Sermons Volume 2
But how can we surely hope for that we see not, which neither sense, nor reason can inform us of?
Answer 1. This glory is not a fancy, 'tis seen by many in our nature that now possess it, and by the word of God you are invited to follow them in the same course of holiness and godliness, that you may in time see it also; Heb. 6.12. be ye followers of them who through faith and patience have inherited the promises ; propound the same noble end, and the same holy course, and matters of faith will in time become matters of sense. Now though the end be unknown, the way is so good, and holy, and justifiable by reason, that we should venture the imitation of them, not their holiness only, but their faith, Heb. 11.13. they lived and died in this faith; their life was holy, and their death was happy, that are gone into the other world. But you will say, If we could talk with any of these that are gone into the other world, Luke 16.30, 31. And he said, Nay father Abraham, but if one went unto them from the dead, they would repent: and he said unto him, They have Moses and the Prophets, and if they will not hear them, neither will they be persuaded if one should come from the dead. They are out of the sphere of our commerce, their testimony is not convenient for the government of God, who will not govern the world by sense, but by faith; and besides, you have better hopes, Moses and the Prophets; there is more reason to persuade a man the Scriptures are true, than to believe a message brought him from one among the dead.
2. One that hath seen and is an infallible witness, hath testified to us of the truth of these things we hope for; John 1.18. No man hath seen God at any time, the only begotten son which is in the bosom of the father, he hath declared him ; Christ perfectly saw and knew all that he hath told us of • od, and the world to come; John 3.11. Verily, verily I say unto thee, We speak that which we know, and testify that we have seen, and ye receive not our witness : so that our faith and hope goeth on sure grounds; so verse 32. What he hath seen and heard, he testifieth, and no man receiveth his testimony. A good man, whose testimony is valuable, that hath been in a strange country, and testifieth what he hath seen there of it, would not we believe him; Christ that came from the other world, and told us of the blessedness of it, deserveth the credit of a good man ; he used a faithful plainness, John 14.2. if it were not so, I would have told you. But more, of a Teacher sent from God, who confirmed his message by miracles, and laid down a Doctrine holy and good, and shall not we receive his testimony concerning these things he had perfect knowledge of, assured us of the truth of them? shall we not receive his testimony?
3. Those that saw him and conversed with him, were not only authorized by him to show us the way to Eternal life, but saw so much of it themselves, as the mortal state is capable of; yet enough to prove the reality of the thing, 1 John 1.1, 2, 3. That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life: for the life was manifested, and we have seen it, and bare witness, and show unto you that eternal life which was with the father, and manifested unto us: that which we have seen and heard, declare we unto you. Acts 4.20. For we cannot but speak the things which we have seen and heard ; they had it not by hearsay, but some kind of sight; there being fidelity in the witness, there should be faith in those that hear and read. The Apostles had sensible confirmation of what they did declare; If they say that they heard, saw, and handled, that which they never did, then they were deceivers; if they only imagined they did see and hear those things, then they were deceived; if what they saw and heard, will not amount to a proof of Eternal life, then their testimony is not sufficient. But their down-right simple honesty, and great holiness, showeth they had no mind to deceive; and the nature of the things they relate, showeth that they could not be deceived; for they were eye-witnesses and ear-witnesses, and always conversing with Christ; the proof is sufficient. If such miracles, such resurrection, ascension, such a voice from the excellent glory, will not prove another world, what will?
4. There is a care taken that we also may have a sight of these things so far as is necessary to a lively and quickening hope; for the spirit is given to refine our reason, and elevate our minds, and raise them above sensible things, that we may believe these supernatural truths, and hope to enjoy this blessedness in the way of Christianity; Gal. 5.5. For we through the spirit, wait for the hope of righteousness by faith ; interpret it not only of the righteousness of faith, but the hope built thereupon; it doth assure us of bliss and glory for all that are obedient to the faith, and believe those endless joys which are prepared for Christians. John. 1.17, 18.
5. If we see not these things by faith, 'tis because we are blinded by lusts and brutish affections, which misbecome the human nature, 2 Cor. 4.3, 4. If our gospel be hid, 'tis hid to them that are lost, whose eyes the God of this world hath blinded. 'It is, because worldly advantages have seduced and perverted their affections, which inchant their minds, that these sublime truths make no impression upon them, nor have any influence upon their hearts: so 2 Pet. 1.9. He that lacketh these things is blind, and cannot see afar off. They have not that purity of heart, which should enable them to believe this Doctrine, or see things that should contradict or check their lusts; and being wedded to present things, have no prospect of things to come.
1. USE, For Confutation of those that will not believe, or hope for anything which they see not ; they think Christians a company of credulous fools, that nothing is sure that is invisible; that the promises of the Gospel are but like a dream of mountains of Gold, or Pearls dropt from the Sky; and all the comforts thence deduced, are but fanatical illusions; that nothing so ridiculous, as to depend upon unseen hopes, that lie in another world; they make the life of faith, a matter of sport and jesting, Psal. 22.7, 8. All they that see me, laugh me to scorn, they shut out the lip, and shake the head; saying, he trusted in God that he would deliver him; let him deliver him, seeing he delighted in him. 1 Tim. 4.10. We therefore labor and suffer reproach, because we trust in the living God. Christians thought their reward sure, and endured all things; Atheists and Infidels therefore scoff at them, persecute them. To these I shall propose two things.
1. Is nothing to be believed and hoped for, that is not seen? Reason will show you the contrary. Country people obey a King whom they never saw, but only know his power by the effects, in his Laws and Officers of Justice; and doth not sense teach us the same concerning God? if we transgress his laws, by omitting a duty, or committing a sin, we hear from him, though we see him not, Rom. 1.18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men. And Heb. 2.2. For if the word spoken by Angels was steadfast, and every transgression and disobedience received a just recompense of reward. And for hope; do not men venture their estates in foreign Countries, in the hands of persons whom they never saw nor knew? and shall we venture nothing on the promises of God? 'It is true, God liveth in another world, and our hopes lie there also; but doth he not manifest himself from thence, to be concerned in our actions, whether they be good or evil? And if he be concerned in them, will he not punish the evil, and reward the good? hath not natural conscience a sense of these things? And therefore 'tis unreasonable to question these things.
2. They think good people are credulous and easy of belief; their own experience of these good people evidenceth the contrary, that they are too slow of heart to believe what God hath revealed concerning the other world; and that by the use of all holy means, 'tis with difficulty accomplished. But what if we prove, that none so credulous as the Atheist or Infidel. First, you are not sure there is no such life; 'tis impossible they should ever know or prove the contrary; it may be questionless, the Lord that made this world, can make a world to come, and the same persons to exist there, in ignominy, contempt and shame, that lived wicked here; and bestow honor on the godly and holy; the question between the downright Infidel and the Christian, is not so much, Whether there be a world to come; but whether we can prove there is none. The belief of the positive, That there is a God, That there is everlasting life, is necessary to our hope; but to their conviction, let them infallibly prove there is none; they can never do that; you cannot disprove the reality of the Christian hope, or by any sound Argument evince that there is no heaven or hell; for ought you can say or know, there are both; and if we should go on no further, it were best to take the surer side, especially, when you part with no more than a few base pleasures and carnal satisfactions, that are not worth the keeping. In a Lottery, where there is but a loose possibility of gaining, men will venture a shilling, or a small matter, for a prize of an hundred pound. So, be there no heaven or hell, or be there one, you part with no more than the vain pleasures of a fading life; but if it should prove true, in what a woeful case are you then, when to gratify a brutish mind, you run so great an hazard? the heathens granted it an Hypothesis conducing to virtue and goodness.
Secondly, To the Atheist and Infidel, bating all Scripture, it may be proved, That 'tis a thousand to one, but it is so; natural reason will persuade us of the immortality of the soul, and the fears of guilty conscience are shrew'd persages of eternal punishment; the tradition and consent of barbarous Nations, as well as the civilized, doth attest it; desires of happiness is so natural. So that these Bravadoes, that would outface the Religion they are bred in, showeth none so credulous as they that will hearken to every fond suggestion of their own carnal hearts, or Atheistical companions, and prefer the brutish conceits of their own frothy wit, before the common reason of mankind, or that rational evidence wherewith the doctrine of eternal life is accompanied.
2. USE, Is to reprove the sensual part of mankind, who are altogether for the present world, 2 Tim. 4.10. Demas hath forsaken us, and embraced the present world. They must have present delights; present fruition; a little thing in hand, is more than the promises of those great things which are to come. The worldlings comfort wholly lieth in those things that are seen; they live by sense, as the Christian liveth by faith; they must have something in the view of sense, or have nothing to live upon; lands, honors, pleasures, when these are out of sight, they are in darkness; but a Christian looketh to things future and unseen, secured to him by the promise of God.
2. USE. Is to exhort us to seek after the happiness we never saw ; we shall see it in time, but now we hope for it. And 'tis no vain and uncertain hope, the things we hope for are sure and near. They are sure; God's truth is as certain as truth itself can be, and believers so account it in the holy word, Job 19.25, 26. I know that my redeemer liveth, and that he shall stand at the latter day upon the earth; and though after my skin, worms destroy this body, yet in my flesh I shall see God, whom I shall see for myself, and mine eyes shall behold, and not another, though my reins be consumed within me. 2 Cor. 5.1. For we know that if our earthly house of this Tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. To a believer, it should not be a conjecture, but a point of faith and certainty. Secondly, 'It is near; things at a distance move us not, though they be never so great; 'twill not be long ere our great change come about, and therefore we should have more effectual thoughts about the world, wherein we shall shortly live, and make what preparations are necessary thereunto, as 2 Tim. 4.6. The time of my departure is at hand ; therefore we should watch, and be always ready; we must be gone hence ere long; therefore do not set objects of faith as a greater distance than God hath set them, lest your time be stolen from you, and you step into the other world because you thought of it, or prepared for it.
