. Thirdly, Therefore God doubtless doth it many times to punish sin, and guilt in his own People; either in the neglect of ordinances and duty, or some other moral miscarriages. Sin doubly infeebleth a Christians Soul.
1. As it Naturally deadneth the heart, towards God, and discourageth its exercises upon him.
2. As it provoketh God to withdraw himself. Sin is the aversion of the Soul from God, and its Conversion and turning to the embraces of the Creature; hence it is impossible that the Soul that delighteth in sin, should equally breath after, and delight in God, as that Soul that hateth sin, and is more perfectly turned from it. Sin quencheth the Holy fire in the Soul, it also discourageth the Soul from its confidence in God, and in its addresses to God; it makes the conscience fly in a man's face, and repeat to him the words of the Psalmist, Psal. 50. What hast thou to do, to declare my Statutes, or that thou shouldest take my Covenant in thy mouth, seeing thou hatest instruction, and castest my law behind thee? Or in the Words of the Apostle, What fellowship, hath light with darkness? God with Belial? Righteousness with unrighteousness? Sin enfeebleth the Soul in all its addresses to God, and discourageth it in all it exercises. And 2. It provoketh God: your iniquities have separated betwixt God and you, (saith the Prophet) and your sins have made him to hide his face from you. It was said by a great Commander of Soldiers, That he was never afraid to die, but when his conscience smote him for some guilt of sin; when the conscience of a Christian reflecteth guilt upon him, he is discouraged from exercising any faith, and confidence in God, and ashamed in the duty of prayer to go unto God. There is no Christian, but findeth this in his own experience, that the conscience of sin doth wonderfully prejudice his Holy boldness, in his approaches to the Throne of Grace; How weak is thine heart, saith the Lord God, seeing thou doest all these things, the work of an imperious whorish Woman, Ezek. 16.30. It is indeed a weakness to sin, and weakness to any Spiritual acting, is the first fruit of sin in the Soul; for what are the Souls exercises upon God, but Holy Meditation, Faith, Hope, Spiritual desires, delight, a fervency, zeal, or heat of the whole Soul in God's service? Now sin rendering the Soul guilty, and defiled; how is it possible, it should delight in, or desire communion with an Holy God, exercise any strong Faith, and Hope in that God, who hath declared his wrath against sinners; or care to draw near to God, when it apprehendeth God looking upon it afar off, with an angry countenance? This is another thing, which maketh this motion of Divine Providence reasonable, that God by it may punish the failings, errors, and miscarriages of People.
4. Fourthly. It appeareth reasonable upon the Consideration of the great differences of Christians in their practice of Godliness. The promises of strength are made to those that wait upon the Lord for it. Psal. 27.14. wait on the Lord, be of good courage, and he shall strengthen thine heart; wait I say on the Lord. Isa. 40.31. They that wait upon the Lord, shall renew their strength; they shall mount up with wings like the Eagles; they shall run, and not be weary; and they shall walk and not faint. Now it is true every Child of God waiteth upon the Lord; but everyone waiteth not alike, nor walketh with God to the same degree. Experience will tell every Christian, that the more strictly, and closely, and constantly he walketh with God, the stronger he groweth in all Duty. Infused habits are advantaged by exercise, as the fire that kindled the wood for sacrifices upon the Altar, first came down from Heaven; but then was to be kept alive by the care and labor of the Priests; so habits of Spiritual Grace, are indeed infused from God, yea and must also be mantained by daily influences from God, yet with a concurrence also of our own labor, in waiting upon God and exercising ourselves unto Godliness; and the more a Christian doth so exercise himself, the more strong he shall grow, Job. 17.9. The righteous shall hold on in his way, and he that hath clean hands, shall add strength, or, (as our translation reads it) grow stronger, and stronger. The more a man excelleth in acts of Righteousness, the more he groweth in Spiritual strength; ordinarily therefore, men, and women, which have most communion with God and walk more closely with him, have most strength to Spiritual Duties.
5. Christians differences in Knowledge; and Experiences of God, is one great reason of their differences, as to Spiritual strength. 1. Their difference in Knowledge: our external acts of Piety (such as Prayer ) as to the true, and excellent performance of them, do depend upon our internal motions towards God: as is our Faith, our Love, our Hope, so will our fervency in Spirit, in Prayer, and the exercises of our Faith or hope, or any other grace be; for those inward habits are the principles from which our actions flow, the powers which in action we exert, and put forth. Now these inward workings of our Souls do very much depend upon our knowledge; It is true they are not the Natural and necessary fruits, or consequents of knowledge. Knowledge must be sanctified before it will produce any such effects; many a one hath a large knowledge of God, of the holy Scriptures, and whatsoever they reveal of God, to render him to the Soul a fit object to be believed, and trusted in, loved, desired, delighted in. But this is certain that without knowledge there can be no such Exercises. No man who is wholly ignorant of God, and the Scriptures, can breath after him, delight in him, hope in his mercy, trust in his promises. &c. Some knowledge is necessary to the working of any of these habits, and the motions of these habits, will be proportionable to the degrees of Christian knowledge; Hence you shall observe that Christians who are weak in knowledge, are always weak in faith, weak in an hour of Temptation, indeed weak as to the Exercises of all Spiritual gracious habits. Now that there is a vast difference in Christians knowledge, and understanding of the holy Scriptures, is a thing of evident demonstration. 2. Secondly as there is a great Difference in Christians, as to their intellectuals, upon intelligence from which our wills, and Affections move; so there is yet a greater difference in their Experiences of God. The Apostle telleth us, Rom. 5. That tribulation worketh patience, and patience, experience; and experience hope. Experience is a mighty advantage to divers exercises of grace, especially those of faith, and hope. 1 Sam. 17. David telleth Saul, wondering that he being so young a stripling, should dare to encounter Goliath: That he had kept his Fathers sheep, and there came out a Lion and a Bear, and took a Lamb out of the flock. v. 36. Thy Servant slew both the Lion and the Bear, this uncircumcised Philistine shall be like one of them: his experience of God's protecting him from the Lion and the Bear, begot in him a confidence in God, that he would also deliver him from the Philistine: thus Paul with the same breath, with which he said, God had delivered, saith also and shall deliver; now that Christians of more experiences, should have more strength and confidence, is but the natural working of man's Soul.
6. Sixthly, God doth often by the withdrawings of the assistance of his Grace, punish too great adventurousness, and presumption of our own strength (this falleth properly under the third head, but being forgot there, I shall add it here.) This I take to have been the Case of Peter, when Christ told his Disciples they should all forsake him; Peter tells him, that if he died with him he would not deny him. He adventureth into the High-Priests Hall after his Master, and proves not strong enough, to resist the temptation of a Silly Damosel, Charging him to have been one of Christ's Disciples. God often punisheth thus men's leading themselves into Temptation, adventuring upon precipices, when he hath commanded them to abstain from all appearances of Evil, and to give no advantage to the Adversary. It is said that God will teach the humble, and that he will give grace to the humble, whiles he resisteth and sets himself in Opposition to the proud. Much more might be said, to justify the wisdom and reasonableness of the motions of Divine Providence in not giving equal degrees of strengthening grace, to those who are his own people. Before I come to the Application of this discourse, I shall speak to the two other Questions relating to Quickening, and Consolatory grace; because almost the same things will justify the wisdom of God, in them, and the same Application will fit them all.
Quest. 3. Whence is it that all have not the like measures of Quickening Grace.
There is a 3 fold Quickening of which you read in holy Scripture. 1. The Quickening of a dead body. That which thou sowest (saith Christ) is not Quickened except it die. 2. There is the Quickening of Souls dead in trespasses and sins, Eph. 2.1. Neither of these is that which I here intend. 3. There is a Quickening, which is but the adding of further life and vigor, to a living Soul. Thus David prays the Lord, Quicken me in thy way; that man or woman that is not dead in trespasses and sins, may yet labor under a great dullness and deadness, to the Operations of a Spiritual life; nor is there anything more evident than that as to this, there is a great variety amongst Christians, yea in the Spirit of the same Christian at different times: the Souls of good people often find another kind of freedom, and livelyness in Spiritual duties, than they do at other times: now whence this is, is a question not unworthy to be answered, the sweetness of a Christians life very much depending upon it.
1. To which I must answer, (as to the other) that this also is often caused from the temperature, or from the distemper of the body, and that more generally than either of the other before mentioned; for though there be nothing more true, than that a Christian of an healthy temper and constitution, may yet complain of this spiritual distemper, and find his heart dead and dull enough to spiritual things; yet it is rare for a Christian under bodily distemperatures, especially such as affect the head, or any of the vital parts, to find himself as at other times, as to his duties, especially some duties of communion with God. There is such a close relation of our souls to our bodies, that their distemperatures do mutually affect each other: the distemperatures of the mind, either through immoderate fear, or sorrow, do often very much affect the body; and again, the distemperatures of the body, do often very much affect the mind; and this dullness, ineptitude to, and heaviness in its Religious performances, is one of the first evils with which the soul is so affected: and indeed this makes one of the greatest difficulties which the spiritual Physician meeteth with, to make up a true judgment, whether the disorder and distemperature which he meeteth with ofttimes in disturbed souls, be originally in the mind, or only there reflexively by a sympathy with a distempered body, for accordingly applications must differ: and where this dullness, and heaviness is an effect of a bodily disease, it very often removeth with the cure of that.
2. But it is not so always. The guilt of sin, hath also a great causation here: For it is neither reasonable to imagine, nor indeed possible to be, that a soul burdened in its Conscience with the load and guilt of sin, should run the ways of God's Commandments, as cheerfully, and as fast as that soul, who through grace hath been enabled to cast this burden upon the Lord Jesus Christ, and comfortably, at least, to hope, that its iniquities are forgiven, and its sins covered; much less, as that soul who walketh in the more clear Vision of God, and under the full assurance of the pardon of its sins, and its acceptation with God. A soul continually pulled back by Conscience, and told, that it is a guilty person whom God accepteth not, cannot possibly make such haste without delayings, as another soul to keep God's Commandments. The guilty soul therefore, is but an heavy moving Soul in Spiritual performances. Nay, thirdly, The tempted, the deserted Soul, though its temptations, or desertions, be not the punishment of Sin, but only probatory of grace, cannot be so free, and lively, as another Soul: and if it be but a just and reasonable motion of Providence, to let Satan sometimes stand at a Christians right hand, and be continually buffeting it for a season, and to withdraw from some Soul, the influences of strengthening, and consolatory grace; It cannot be unreasonable to leave it under some Spiritual deadness and dullness, which are but the proper consequents, and effects of the other: how can any one imagine that a Soul continually moved to some sinful actions, and possibly so violently moved, as the Soul knoweth not how to deny the motion, should find as much freedom, and cheerfulness in the service of God, as a Soul under no such incumbrance; or that a Soul, under doubts, and fears, and jealousies of God's favor to it, and its acceptance with God, should at the same time enjoy the like freedom in the service of God, and unto Spiritual duty, as that Soul which walketh (as at Noon-day) in the full, and brightest light of God's countenance, and under the fullest confirmations of the love of God unto it.
4. Fourthly, The freedom, and liveliness of a Soul, to, and in Spiritual duty, doth also much depend upon its freedom, from entanglements, and businesses of an Heterogeneous Nature. 1. The Soul of a man hath not an infiniteness in its powers; if they be eagerly working, and busily exercised this way, they cannot be as eagerly, and busily exercised another way, which is quite of another nature. Christ hath told us, that no man can serve two Masters. No man can serve God and Mammon, That is, eagerly, and intensely serve both; he will serve the one, and neglect, or despise the other: you never knew one deeply engaged, and entangled in worldly concerns, freely, lively, and active in the service of God; businesses, and cares of the World are 〈1 page duplicate〉 〈1 page duplicate〉 like thick clay, which clog the Chariot-Wheels of the Soul and keep it from moving nimbly. The Soul then acteth most lively and freely, when it is most sequestered from the World, and the concerns of it. Souls in separation serve God with the greatest freedom, alacrity, and cheerfulness, as well because in that state they are freed from the cares, and businesses of the World, as from the impediment of the Body, by whose Organs they act, while they continue in a state of conjunction with it. These now are some of the chief causes of this difference in Souls as to this freedom, and liveliness, in the service of God; now God giving these influences of grace also in the way, and use of means, and dispensing his grace according to the circumstances of the Soul receiving it (I mean his dispensations of further grace, and manifestations of himself unto the Souls of those who are his own People) while there are in the World, Souls under such different circumstances, as according to an order of Nature and reason, they cannot be so free, and lively as others in their Spiritual operations; God's inequal distribution of these dispensations, must needs appear exceeding just and reasonable: and thus much may serve to have spoken as to these. I proceed to a Fourth Question.
4. Quest. Whence is the variety of God's dispensations of consolatory grace? Consolatory grace is that dispensation of Grace, by which the Souls of such as fear God, are filled with joy, and peace: The Psalmist telleth us, That light is sown for the righteous, and joy for the upright in heart: Every child of God hath a right to a joy and peace, for joy and peace in the heart, and conscience, is but the Copy of a peace with God. Now every Child of God, hath peace with God. For that is the immediate product of justification, Rom. 5.1. Being justified by Faith, we have peace with God. But a jus ad rem, a right to peace, is one thing, that every Believer hath; a jus in re, or an actual possession of this joy, and peace is another thing. The light that is sown for them, doth not always shine; the peace that is for them in the Fountain, is not always in their Souls as a River, making glad their hearts. Christ hath left them Peace as a Legacy, John 14.27. Peace I leave with you, my peace I give unto you; but as Legacies, are ordinarily left to be paid at different times, and ofttimes upon certain conditions, which not being performed, the payment of the Legacy is withheld, or deferred: So it is as to this Legacy.
There is nothing more certain, than that consolations of the Soul, are the influences of the Spirit of God, for he is upon this account called the Comforter; and they are the effluxes of special grace, for there is no peace to the wicked (saith my God;) it is but an ignis fatuus, or a false fire, which sometimes flasheth in the face of an Hypocrite. For all peace of Conscience, being (as I said before) but a Transcript in our Consciences of the peace our Souls have ratified with God, and confirmed in the Heavens; a Soul whose iniquities are not forgiven, is not subjectum capax, a subject capable of this inward joy and peace, which is consequent to believing, and although not inseparable from it, yet never but subsequent to it. It is our unhappiness to live in times, when all the influxes of special grace are denied by some; so that it is no wonder, if some make a mock of these Divine consolations, and will allow no other Operations, to relieve sad, and comfortless Souls, than conclusions from Reason, either working upon Natural, or revealed Principles; taking no notice of the Spirit of God's influence, 1. Either to enable the Soul, to make such Applications, and conclusions from true Premises; Or 2. Further to elevate, and raise up the Soul, beyond the force of these Principles. But be their Sentiments what they will, and their Discourses suitable to their Principles as they will; we know that the Holy Spirit, is not for nothing: called a Comforter. That we Read of the Consolations of God, Job 15.11. And that God is called, The God of Consolation, and he that hath given us everlasting Consolation: That, in the midst of David's perplexing thoughts, they were God's comforts, which refreshed his Soul, Psalm 94. v. 19. That it is God, who comforteth those that are cast down, 2 Cor. 7.6. And who comforteth us in all tribulation, 2 Cor. 1.4.
But it is as certain, that the consolations of all Souls, even those who are true Believers, are not equal; nay, the same believing Souls are not always under the same consolatory influences of Divine grace. David himself crieth out, why art thou cast down, O my Soul? Why art thou so disquieted within me? the instances of Job, Heman, Asaph, David, stands upon a Scriptural Record; but if we had not them, the experiences which we have every day of believing Souls (if we can make any Judgment of Believers) do sufficiently evince this to our Souls: my business is to inquire the Justice, and the reasonableness of the motions of Divine Providence in the inequality of this distribution. This will easily appear to you upon three hypotheses, which I take to be all very true.
1. That God doth ordinarily dispense out these influences of grace, to souls which by his Providence he hath prepared for them. This which I call God's Providential preparation of souls, for the reception of these influences, I conceive lies chiefly in Two things; 1. The freedom of it from those bodily incumbrances, which in a natural working make the soul sad, heavy and dejected: such distempers we know there are, as in a natural working sadden the spirit, and fill it full of fear, sorrow, dejection, and despondency, which are all contrary to the comforts and serenity of a soul; and, as I have once and again told you, it must be a miraculous operation, contrary to the bias, tendency and natural operations of a man, for a soul to be filled with consolations, while it is influenced with a body lying under these disadvantages: God therefore, when he intendeth any of these consolatory influences, doth ordinarily prepare the soul for it, by delivering it from those influences of an ill affected body, which dispose it quite another way.
2. A second way, by which God prepareth the soul for it, is by filling it with knowledge proportionable to it; for the comforts of a gracious soul are not irrational and unaccountable things, but the results of Scriptural conclusions, which the soul is by the Comforter enabled to make. God hath in his Word sown the seed of light and joy for them; the Ministers of the Gospel (who are the Interpreters of Scripture) have an Office and Ministry in the Interpretation of this Word, and working the souls of God's people to understand the sense of them. The soul itself hath an action in it using its reason and natural powers to conclude from the Scripture. The Holy Spirit giveth unto the soul to see the things which are freely given it of God, 1 Cor. 2. and further possibly, setteth to its Seal, and giveth it a further and more undoubted confirmation; so as in an ordinary working, the comforted soul must be a knowing and understanding soul: It is true, we sometimes find some honest souls full of joy and peace, whose knowledge doth not appear proportionable; God so relieving some particular souls, after their lying under the discouragements of the spirit of bondage: But commonly such comforts are not of long continuance, rather present reliefs to the soul from an extraordinary working of the blessed Comforter, than any settled consolation, and the abidings of the Comforter with them. Seldom any but knowing and judicious Christians, have a settled and continued joy and peace upon their believing.
2. Secondly, That God doth ordinarily give out these dispensations more or less, or nothing of them; though, not according to the merits of those souls that have them, yet according to their behavior, and misbehaviour towards him: That famous promise, John 14.21. We will manifest ourselves unto him, is made to those that love Christ, and who keep his Commandments: And when Judas asks him, Lord! How is it that thou wilt manifest thyself to us, and not unto the world; Christ, answereth him, saying, ver. 23. If any man love me and keepeth my sayings, my Father will love him, and we will come unto him, and make our abode with him: He that loveth me not, keepeth not my sayings, as much as to say, The reason why I manifest myself more to you, is because you love me, and demonstrate that love to me, by keeping my Commandments: For the world they love me not, and proclaim that they love me not, by their disobedience to my Commandments; and therefore it is, that I do not manifest myself to the world, as I do unto you. In the receiving of the first grace, man is merely passive, and the subject of preventing and operating grace; but as to the receptions of further grace, the child of God is active, and the subject of cooperative, adjuvant, and assisting grace, and God gives out his assistances according to their motions.
3. Lastly, The reasonableness of this different dispensation may appear in this: That in the dispensations of this grace, God acteth often by Prerogative, showing mercy where he will show mercy. Indeed he doth so as to the first grace, as I have before at large shown you: But now he doth not so as to these influences of grace, which are necessary to the upholding of the mystical union between Christ and the Soul, and the upholding of a Christians spiritual life; if he did, it were possible that a child of God might fall away from his state of grace, and there might be an intercision of the state of Justification: But Christ hath told us, That if any man drink of the water which he shall give him, he shall never thirst, but it shall be in him a well-spring of living water, springing up in his soul to eternal life, &c. so that in the dispensation of that, God acteth upon a Covenant, and as a debtor to his promise. If any one saith, God hath also promised to manifest himself unto his people: I answer, those promises are made to those that love him and keep his Commandments; but for the upholding of the spiritual life, he hath made a Covenant with his people, as that he will never depart from them to do them good; so that he will put his fear into their hearts, that they shall never depart from him: which promise, although it be not to be extended to a being kept from all sin, yet it is to be extended to the preservation of souls from such degrees of sinning, as shall extend to the alteration of the state of the soul, and the extinguishing the spiritual life, and killing the seed of God in the soul. But for those manifestations of grace, which are not necessary to a souls Salvation, and the upholding of spiritual life; in it God acteth more freely according to the counsel of his own Will, derected by his own infinite Wisdom. Now upon these Hypotheses, supposing that all Christians are not of equal degrees of knowledge, nor are equal as to their bodily circumstances; that every soul that belongeth to God, doth not walk up to an equal degree of duty; but some may be, and are guilty, of more, and more eminent failings than others: Or that God may be by his infinite Wisdom directed, to try one soul more than another, to prove their patience, or their faith, which is most tried; when his people have least sensible consolations; the motions of Divine Providence, in distributing to several Christians, nay, to the same Christians, several degrees of consolatory influences of grace, cannot seem either unjust, or unreasonable to any sober and intelligent Christians. This is all I shall speak to this Question, I proceed to the Fifth Question.
5. Quest. Whence it is, that there are such manifest differences in Christian growth in grace?
There is a growth in spiritual gifts, and a growth in gracious habits, and these must be carefully distinguished; for from a want of a just distinguishing these, many doubts and mistakes arise concerning this point of growing in grace; there may be the one, and a great increase and growth in them, where there is nothing either of the beginnings or increase of the other. By spiritual gifts, I understand those powers by which persons are enabled to some more external spiritual operations. You read much of them in the First Epistle to the Corinthians. These are usually distinguished into Extraordinary, such were the gifts of Tongues, Prophecy, Healing, Interpretation, &c. Which God was pleased to deal out in the Infancy of the Church, both to supply the want they had of ordinary means, and also to give a reputation to, and to confirm the Doctrine of the Gospel. The Gospel having got a larger footing and acceptance in the World, needed not these aids to its reputation, nor such miraculous confirmations; these therefore soon ceased, and have rarely, if at all, been since given out. But there are other gifts that are more ordinary, and of constant and daily use in the Church of God; such are the gift of Prayer, of Preaching, of Spiritual Conference, &c. Now Christians are capable of growth and increase in these.
But besides these, there are gracious habits; which are powers and abilities in the soul, enabling it to acts of more secret and inward communion with God: Such as Faith, Love, and others. And these are capable of increase, if not in their number, yet in their degrees of intention: Hence the Apostles pray, Lord increase our faith. And this left room for the Apostle to pray for the Corinthians, 2 Cor. 9.10. That the Lord would increase their fruit of righteousness; and for the Thessalonians, that the Lord would make them to increase, and that they might increase more and more; 1 Thess, 3.12. 4.10. Thus you read of an increasing with the increase of God; Col. 2.19. and of the prospering of the soul; 3 Ep. John v. 2. and the Apostle Peter exhorteth those to whom he writeth, to grow in grace, and in the knowledge of the Lord Jesus Christ. This growing in grace, is not without the special influence of God: Thence it is that both the Apostles pray for it. Christ is both the Author and the Finisher of our Faith. Now it is apparent that this growth in grace is not equal in all the souls of them who are the children of God; as we see in that which is born of the flesh, some children grow faster than others; so is it true as to those that are born of God, born of the spirit, they all grow, but some grow much faster than others grow; and the thriving and prospering of their souls is much more evident to the world. In this also the actual providence of God hath its hand. Let me, before I shut up this Discourse, attempt to give you an account of this, to show the reasonableness of this motion of Divine Providence; and that in this the ways of God are equal.
1. I shall only in this Case premise this: That there may be great mistakes as to growth of grace. I shall instance in two: 1. Some may mistake a growth and increasing in spiritual gifts, or moral habits, for a growth in grace. A man may so mistake himself, and his neighbors may so mistake him. Spiritual gifts are glistering things, and often dazzle our eyes. We hear men mightily improved in their abilities fitly to express their own and others wants unto God in prayer, and to implead them with proper arguments. We hear a Minister improved in preaching, an ordinary Christian improved in his knowledge of spiritual things, and his utterance and ability to maintain a profitable discourse; we are perfectly apt to conclude these persons are grown in grace, and it may be so; but withal it may not be so too: for these are separable from anything of truly gracious habits, which are the in-dwellers in a regenerate and sanctified heart. When the Apostle had been persuading the Corinthians to covet the best gifts, he by and by telleth them, That he will show them a more excellent way. What was that? The way of special distinguishing grace, love to God; without which he telleth them in the beginning of the next Chapter, that all gifts, all action, all suffering, prophesying, speaking with tongues, knowledge of all mysteries, giving all his goods to the poor, and his body to be burned, would signify nothing but a little noise in the world, and render him no more than as sounding brass and a tinkling cymbal.
2. Secondly, As some may judge they are grown in grace, because they are grown in gifts; so others may judge they are not grown in grace, when indeed they are. And the common mistake here, is men's calling nothing a growth in grace, but further passion and intention of the Affections; when as the truth is, as we say concerning Women (the Apostle you know calls them the weaker Vessels ) yet they have the strongest passions: So it is true concerning Christians, those that are the weakest Christians have the strongest Affections and Passions. Conformably to this, it is ordinarily observed, That Christians usually in the beginning of their Conversion, have the strongest Affections, the most passionate grief for sin, the most unsatisfied pantings and breathings after God and his Ordinances; but at this time weaker and less confirmed habits of Faith, of Self-denial, and Mortification; and are more easily than afterward, turned aside by a temptation. But these mistakes being easily obviated, I easily grant it, That there are real differences, as to Christians increase, progress, and growth in grace; of which I shall now come to give you a short account:
1. I might tell you, That all growth supposeth time. It is a motion that is not in an instant. Adam was the only man that God brought into the World at a perfect Age, others you know come into the World little Children, and are perfected, and grow up by degrees; and as the first Adam was the only man, who came into the World perfect as to natural parts and growth. So Jesus Christ, the second Adam, was the only man that at first appeared to the World perfect in grace; for in him the fullness of the Godhead dwelt bodily. All others are first Babes, then stronger ones, and perfected by degrees. So long therefore as there is a successive Conversion and bringing of souls to God, there must be Christians in the World of different sizes and statures, as to growth, and increase in grace. But yet this is not a perfect account of this variety, for all Christians of the same standing in the ways of God, are not of the same proficiency and stature in them.