3. USE. Do we hope for that which we see not? First, It may be known by the victory and over-ruling influence of these hopes ; if they govern the design and business of our lives; if they do, then these things will take up more of our time, and hearts, and care, than things sensible and visible, 2 Cor. 4.18. While we look not at the things which are seen, but at the things which are not seen; for the things which are seen, are temporal, but the things which are not seen, are eternal. If your hope be not powerful and effectual, to overcome your inclinations to things seen, and break the force of them, 'tis but a slight hope.
2. If we hope for things unseen, they will be the life, and joy, and solace of our actions ; some have no other joys and sorrows, than what are fetched from fleshly and sensible things; and speak of nothing so comfortably, and so seriously, as of this worldly life▪ the pleasures of the flesh revive them, but they take little comfort in the joys of the other world; but where the eye of the soul is opened, to behold the glory of the world to come, it lets in an abundance of heavenly pleasure, Rom. 5.2. and rejoice in the hope of the glory of God.
3. More eager desires, and diligent seeking after this blessedness; for hope is an industrious affection, Col. 3.1. If ye be risen with Christ, seek those things which are above; Matt. 6.33. First seek the kingdom of God, and his righteousness. His great business is to get what he hopeth for; his endeavors are serious and constant, and the course of his life is for heaven.
Secondly, The inference thence deduced, Then do we with patience wait for it.
Doct. They only hope for eternal life, who continue in the pursuit of it with patience. As hope is bred by faith, so is patience bred by hope; 'tis sometimes made the fruit of faith, or a steadfast reliance on God's promises, as Heb. 6.12. but followers of them who through faith and patience inherit the promises ; sometimes of hope, Rom. 12.12. rejoicing in hope, patient in tribulation ; the great work of hope, is to provide us patience to endure the hardships which at present lie upon us. Let me speak of the kinds of patience. There is a threefold sort of patience.
1. The bearing patience ; which is a constancy in adversity, and worketh constancy and perseverance, notwithstanding the difficulties and trials that we meet with in our passages to heaven; Heb. 10.36. Ye have need of patience, that after ye have done the will of God, ye may receive the promise. A child of God cannot be without patience, because he cannot be without troubles and molestations in the flesh; a man would think, that he that hath done the will of God, and been careful in all things to keep a good conscience, should have nothing else to do, but go and take possession of his blessed hopes; but 'tis not enough to do good, but before we can go to heaven, we must suffer evil; God hath something to do by us, and something to do with us. Now we must be prepared to do all things, rather than fail of our duty; nor desert a good way, because 'tis difficult to follow it; but suffer the greatest evils, and suffer long, and constantly, even to death, and that readily and willingly. And this is patience.
2. There is the waiting patience, to tarry God's leisure; evil is present, and good is absent, and to come; a trouble may arise from the absence of the good we hope for, and the long delay of it, as well as from the evil that we endure; in the mean time therefore, the Scriptures recommend to us the patience of hope, 1 Thes. 1.3. Or waiting the good pleasure of God, till our final deliverance be accomplished. Lam. 3.36. 'It is good to hope, and quietly wait for the salvation of God. Time is certainly determined in God's purpose, and it will not be long ere it come about; and 'tis not only decreed, and determined, but promised; we must undergo death, before we can have life; and we are not lords of our own lives, but guardians to keep them for God, and he will in time deliver the soul into a state of light, life, and glory. This waiting patience is delivered to us, under the similitude of an husbandman, Jam. 5.7. Who waiteth for the precious fruit of the earth, and hath long patience for it, till he receive the early and latter rain. The husbandman cannot look for a present harvest, but the seed that is cast into the ground must endure all weathers, before it can spring up into a blade and ear; so must we expect our season.
3. The working patience, which is going on with our self-denying obedience, how tedious soever it be to the flesh. Thus we are told, that the good ground bringeth forth fruit with patience, Luke 8.15. The others are hasty, must have present satisfaction, or else grow weary of Religion; all evils from impatiency, they could not tarry till God gave crowns and pleasures, therefore they miscarried by their inclinations to vain delights; so the heirs of promise are described, to be those that continue with patience in well doing, Rom. 2.7. And to the Church of Ephesus, God saith, Revel. 2.2. I know thy works, and thy labor, and thy patience. The business of Religion is carried on with great diligence and painfulness; 'tis not an idle and sluggish profession; lusts are not easily mortified, neither do graces produce their perfect work, with a little perfunctory care, no! but much labor is required. Now to abound in the work of the Lord, requireth a fervent hope to sweeten it.
2. The qualification of that hope which produceth this patience; 'tis well grounded, and 'tis lively: First, 'It is a serious and well grounded hope; when we first gave up ourselves to Christ, we reckoned and allowed for labors and troubles; the Lord telleth us afore-hand, Matth. 7.14. Strait is the gate, and narrow is the way that leadeth unto life, and few there be that find it. The entrance and the progress is displeasing to the flesh, or the carnal nature in us, so Matth. 16.24. Then said Jesus unto his disciples, If any man will come after me, let him deny himself and follow me ; and Luke 14. If we will make war with the old serpent, build for Heaven, your hope is groundless, if you hope for eternal life, and are unwilling to undertake any difficulty for Christ's sake; you must reckon upon displeasing the flesh, offending the world, if you would enter into life. 2. 'It is lively ; 'tis not the cold and superficial, but the earnest and effectual hope; the desires of a lively hope are vehement; we long for enjoyment, and would fain attain the end; but they are also submissive, and we will quietly wait God's leisure, as Paul had a desire to depart, yet was willing to abide in the flesh, if he might do God any service, Phil. 1.23, 24. Tho the way be long, the difficulties great and many, yet we must be content to be without our reward, till our work is finished; and without our crown, till our warfare is ended; and suffer evil things, and not forsake good things, which are the way also to obtain better; as long as God will prolong life, though it be to endure more troubles, we must submit.
3. How this hope produceth patience with respect to the object, and the subject : First, with respect to the Object ; this patience ariseth from the certainty and goodness of the things hoped for; 'tis a sure and great reward: First, the certainty, 'tis not a vain hope, such as is built upon the promise of a deceitful man, but the word of the ever-living God, Job 13.15. Tho he slay me, yet I will trust in him. The holy obstinacy of hope cometh from the certainty of the promise. 2. The greatness of the things promised, they are rare and excellent, worth the waiting for; it promiseth rest for labor, Rev. 14.13. Your troublesome work will not last long, but be over in a little time, and you shall have joy and delight, for pain and sorrow, and all the sad things of the present life, 1 Pet. 4.13. But rejoice, inasmuch as ye are partakers of Christ's sufferings, that when his glory shall be revealed▪ ye may be glad with exceeding joy. And glory for shame, Heb. 12.2. Looking unto Jesus the author and finisher of our faith, who for the joy that was set before him, endured the cross, despising the shame. Secondly, The subject : First, it breedeth courage and fortitude, and strengtheneth our resolutions for God and Heaven; the spirit of power is hope, 2 Tim. 1.7. 2. It breedeth joy and comfort ; all the pleasures of the world doth not give that quiet content and rest to the soul, which the hope of glory doth to a believer, Matt. 5.12. Rejoice, and be exceeding glad, for great is your reward in heaven.
1. USE, To persuade us to this patience of hope : The things hoped for, are to come, at a great distance; many things must be done, many things suffered, and we must make our way through the midst of dreadful enemies, if we would attain our end; 'tis with us as with David, he was promised a kingdom, and at length he had it, but in the mean time liable to many troubles; remember, David had his troubles : So it is with you, many are the troubles of the righteous, but you must do nothing unworthy of our great hopes; we expect great things, therefore we should contemn low things, and endure hard things; all the pleasures of the world are mean and low, and the hardships carry no comparison or proportion with our hopes; what great evils will men endure to obtain worldly gain, rise early, go to bed late, eat the bread of sorrows, run from one end of the world to the other? Our hope is not found, unless it breedeth this patient waiting; if we have a true hope, we not only ought in point of duty, but shall; 'tis the property of hope so to do, to submit with patience to all things which God sendeth, in the mean time, and comfort ourselves with the glory that shall ensue.
SERMON XXXIV.
ROM. VII.26.
Likewise the spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the spirit itself maketh intercession for us with groanings which cannot be uttered.
I N the Context you have several arguments to persuade to patience under affliction; those two that are of chief Consideration, are the hope of glory to come, and the help of the spirit for the present ; this latter is in the Text.
In this Verse, 1. The help of the spirit is generally asserted. 2. The reason evidencing the necessity of that help.
2. The particular assistance: Where we have,
- 1. The Author.
- 2. The manner of the spirits assistance.