2. Secondly, therefore, One great cause may be a difference in spiritual nourishment. Though it be true in Bodies, that all who are fed with the same bread, and drink the same drink, do not thrive alike; yet suppose a body to be fed with improper food, or not to have half enough, it is no great wonder if it doth not grow so fast as another body that hath a plenty of food, and that food too which is good and proper for it. It is the same case with the soul, that also must have its food. The souls food is the Scriptures, Ordinances, Influences. For the first indeed we have them, we have them in our own language; so that we can understand them: but yet everyone cannot read (an inexcusable fault in Parents and such as have the government of youth, especially in the age wherein we live;) nor have all the like means of having them read to them, and being made to understand them. But the great difference lies in Ordinances; St. Peter adviseth Christians to desire like New-born Babes, the sincere milk of the Word, that they might grow thereby. He (doubtless) speaketh of the Word preached, the Promise, Psal. 92.13. is, Those that are planted in the house of the Lord, shall flourish in the courts of our God. The House of the Lord is the Church of the Lord, and there is a promise of growth to all those that are planted in it; yet as in our Gardens and Fields, there are different sorts ofttimes; so in the Church of God (which is a large Field) there are different soils for Christians: There is a great deal of difference in that preaching under which Christians sit, One man preacheth in the enticing words of man's wisdom, another in the persuasive words of man's wisdom; another in the evidence and demonstration of the spirit and with power. Some Christians possibly live, where they scarce ever hear a good Sermon, but some Harangues of Oratory, or some rational Philosophical Discourses, of which they understand little or nothing: Others live under plain, lively, powerful preaching; where the Preacher makes it his business to study the souls of his people, and proportioneth his preaching accordingly: so as the Babes have their milk and others their stronger meat. Teaching them as they are able to receive instruction. It is no wonder if such Christians who are under the best means, be found most thriving; God working in the use of means, where means can be had. It is true, Christ once (and never but once that we read of) made use of clay and spittle to cure the blind man's eyes. And when our Lord was himself upon the Earth, attending his own Garden, and the Plants in it, though he had a fullness of wisdom and power too, and had many things to say unto them; yet saith he, John 16.12. you are not able to bear them now. And it is said Mark 4.33. With many such parables spake he the Word unto them, as they were able to hear it. Now if Christians live under preachers, who either make no conscience what they preach unto people, but fill up their time either with idle Fables, or Invectives against Parties, or some florid or Philosophical Discourses; as if their study were directly contrary to that of the Apostles, whose great care (as he tells us) was so to order his preaching, as the faith of his hearers might not stand in the wisdom of men, but in the power of God: Now their preaching seems to be so directed and ordered, as that the faith of their hearers might not rest in the power of God, but in the wisdom of men. It is no wonder if such Christians do not grow in grace in proportion with others, who live under more adequate and proper means. God useth not ordinarily to work miracles, and their ordinary spiritual food is not proportioned to any such thing as the spiritual proficiency of those that hear them.
2. Secondly, A great reason of this difference lieth also in the differing natural tempers of Christians. Amongst other Metaphors by which the Holy Ghost expresseth the Conversion and Regeneration of souls by, that of Engraffing is one; Rom. 11.17.19.23, 24. The soul is engrafted into Christ. Now those who are skilled in planting, know that according to the different nature of the plant, the growth is faster or slower, more or less. Some plants grow much more freely than others; a Cion of one sort of fruit, will shoot up as much in one year, as a Cion of another species will shoot in two or three years. Truly it is so in the Spiritual Plantation, Christ is the Stock, into which we are all engrafted; there is no fault there: but now the Cions that are engrafted into Christ, are not all of the same nature and temper. And although Grace makes a great change and alteration, and doth much correct a natural temper; yet it doth not root out Nature, nor work the change in a moment; nor in all the same proportion of time. There are several tempers, which much hinder the appearance of growth in grace. Some are naturally of vain, airy, light spirits; some of proud and high spirits; some of froward, teachy, passionate, stubborn spirits. Others are naturally of more solid, serious tempers; of more low and humble; of more meek and pliable spirits: Now where it happens that there is a change wrought in some persons of airy and light spirits, or such as are proud and high, or froward, and passionate and stubborn, a progress and growth in habits and exercises of grace, will not be so soon evident and apparent, as in those souls that are of sweeter and more gentle and ductile spirits: Much grace will make but a little show, where there is an ill natural temper and humor.
3. Thirdly, An ill neighbourhood doth make a great deal of difference in the growth of grace. We see in Plants, an ill neighbourhood of Plants doth much hinder growth. There is scarce any Plant will thrive much near an Ash; the like might be observed of other Trees, which experience tells us are ill neighbors to Plants. Rake up Fire in Ashes, if it keepeth alive it is all. It is so with Christians that are ill-yoked, that live in ill Families or Neighbourhoods. There is some Wood they call Quench-coal (Rotten Wood is mostly so.)
The truth is, the company of all carnal worldly men, is of that nature; they are all Quench-coals to the life of Grace, and discourage that holy fire which the Spirit of God hath kindled in the souls of his people. If a Christian be engaged in such society, whether necessarily, as in Conjugal relations, and indeed in most Domestic relations, or voluntarily: if such a Christian keeps his sincerity, it will be well, it can hardly be expected that the profiting of such Christians should appear unto all; or indeed that they should grow in proportion unto other Christians, who are engaged in a better converse; and are under the daily Instructions, Exhortations, Reproofs and Admonitions of others; who as Brethren take themselves concerned to consider them, and to provoke them unto love and good works. Yet it is observable that such Christians do grow by a kind of spiritual Antiperistasis, as they say the fire is hottest in the coldest weather; so we often see, that there is a great warmth and zeal against sin and for God, nourished in those souls, which have been most smothered and choked with ill relations and company; which discovereth itself, as soon as those persons are freed from those entanglements and incumbrances; but while they are troubled with them, this growth is not so evident, nor do we constantly find Grace thriving under such ill shadows; so prone are our corrupt natures to receive contrary impressions: and nothing so much as converse exposing us to the reception of them. So that this is like an ill air to the Body, which often hindereth the growth of it.
4. Fourthly, As the growth of the Body is hindered by some diseases, the growth of a plant by some canker, or some ill winds, or by the check which it may have by the bitings of some beasts. So may the growth of Grace in the Soul be much hindered: 1. By the prevailings of some particular corruptions. 2. Or by the wounds which the Soul receiveth from some temptations. It is true, There are some sicknesses in which persons shoot out, and by which they are rather advantaged than hindered in their growth; but there are other habituated distempers which hinder the growth of young persons. There is no prevailing corruption but giveth a check to a growth in Grace, though sometimes the prevailing of it, doth by accident, promote Grace in its exercise; as it was with the Corinthians, 2 Cor. 7.11. But prevailing Lusts do wonderfully hinder proficiency in Grace. To instance but in that one lust of Earthly mindedness, Let but an earthly, covetous mind, prevail upon any, it is a wonderful thing to observe how it checks all spirtual progress; it betrayeth a Christian to so many practical errors, both of omission and commission, that his neighbor standing by, and observing him, cannot but cry out in the words of the Apostle; How dwelleth the love of God in this man? Though they see much in him which disposeth them to charitable thoughts, and makes them that they cannot but conclude he is one that feareth God, yet they know not how to reconcile the actions of his life to what the Scripture speaketh of the nature of grace. Yea, and long and violent temptations, do also much hinder the souls growth. They are like cold winds or the bitings of beasts to the plants, which discourage the growth of them; though they be not internal causes, yet they are external causes of the plants unthriftiness. So it is with long and violent temptations, they indeed do not work as internal causes (I mean such temptations as are ab host, from our grand adversary) to hinder a Christians growth; but they are great external causes, discouraging the soul in almost all its exercises of Communion with God, and applications of itself unto him.
5. Lastly, Any Desertions, or with-drawings of divine influences, are great causes. There are few plants which grow much in the shade, ordinarily the influences of heaven, both of the Sun and the Rain, are necessary to the growth of the plants. I am sure the influences of the Sun of righteousness, are necessary to the spiritual growth of a good Christian; and if they be with-drawn, though the soul may live, yet during the with-holdings of them, it will not much grow or thrive. The soul will live during the with-drawing of them; for I have once and again told you, that the Lord never withdraweth what of his spiritual influence upon the soul is necessary to uphold and maintain the spiritual union and life; but no soul flourisheth and increaseth much under such a dispensation: it standeth in the shadow, and wanteth those beams, which are necessary to its bearing and bringing forth much fruit. These now are the great causes of that variety which we discern in Christians Growth; other causes might be assigned, but this is sufficient, supposing God to have appointed the use of means, in order to a spiritual growth, and ordinarily to concur with the use of those means, to justify Divine Providence, in not equally making every Soul to grow.
There is yet one Question more, which indeed doth not properly concern this place, in which I am to discourse concerning the Reasonableness of Divine Providence, in the inequal distributions of special distinguishing Grace; yet I shall speak something too, viz.
6th. Quest. Whence it is that good People have such different Apprehensions of the Truth of God?
1. That which makes the difficulty in the Apprehension of this, is: 1. Partly, Because there is but one Truth, one Faith, as well as one God, one Baptism, &c. Two contradictory Propositions cannot be true, nor can both proceed from the God of Truth; for the same Fountain doth not send forth bitter Water and sweet. One and the same God cannot speak different things; God is Truth, and every Truth is from God; no lie, no falsehood, cannot possibly be from God.
2. Partly, Because all the People of God have the same Spirit of God, which is called the Spirit of Truth dwelling in them, and are under the same Promise of this Holy Spirit, leading them into all truth, and the Annointings, teaching them all things.
3. Again, They have all the same word of truth to guide them, and to examine and measure Propositions by; they have the Law and the Testimony, and that is the Standard in the Market of Truth; the Touch-stone by which every Proposition is to be tried, the Scale in which every Proposition is to be weighed.
Yet notwithstanding this, There is nothing more obvious than that, even such who (if we may judge anything) do truly fear God, have strangely different apprehensions concerning Divine Truth, concerning the Sacraments, the use of the Law, the extent of the Death of Christ, the power of man's Will, the true notion of Faith, &c.
Now the question is, Whence this variety is, why God permitteth it, and how the motions of Divine Providence, in these things, may appear just and reasonable? I shut out of this Discourse, the different Apprehensions of Carnal, wicked, and ungodly men, whose Creed is commonly dictated by their lust; and their whole art and study is, because they cannot allow the conforming of their hearts to Divine Truth, to endeavor to interpret the Word of God into a fence consistent with their lusts; as also all such as the Apostle speaketh of, whom because they received not the truth in the love of it, God gives up to strong delusions to believe a lie; that they may be damned because they have had pleasure in unrighteousness: 2 Thes. 2.9, 10, 11, 12. or because as the Astle speaketh, Rom. 1. They have detained the truth of God in unrighteousness. I say, for all these I shall shut them out of my Discourse, and only inquire whence such as truly love and fear God, have such different Apprehensions; and wherein the motions of Divine Providence, in permitting of them, seem just and reasonable.
1. It first must be laid down for a Principle, That the providence of God never doth nor can suffer any elect Soul to embrace and die in any belief of any Proposition, by the belief of which its Salvation may be endangered. The Apostle telleth you of some that bring in damnable Heresies. Every Deviation from any Doctrine of Truth is an Error; but an Error is one thing, a damnable Error is another thing. There hath been a great deal of stir about Fundamentals, what Truths and Errors are Fundamental; I shall not engage myself in that Dispute, but shall determine those Fundamental Truths, the belief of, or assent and agreement unto which, is necessary, in order to such exercises of Faith and Holiness, without the exercise of which no man can be saved: And those are Fundamental Errors, which a man cannot hold, and in the mean time exercise that Faith and Holiness, without the exercise of which no man can be saved. As now, supposing that Faith in Jesus Christ is necessary to Salvation; A denial of the God-head of Christ must needs be a fundamental Error: for Cursed is he that trusteth in Man, and maketh Flesh his Arm: The true and living God alone can be the object of our Faith. Now I do not say but a Child of God may fall in with, and for a time embrace such Errors. The Providence of God may permit him thus to fall, but it cannot, it doth not, suffer any of the Elect of God, to hold on and perish in the faith of any Propositions of this nature; for then the elect of God might be deceived, which our Savior hath determined impossible; then a Soul ordained to Life, given to Christ, might perish eternally; which is not consistent with the certainty of Divine Purposes, and infallibility of Divine Decrees. Although therefore an elect Vessel may receive some such corrupt Liquor, yet it shall not, it cannot abide in it, though it may be for a time taken in such a snare of the Devil; yet the snare shall be broken, and it shall be delivered before it comes to leave the Body. The question only must be concerning a mis belief of other Propositions, a mis-belief of which is sinful, but not damnable.
And for those Promises of the Spirit leading the People of God into all Truth, and of the Annointing, teaching them all things, they must be interpreted of such Propositions as are necessary to be believed in order to the Salvation of the Soul; else ignorance of other Propositions, as well as Error relating to them, would argue men and women to be destitute of the Spirit of God, and not to have the Holy Spirit dwelling in them.
2. Secondly, As to Propositions of Truth, that are not in this sense fundamental, the reason of the difference is very obvious, and that both upon a Natural, and a Moral, and Spiritual account, Upon, 1. A spiritual account, Diverse Propositions of Truth of this nature, are not so clearly written in Scripture, that he who runneth may read them. It was I think Augustine's saying of the Holy Scriptures, That there were divers parts of them, in which a Lamb might wade, others wherein an Elephant may swim. It is the great mercy of God to us, that those Propositions of Truth, which are necessary to be agreed to, in order to the exercises of our Faith and Holiness; are left in Scripture so plain, and so often repeated, that if a man will not shut his eyes and suffer his lust to give law to his understanding, he must agree to them; but now divers other Propositions are not so, but so delivered, as that the truth of them is justly the subject of dispute; and they are fit for a ventilation, and possibly must be concluded from consequences. 2. Upon a natural account. Everyone hath not the same quickness of Apprehension, the same strength for ratiocination, and ability for rational and logical deductions. 3. Nor Thirdly (which is that which I meant by a moral account) Hath everyone the same helps and means, or capacity to use helps and means to discern Truth from Error, and find out what indeed is the Truth, as to a Proposition laid before him; so that although they have all the same Spirit of Truth dwelling in them, and the same Word of Truth to weigh and measure Propositions by, yet the Holy Spirit being no more engaged to keep them from every error of the understanding, than from every error of practice; and they not having the same faculty to apprehend Truth, nor the same means and advantages to understand the Mind and Will of God; it is not at all to be wondered if they have not all the same Apprehension of every Proposition of Truth: nor is it to be expected that all Christians should have so, more than that they should have all the same Faces. For Example, Take but the Propositions concerning Infant Baptism, I doubt not, no more I think do you that hear me, but that Infants are to be baptized; But how do we gather it? We have no express Scripture for that more than for Womens receiving the Lord's Supper; but we conclude it from the identity of the Covenant of Grace under the Old and New Testament, from the Precept for Circumcision, from the right of Infants to the Kingdom of God; and many other such like Topics. But everyone hath not the same ability of Reasoning, nor the same Apprehensions of the force of Conclusions; and therefore different Apprehensions in that and such like Propositions, is not at all to be wondered at, nor are any to be condemned as not belonging to God for their different Apprehensions concerning them.
3. Thirdly, As to the Act of Providence, permitting these different apprehensions, it cannot be denied to be an Act exceeding reasonable, and the product of a Depth of Divine Wisdom. 1. Reasonable, That man may act freely according to his nature in the choice, or refusal of Propositions. 2. The Product of great Wisdom. 1. For the further confirmation of the Souls of his People in the truth. It is an usual saying, That there are no Propositions, which we more firmly believe, than those about which we have sometimes doubted. Nihil magis certum, quam quod ex dubio certumest. Truth receiveth a great confirmation, by the shakings of some Velitations and Disputes about it. It was the saying of an eminent person of our own Church, That the itch of disputing was the scab of the Church; and truly it hath proved so, but it hath been by accident: men coming to dispute, bringing as Augustine said of his own coming, sometimes to read the Scriptures, Discutiendi acumen, not Discendi pietatem; a sharpness of wit to discuss Points, not an humble pious desire to learn; arguing indeed for masteries, not for truth; to get themselves, not to get the truth and glory of God the Victory: but where Disputes are humbly and meekly managed, there is nothing imaginable of greater advantage to settle and ground the Soul in truth. For after them the Soul gives assent to Propositions, not as Dictates of others, and Traditions of men, but because it seeth certain and immovable grounds, upon which they are bottomed: and hears those things made to appear of no value, which are objected and can be said to the contrary; and so becomes rooted and grounded in the faith (as the Apostle speaketh.) Truth yet never lost in the end by any shaking, but hath come out of every field a Conqueror. Magna est veritas, & praevalebit. It is great and it will prevail at last. Different Apprehensions of Propositions, especially when they have been amongst such as truly feared God, have ordinarily caused great searchings of the Scripture, ventilation of Arguments, and tended much to the furtherance of the Faith; although at present they have made but ill founds and noises in the Church of God.
2. The Wisdom of God is much seen in permitting these Diversities, To convince us that The Kingdom of God is not Meat and Drink, but Righteousness, and Peace, and Joy in the Holy Ghost: For he that in these things serveth Christ, is acceptable to God and approvable to Men; Rom. 14.17, 18. It is a great vanity in men to entail Religion, yea and the Kingdom of Heaven too, to a particular opinion; yet we are so vain, as we should most certainly do it, if God by his Providence did not so order it that we should see many, of whom we cannot say but that they fear God, and walk closely with him; yea, that they are more righteous than ourselves, of different opinions and judgments from us in some particular things: you cannot but observe in the world, how fond and zealous, some persons are for a particular opinion, more than for the great things of Righteousness and Holiness, which are certainly the far more weighty things of the Divine Law; and how warm and zealous, and bitter, men are, more against their Brethren, for their differences from them in some matters of opinion; wherein if they sin, yet their sins proceed from mere infirmity; and the weakness of their understandings must be sins of the least magnitude (for it is not in the power of man to believe what he will) than against those that are open and notorious transgressors of the Law of God, in things as to which, every man is condemned by his own Conscience.
3. Thirdly, The Wisdom of God is much seen in the permission of these different apprehensions in the Souls of his own People, In his thus directing us to the exercise of charity. We use to say, That Precepts lead us to Duty, but Examples draw us. There is no duty more pressed upon us in Scripture, than the duty of Charity and Brotherly Love; nor any to which our hearts, prejudiced by Pride, Envy, and Lust, are more awke: the heart of man naturally seeks some higher ground, on which he may stand and triumph over his Neighbor, and be able to say in this or that thing I am better; and God! I thank thee, I am not as others are; amongst other things it sometimes finds an Opinion, which it Christens with the name of Orthodox Catholic Truth; and this shall distinguish him: all that dissents from him shall be Heretics, or Schismatics, or Ignorant Persons; he and his party only shall make up the Catholic Church: others know not the Law (if you will believe him) and are accursed. Now though this may prevail very far with men of Carnal Principles and Designs, yet when God's People see, that those who differ in some particular opinions from them, yet walk so as they dare not but say, God hath loved and accepted them: this overcometh their hearts into their duty. Should not (say they) we love those whom our Heavenly Father loveth? Who are Sprinkled with the Blood of Jesus Christ, as well as we; Justified by the Grace of God, and Sanctified through the Holy Spirit, even as we? It were an easy thing to assign many other things, wherein the Wisdom of God is apparent in this permission of different Apprehensions of Truth in the Souls of his own People; as to show us our weakness, and the imperfection of our state, and what need we have to be daily flying to him to teach us and to guide us, &c. But this is sufficient, both to have given you a reasonable account of the thing itself, and also of the motion of Divine Providence, in the permission and allowance of it. I shall now shut up this whole Discourse with a few words more for the practical Application of my whole Discourse upon these five last Questions; which to shorten my Discourse I have handled together.
The sum of my whole Discourse is this, That God according to his infinite Wisdom never did, nor yet doth, unto the Souls of his own People, dispense out equal measures of Grace. 1. Strengthening them to Spiritual Duty. Nor 2. Quickening them in the performance of it. 3. Nor Comforting and refreshing their Souls with the sensible consolations of his spirit, 4. Nor causing them all alike to grow, nor giving them equal degrees of light to discern the truth of Propositions of Truth; and then that these motions of Divine Providence are exceeding reasonable, and God in them is infinitely wise and just; the evidencing of this hath been all my Work: Which I have done from several Topics. My whole Application shall be reduced to two Heads, showing you how useful this Discourse may be for the promoting of, 1. Charity towards men. 2. Of Piety towards God. The later is indeed first in excellency. I have put it in the last place, because I intend my largest Discourse upon it; and with it to shut up this whole Discourse concerning Actual Providence.
'This whole Discourse must certainly teach us Charity towards men; and that particularly toward such as we discern, [Use. 1] 1. Weak unto their spiritual duty. 2. More dull and heavy in the performance of it. 3. Sad and dejected. 4. Not growing so fast in the ways of God as others. 5. That dissent from ourselves in some matters, opinions, that are not fundamental. Towards all these, we had need of an Exhortation to Charity. Censoriousness and Judging, are things that are too natural to us; and to which we are too prone. We judge others, and in the mean time forget to judge ourselves. All this is indeed rooted in a Natural Pride. We would fain find something in which we excel others, for that only will be matter of boasting and glory to us; but this Discourse may learn us Charity. The general argument arising from this Discourse is the same which the Apostle maketh use of in Rom. 14. v. 3. v. 1. He commandeth us to receive those that are weak in the faith, though with prudence and caution, not to doubtful disputations. His argument is in the latter part of the third verse; For God hath received him. Certainly a very cogent argument. Those whom God hath received into his favor, into a fellowship and communion with him, no Christians ought to judge, despise, or reject; but God receiveth such as are weak in the faith. It is very absurd to think that a person should be fit for the favor of God, and for fellowship with God, and should not be worthy of, nor fit for fellowship with those who are the children and servants of God. The same argument holds and constraineth in all these Cases which I have been opening to you.
1. Seest thou therefore one, Who is weak unto his spiritual duty, and is often halting and complaining of his weakness, he is not able to resist his temptations, nor to get a Victory over his corruptions; the sons of Zeruiah are too hard for him. He crieth out with David, Iniquities prevail against me. He complains he cannot so fix his thoughts upon God, so keep up his Faith and Hope in God, as he desireth to do. Do 〈1 page duplicate〉 〈1 page duplicate〉 not despise, do not judge or condemn such a Christian; pity him, pray for him, help him what thou canst, but do not judge him; God may have received him, yea and hath received him, if his heart be but right and sincere with God: if the bent, scope, and design of his heart be for God, and his endeavor be a pressing hard after God; though he hath not yet attained. God must in his Family have Babes as well as grown Persons. In his Fold he must have Lambs as well as Sheep; the Providence of God hath so ordered it in infinite wisdom. He accepteth none according to their degrees in grace, but according to their truth in grace and sincerity. Remember, that thou also wert sometimes weak, and it is by grace if yet thou beest more strong; nay thou that art strong, mayest again be made weak. What art thou if God with-draweth his holy spirit from thee? If God letteth loose Satan against thee? Thus the Apostle, Gal. 6.1. endeavoreth to persuade Christians to a charitable endeavor to restore such as are fallen, in the spirit of meekness; considering (saith he) thyself, lest thou also be tempted. See what the Apostle saith upon this head, Rom. 15.1. We then that are strong, ought to bear the infirmities of the weak; and not to please ourselves. Let everyone of us please his neighbor for his good to edification; for even Christ pleased not himself.
2. Secondly, Seest thou one that is under a divine desertion, as to the quickening influences of the spirit of God. He walks in the ways of God, but he doth not move to them, nor in them, with that alacrity of mind, with that cheerfulness and liveliness of spirit, that another doth; he complaineth that his chariot wheels drive heavily: He comes to duty, rather as a burden and task, than with any spiritual pleasure and delight. As I said in the other case, so I say in this, if thou canst add any oil unto his wheels, do, but do not clog them more with thy rash censures and uncharitable judgment; thou doest not know what his soul suffers, how he already groaneth under this burden, and is discouraged under this distemper; and therefore far be it from thee, to add affliction to his affliction. God hath received this man's soul, if he be sincere, if he be pressing after God under this burden of affliction. God is not only just in these dispensations of Providence, but he is wise also. Just he is, as he by them punisheth his people's sins. (And art thou free from sin, for the demerit of which thou mayest also fall under the like providence?) but he is wise also: Thereby humbling and proving his people, that he may do them good in the latter end; thereby quickening them to stir up themselves to follow hard after God, and thereby also offering to thee opportunities for thy charity and brotherly help; a spiritual friend and brother being made for a day of trouble.
3. Thirdly, Seest thou a soul walk heavily all the day long, crying out as David, Lord wherewith wilt thou comfort me? He neither liveth in the bright and clear Vision of God, nor yet in the perfect view of his own sincerity; he is smitten of God and afflicted, and his soul refuseth to be comforted. Here again is another object of thy charity, and possibly the greatest object which the whole world affordeth; for there is no sorrow like the sorrow of that soul that walks heavily all the day long, crying out, Where is my God become? I shall not be large in persuading pity and charity for such poor souls, for he must not have the heart of a man, but of a beast, that doth not pity souls which are thus afflicted. You have heard, that there are many such souls whom yet God hath received. God doth not equally distribute his dispensations of consolitary grace, to all that truly love and fear him; no not to the same souls. Judge not another's truth of grace by thy own joy and peace, if thy joy and peace be truly consequent to thy believing, and the effect of faith in thy soul, and what Christ left to his Disciples, it will not be constant, it hath not been always the same; thou hast also had thy sad hours: if there be a difference in degrees, this concludeth nothing against thy brother. If therefore thou canst speak a word in season, if thou canst comfort another with the same comfort wherewith thy own soul hath been comforted heretofore of God, do it; but judge charitably of thy afflicted brother, upon whom the hand of God under these dispensations, lieth very heavily.