1. The help of the spirit is generally asserted : Likewise the spirit also helpeth our infirmities: By infirmities he meaneth afflictions, and the perturbations occasioned thereby, as fretting or fainting; or more generally any sinful infirmities, as ignorance, distrust, &c. For afflictions, see 2 Cor. 12.9, 10. And he said unto me, My grace is sufficient for thee, for my strength is made perfect in weakness; most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses, for Christ's sake; for when I am weak, then am I strong: For sins, see Heb. 5.2, 3. Who can have compassion on the ignorant, on them that are out of the way, for that he himself also is compassed with infirmities; And by reason hereof he ought, as for the people, so also for himself, to offer for sins. The word for help is notable, 〈 in non-Latin alphabet 〉 helpeth our infirmities, as Mark 9.24. Lord I believe, help my unbelief, help me against it; which we render, he helpeth also ▪ joineth in relieving; helpeth us under our infirmities: Goeth to the other end of the s • aff, and beareth a part of the burden with us. The word signifieth, To lift up a burden with another ; In afflictions we are not alone, but we have the Holy Ghost as our Auxiliary Comforter, who strengtheneth and beareth us up, when we are weak and ready to sink under our burden.
2. The reason evincing the necessity of that help; for we know not what we should pray for as we ought. In which there is
1. Something intimated and implied ; That prayer is a greater stay in afflictions. James 5. If any among you be afflicted, let them pray. God doth afflict us, That we may swallow our griefs, but vent them in prayer. We have no other way to relieve ourselves in any distress, but by serious addresses to God; This is the means appointed by God to procure comfort to the distressed mind, safety to those that are in danger, relief to them that are in want, strength to them that are in weakness; In short, The only means for obtaining good, and removing evil, whether temptations, dangers, enemies, sin, sorrows, fears, cares, poverty, shame, sickness; God is our only help against all these, and prayer is the means to obtain relief from him; yea, all grace and strength, and the greatest mercies that we desire and stand in need of.
2. That which is expressed, that we know not how to conceive our prayers aright, either as to Matter or Manner ; 'It is said of Zebedees Children, ye know not what ye ask, Matth. 20.22. and 'tis true of all others also; we often beg a mischief to ourselves instead of a blessing. In those times they were subject to great persecutions, and therefore prayed for an exemption from them; which not happening according to desire, they were troubled: Therefore the Apostle telleth them, we know not what we should pray for as we ought ; we know not what is absolutely best for us, till the spirit enlighten and direct us. There is a darkness and confusion in our minds; we consult with the flesh, and ask what is most easy, and what is most advantageous; The spirit of God knoweth what we most stand in need of, and is best for our turn, health, wealth, honor; or sickness, poverty, and disgrace. There is need of great consideration when we pray, more than good men commonly think of: That we may neither ask things unlawful, nor lawful things amiss, Jam. 4.2. we know not what spirit we are of, Luke 9.55. we count revenge, zeal; therefore the Holy Ghost doth instruct and direct our motions in prayer, 2 Cor. 12.8, 9.
3. The particular assistance we have from him, is mentioned; but the spirit maketh intercession for us, with groans which cannot be uttered : Where observe,
1. The Author of this help and assistance; The spirit itself maketh intercession for us : not that the spirit prayeth, but sets us a praying. As here the spirit is said to pray in us, so elsewhere we are said to pray in the Holy Ghost, Jude 20. he prayeth; As Solomon is said to build the Temple; he did not do the Carpenters or Masons work, but he directed how to build, found out workmen, and furnished them with money and materials. Neither doth the spirit make intercession for us as Christ doth, Rom. 8.34. who is at the right hand of God, and maketh intercession for us; presenting himself to God for u • ; the drawing up of a petition is one thing, the presenting it in Court is another; The spirit as a Notary inditeth our requests, and as an Advocate presenteth them, and pleadeth them in Court.
2. The manner of his help and assistance, he stirreth up in us ardent groans in prayer, or worketh up our hearts to God, with desires expressed by sighs and groans; 〈 in non-Latin alphabet 〉 may be rendered unuttered groans, as well as unutterable, and so some take it here; And indeed that way it beareth a good sense. That the virtue of true prayer, doth not consist in the number and artifice of words, as those that thought they should be heard for their vain bublings, and much speaking, Matth. 6.7. Alas, the greatest command and flow of words, is but babbling, without these secret sighs and groans, which the lively motions of the spirit stirreth up in us. There may be this, without words; As Moses cried unto the Lord, though he uttered no words, Exod. 14.15. or unutterable; Whatsoever proceedeth from a supernatural motion of the spirit▪ its fervor, and efficacy, and force, cannot be apprehended or expressed; 1 Pet. 1.8. Ye rejoice with joy unspeakable and full of glory, and Phil. 4.7. The peace of God which passeth all understanding shall keep your hearts and minds. In short, the sum of all is this; we have no reasons to faint under afflictions, since there is help in prayer; and these prayers are not in vain, being excited by the spirit dwelling in us; we are ignorant, and he teacheth us what to pray for, and assisteth us by his holy inspirations: We are cold and backward, and he inflameth us and exciteth us to pray with fervor, and holy sighs and groans.
The points from this verse are three.
- 1. That the Holy spirit doth strengthen and bear us up in our weaknesses and troubles, that we may not faint under them.
- 2. That prayer is one special means, by which God's holy spirit helps God's children in their troubles and afflictions.
- 3. That the prayers of the godly come from God's spirit.
For the first point, That the holy spirit doth strengthen and bear us up in our weaknesses and troubles, that we may not faint under them.
The sense of this Doctrine I shall give you in these four considerations.
1. That it is a great infirmity and weakness, if a Christian should faint in the day of trouble. The two extremes are, slighting and fainting: Heb. 12.5. My son, despise not the chastening of the Lord, nor faint under it. So Pro. 24.10. If thou faintest in the day of trouble, thy strength is small ; partly, because there is so little reason for a Christians fainting, Who should be more undisturbed in the world than he, who hath God for his God. Christ for his Savior, and the Spirit for his Comforter, and Heaven for his portion? Partly, because there is so much help from God; either he hath already obtained strength from God, which he doth not improve, or may obtain strength from God which he doth not seek after; God prayed unto, giveth deliverance or support, Psal. 138.3. In the day when I cried, thou answerest me, and strengthnedst me with strength in my soul And partly, because of the mischiefs which follow this fainting. There is a twofold fainting, first, there is a fainting which causeth great trouble, perplexity, and dejection of spirit, Heb. 12.3. Lest ye wax wears, and faint in your minds ; Weariness is a lesser, fainting an •• gher degree of deficiency: in weariness, the body requireth some rest or refreshment; when the active power is weakened, and the vital spirits and principles of motion dulled. But in fainting, the vital power is contracted, and retireth, and leaveth the outward parts, lifeless and senseless. When a man is wearied, his strength is abated; but when he fainteth, he is quite spent. These things by a metaphor are applied to the soul or mind. A man is wearied, when the fortitude of his mind, or his spiritual strength is broken, or beginneth to abate, or his soul sets uneasy under sufferings; but when he sinketh under the burden of grievous, tedious, and long afflictions, then he is said to faint; The reasons or grounds of his comfort are quite spent. Now this is a great evil in a child of God; for the spirit of a man, or that natural courage that is in a reasonable Creature, will go far as to the sustaining of foreign evils, Prov. 18.14. The spirit of a man will sustain his infirmity ; And 'tis supposed of a Christian, that his spirit is • ound, and whole, being possessed of the love of God; and therefore though his natural courage be spent, which goeth on probabilities, yet his faith and hope should not be spent, which goeth on certainties; nor be overmuch perplexed about worldly troubles, as if his mercy were clean gone, or his promise would fail; therefore a Christian should strive against this, Psal. 77.7, 8, 9, 10. Will the Lord cast off forever? Will he be favorable no more? Is his mercy clean gone forever? Doth his promise fail for evermore? Hath God forgotten to be gracious? Hath he in anger shut up his tender mercies? And I said, this is my infirmity; but I will remember the years of the right hand of the Most High.
2. There is a fainting which causeth dej • ction, and falling off from God. Surely this worse becometh the children of God, Revel. 2.3. Thou hast born, and hast patience, and hast labored, and hast not fainted. This maketh us cast off our profession and practice of godliness, and so cuts us off from all hope of reward; Gal. 6.9. Ye shall reap in due time, if ye faint not. 'It is not taken there for some weariness, or remissness, or perplexity, which may befall God's children, but a total defection: When troubles discourage us in our duty, 'tis a step towards it, and tendeth to Apostasy, which Christians should prevent in time. Heb. 12.12, 13. Wherefore lift up the hands which hang down, and the feeble knees, and make straight paths for your feet, less that which is lame • e turned out of the way. We often begin to faint, and lag in Heavens way, being wearied and vexed with the oppositions of the carnal world, reproaching, threatening, and persecuting us; but when we begin to waver, we should look to it betimes, and rouse up ourselves, that we may resolve to go and finish our race, and not lose the benefit of our former labors and sufferings.