4. Fourthly, Seest thou another, whose soul is not grown and thriven in grace to that degree that thine is; his habits are not yet so confirmed, his joints not so well knit; exercise again thy charity, if thou doest but see him hold on his way, though thou doest not see he groweth stronger and stronger. God hath promised that he shall grow, he hath not promised that his growth shall be visible unto thee: Remember you must give allowance both for the time he hath stood in the Lord's Garden, and also for the means which God hath afforded him while he hath stood there. I observe that God judgeth of men with allowance for their temptations. Behold (saith the Apostle) the Patience of Job. The patience of Job? Job indeed did sometimes show much patience, but withal he discovered eminent impatience: Witness his third Chapter, where you find him cursing the day of his birth; and other parts of his Book, where he wisheth for death, and complaineth severely of God's dealing with him; yet (saith God) Behold the patience of Job. God measured Job 's grace with his temptations. If indeed Job had brake out into those great errors and extravagancies of passion, not being under high and great temptations, he had shown himself very impatient; but the Lord considers what temptations were upon his servant, and considering them, he pronounceth holy Job a very patient man. We must learn to judge as God judgeth, and particularly as to this point of growth in grace; we must judge of it according to the means and helps of grace which the person hath had, considering the natural temper of the person; as also his temptations and afflictions which he hath had to put him back, we must so judge of his growth and thrift. Possibly his circumstances have been such, as have necessitated him, in order to getting bread, to live in a Town, in a Family, where he hath scarce ever heard a good Sermon, nor hath had any means of Instruction; no good examples to go before him, and quicken him in the ways of God. Possibly he hath walked in the dark and seen no light, his life hath been a life of many afflictions, great temptations; thou hast lived where thou hast had a great plenty of spiritual food, all imaginable means to promote the work of God in thy soul. In such cases as these, thy brother is the object of thy pity and prayers, and all the charitable assistance thou canst give him; but by no means of thy censure.
5. Lastly, This Discourse doth highly solicit your charity, for those who differ in their apprehensions of some Principles of Religion from you. And here (if anywhere) I had need plead with you for charity; for although it be evident, that it is not in the power of a man to believe what he would, but the assent of the mind to a Proposition, must necessarily be according to the evidence of the truth of the thing which his understanding hath; yet it is matter of amazement to consider, what Feuds, what Alienations in Affection, are the products of Differences in Opinion: As if Heaven were entailed to Understandings of one Complexion. There always were in the Church of God, and there always will be, different apprehensions in some matters of Truth; and generally they have brought forth disorders (great disorders) in men's practice; each one hugging his particular opinion, as if he judged himself, and none but himself, infallible: And even Protestants, declaiming against an Infallible Head upon the Earth, will yet arrogate an Infallibility of Judgment unto themselves. When as nothing is more demonstrable, than that my brother hath as much reason to quarrel with me for differing from him, as I have to quarrel with him for his differing from me; unless he will say, I cannot be deceived, but you may; which would give a just foundation for the renewing of that old question of the false prophet, Which way went the spirit of God from me to thee? Doth any one say I have Scripture for my Opinion? So saith the other. Doth he say, I think I am verily persuaded of it by the spirit of God? So saith the other. Doth he say, But I have divers learned and good men of my mind? Truly there are not very many differences of any moment, but his brother may say the same. Will he say, But the Church wherein I live is of my mind. Be it so, this indeed should much regulate sober Christians, as to the publishing and divulging of their opinions, to the disturbance of others; but it ought neither to rule Faith, nor to guide private Practice. If it doth, the particular Church, which all confess fallible, is made the Rule of Faith, or the Supreme Judge of it; neither of which it can be. What mean therefore these heats? The Question is still about a Judge in the case, Whether a man's particular conscience must not be the proximate rule of his actions? If it must not, what must? We have lost the very Basis of the Protestant Religion, and shall whether we will or no be sorced to Rome to find an Infallible Judge; and when we have done that, we have but cheated our own souls; for he is not to be found there: though one may indeed be found that arrogates that Title, and to whom credulous Proselytes give it. How much better is it to stay at home, and act according to that excellent Canon of Saint Paul, Phil. 3.15. Let us therefore, as many as be perfect, be thus minded; and if in anything you be otherwise minded, God shall reveal this unto you. The confessed Golden Rule, Whatsoever you would that others should do unto you, the same do you unto them again; if it were well studied by Christians, would put an end to all their little bickerings upon this score; to all their prejudices one against another; all their uncharitable Judgings and Cenfurings of one another; all their eagerness against and persecutions one of another. One thinks the Government of the Church should be by Prelates, another by Presbyters, a third by Common Suffrage. Suppose all these agreed in this, that without faith and holiness no man shall see God. Let everyone walk in this way, they will at last meet in the Kingdom of God. One thinks Children should be baptized, another thinks, that none ought to be baptized, till he be capable of instruction, and making an open profession of faith and holiness. Yet may both these truly receive, embrace, and rest upon Jesus Christ, as their alone Savior; their failing is but in a single point of obedience (there indeed one of them must fail, if they practice according to their principle) but who liveth and sinneth not against God? Who judgeth every sin in event damnable? especially where the error too is in matter of judgment, which a man hath no power to over rule his own Faith and Perswasion in; and to practice contrary to what he is persuaded to be his Duty, were but to play the Hypocrite, to sin against the light of his Conscience, and interpretatively against the Mind of God, and that willfully.
Mistake not, the Kingdom of Heaven is not entailed to Parties, but as in every Nation, so amongst all Parties, who so believeth in Christ, feareth God, and worketh righteousness, is accepted of God. Take heed of embracing Propositions which are inconsistent with that Faith and Holiness, without which none can be saved. There is also another uncomfortable sort of Propositions; viz. Such as who so holdeth and practiseth up to them, will be obliged to break Communion with all or most Churches. And here I must lament the unhappiness of them that are fallen into the mistake of the Seventh-day-Sabbath, I have known some of them, whom I could not but think persons truly fearing God; but certainly next to Errors in Fundamentals, which will divide a soul from the Head Christ Jesus, such as divide from the Body, are of most dangerous consequence. For the Christian Sabbath, I make a doubt whether there be anything (which is not plain in Scripture) which comes to us by an universal tradition of the Church; but that alone, no considerable number of people in any Age of the World ever disputed it; whence as also from the Scriptural proof (though raised by consequence for it) there is not this day a very considerable number of Christians in the World, but do observe it, as the Lord's Sabbath, the seventh part of our time, which the Fourth Commandment hath consecrated: so as those under a different persuasion in this thing, are under a necessity of breaking Communion in solemn acts of Worship with all Churches; and this is very sad and uncomfortable. Study to be rooted and grounded in every Truth, though every Proposition of Truth be not of that value, as to break Unity and Peace for, yet there is not any but is worth searching and inquiring after: but if after all you cannot be reconciled to your Brethren's Opinions, nor yet reconcile them to yours; learn, according to the Apostles Precept, 〈 in non-Latin alphabet 〉 , to speak, to contend for, to hold the Truth in love, and to be charitable to those whom you may discern of different persuasions and apprehensions from you. God (as I have shown you) doth in great wisdom permit these different apprehensions in his people. God may have received those that so differ, do you receive them because God hath received them. Thus I have shown you, how my fore-going Discourse may be useful to you for the improvement of your charity.
It may also be useful to you for the improvement of your piety, and that divers ways: 1. [Use. 2] To teach you to adore the divine wisdom in these different dispensations of his providence. You cannot understand why God suffereth some of his people to be weak, weak in faith, weak as to their spiritual habits and exercises, you think God might have more glory if they were stronger, and their habits were more confirmed; which is certainly true, as to the actings of those particular persons; the more strong any one is in faith, the more confirmed he is in the habits of holiness; the more undoubtedly that single person would glorify God: but the Government, as of particular souls, so of the whole Church, is upon Christ's Shoulders. And in the government of his providence he so administereth the affairs of particular souls, as he may have the most glory from the whole. Besides, God ordinarily governs his people, not by miraculous operations, but by ordinary reasonable means. Which two things being supposed, God's infinite wisdom appears, in the different sizes and statures of his people, in their different states and complexions. Everyone hath that measure of grace and knowledge, which best suiteth the good of the whole Body of his Church; which as the body natural hath different members, and those of different uses; and must be so disposed, as shall render them most serviceable one to another, and the whole most serviceable to the great design of God's glory. Let us not therefore trouble ourselves, in disputing the equity and reasonableness of Divine Providence, in its motions; for though we cannot by searching, find out the Almighty unto Perfection: yet you see there is no such variety in God's Dispensations of this nature, but a reasonable account may be given of it. And as to these Dispensations, it will appear at the last, that those who have least shares of this hidden manna, will have no lack of enough to bring them to Heaven; and those who have the greatest portions of it, will find they have nothing over.
2. But in the second place, This Discourse affords a great argument to promote holiness in all our souls. The subject of my Discourse hath been not the dispensations of the first grace, but God's further manifestations unto the souls of his people. And you have heard it given, as one reason of God's variety in the Dispensations of them; That some souls walk more closely with God, are more afraid to offend him, and more careful to please him than others are. For though the soul, as to the Reception of the first grace, be merely passive; yet as to the receiving of these manifestations in the several degrees of them, it is many ways Active. All therefore that I have to do, is to call upon you to perfect Holiness, and to show you what force there is in this Argument, to engage you to it. Holiness is a great General, comprehending whatsoever is the Duty of Man pursuant to the Will of God: All Duties both to God and Man, fall under the Motion of it, as well Acts of Righteousness towards Men, as Acts of Devotion towards God; yea, and not Acts only, but even secret Thoughts, and those powers and habits of the Soul, which are the Principles of such Acts. When I therefore upon this account, call upon you to perfect Holiness, my meaning is, that you should study that perfection of Spirituality and Heavenly Duty, which God requires of you; but for the sake of those that are weaker, and because there are some pieces of Holiness, which do more properly and immediately trend towards the reception of these gradual manifestations, and the omission of which may in a more peculiar and special manner, hinder the reception of them, and provoke God to deny them; let me open this general in some few particulars.
1. First, Take heed of all willful sinning, for if we consider, the with-drawings of these Divine Influences, as punishments of sin, as undoubtedly sometimes they are, it is hard to say what willful sinning God may not thus punish. David's sins of Murder and Adultery were acts of unright ousness towards men, yet God punished them in this manner, as we may gather from his penitential Psalms; there is no sort of sin that I know but may for a time separate betwixt God and the Soul, and make him to hide his Face from it. That Christian therefore, that would have these manifestations of God unto him, these abidings of the Holy Spirit with him, must be Holy in all manner of Conversation, having a respect to all God's Commandments, as well those of the second Table as those of the first. Conscience may check and reflect sourly upon the soul for any of them, and where that doth so reflect and check, there will be little Peace and Comfort, little Life and Vigour unto duty, little Growth and Progress in the Ways of God: Herein therefore exercise yourselves, to keep a Conscience void of offense, both towards God and towards men; to keep yourselves from all filthiness, both of flesh and spirit.
2. Secondly, In a more particular manner, take heed of all earthy mindedness; 1 Joh. 2.15. Love not the World nor the things of the World; if any man love the World the love of the Father is not in him: v. 16. For all that is in the World, the lust of the Eyes, the lust of the Flesh, and the pride of Life, is not of the Father, but is of the World. Pleasure, Profit, Honor, is all that the World can afford any man. A man given up to the pursuit of pleasure, or of worldly profits and advantages, or worldly honors and preferments, scarce can have any true love for God; and the promise of manifestation, is made to him that loves God and keeps his Commandments. The Apostle telleth us, That to be carnally minded is death, but to be spiritually minded is life and peace. A carnal mind doth not only bring a Soul to eternal death, in the last issue of it, but it puts a great death upon his Life and Peace, I mean his Spiritual Life and Peace. It is impossible that the Soul that is entangled in the businesses of the World, in a more than ordinary manner, should find his Soul either so free for, or so strong in the performances of spiritual duty, as that Soul who hath less of the cares and business or concerns of the world upon it. The Soul of a Man is not infinite in its powers, and cannot be with equal degrees of intention, employed upon two different, much less contrary things. While we are in the world, we must be conversing with the men of the world, and handling the things of the world; we must else (as the Apostle speaks in the case of converse with sinners) Go out of the world: but the less the Soul is engaged in them, the less the Heart is set upon them, and its intention, and affections taken up with them; therefore it will be more free as to its spiritual business, and stronger in the performance of it. Let everyone therefore learn that excellent lesson of the Apostle; 1 Cor. 7.29, 30. Let those that have Wives, be as though they had none; and they that weep as though they wept not; and they that rejoice as though they rejoiced not; and they that buy as they that possessed not; and they that use this world as not abusing it.