2. Consideration, That in his weakness, if be we left to ourselves, we cannot support ourselves. This appeareth, partly because they that have but a light. Tincture of the spirit, give up at the first assault, Matt. 13.21. When tribulation ariseth because of the word, by and by he is offended. Offers of pardon of sins, and eternal life, affect them for a while, and engage them in the profession of godliness; but when once it cometh to prove a costly business, they give it over presently; and partly, because the most resolved, if not duly possessed with a sense of their own weakness, soon miscarry, if not in whole, yet in part; witness Peter, Matth. 26.33, 34, 35. Christ had warned them that such afflictions should come, as the stoutest should stumble at them, and fall for a time; but Peter being conscious to himself of his own sincerity, could not believe such weakness to be in him; but God will soon confute confidence in our own strength, as the event of his fearful fall did evidently declare; partly, because they that seem to be most fortified, not only by Resolution, but strong Reasons, may yet overlook them in a time of Temptation. As Eliphaz told Job, Chap. 4.3, 4, 5. Behold, thou hast instructed many, and hast strengthened the weak hands; thy words have upholden him that was falling; and thou hast strengthened the seeble knees: But now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled. 'It is one thing to give counsel, and another to practice it; and there is a great deal of difference between trial apprehended by our Judgment, and felt by our sense, John 12.27. Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I to this hour. When well, we easily give counsel to the sick: They that stand on shore, may direct others when struggling with a Tempest. And besides, we know many things habitually, which we cannot actually bring to remembrance, being overcome with the sense of present evils; and grace that seemeth strong out of trial, is found weak in trial, and faileth when we should most act it: and partly, because those that do not wholly despond, but are yet wrestling, are plainly convinced, that they cannot conquer by their own strength, Jer. 8.18. When I would comfort myself against my sorrow, my heart fainteth within me ; The tediousness of present pressures doth so invade their spirits, that they find themselves much too weak to grapple with their troubles: They assay to do it, but find it too hard for them. Now after all these experiences of the Saints, Where is the man that will venture in his own strength, to compose his spirit, and overcome his own infirmities?
3. That when we cannot support ourselves, through our weakness, the spirit helpeth us. We speak not of the necessity of the holy spirit to our regeneration, but confirmation: After grace received, worldly things set near and close to us, and the love of them is not so quite extinct in us, but that they have too great a command over our inclinations, and affections, that we cannot overcome our infirmities without the assistance of grace, which Christ dispenseth by his spirit: And 'tis not enough for us to stand upon our guard, and defend ourselves, but we must implore the divine assistance, which is engaged for us; Eph. 3.16. That he would grant unto you, according to the riches of his glory, to be strengthened with might, by his spirit in the inner man. 1 Pet. 1.5. Who are kept by the power of God through faith to salvation. 1 Cor. 10.13. There hath no temptation taken you, but such as is common to man; but God is faithful, who will not suffer you to be tempted above what you are able; but will with the temptation also, make a way to escape. The spirit that enlighteneth a Christian, fortifieth him; and the same grace which he sheddeth abroad in the soul, filleth us both with light and strength, and as a spirit of strength and counsel doth enable us to bear all the afflictions which otherwise would shake and weaken our resolutions for God and Heaven.
4. They that rouse up themselves, and use all means, are in a nearer capacity to receive influences from the spirit than others. For the Apostles word is, he helpeth also. We have been at the work, reasoning and pleading, but he maketh our thoughts effectual. Psal. 27.14. Wait on the Lord, be of good courage, and he shall strengthen thy heart; wait I say on the Lord. If we do not exercise faith and hope, How can we look for the assistance of the Holy Ghost? If we give way to discouragement, we quit our own Comfort; But when we strive to take courage from the grounds of faith, 'tis followed with strength from God, to undergo the trouble. So Psal. 31.24. Be of good courage, and he shall strengthen your heart, all ye that hope in the Lord. When we arm ourselves with constancy and fortitude, there is no doubt of God's seasonable relief; but if you, out of love of the ease and contentment of the flesh, give way to difficulties, and despond; How can you expect God's assistance? You banish it from you.
1. USE, Is Comfort to the children of God ; for the Lord is not a spectator only of our troubles, but an helper in our Conflicts: We are set forth as a spectacle to God, Men, and Angels, 1 Cor. 4.9. Therefore we should see how we acquit ourselves: but our comfort is, that he is the strength of our souls, that we are engaged in his Cause, and by his power and strength. God will not desert us, or deny to support us, unless we give him cause by our negligence and grievous sins; no, if you wait upon him, strength will be renewed to you, Isa. 46.31. They that wait on the Lord shall not faint, but renew their strength ; in our weakness he maketh his strength and power to appear, and can enable his servants to do and endure anything, rather than quit his cause; they shall have a new supply of strength, when they seem to be clean spent: And overcome all difficulties in the way to Heaven.
2 USE, Is direction. To ascribe our standing to the spirit. We are weak creatures of ourselves, able to do nothing, but through the spirit of Christ, all things, Phil. 4.13. That is, go through all conditions; we owe all that we are, and all that we do to the holy spirit; We live by his presence, understand by his light, act by his power, suffer by the courage he inspireth into us. We are ingrateful to the holy spirit, if we ascribe that to ourselves as authors, whereof we are scarce servants and Ministers. Paul more humbly acknowledges, 1 Cor. 15.10. But by the grace of God I am what I am.
3. USE, Is Exhortation. Let us not faint under our troubles: There are many considerations.
1. Sinners are not discouraged by every inconvenience occasioned by their sins, but can deny themselves for their lusts sake. And shall we be discouraged in God's service? Every lesser inconvenience that befalleth us in the way of our duty, is taken notice of, but the great evils of sin are not regarded. When you see sin's Martyrs walk about the streets, or carried to their Execution, it should be a shame to Christians: Some whose flesh is mangled by their sin, impoverished by their sin, brought to public shame by their sin, die for their sin; and are we so weak when we suffer for Christ?
2. Others have born for heavier burdens, and yet do not sink under them: The Lord Christ, Heb. 12.3. endured the Contradiction of sinners, and many of his precious servants Heb. 11.35. They accepted not deliverance, looking for a better resurrection. They might upon certain conditions, have been free from their cruel pains and Tortures: But these conditions were contrary to the law of God, therefore would not by indirect means get off their trouble; now shall we praise their Courage, and not imitate it? That is to be Christians in speculation.
3. God promiseth to moderate the afflictions, and sweeten the bitterness of them, lest we should faint, Isa. 57.16. I will not be wroth forever, and contend always; for so the spirit should faint, and the soul which I have made. God hath great consideration of man • infirmity and weakness, and how unable they are to hold out under long and grievous troubles; Therefore he stayeth his hand, will not utterly dishearten and discourage his people. A good man will not over-burden his beast; if you be satisfied in the wisdom and faithfulness of God's providential Government, you have no reason to faint, but keep up your dependence upon him.
4. When reason is tired, faith should supply its place, and we should hope against hope, Rom. 4.18 Faith can fetch water not only out of the Fountain, but out of the Rock; when other helps fail▪ then is a time for God to work.
5. Give vent to the ardour of your desires in prayer, Luke 18.1. Christ taught men to pray always, and not to faint. Keep up the suit, and it will come to an hearing-day ere it be long, Jonah 2.7. When my soul fainted within me, I remembered the Lord, and my prayer came unto thee into thy holy temple. When our infirmity cometh to a degree of faintness, then 'tis a time to be earnestly dealing with God.
6. What will you get by your fainting, but the creature of God? Heb. 3.1 • Take heed, brethren, lest there be in any of you, an evil heart of unbelief in departing from the living God. Murmuring for Prayer Lam. 3.39, 40. Wherefore doth a living man complain, a man for the punishment of his sins? let us search and try our ways, and turn to the Lord. Unlawful shifts for duty, Isa. 28.15. For we have made lies our refuge, and under falsehood have we hid ourselves. This is overmuch hast; will you choose God for your enemy to escape the enmity of man? and perdition for salvation? Heb. 10.39 but be not of them who draw back unto perdition, but of them that believe to the saving of the soul. Will you run into hell for fear of burning?
7. The holy Spirit blesseth these co • siderations ; and doth further comfort the Saints; partly, by shedding abroad the love of God in their hearts, Rom. 5.3, 4, 5. God's smiles are infinitely able to counterbalance the worlds frowns; and partly, by a clearer sight of their blessedness to come; remember your eternal blessings, and how far your afflictions prepare you for them. 2 Cor. 4.16, 17. For this cause we faint not; but though our outward man per • sh yet the inward man is renewed day by day. For our light afflictions which are but for a moment, worketh for us a far more exceeding and eternal weight of glory. The greatest trouble cannot make void this hope, yea it doth prepare you for it, your Spiritual estate is bettered by them.
2. Doct. That prayer is one special means by which the Holy Spirit helpeth God's children in their troubles and afflictions.
1. Troubles are sent for this end, not to drive us from God, but to draw us to him. Psal. 50.15. And call upon me in the day of trouble, I will deliver thee, and thou shalt glorify me. Trouble in its self is a part of the curse introduced by sin; when God seemeth angry, we have a liberty to apply ourselves to him: In trouble we are apt to think God an enemy, and that he putteth the Old Covenant in suit against us; but then God expects most to hear from us.
2. Prayer is a special means to ease the heart of our burdensome cares and fears; Phil. 4 6 Be careful for nothing, but in everything by prayer and supplication, let your requests be made known unto God. When the wind is got into the Caverns of the earth, it causeth Earthquakes and terrible Convulsions, till it get a vent; we give vent to our troublesome and unquiet thoughts by prayer▪ when we lay our burden at God's feet.
3. 'It is a special means of acknowledging God as the fountain of our strength, and the Author of our blessings. First, As the fountain of our strength and support; we have it not in ourselves, and therefore we seek it from God; he is able to keep us from falling; Therefore we pray to him, 1 Pet. 5.10 But the God of all grace, who hath called us to his eternal glory by Jesus Christ, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you. Secondly, As the Author of our deliverance, 2 Tim. 4.18. He shall deliver me from every evil work.
1. USE, Is to exhort us to prayer. First▪ He delights to give out blessings this way, Jer. 29.11, 12 For I know the thoughts that I think towards you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end. Then shall you call upon me▪ and ye shall go and pray unto me, and I will hearken unto you. And Ezek. 36.37. Thus saith the Lord God, I will yet for this be inquired of by the house of Israel, to do them good. And our Lord Christ as Mediator, was to ask of the Father, Psal. 2.8. Ask of me, and I will give thee the heathen for an inheritance, and the uttermost parts of the earth for a possession. Secondly, All mercies come the sweeter to us, as they increase our love to God, and trust in him, Psal. 116.1, 2. I love the Lord, because he hath heard my voice, and my supplication, because he hath inclined his ear unto me, therefore will I call upon him as long as I live.
2. USE, Is Information ; If we would have the spirits help, let us pray; there we have most sensible feeling of his assistance; our strength lieth most in asking; and when we are at a loss what to do, your hearts are more eased in prayer, than in any other work; every condition is sanctified, when it bringeth you nearer to God; if crosses bring us to the throne of Grace, they have done their work, your trouble is eased.
3. Doct. That the prayers of the godly come from God's Spirit.
That the Spirit hath a great stroke in the prayers of the saints, is evident by many other Scriptures besides the text, as Jude 20. praying in the Holy Ghost ; that is, by his motion, and inspiration. Look as we breathe out that air which we first suck in: so the prayer is first breathed into us, before breathed out by us; first inspired, before uttered; so Zech. 12.10. I will pour upon them a Spirit of grace and supplications ; A Spirit of grace, will become a Spirit of supplications. Where he dwelleth in the heart, he discovereth himself mostly in prayer; so Gal. 4.6. Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying Abba Father. The Spirits gracious operations are manifested, especially in fitting us for, and assisting us in the duty of prayer; affectionate and believing prayers, are ascribed unto him; God hath put forth the Spirit of his Son, crying, &c. Here I shall inquire,
- 1. In what manner the spirit concurreth to the prayers of the faithful.
- 2. What necessity there is of this help and assistance.
- 3. Caution against some abuses and mistakes of this doctrine. For the first.
1. These three things concur in Prayer, as different causes of the same effect: The spirit of a man, the new nature, and the Spirit of God. First, there is the Spirit of a man. For the Holy Ghost makes use of our understandings, for the actuating of our will and affections; the Spirit bloweth up the fire, though it be our hearts that burn within us. Secondly, the new nature in a Christian, is more immediately and vigorously operative in Prayer, than in most other duties; and the exrcise of Faith, Love, and Hope in Prayer, doth flow from the Renewed Soul, as the proper inward and vital principle of these actions; so that we, and not the Spirit of God, are said to repent, believe, and pray. Well then, there is the heart of man, and the heart Renewed, and Sanctifyed; for the Spirit, as to his actual motions, doth not blow upon a dead coal. But then there is the Spirit of God, who createth, and preserveth these gracious habits in the Soul; and doth excite the Soul to act, and doth assist it in acting, according to them; as for instance, the natural spirit of man out of sel • love willeth and desireth its own good, and its own felicity in general, and is unwilling of destruction, and apparent misery, or whatever may • ccsion it. But then as we are renewed, this will to good is sanctified, that God is chosen as our portion and felicity; or as the principal good to be desired by us. Faith seeth that the favor and fruition of God in a blessed immortality, is our true happiness; and love desireth it above all things. And on the contrary, shunneth damnation, and the wrath of God, and sin, as sin, and all the apparent dangers of the Soul. Hope waiteth and expecteth the fruition of God; and the good things which leadeth to him accordingly we address ourselves to God, and put forth, and act this Faith, Love, and Hope in Prayer; this our renewed Spirit doth; but the Holy Ghost himself, is the principal cause of all, who doth create this faith, love, and hope, and still preserve it, and order and actuate it. The Soul worketh powerfully and sweetly by an earnest motion and inclination towards God.
SERMON XXXV.
ROM. VIII.26.
Likewise the spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the spirit itself maketh intercession for us with groanings which cannot be uttered.
W E now come more distinctly to show what the Holy Ghost doth in Prayer.
1. He directeth, and ordereth our requests, so as they may suit with our great end, which is the enjoyment of God. For of ourselves we should Pray only after a natural and human affection, which sets up its self instead of God; and self considered as a Body, rather than a Soul; and so asketh Bodily things, rather than Spiritual; and the conveniencies of the Natural Life, rather than the enjoyment of the world to come. Let a man alone, and he will sooner ask baits, and snares, and temptations, than graces, and helps. A Scorpion instead of Fish, and a Stone rather than Bread; we take counsel of our lusts, and interests, when we are left to our own private spirit; and so would make God to serve with our sins, and employ him as a Minister of our carnal desires; as 'tis said of them in the Wilderness, Psal. 78.18. They tempted God in their hearts, by asking meat for their lusts. Our natural will and carnal affections will make us Pray ourselves into a snare. In the Text 'tis said, We know not what to pray for as we ought. And in the 27. v. He maketh intercession for the saints according to the will of God. 〈 in non-Latin alphabet 〉 according to God; not only with respect to his will, but his Glory, and our eternal good; so that human and earnal affection shall neither prescribe the matter, nor fix the end. To Pray in an Holy manner, is the product of the Spirit, and the fruit of his operation in us. Faith, and Love, and Hope, are more at work in a serious Prayer, than human and carnal affection, which referreth all its desires and inclinations to the Bodily Life.
2. He quickeneth, and enliveneth our desires in prayer. There is an holy vehemency and fervor required in Prayer, opposite to that careless formality and deadness, which otherwise is found in us. These are the groanings which cannot be uttered, spoken of in the Text. Groaning, noteth the strength and ardency of desire, when there is a warmth, and a life, and a vigor in Prayer. Oh how flat and dead are our hearts, oftentimes, when we want these quickening motions! A flow of words may come from our natural temper, but these lively motions, and strong desires, from the Spirit of God. It is notable, that the Prayer which is produced in us by the spirit, is represented by the notion of a cry; twice 'tis said teaching us to cry Abba Father ; not with respect to the loudness of the voice, but the earnestness of affection. Crying for help, is the most vehement way of asking, used only by persons in great necessity and danger; a prayer without life is as incense without fire, which sendeth forth no perfume, or sweet savor. The firing of the Sacrifices was a token of God's acceptance; so when warmth of heart cometh from Heaven, God testi • ieth of his gifts.
3. He encourageth and emboldeneth us to come to God as a Father. This is one main thing twice mentioned in Scripture, Rom. 8.15. We have received the spirit of adoption whereby we cry Abba Father ; and Gal. 4.6. Because ye are sons, God hath sent forth the spirit of his son into our hearts, crying Abba Father. A great part of the life and comfort of Prayer, consisteth in coming to God as a reconciled Father. Now this is seen in two things, 1. Child-like confidence. 2. Child-like reverence.
1. Child-like confidence, or a familiar owning of God in Prayer, when we come to him as little Children to their Father, for help in their dangers and necessities. Christ hath taught us to say our Father, and in every Prayer we must be able to say so in one fashion or another; not with our lips, but with our hearts; by option and choice, if not by direct affirmation, Luke 11.13. If ye then being evil, know how to give good gifts to your children, how much more shall your heavenly father give the holy spirit to them that ask it? We forget the duty of Children, but God doth not forget the mercies of a Father. Let it be the voice of our trust and hope, rather than of our lips.
2. With childlike reverence, in an humble and awful way; God that hath the title of a Father, will have the honor and respect of a Father, Matt. 1.6. If this should breed lear and reverence in us at other times, it should much more when we immediately converse with him, 1 Pet. 1.17. If ye call on the father, who without respect of persons judgeth every man. God will be sanctified in all that draw nigh unto him, Heb. 10. so Phil. 3.11. Serve the Lord with fear, and rejoice with tr • ubling. Our familiarity with God, must not mar our reverence, nor confidence and delight in him: our humility and serious dealing with God in Prayer, is wrought in us by the spirit; in whose light we see both God and ourselves; his Majesty, and our vileness; his purity▪ and our sinfulness, his greatness; and our nothingness.
2 The necessity of this help and assistance.
1. The order and economy of the divine persons showeth it. In the mystery of redemption God is represented as our reconciled God and Father, to whom we come. Christ as the Mediator, through whom we have liberty and access to God, as our own God. And the Spirit as our guide, Sanctifier, and Comforter, by whom we come to him. God is represented as the great Prince, and Universal King, into whose presence-chamber poor petitioners are admitted; Christ openeth the door by the merit of his Sacrifice, and keepeth it open by his constant intercession, that wrath may be no hindrance on God's part, nor guilt on ours; for otherwise, God is a consuming fire, Heb. 12.29. and sin divides and separates between God and us, Isa. 59.2. Then the spirit doth create, preserve, and quicken; and actuate these graces in the exercise of which this access is managed and carried on. Otherwise, such is our impotency and averseness, that we should not make use of this offered benefit, Eph. 2.18. For through him we both have an access by one spirit unto the father. The enjoyment of the Fatherly love of God, is the highest happiness in which the Soul doth rest content; Christ is the way by which we come to the Father; and the Spirit our guide, which causeth us to enter in this way, and goeth along with us in it. We cannot look right to the blessed Father, but we must look to him through the Blessed Son; and we cannot look upon the Son, but through the Blessed Spirit, and so we come aright to God.