3. Thirdly, Be diligent in waiting upon God in the institutions of his public worship, and conscientious in such attendance. The Preaching of the Word of God is the great Ordinance of God for perfecting the Saints, both as to their number, by the work of Conversion, and as to their graces; by giving out further measures and manifestations of himself to his people's Souls; he createth the fruit of the Lips peace. Christians therefore, who wait for these influences, are concerned to wait upon the Lord in his own way. It was God's ancient promise, That wheresoever he recorded his name to dwell, there be would meet his people and bless them: And considering that although the blessing of Grace doth not depend upon the Instrument; let Paul plant, and Apollos Water, God must give the increase; and he that planteth is nothing, nor he that watereth anything; yet God dealing with reasonable Souls, useth to deal with them in reasonable ways. I do not think it enough for Christians to go to Church and hear Discourses out of Pulpits, but to wait upon God under such Preaching of his Word, as may appear and approve itself to them, as having a rational tendency, to the improvements of their Soul in Grace. There are kinds of Preaching, under which a Christian may sit long enough before he find his Soul quickened or strengthened, or improved by them. You may remember I gave you that as one reason, why some receive more gradual manifestations of Divine Love than others, because they have better means than others have, or make a better use of means than others do. I take a conscientious use of the more external means, to lie much in three things: 1. In a good election of them. 2. In a sincere and diligent attendance upon them. 3. In an after repetition of them to ourselves, and a more private application of them to our own hearts.
1. I say first in a good election of them. Though Preaching of the Word be the general means, yet the Preacher and way of Preaching, makes a vast difference in this means; and the concurrence of God to all the purposes of Grace is upon experience found to be evidently more; where the means appear in the eye of reason more proper. If the Preacher ordinarily preacheth not to the understanding and capacity of the hearer, or not to the conscience and hearts of hearers, but fills up his time with other things, impertinent to the Souls Spiritual Duty; or wraps up his Duty in such Parables and Mysteries of Phraise and Abstruseness of Notions, that the hearer can make nothing of it; he can have little hope to profit by it, and he will show little conscience in attendance upon them. Our Savior, you know, gives this account, why he spake to the Scribes and Pharisees and ordinary Jews in Parables; but to his Disciples opened those Parables and spake more plainly and intelligibly. Mat. 13.13, 14. Therefore speak I to them in Parables; because they in seeing see not, and in hearing bear not, neither do they understand; and in them is fulfilled the Prophecy of the Prophet Isaiah, &c. but v. 16. Blessed are your Eyes, for they see; and your Ears, for they hear.
2. Secondly, In a sincere and diligent attendance upon them. That Soul which will meet God in his Ordinances, must in hearing hear; he must go out with a design to meet God, and he must hoc agere, while he is waiting upon God. Our Savior asks his Disciples, when they had been hearing John the Baptist, What they went out for to to see? It is a question we should all propound to ourselves, when we go to wait upon God in his Ordinances: Now what doth my Soul go out for to do; what is its end in this motion? God ordinarily meeteth his People, according to the sincerity of their designs; which indeed maketh their attendances upon God, seekings, or not seekings of God's Face.
3. It lies in a practical application and whetting the Word hard upon our hearts and consciences. This is the digesting of the Word; this now is a piece of Holiness of great import, to those that seek after the further manifestations of God, and higher measures of Grace; any growing, whether it be in Faith or Love. Nor is the Reading andPreaching of the Word only to be attended, but the Holy Sacraments also; Baptism (which we have generally received in our Infancy) to be improved: And the Sacrament of the Lord's Supper to be conscientiously attended. There is a great improvement to be made of Baptism, in order to our Spiritual Strength and Vigour: I have handled that in a particular Discourse in some of your hearing, and must not now enlarge upon it: it is our great error that we make no more use of our Baptism than we do. The Apostle Rom. 6. draweth great arguments from it to strengthen us unto Holiness. The Sacrament of the Lord's Supper, is called (by the Apostle) The Communion of the Body and Blood of the Lord Jesus Christ. The meaning of that I do not understand, if it doth not signify, That it is an Ordinance, wherein (if it be duly and conscientiously attended upon) Christ doth communicate the virtue of his death. Now I am sure all Christ's manifestations to the Souls of his People, are a part of that purchase. It is true, it doth not necessarily work these effects, nor is God bound necessarily in this manner, to concur with it; he is a free agent in all his effluxes of Divine Grace, but yet these are Holy Institutions, upon which he hath recorded his name, and we are bound in order to our receptions of his Grace, to lie at these Pools.
4. Be much, fourthly, in Prayer, especially in secret Prayer; there it is that the Soul can be freest with God, both in the confession of its sins, and in the spreading of its particular case before the Lord, and wrestlings with him. All that is to be obtained of God, either with reference to the first Grace, or the further manifestations of God unto the Soul, is in one place or other of Holy Scripture promised unto Prayer.
5. Lastly, Let not Meditation and Holy Conference be neglected. Meditation is the souls Soliloquy with God, a piece of piety often commanded and practiced with great success. Holy converse and conference, is our conversation with Saints, who are to meet often together, to consider, and to provoke one another to love and to good works. Converted souls, Luke 22.32. have an obligation upon them to strengthen their brethren. Men of knowledge do not only themselves increase in strength for their own use, but they increase strength in others; as God's instruments, for the principal efficiency of spiritual strength is from the Lord. Converse also with the people of God is of great use to increase spiritual life and vigor, as one coal kindleth another; and ofttimes God maketh use of his more private servants, to speak a word in season to the weary in short for all the purposes of special grace. I shall add no more, for the promise of divine manifestations, and the abode of the spirit of God with the soul, being limited to those who love Christ, and evidence that love by a keeping of his commandments; it must necessarily follow, that the keeping the commandments of Christ in all things, must be an adequate means; and indeed all that lieth upon our hand to do, in order to the obtaining of these manifestations. Now what greater argument to press holiness can there be than this? He that hath my commandments, and keepeth them (saith our blessed Lord, John 14.21.) he it is that loveth me; and he that loveth me, shall be loved of my Father; and I will love him, and manifest myself unto him. And again, v. 23. If a man love me he will keep my words, and my Father will love him; and we will come unto him, and make our abode with him. Who is there that understandeth not the difference betwixt a strong and a weak Christian, weak in the resistance of sin and temptation, weak in the performance of all holy and spiritual duties: betwixt a Christian who feels himself in a free lively temper for the service of God, ready to run the way of God's Commandments, and a dull, heavy, uncheerly temper for duty; while in the mean time the conscience is pressed with a necessity of doing of it, betwixt a sad, dejected, disquieted, troubled spirit, and a soul full of that joy and peace that is consequent to believing? betwixt a soul flourishing and daily shooting forth, in more perfect acts of grace, and a soul that seems to stand still, and not to thrive in the ways of holiness? If therefore there be any advantage from further degrees of spiritual strength, if any goodness in a spiritual liveliness, freedom, and alacrity, if any consolation in Christ, or sweetness arising from those consolations, if any comfort in the love, the spiritual love of God? O study Holiness, some gradual neglects of it are the greatest causes of all that weakness, dullness, sadness, unthriftiness, under which your souls labor. God sometimes acteth by Prerogative, showing these mercies where he will, and because he will, and with-holding them for the probation and trial of his People; but generally it is in justice to punish his Peoples omissions of their duty, or commissions of something which is contrary to their duty. And here now I shall put an end to my Discourses, in which I have been exercised so long, relating to the Providence of God. I shall conclude with that of Job, Chap. 26.14. Lo these are parts of his ways, but how little a portion is heard of him. To which you may add that, Job. 11.7. Canst thou by searching find out God? Canst thou find out the Almighty unto Perfection? v. 8. It is as high as Heaven; What canst thou do? Deeper than Hell, What canst thou know? v. 9. The measure thereof is longer than the Earth, and broader than the Sea.
An Alphabetical TABLE, Containing the principal Matters contained in this Book.
Note. In some places, through the mistake of the Printer in figuring the pages, thou art directed to the Contents by the Sermon; Ser. 44. Ser. 55. &c.
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A.
- ACtual Providence, vide Providence.
- Acts of Grace elicited by the motion of Divine Providence in its timings the destruction of God's enemies, and the salvation of his people, 210, 211, 212.
- Actions good rewarded when the intention by God is disallowed, 362, 363. The reasonableness of it, 364, 365. It is only with limited and temporal rewards, 366, 367. Actions of piety how elicited by Providence, 208, 209, 210, 211.
- Adam, why he first had salvation offered him upon a Covenant of works, 453, 454, 455, 456, 457.
- Adoration of God in the unsearchable things of Providence our duty, 171.
- Affairs in the world ordinarily subordinated to the designs God hath upon his Church, 258, 258, 260, 261. The reasonableness of it, 263, What use to be made of it, 265, 266, 267.
- Afflictions of this life may be punishments of past and pardoned sins, 398, 399. How this is just, and reasonable, 404. What use to be made of it, 405. God the Author of them, this consists with his holiness and goodness, 404, 405, 406. The Portion of God's people, not of all, 588, 589. They are not truly Evils proved, 589, 590, 591, 592, 593, 594.
- Aids and Assistances of Grace, whether given to all; if not, how God is just in condemning such as have them not, 650, 651, 652, 653, 654, 655,
- Anger, what, Serm. 45. How not to be used in the prosperity of sinners, Serm. 45. Arguments to persuade the restraint of it, Ibid.
- Application of God, in what it lieth, 103. necessary to render God the object of our delight, 603, 604.
- Application of the whole discourse about varieties of further Grace, 692. The variety of Christians growth, &c. 727, 728, 729, 730, 731.
- Apprehensions of truth, how different, 721, 722. Whence the difference is, 723. The reason of it, 724, 725. What improvement is to be made of it, 727, 728, 729, 730, 731, &c.
- Attributes of God, what, how glorified by the timings of Providence, 208, 209, 210. and by the permission of sin, 480, 481, 482.
-
B.
- Blessings, sensible, most upon those who live most exactly up to the Divine rule, 438, 439, 440, 441, 442.
-
C.
- Casual, nothing to God, p. 113, 114.
- Calling to faith and repentance how universal, 466. Why, if all have not a power to believe and obey, 467, 468. How the sincerity of God in an indefinite call is to be vindicated, 470, 471. Why to be bearkened to and obeyed, 474, 475, 476.
- Call to a relation necessary to be discerned, 428, 429. how it may be discerned, 429, 430.
- Children, how punished by God justly, 533, 534. The reasonableness of Divine Providence in the afflicting and punishing Children, 534, 535, 536. What is to be made of it; what may relieve us troubled under such a Providence, 537, 538, 539, 540, 541, 542, 543, 544, 545.
- Church, How it is under special Providence, 132, 133, 134.
- Circulation of Providence observed, 337, 338. the reasonableness of it, ibid.
- Circumstances, not oft, but sometimes part of the Promise, 232. when not so. Providence as to them rarely satisfieth our expectations, 233. why God doth not so satisfy us, 234, 235. Circumstances of the world ordinarily suited to the designs God hath upon his Church, 244, 245, 246.
- Comforts, How arising from the notion of Providence, 51. The Government of it, 118, 119, 120, 121. What upon death of Children, 537, 538. Why dispensed to some more than to others, 710, 711, 712.
- Conclusions, either too sweet or too bitter, not to be raised from the motions of Providence in dispensing outward things, 345, 346, 369, 361.
- Conformity to the Divine rule the nearest way to blessings even of this life, 438, 439, 440, v. pl. Blessings.
- Converting grace. Varieties of Providence observable in God's dispensation of it, 665, 666, 667, 668, 669, 670. Why dispensed in several periods of life, and by several means, ibid. What use to make of it, 673, 674, 675.
- Correlates, vide Relates.
- Covenant of works with Adam, necessary to be first made and exhibited, why, 454, 455, 456, 457. Of Grace, when made and how, ibid. Indefinite exhibition of it, why, 465, 466. How consistent with God's truth and sincerity, ibid.
- Creation of the worlds by the Word of God. What word, p. 20. How this is understood by faith, by reason, by faith beyond reason, 24, 25. Vanity of Philosophers about it, 29. The usefulness of understanding by faith, that the Worlds were made by God, 27, 28, 29, 30, 31, 32.
- Curiosity, The nature of it, checked, and dissuaded from the evils of it, 168, 169.
-
D.
- Days, of small things what, 220. not to be despised, 221. How they may be despised, 223, 224, 225.
- Damnation of sinners just, though Providence affords not aids and assistances sufficient to salvation, 650, 651, 652, 653, 654.
- Delighting in God what, what is necessary to it, 601, 602, 603. Our duty when we cannot delight ourselves in worldly enjoyments, whence, 604, 605. The reasonableness of it, 606, 607. The duty pressed, ibid.