2. That prayer may carry proportion with other duties. All the Children of God are led by the spirit of God, Rom. 8.14. as in their whole conversation, so especially in this act of prayer. Look as in common providence, no creature is exempted from the influence of it; for in him they all live▪ move, and have their being; exempt any creature from the dominion of providence; and then that creature would live of its self. So as to gracious and special providence, you cannot exempt one action from the spirits influence; for we live in the spirit, and walk in the spirit, Gal. 5.25. We sing with the spirit, and hear in the spirit, and serve God in the spirit; so we pray in the spirit only; there is a special regard to this duty, because here we have experience of the motions of the renewed Soul directly towards God, and so of the comforts and graces of the spirit, more than in other duties.
3. Because of our impotency. We cannot speak of God without the Spirit; much less to God, 1 Cor. 12.3. No man can say that Jesus is the Lord, but by the Holy Ghost. That is, on him as the Messiah, and Redeemer of the World. 'Twas a deadly state the Redeemer found us in; to lessen man's misery, was to lessen the grace of Christ; so we must not extenuate the Honor of our Sanctifier; we can neither live, nor work, nor walk, nor pray, without the Spirit. The help is not needless, if we consider what we are, and what prayer is; what we are, who are enemies to our own happiness, and holiness; and Prayer, which requireth such serious work; surely the setting of our hearts, and all our hopes upon an invisible Glory; and measuring all things thereunto, is a work too hard for a carnal sensual creature, that is wedded to present satisfactions; and without this, there is no praying in a spiritual manner; they that love sin, will never heartily pray against it; and they that hate an Holy, Spiritual, Heavenly life, can never seek the advancement of it. Now this is our case; we may babble and speak things by rote; or we may have a natural fervency, when we pray for Corn, Wine and Oil; and Justification, and Sanctification, in order thereunto; we may have a Wish, but not a serious Volition of spiritual and heavenly things, which is the Life and Soul of Prayer.
4. With respect to acceptance, Psal. 10.17. When thou preparest the heart, thou bendest the ear. Rom. 8.27. He knoweth the mind of the spirit, because he maketh intercession for the saints, according to the will of God. God knoweth what is a belch of the flesh, and what is a groan of the Spirit; every voice, but that of his Spirit, is strange and barbarous to him; he puts us upon holy and just requests; he hath stirred them up in us; as a Father teacheth a Child to ask what he hath a mind to give him.
3. Cautious against some abuses▪ and mistakes in prayer.
1. This is not so to be understood, as if the matter and words of prayer were immediately to be inspired by the Holy Ghost, as he inspiried the holy men of God, in their prophesying and penning the Holy Scripture. We read, 2 Pet. 1.21. That holy men spake as they were moved by the Holy Ghost. And we may say, Holy Men pray as they are moved by the Holy Ghost; but yet there is a great deal of difference between both these; partly, because they were immediately moved, and infallibly assisted by the Spirit; so moved and extraordinarily born through, that they could not err and miscarry; they were free from any fault, failing, or corruption in the matter, form, or words wherein this was expressed; all was purely Divine. But in our Prayers we find the contrary by sad experience. Partly, because it had been a sin in the Prophets not to have delivered the same message which they received of the Lord, both for matter, manner, and method; but it is no sin in a Child of God, against the guidance and governance of God's Spirit, to use ano • her method than he used. To contract and shorten, or to lengthen and inlage his Prayers, as opportunity serveth; and yet the Prayer, is the Prayer of the Spirit, that that is directed, ordered, and quickened by the Spirit.
2. This is not to be understood, as if we should never pray till the spirit moveth us. The Prophets were not to Prophesy, till moved by an extraordinary impulse; for they were not bound by the common law of God's servants, or children, to see visions, or to prophecy; but we are not to stay from our duty, till we see the spirit moving; but to make use of the power we have, as reasonable creatures, Eccles. 9.10. Whatever thy hand findeth to do, do it with all thy might ; and to stir up the gifts and graces that we have as believers, Isa. 64.7. And there is none that calleth upon thy name, that stirreth up himself to take hold of thee, 2 Tim. 1.6. Wherefore I put thee in remembrance; that thou stir up the gift of God which is in thee, and in the way of duty to wait and cry for the necessary influences of the Lord's Spirit, Cant. 4.16. A w • ke, O north-wind, and come thou south wind, blow upon my garden, that the spices thereof may flow forth; let my beloved come into his garden, and eat his pleasant fruits. And to obey his sanctifying motions, Psal. 27.8. When thou saidst, Seek ye my face: my heart said unto thee, Thy face, Lord, will I seek.
3. We cannot say we have not the Spirit of Prayer, because we have not such freedom of words as may give vent to spiritual affections. If there be a sense of such things as we mainly want, that is, Christ and his graces, and an affectionate desire after them; and we address ourselves to God with these desires in the best fashion we can, that we may have help and relief from him, and you are resolved not to give him over till you have it; you have the Spirit of Grace and supplications, though it may be you cannot enlarge upon these things with such copiousness of expression as others do. Therefore let us consider what is the Spirit of Prayer; and how far doth he make use of our natural faculties. I conceive it thus. A man is convinced that his happiness lieth in the enjoyment of God; that there is no injoynment of God, but by Christ, till he be justified, and sanctified, and walk in Holy obedience to him. The Spirit of God upon this changeth his heart, and 'tis set within him to seek after God in this way, 1 Chron. 22.19. Now set your heart, and your soul, to seek the Lord your God: And Psal. 119.36. Incline my heart unto thy testimonies. Now because the will without the affections doth not work strongly, but is like a ship without sails; affections are the vigorous, and forcible motions of the will, without which it would lie sluggish, and idle; or like a Chariot without wheels and horses; or a Bird when her wings are clipped; therefore the Holy Ghost stirreth up these affections, and our heart within us makes us willing, and this bringeth the Soul to God; for no other can give us satisfaction, but he alone. And the difficulties of Salvation are so many, that we cannot overcome them, but in his power and strength. Now sense of wants, and an earnest desire of a supply, will ordinarily put words into a man's mouth, and affections beget expressions. Yet because many accidental reasons may hinder it, the weight of Prayer is not to be laid so much upon the expression, as the affection; if there be a strong and an earnest desire after grace, it will make us express ourselves to God in the best manner that we can. As long as you Pray for necessary graces, and other things in subordination thereunto, and can heartily groan and sigh to God for what you want, with respect to your great end, the Prayer is well performed; there may be a great petulancy and extravagance of words, where there is not a good and an honest heart; vain babblings, without faith, or feeling, or spiritual affection.
4. 'It is not to be understood as if all that pray graciously, had the spirit in a like measure, or the same persons always in the same measure. No, the wind bloweth where it li •• eth, John 3.7. And he giveth us to will and to do. We cannot find the assistance at our own pleasure; some have it in a more plentiful, others in a scanty measure, though all have i • . Jesus Christ himself, though he had not the spirit by measure, yet he exercised and acted the spirit of Prayer more at one time, Luke 22.44. And being in an agony he prayed 〈 in non-Latin alphabet 〉 more earnestly. His love to God was always the same, but the expression of it different. So God's Children seek Heavenly things with a weaker degree of desire, and sometimes with a stronger; at sometimes we have the directing work of the Spirit, and are not sensible of those earnest and inexpressible groans. That is to say, we put up our requests for things lawful, and useful, and most necessary for us at the time, but not with that ardour and fervency that we do desire; we cannot say that the Holy Ghost doth not assist these Prayers; as sometimes the assistance is given us more largely as to the groaning part; and men are all in a flame; strong and passionate affections do most bewray themselves. Sometimes as a spirit of confidence and Holy liberty with our Father; and faith is clearly predominant in Prayer; at other times repentance and Child-like reverence and fear are altogether in action in the Prayer, and there is a great seriousness, though not such life and vigor, or strength of faith, as grief for sin, bemoaning our failings.
5. Gifts are more necessary when we join with others, and are their mouth to God. But the Spirit of Prayer is of most use when we are alone, and we have nothing to do but to set ourselves before the searcher of hearts, and draw forth our desires after him; when without taking in the necessities of others, we present our personal requests to God, and lament the defects of our own Hearts, and the plague of our own Souls. When we pray alone, 'tis good to observe the workings of our own hearts; surely whatever Prayer we make to God, we should find it in our hearts, 2 Sam. 7.27. Therefore hath thy serv • nt found in his heart to pray this prayer unto thee. Having a deep sense of our wants, a real desire of the blessing, we ask exercising grace, rather than memory and invention; pouring out our very Souls to God, with sighs and groans, rather than words; we are liberty there to use, or not use the voice; to continue speech, and break it off, and lift up the heart by strong desires to God.
VSE. It informeth us,
1. What kind of help we have from the spirit of God in prayer ; his work is to guide and quicken you. First, to guide you in Prayer, that you may Pray to God in an Holy manner; we know not what to pray for as we ought, on a fourfold reason; 1. As blinded with self-l • ve. 2. As discomposed by trouble. 3. As struck dumb by guilt. 4. As straitened by barrenness and leanness of soul.
1. As blinded by self-love. Oh, what strange prayers will men put up to God, if they take counsel of their lusts and interests! as the Disciples that called for fire from Heaven; Christ told them, ye know not of what manner of spirit ye are of, Luke 9.55. Self love so blindeth us, that if we be lead by it, we shall rather beg our ruin, than our salvation; for we know not what is either profitable, or prejudical to us; so that it would be an argument of God's anger, to grant our requests. The Ambitious, if he should pray from the passion that possesseth him, would only ask honor and worldly greatness. The Covetous only, that God would double his worldly portion, and enlarge his estate, according to his vast desires, the Sensual, the ability and opportunity of glutting his brutish inclinations; the Vindictive, that he may interess God in his quarrels. All sinners would serve him, only to serve their carnal turns; whatever words we use to God in Prayer, if we serve him to these ends, and hope that by praying, they shall be the better gratified, our Prayer is turned into sin; but he that is guided by the Spirit, entreateth nothing of God but what is pleasing to him, and suiteth with his Glory; we come to our Father which is in Heaven when we Pray; and our welfare in the World must be subordinated to our Eternal and Heavenly estate. And we come in the name of Christ; now to ask honors in his name, who was born in a Stable, and Dyed on a Cross; pleasures in his name who was a man of sorrows, is utterly incongruous: no! God's Glory, Kingdom, Will, must be preferred before our inclinations; other things asked with reservation and submission.
2. Our minds are discomposed by trouble, that we scarce know what to do, or say. 2 Chron 20.12. Lord, we know not what to do, but our eyes are unto thee. Our Lord Christ, John 12.27. My soul is troubled, what shall I say? in great grief, Christ himself was at a loss. The great Teacher of the Church, who hath so much to say for our comfort and counsel in such cases, yet was amazed, and at a nonplus; and David, Psal. 77.4. I am sore troubled, I cannot speak. Our words stoppeth the mouth. Now when our thoughts are thus confounded, we scarce know what to pray for; the Spirit teacheth us what to say. Look as in the case of the fear of men, Luke 12.12. For the Holy Ghost shall teach you in the same hour, what you shall say. So in our perplexities, when we are scarce able to open our mouths to God.
3. When struck dumb by some newly contracted guilt, as David kept silence and grew shy of God, Psal. 32.3. The Spirit urgeth us to penitent confession, and humble suing out our pardon, v. 5. with that brokenness of heart which becometh a sinner.
4. When straitened by barrenness, and leanness of Soul; would fain Pray, but are dry and barren of matter; 'tis because we use not meditation, and serious recollection, Psal. 45.1. My heart is inditing a good matter, my tongue is the pen of a ready writer. One that is well acquainted with God and himself, cannot want matter. First, The Holy Ghost puts us upon the serious consideration of these things; and then when we come to speak to God, a man will copiously enough be supplied out of the abundance of his heart, Matth. 12.34. Out of the abundance of the heart, the mouth speaketh. If the mind be stocked and furnished with holy thoughts, and meditation, it will break out in the lips.
2. His next office is to quicken you, or raise your affections, and holy desires, which are the life of Prayer. The prayer continueth no longer than the desires do. Therefore groans are more Prayer than words; weeping hath a voice, Psal. 6.8. The Lord hath heard the voice of my weeping. Tears have a tongue, and a language which God well enough understandeth; look as babes have no other voice▪ but crying for the mothers breast, that's intelligible enough to the tender parent; so when there are earnest and serious desires after grace, God knoweth our meaning.
2. It informeth us, that the motions of the spirit are an help in prayer, not the rule and reason of prayer ; many will say they will pray only when the spirit moveth them. Now he helpeth in the performance, not in the neglect of the duty; we are to make conscience of it. God giveth out influences of grace according to his will, or good pleasure; but we must Pray according to his will of precept; the influence of grace is not the warrant of duty, but the help; we are to do all acts in obedience to God's command, whatever cometh of it, Luke 5.5. God is sovereign; disposed, or indisposed, you are bound; our impotency is our sin; now our sin cannot excuse us from our duty, for then the creature were not culpable for his sinful defects and omissions; the outward act of a duty is commanded as well as the inward; though we cannot come up to the nature of a perfect duty, yet we should do as we can; tota actio, and totum actionis, falleth under the command of God, Hosea 14.2. Take with you words ; I, and also take with you affections. Tho I cannot do all, I must do as much as I can, bring such desires as I have. God's spirit is more likely to help you in duty, than in the neglect of it. You quench the Spirit that must assist you, by neglecting the means; when the door is bolted, knocking is the only way to get it open; present yourselves before God, and see what he will do for you. By tacking about, men get the wind, not by lying still; there is many times a supply cometh ere we are aware, Cant. 6.11, 12. Or ever I was aware, my soul made me like the chariots of Amminadib. We begin with much deadness and straitness; by striving against it, rather than yielding to it, we get enlargement afterwards. God assists those that will be doing what he commandeth; when we stir up ourselves, he is the more ready to help us.
2. USE, is Caution. See that your prayers come from the Spirit ; there are some prayers is a reproach to the Holy Spirit, to father them upon him.
1. An idle and foolish loquacity, when men take a liberty to prattle anything in God's hearing, and pour out raw, tumultuous, and indigested •• oughts before him, Eccles. 5.2. Be not hasty to utter anything before God. 'It is a great irreverence and contempt of his Majesty. Surely the Spirit is not the Author of ignorant, senseless, and dull praying; nothing disorderly cometh from him. The Heathen are charged with vain babbling, and heartless repetitions, Matth. 6.7. They think to be heard for their much speaking. Shortness or length, are both culpable, according to the causes from whence they come; shortness out of barrenness, and straitness; or length out of affectation, or ingeminating the same thing, without savor or wisdom; or a mere filling up the time with words.
2. A frothy eloquence, and affected language ; as if the Prayer were the more grateful to God, and he did accept men for their words, rather than their graces; and were to be worshipped with fine phrases, and quaint speeches. No, 'tis the humble exercise of faith, hope, and love, which he regardeth; and such art and curiosity is against God's sover • ignty, and doth not suit with the gravity and seriousness of worship. If we would speak to God, we must speak with our hearts to him, rather than our words; and the more plain and bare they are, the better they suit with the nature of duty. Moses was bid to put off his shoes in holy ground, to teach us to lay aside our ornaments when we humble ourselves before God; 'tis not words, but spirit, and life; not a work of oratory, but filial affection. Too much care of verbal eloquence, showeth our hearts are more conversant with signs, than things; words than matter; and it hath a smack of the man, and smelleth of the man; but savoreth not of the Spirit, Psal. 119.26. I declared my ways, and thou heardest me.
3. Outward vehemency and loud speech. The heat which ariseth from the agitation of bodily spirits, and vehemency of speech, differeth from an inward affection, which is accompanied with reverence, and childlike dependence upon God; 'tis not the loud noise of words, which is best heard in heaven; the fervent affectionate cries of the Saints, are those of the heart, not of the tongue, Psal. 10.17. Lord, thou hast heard the desire of the humble ; and Psal. 38.9. O Lord, all my ways is before thee, and my groanings is not • id from thee. The vehemency of the affection, may sometimes cause the extension of the voice; but without it, we are but as tinkling cymbals.
4. Natural Fervency, when instant and earnest, for some kind of blessings, especially when we are oppressed with grievous evils, and would fain get rid of them; yet they cannot be looked upon as a motion of the spirit; partly, because 'tis the temporal inconvenience they mind, more than the removal of sin; and cry more to get ease of their troubles, than repentance for their sins which procured them; and the supply of their necessities which they mind, and not the favor of God; and therefore the Holy Ghost calleth it howling, Hos. 7.14. Like the moans of the Beasts for ease; partly, because they have no more to do with God, when their turns are served, and they are delivered from their troubles, Jer 2.27. In the time of their trouble they will say, arise and save us, Exod. 10.17. Intreat the Lord, that he may take away this death only. So that all cometh from mere self-love; partly, because those relentings which they have for sin, go not deep enough to divorce their hearts from it, Psa. 78.36, 37. Nevertheless, they did flatter with their mouth, and they lied to him with their tongues; for their heart was not right with him, neither were they steadfast in his covenant. Even then, when they sought God right early, and remembered that God was their Rock, and the high God their Redeemer the Judgments of God; had some slight effect upon them, reduced them to some degree of repentance, and good behavior and temper for a while, but all this while they were but like ice in yielding weather, thawed above, and hard at bottom; partly, because if they pray for spiritual things, 'tis but a dictate of conscience ▪ awakened for the time; not the desires of a renewed heart, seconded with constant endeavors to obtain what we ask of God; and so, The soul of the sluggard desireth, and hath nothing, Prov. 13.4. They are not urging desires, that quicken to diligence.
But what prayers then come from the spirit?
1. When there is something divine in them, such as are suited to the Object to whom we pray, and looketh like worship relating to God, when it hath the stamp of his nature upon it; we apprehend in God two sort of Attributes, some that belong to his Mercy and Goodness, some to his Majesty and Greatness; now his Mercy and Goodness is seen in the joy of our faith and confidence; his Majesty and Greatness in our Humility and Reverence; both prompt us to serious worshipping.