- Departing from evil, and doing good, Saints duty in an evil day, 607, 608. Opened in particulars, 610. Arguments to enforce it, 611, 612.
- Difficult questions relating to the motions of actual Providence resolved, 450, 451, to the end of the book.
- Difference in dispensations of special grace, 664, &c. to the end of the book. As to the first grace, 664, 665, 666, 667. As to further grace, 682 683, &c. The reasonableness of Providence in it, ibid. The use we should make of it, ibid. as to growth in grace, whence, 717. How reasonable, 718. as to apprehensions concerning truth, 723.
- Disappointments of our expectations from Providence, what use to be made of them, 238, 239.
- Dispensations of Grace. God in them acteth freely, but unaccountably, 619, 620, 621. proved in several dispensations of that nature, 622, as to this God is not unrighteous, proved, applied, 626, 627, 628. In penal dispensations God acteth not upon Prerogative, but according to creatures demerits, 633, 634, 635, 636, 637, 638, &c.
- Destruction what, and how from ourselves, proved, argued reasonable, 636, 637, 638, 639.
- Duty inferred, with relation to Providence, 159, 160, 161. To the unsearchable things of Providence, 171, 172. Directed, 183, 184, 185, 186, 187. To Providence moving obliquely, or seemingly contrary, 198. Towards God, 199. with reference to the promises, 200. To Providence opened in several things, 202, 203, 204. under the prospering of Sinners, and oppression of the Righteous, 586, 587, 588, 589, 600, 601, &c. In the day of small things, 225, 226. with reference to promises made to the Church, but not as yet fulfilled, 239. with reference to God's taking away Children, 536, 537, 538, &c. Duty resulting from distinguishing grace, 631, 632. whence some have more strength to spiritual duty than others, 701, 702, 703.
-
E.
- Enquiries after knowledge how sinful, 168, 169, 170.
- Envy, what, how to be avoided in a time of sinners prosperity, Ser. 44, 45.
- Events; products of God's infinite wisdom, and love, 13, 14. What may satisfy God's people under all Events, 15, 16.
- Everlasting destruction, of sinners, how consonant to Divine Justice it is and reasonable, 564, 565, &c. and 580.
- Evils of ungrounded Expectations what, 241, 242.
- Evil of Sin not from God, of punishment from him, 503, 504. This consistent with the holiness and goodness of God, 506, 507, 508. Evil things sensible, why measured out to the best: how not true Evils, 588, 589, to p. 595.
- Exhortations from the consideration of the Government of Providence, to Faith, Prayer, Praise, Patience, Love, free submission to God, with arguments to press them, 122, 123, 124, 125, 126.
- Expectations, of God's people, as to the substance of the Promises, never frustrated, 232, as to circumstances seldom satisfied, 233. The reasonableness of it, 234, 235.
- Experience, How advantaged by observation of Providence, 176, 177, 178, 179.
- Eying of God in Evils of punishment of what advantage, how it is reasonable, 512, 513, 514.
-
F
- Faculties in living Creatures upheld by Providence, what, 70, 71, 72, 73, 74.
- Faith, How it showeth us that the worlds were made by God, 24.25, 26, 27. Its necessity, usefulness, excellency, 30. Its opposition to fear, to too great solicitude, 52, 53. how to be exercised in the use of means, 54. How it worketh in the day of small things, 227. In what cases to be so exercised, 228, 229. Considerations to encourage such exercise of it, 230, 231, 232. How the life of Faith is to be managed in the day of Sinners Prosperity, Ser. 45. In what it lieth, Ser. 45. What promises are its objects at such a time, Ser. 45. It is pressed by many arguments, Ser. 45. Commended, Ser. 45. Directed, Serm. 45.
- Fate fourfold, 115. How the Christian Fate differeth from that which was Stoical, is Physical, or Mathematical, 115, 116.
- Fittedness, To work in what it lieth, 424, 425.
- Foreknowledge of God proveth his purpose, 5, 6, 7.
- Fretting, What it is, Serm. 44. How to be avoided in the day of Sinners Prosperity, Serm. 44.
-
G
- God. His purpose hath passed upon all things, 2, 3, 4, 5. His immensity, activity, condescension, patience; Argued from the preservation of his Providence, 79, 80. and from the Government of Providence, 117, 118. Of what evils alone, he is the Author, 504, 505. Not of anything truly evil, 505. but of Punishments, ibid. He is holy in punishing his own People, 516, 517. and such as he knows will be made worse by punishments, 519. The reasonableness of such punishments, 522, 523. What use we should make of it, 524, 525, 526, 527, &c. God is just and holy in punishing Children. v. Children. In punishing Relates in their Correlates. v. Relates. In the punishment of Sin with Sin, 549, 550, 551. God's holiness, and justice in this cleared, 554, 555.
- Grace. Varieties in the dispensation of the first Grace, 663. ad p. 681. Of further Grace, what, 681. Strengthening Grace, 694, 695. Varieties in the dispensation of it, 696, 697. In what, 697, 698. How reasonable, 698, 699. Quickening Grace, 605. Varieties in it, 705. Whence, 706. How reasonable Varieties as to it are, 706, 707. Consolatory Grace. v. Comforts.
- Growth in Grace, what it is, 713. How different from improvements in gifts, 714. Mistakes about it, 714. Reasons of different sizes in Christians, 715, 716, 717.
-
H
- Happiness of a Soul in what it truly lieth, 591, 592.
- Hearkening to the Gospel Call persuaded, 472, 473, 474, 475, 476.
-
I
- Intentions good oft rewarded, where the action is not allowed, 362, 363.
- Indefinite proposal of the Gospel why, 465, 466, 467.
- Justice of God, in the punishment of Children, v. Children. In the punishment of Relates in their Correlates, v. Relates. In the punishment of his own people, v. Afflictions. In the punishment of incorrigible Sinners, 519, 520, 521. In punishing Sin with Sin, 549.550, 551. In punishing sinners with everlasting Destruction, 561, 562, to p. 581.
- Improvement of means, and habits of common Grace persuaded, 474, 475, 476. Of Afflictions, how, 514, 515.
-
K
- Knowledge, How it is or may be improved by the observation of the Motions of Actual Providence, 167, 168. 177.
-
L
- The Law, How it maketh Sin to abound, 478,
- Limiting God, What, how Sinful, 240.
- Lusts of men made use of, to serve the good designs of God's Providence relating to his Church, 324, 325. Several Lusts instanced in, and the proof of the use God made of them, 273, 274, 275, 276. The reasonableness of it, 280, 281. The use we should make of it, 332, 333,
-
M
- Magistrates, Their relation to God as his Ordinance, his Creatures, his Vicegerents, their usefulness to men, 287, 288, 289. How under Special Providence, 285, 286.
- Means, How little considerable in the effects of Providence, 212, 213, 214. Means of Grace-how sufficient, how not. v. Sufficient.
- Measures of sinful acts how to be taken, 570, 571, 572.
- Methods of Providence, when God intendeth his Churches tranquility or trouble, 266, 267, 268.
- Ministers faithful, under special Providence how, 312, 313. Proved, 314, 315, 316, 317, 318, 319, 320. Applyed, 321, 322.
- Miscarriages in a good cause, in two cases, what, 253.
- Motions of Providence, to be observed, 173. Always in pursuance of some word of promise, or threatening, 188. Not always direct, sometimes oblique, 189, 190. Sometimes (in appearance) contrary to the word of promise or threatening, to the fulfilling of which they are levelled, 191, 192, 193, 194. A reasonable account of such motions, 194, 195, 196, 197.
-
O
- Observation of Providence our duty, 174. In what it lieth, 175. The advantages of it, 175. Men exhorted to it, 183. Some rules to direct it, 183, 184. Twenty observations upon the motions of Providence, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, &c. The ordering of our lives, advantaged by observation of Providence, 175, 176, 177.
- Oblique motions of Providence, why, 193.
- Obedience, How inferred our duty from Creation, 30, 31, 32.
-
P
- Passive patience, How our duty, upon the acknowledgment of an Actual Providence, 57, 58.
- Permission, Of sin, why, 478, 479. What attributes of God are by it Glorified, 481, 482, 483, 484. What exercises of Grace are occasioned by it, 485, 486. How holiness is advantaged by it, 487. Why so many sinners, 488, 489, 490. Why so much Sin is permitted, 493, 494, 495. It ought to be no encouragement to Sin, Why, 496, 497, 498. What use to be made of it, 499, 500. What God doth in Permission of Sin, 479, 480.
- Philosophers, Vain in their Notions of the Worlds Original, 29.
- Praise Given to God from inanimate, brute Creatures, much more due from all reasonable beings, 30. Otherwise they are the most ingrateful, and self-condemned Creatures, 31, 32.
- Preservation Of the World, how wonderful, 62, 63. The Nature of it, 63, 64, 65. By what particular acts, 66, 67, 68, 69, &c. Preservantion of men in political capacities, opened in 7 particulars, 87, 88, Preservation of Saints in their Spiritual capacities, by 5 acts, 96, 97, 98, 99, 100.
- Polities, How preserved by God, 87, 88.
- Powers In living creatures wholly by Providence, v. Faculties.
- Power In lapsed man to repent, and believe, whether rightly concluded from God's universal call to both, 486. Why else God calleth, 487, 488, 489, 490, &c.
- Proportions of Punishment, what the due measure of them is, 570, 571, 572.
- Prosperity of Sinners, v. Anger, Envy, &c.
- Piety promoved, from the Observation of Providence how, 176, 177, 178. Piety and Policy of moral virtue, and keeping close to God in his worship, 269, 270.
- Promises conducive to waiting, 616, 617.
- Predetermination of all things according to the Counsel of God's will, p. 3. Proved from foreknowledge, 5. and the certainty of existence of things necessary to such prescience, 6. Vorstius lost in fixing a cause of such certain existence out of the Divine will, acknowledgeth it best to fix it there, p. 7. Proved from actual Providence, ib. It lays no necessity upon the Act but the Event, 11. Its usefulness to quiet Souls under ingrateful contingencies, 10, 11, 12, 13, 14. Yet we ought to be piously affected at sad Providences and for sin, 15, 16.
- Prayer and Praise, Both ordinary, and more solemn, urged from the Consideration of the influence of Providence, 59, 60.
- Providence worketh all things according to the Counsel of the Divine will: this proveth such a Counsel, p. 9. It is not incertain in its effects, 9. Whence the term Providence is derived, 34, 35. What actual Providence is, 35. That there is an actual Providence, 36, 37. From the work of Creation, 37, 38. The nature of God, 39, 40, 41. From events, and effects in the world, 42, 43. From the acknowledgment of wiser Pagans, 44, 45. The objects, and extent of it, 45, 46, 47. Denyed Atheistically, unreasonably, 49. It necessitates not motions of rational agents, 50. It supercedeth no indeavouers, why, 50, 51. Faith, Patience, Prayer, Praise, inferred from the Doctrine of Providence, 53, 54, 55, 56. It preserveth the worlds, 61. How it worketh in the preservation of all beings, 63, 64, 65, 66. Animate beings, 67, 68, 69, 70, 71, 72. The several faculties, 71, 72, 73, 74, 75, 76, 77, &c, In persecuting men in political capacities, Opened in 7 things, 87, 88, 89, 90, 91. In preserving the Saints in their Spiritual capacity, 96, 97, 98. Our duty from thence, 99, 100. Providence Governeth all things, 103, 104. The objects, and acts of its Government. Seven particulars instanced in, 105, 106, 107, 108, 109. Faith, Prayer, Praise, Love, Patience under evils, Universal obedience, Duties inferred from the Governments of Providence, 113, 114, 115, 116, 117, 118. Providence hath its specialties, 128, 129. The objects of special Providence, 130, 131. By what acts, as to the Church, it is shown, 132, 133, 134. By what acts special Providence is exerted, as to the Church opened in 9 particulars, 134, 135, 136, 137, 138, 139. The reasonableness of special Providence, as to these objects, 140, 141, 142, 143, 144. What use those that are the objects of special Providence ought to make of its special workings for them, 145, 146, 147, 148, 149, 150, &c. Providence, in what things unsearchable, 157, 158, 159, 160, 161, 162, 163, 164. &c. The use we are to make of it, 167, 168. Providence to be observed in its motions. v. Observation. Twenty observations made upon the motions of Providence, 188, 189. to p. 450. It seldom moveth toward the fulfilling of the word of promise, or threatening directly, often obliquely, and in a seeming contrariety, yet is all this while fulfilling the word opened, proved, shown to be reasonable; applied, 188, 189. to p. 203. It ordinarily fulfills promises to God's people, when they are at the lowest; Threatenings to God's Enemies when they are at the Highest; proved, shown reasonable, applied, 205, 206, 207, &c. It doth its greatest works in the day of man's smallest things, opened, proved, shown reasonable, applied, 221, 222, 223, 224, 225. It never fails God's people as to the substance of the things promised; as to circumstances it seldom answers people expectations; Proved, Showed reasonable, applied, 232, 233, 234, 235, 236, 237, 238, 239, 240. It fitteth the circumstances of the world, or particular persons in it to the work it intendeth, 244, 245, 246. Proved, Showed reasonable, Applyed, 247, 248, 249, 250, 251, 252, 253. It subordinateth the Civil affairs of the world, to the Religious concerns of the Church, Proved, Showed reasonable, Applyed, 258, 259, 260, 261, 262, 263, 264, 265, 266. Four things which it ordinarily brings to pass when God intendeth his people's tranquility, 265, 266, 267. It oft enforceth men meaning not so to do God's work, 272, 273, 274. Several lusts of men, which Divine Providence hath taken advantage of, for the Service of the Church, 274, 275, 276, 277, 278, 279. The reasonableness of it, the use of it, 282, 283, 284. It is remarkably seen in punishing sins, which eminently disturb human society what sins those are, Proved, Applyed, 285, 286, 287, 288, 289, 290, 291, 292, &c. It ordinarily in this life retaliateth acts of Charity, and Cruelty, Proved; the reasonableness of this motion shown; The application of this motion, 300, 301, 302, 303, 304, 305, 306, 307, 308. It is eminently seen in the Protection and preservation of Godly Ministers and other bold adventurers for God, keeping within the latitude of Duty, Proved; Showed reasonable, Applyed, 312, 313, 314, 315. It ordinarily makes a spotless use of people's sins, Proved; the reasonableness of it Showed, 323, 324, 325, 326, 327, 328. In the distribution of sensible good things it moveth circularly, though often to the seeming advantage of the worst men; Opened, Proved, shown a reasonable motion, applied, 336, 337, 338, 339, 340, 341, 342, &c. It rewards Righteous men, and punisheth others certainly, and constantly, but not sensibly, and uniformly; Opened, Showed reasonable, Applyed, 351, 352, 353, 354, 355, &c. It often rewards good intentions, where God disalloweth the action, and good actions where God disallowes the intention; Proved, Showed reasonable, Applyed, 362, 363, 364, 365, 366, 367, &c. It distributeth punishments and rewards most plentifully when as to them it moveth most slowly, Proved, Showed to be reasonable, Applyed, 377, 378, 379, 380, 381, &c. It is very quick in its distributions of rewards and punishments as to some sins, and some good actions, 387, in what cases, 388, 389. The reasonableness of it, 393, 394. Applyed, 395, 396. It punisheth the past and pardoned sins of God's people with sensible punishments: this Justified, Showed reasonable and reconcilable to Divine Justice, and goodness; Applyed, 398, 399. It ordinarily punisheth Relates in their Correlates Proved, Showed; reasonable, Applyed, 409, 410. to 422. It suiteth the Spirits of persons to their relations and work, proved, applied, 423, 424, 425. ad 428. It commands sensible blessings upon such as live most exactly to the Divine Rule, 438, 439, 440, 441. Proved, applied. 441, 442, 443, 444, &c. How it could propound Salvation to Adam upon a Covenant of works, when God from Eternity had established man's Salvation upon a Covenant of Grace, 452, 453. The reasonableness of it, 453, 454, 455, 456. Applyed, 458, 459, &c. How it orders the offer of Salvation to all upon terms of believing, Supposing a particular election, a particular Covenant of Grace, and no power in lapsed man to repent or believe, 463, 464, 465, 466, 467, 468, 469. How it permits sin, v. Permission. Punishments of sinners, certain and constant, but not sensible and uniform, 352, 353, 354; 355, 356, 357. Punishments not all for amendment of the person punished, 520, 521. How consistent with God's goodness, though he knows the person punished will not be amended, 528, 529. Punishments of sinners, How from Justice, upon demerits of sinners, not from Prerogative, 633, 634, 635, 636, 637, 638, 639, 640, 641.
-
Q
- Quickness of Providence in some rewards and punishments, in what; The reasonableness of it, 388, 389, 390, 391.
- Quickening grace, Variety in its dispensations, what, how reasonable.
-
R
- Rejoicing in the destruction of sinners how our duty, 525, 526, 527.
- Relations, often punished, and rewarded in their correlates; The Vindication of divine Justice in it, 409, 410, 411, 412, 413, 414, 415, 516. applied, 417, &c.
- Retaliation in what causes commanded, allowed, or used by God, 298, 299, 300. 301. Used by Providence ordinarily as to acts of 〈1 page duplicate〉 〈1 page duplicate〉 Charity and cruelty, or other sins opposed to charity, 301, 302, 303, 304, 305, 306, 307, 308, 309, 310, 311.
- Rewards Various, 352, 353. Rewards of good men, certain and constant, not always sensible and uniform, 350, 351. Of actions materially good of which the intention is evil, 362, 363. Of what nature such rewards are, 366. Rewards most plentiful, when coming most slow, 376, 377. The reasonableness of it, 378.
-
S
- Saints, How under spiritual Providence in 9 particulars, 134, 135, 136, 137, 138, 139.
- Salvation, Why notwithstanding a particular election of some to life, a particular Covenant, and Redemption, it is preached to all, 467, 468, 469, 470, 471.
- Sense of sad events, what, how far our duty, 15, 16.
- Sensible, v. Blessings.
- Sin defamed by providence, 82, 83, 84. Sinners most ungrateful, unnatural, most self-condemned, 32, 33. They can never be secure, 213. Sin disturbing human society, what, how, and why eminently punished, 285, 286, 287, 288, 290, 291, 292, 295. What to be learned from it, 295, 296. Sins in Saints, past and pardoned, yet reasonably punished in afflictions of this life, 401, 402, 403. Sin how by reason of the Law, it more aboundeth, 478, 479, 480. Sin, Sinners, so much sin, so many sinners, why permitted, 480, 481, 482. What use of it, 494, 495, 496. How God is Just, and Holy in punishing Sin with Sin, what Sinnings so punished, 547. to 561. Sins ordinarily, but spotlesly used by Providence, 329, 330. Sinners not encouraged by it, why, 333, 334.
- Sins, What, speedily punished, 388, 389, 390, 391, 392.
- Silence how various, what our duty, what not, 613, 614.
- Slow motions of Providence to rewards, and punishments, most plentiful in the products, 377. The reasonableness of such slowness, 377, 378, 379, 380, 381.
- Small things of man, what, 221.
- Specialties of Providence, v. Providence. Special duty from whom due, in consideration of Special Providence to them, in what it lies, 128, 129, 130. to 156.
- Strengthening Grace against Temptations and sin, 687, 688. unto duty, what, how variously dispensed, 689. How reasonably, 690. The application of it, 691, 692, 693, &c.
- Sutableness to a work, or Relation, in what it lies, 424. Whence it is, some are in relations not suited to them, 425, 426, 427.
- Soul- happiness in 3 things, 591.
- Sufficient means of Grace, in what sense all have it, 650, 651, 652. In what sense they have it not, 652, 653. Proved that all have it not, 653, 654, 655. Applyed, 660.
-
T
- Temptations of what sorts, 684. Some more tempted than others, 687. Whence it is, 688. Why God suffers those to be tempted who he knows will fall in the hour of temptation, 687. Means to be used in order to abating the force of the temptation, 693, Arguments for Spiritual resistance, 696, 697, 698.
- Thanksgiving, Constant, Solemn, how evinced to be our duty from the Consideration of the influences of Providence, 60.
- Threatenings ordinarily Justified when God's Enemies are highest, 205, 206, 207, 208, 209, 210.
- Things good or evil, what, why good things are measured out by Providence to evil men, and evil things to good men, 582, 583, 584. to 595.
-
V
- Varieties of Providence in the dispensation of the first Grace, viz. Conversion, 664. What varieties, 665, 666, 667. a reasonable account of Variety in that as to time, 668, 669, 670. As to means, 673. As to manner, 675, 676. Use of it, 678, 679, 680.
- Varieties in dispensations of further Grace, 681. What Grace, 681. In what the Varieties lie, or do not lie, 682, 683.
- Virtues upheld in creatures by which they serve others, p. 72, 73.
- Unsearchableness of Providence in its ways, 158, 159, &c. To Search, and behold them, our duty, 160, 161, 162. How they are unsearchable, 163. In the compass of them, in the tendency, track, indications of them, 164, 165, 166. Use of that, 167.
-
W
- Waiting for God patiently what it implieth, 613, 614, 615, 616. 〈1 page duplicate〉 〈1 page duplicate〉 Several things recommended in order to it, 616, 617, 618. Pressed by Arguments, 618, 619. How a duty resulting from a Consideration of Divine Providence, 56, 57.
- Ways of God misjudged, from what causes, 517, 518.
- Widows poor and fatherless, obliged to praise the Lord, 296, 297.
- Wisdom Spiritual, how to be learned from God's Providential dispensations, 175, 176, 177, 178. Wisdom to sobriety cammended, 167, 168.
- Will of God the alone cause of Grace, 620, 621, 622, 623.
- Wicked men why suffered to devour such as are more righteous than they, 596, 597, &c. It is just with God and reasonable, 597, 598, 599. What use we are to make of it, ibid. Et se{que}
To the Reader.
WHat the Poet saith of men, None lives without some errors, He is best that hath fewest, it's true concerning Printed books. Whoso considereth how much intension is required to the writing, composure for the Press, and correcting of so many Words, and Letters, as a Book of this bulk hath, will easily conclude it a matter of no easy achievement, for any but tolerably to acquit themselves, and must be very uncharitable, if he will not give some allowances, for the want of some letter in a word, or the transposing of a letter, or the mistake of a Point, the want of a little particle, or needless doubling of it, being but common infirmities of a quick Pen, or Press. But there are some others of which I must give thee some account. The Author who intended no more than the general Title to run through the leaves of the whole Book, must not be charged, if the Title of any leaf be not so properly set, as he would have done (who best knows the matter:) that business was done by another hand, not knowing the Authors mind, and finding the top of the pages without titles. 2. Two Presses being employed for expedition, the Printer not casting the sheets punctually that he turned off to another, thou wilt find a disorder in the figures of the pages from 594 to 601. The number of Sermons also miscounted, next 45 follows 48 Sermon: but that is supplied in the matter of the Sermons preceding 45. 2 of them making 4, but not distinguished by the Printer. The Errataes troubling the sense are very few, the greatest in p. 108. l. 21. These following the Author desires thee to be charitable to him, and the Printer for
ERRATA.
PAge 56. l. 9. r. suspicious. 58. l. 7. r. but yet. 75. l. 17. blot out [he hath] 66. l. 20. r. every tide. 68. l. 7. r. in it. l. 16. r. not God. 108. l. 21. r. Subdued so as the greater. 120. l. 6. r. unà. 121. l. 5. r. and cannot. 126. l. 30. r. restraining. 192, l. 5. r. Scrabling. 200. l. 6. blot out [think] 211. l. 23. r. men's bearts. 221. l. 31. r. of the land. 222. l. 20. blot out [of] 226. l. 21. r. Asa. 243. l. 5. r. 〈 in non-Latin alphabet 〉 . 252. l. 21. r. Adapting. 328. l. 25. 26. r. rapacious. 340. l. 18. r. Jotham was. l. 29. r. tracked. Grace is. 341. l. 13. r Dives had a right. 349. l. 3. r. despond. 355. l. 23. r. as to find. 373. l. 28. r. he hindered. 416. l. 30. r. taking away. 451. l. 32. r. evil, thou mayest not eat. 488. l. 23. r. Stith. 512. l. 9. r. Paris. 530. l. 24. r. habits of Grace. 530. l. 29. r. God's Command. 547. l. 22. blot out [repeated] 563. l. 14. r. Sinnings. 568. l. 33. r. feigned such. 583. l. 26. r. it is. l. 31. blot out [to good men] l. 37. r. justify God in. 586. l. 48. r. infortunis. 587. l. 11. r. Nierem. 594. l. 11. r. is a temptation. 597. l. 25. r. roil. 604. l. 25. r. roiling. l. 39. r. have. 605. l. 18. r. high: nature. l. 13. r. heirs. l. 21. r. add to this. l. 37. r. roil his. 606. l. 7, 6. r. fourth term. 610. l. 28. r. Sense which is. 602. l. 32. r. hence it is. 606. l. 23. r. his Children. 607. l. 3. r. extent of. 620. l. 4. r. this temptation. 619. l. 3. r. is that. 621. l. 1. r. was Ishmael. l. 37. r. particular nation. 630. l, 6. r. of the Gospel. 634. l. 26. blot out aphonimy of. 636. l. 36. r. Severely. 643. l. 18. r. not come. 644. l. 16. r. play. So the man might. l. 21. r. improveth. 647. l. 24. blot out [about] 656. l. 6. r. no need. 661. l. 3. r. Swasion. 673. l 9. r. by thee. 678. l. 27. r. wish any to. 679. l. 38. r. make men. 682. l. 18. blot out [for] 683. l. 1. r. by God. 690. l. 9. r. delighteth. 693. l. 8. r. as sweet. 696. l. 19. r. by himself. 714. l. 18. r. presently apt.