2. When there is something beyond the work of our natural faculties ; and prayer is not the fruit of memory and invention, but of faith, hope, and love; a man by the help of memory and invention, may frame and utter a prayer which his heart disliketh.
3. Whatever prayers are according to the will of God, v. 27. And he that searcheth the heart, knoweth what is the mind of the spirit, because he maketh intercession for the saints according to the will of God.
3. VSE is to exhhort you to get this spirit of prayer and supplication.
1. Beg the Spirit of God ; From his fatherly Love, Luke 11.13. If ye then being evil know how to give good gifts to your children, how much more shall your heavenly Father give the holy spirit to them that ask him?
2. Beg it as purchased by Christ ; as one of his Disciples, as one that hath consented to the Covenant of Grace, which is a dutiful and obediential acceptance of Christ Jesus, as our alone remedy; so doth Paul pray for it, Eph. 1.17, 18. That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: The eyes of your understanding being enlightened, that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the Saints. So doth God offer it.
3. Obey the spirit in other things, and then he will help you in prayer, Rom. 8.14. For as many as are led by the spirit of God, are the sons of God. That implieth, that he not only directs, but we follow his direction; therefore make it your business to obey his motions when he would restrain you from sin, Rom. 8.13. If ye through the spirit, moriifie the deeds of the body, ye shall live. When he inviteth and leadeth you into Communion with God, which is called by the Apostle, walking in the spirit, Gal. 5.25. Obey him speedily, for delay is a plausible denial; thoroughly doing all that he requireth of you constantly, not sometimes only, when generally you neglect him; the spirit is a stranger to you in prayer, when you neglect his other motions; there is a grieving the spirit, Eph. 4.30. And grieve not the holy spirit, whereby ye are sealed to the day of redemption. A resisting the spirit, Acts 7.51. Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the holy ghost. And there is a quenching the spirit, 1 Thes. 5.19. Quench not the spirit.
4. Do not pride thyself with the assistance he giveth, Psal. 91.15. He shall call upon me, and I will answer him, and will be with him in trouble, and I will deliver him. Simon Magus would fain have the power to work miracles, Acts 8.19. And when Simon saw, that through the laying on of the Apostles hands, the holy ghost was given, he offered them money, saying, give me also this power, that on whomsoever I lay hands, he may receive the holy ghost.
SERMON XXXVI.
ROM. VIII.27.
And he that searcheth the hearts, knoweth what is the mind of the Spirit, because he maketh intercession for the Saints, according to the will of God.
I N these words, the former privilege is amplified: He had spoken of the assistance we have from the spirit; now acceptance. Those sighs and groans which are stirred up in us by the spirit, are not without fruit and success, for they are taken notice of, and accepted by the Lord. If they were confused and unintelligible groans, or hasty sighs, that die away▪ and are gone like a puff of wind, the privilege were not so much; no, they are of greater regard than so, they are observed and rewarded by God. And he that searcheth, &c.
In the words we have,
- 1. A property of God mentioned, that he searcheth the hearts.
- 2. An Inference thence, or an application to the matter in hand, he knoweth the mind of the spirit.
- 3. A reason why those groans are not unprofitable, because he maketh intercession for the saints according to the will of God. God knoweth the meaning of them, and accepteth what is agreeable to his will.
1. Let us consider the property of God, which is here mentioned; he that searcheth the hearts. God needeth no search, but knoweth all things by simple intuition; but 'tis spoken after the manner of men, who inquire and search into those things which they would know more accurately and exactly; And so it sets forth the infinite knowledge of God.
Doct. They that come to worship God, had need have their hearts deeply possessed with a sense of his Omnisciency.
I shall prove two things,
- 1. That God is Omniscient; and in particular, doth know the hearts of men.
- 2. That those that would worship before the Lord, must soundly believe, and seriously consider this.
1. That the hearts of men lie open to the view of God, is a truth often inculcated in Scripture, as in that speech of God to Samuel the Prophet, 1 Sam 16.7. When Eliab, Jesses eldest son was brought before Samuel, surely the Lord's Anointed is before him; And the Lord said, Look not on his countenance, nor on the height of his stature, for I have refused him; the Lord seeth not as man seeth: for man looketh on the outward appearance, but the Lord looketh on the heart. Man seeth things slightly and superficially, and judges of all things according to the show and outside, for his sight can pierce no deeper: But God searcheth the heart and reins, knoweth who is, and will continue to be a faithful instrument of his glory. 1 Chron. 28.9. And thou, Solomon, my son, know thou the God of thy Father, and serve him with a perfect heart, and a willing mind: for the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts. A man cannot sincerely frame himself to the service of God, unless he doth first believe him to know all things, even our very thoughts, yea the imaginations of the thoughts; the first motions of the soul which set on men to do what they do; so Prov. 15.11. Hell and destruction are before the Lord, how much more the hearts of the children of men? He compareth two things which are most unknown to us, The state of the dead, and the hearts of men. God knoweth all those that are in Sheol, the state of the dead, though they are unknown or forgotten by the most of men; we know not what is become of the bodies or souls of men, the number of the damned or the blessed: But God keepeth an exact account of all, he knoweth where their souls are, and their bodies also, what is become of their dust; and how to restore to everyone their own flesh. And as he knoweth who are in the state of the dead, so what are the thoughts and hearts of men now alive. The thoughts of the heart are hidden from us, till they be revealed by word or action; Who can know our thoughts? What more swift and sudden? What more various? What more hidden than our thoughts? yet he knoweth them, not by guess or interpretation, but by immediate inspection; he seeth them before they are manifested by any overt-act; he knoweth with what hopes, and confidences, and aims, we are carried on; in whose name we act; and upon what principles and ends. Again Jer. 17.9, 10. The heart of man is deceitful, and desperately wicked, Who can know it? I the Lord search the heart, and try the reins, even to give every man according to his ways, and according to his doings. The heart of man is altogether unknown to others, and very hard and difficult to be discovered by ourselves, there are so many slights, and shifts, and circuits, and turnings to conceal and color our actions. But there is no beguiling of God, who hath an eye to discover the most secret motions, and inward intentions, and will accordingly deal with men according to their deserts. But the Scripture doth not only assert, but argue this point.
1. From the Immensity and greatness of God ; God is in all, and above all, and beyond all; nowhere included, nowhere excluded. And so his Omnipresence doth establish the belief of his Omnisciency, Jer. 23.23, 24. Am I a God at hand, and not a God afar off? do not I fill heaven and earth? can any hide himself where I shalt not see him? God is everywhere, here where you are; nearer and more intrinsic to us, than our very souls. Therefore all we think, speak or do, is better known to him than it is to ourselves; We do all as in his sight, speak all as in his hearing, think all as in his presence; that which can be absent is not God; you may be far from him; but he is not far from everyone of you.
2. From Creation. He hath made our hearts, and therefore knoweth our hearts, Psal. 94.9, 10. He that planted the ear, shall no he hear? he that formed the eye, shall not he see; surely he that made man, knoweth what is in man, and observeth what they do. The same Argument is urged, Psal. 139.13. Thou hast possessed my reins, for thou hast covered me in my mothers womb. And again Psal. 33.15. He fashioneth their hearts alike, he considereth all their thoughts. He that hath so much wisdom, to give you the power to think, knoweth the acts; if he hath given knowledge to the Creatures, He himself hath it in a more eminent degree; nothing can be concealed from him, who hath Creating power: As he hath Created all alike, he is able to discern them severally one by one, and to understand all the operations of their very hearts.
3. From God's government, which is twofold. First, Powerful, by his effectual providence, as he governeth all Creatures. Secondly, Moral, by his laws, as he governeth the reasonable Creature. Both infer the point in hand.
1. The government of his effectual providence, which is necessary to all our actions; for in him we live, move, and have our being, Acts 17.28. all things move as he moveth them, in their natural agency; the Creature can do nothing without him, and actually doth all things by him; his wisdom guideth, his will intendeth, his power moveth and disposeth all. This is urged, Psal. 139.10. His hand leadeth us, his right hand holdeth us up where ever we go ; That is, we are still supported by his providential influence, and therefore we cannot be hidden from him; doth God support a Creature whom he knoweth not, in an action he understandeth not? therefore he is not regardless of thy thoughts, words, and ways.
2. His moral government. He hath given a law to the reasonable Creature, and he will take an account, whether it be kept or broken. And therefore since all persons and causes are to be judged by him, He doth perfectly understand them; and everyone of us is clearly and fully known to God, both as to our hearts and actions; or else He were uncapable to judge us: This is often urged, Psal. 94.10. He that chastiseth the Nations, shall not he correct? He that teacheth men knowledge, shall not he know? He that giveth laws to men, demandeth exact obedience to these precepts, and will chastise and punish men's disobedience. So Heb. 4.13. All things are naked to the eyes of him with whom we have to do ; that is, in the judgment.
2. That they that would worship God aright, had need be deeply possessed with this.
1. From the nature of worship in general, which is a Converse with God, or a setting ourselves immediately before the Lord. In solemn duties, we come to act the part of Angels, and to behold the face of our Heavenly Father. As in prayer we come to speak to God, and in the word we come to hear God speak to us; in the Lord's Supper to be feasted at his Table. God is everywhere with us, but we are not always and everywhere with God. We profess to be with him, when we come to worship; to turn back upon all other things, that we may stand before the Throne of God. Prayer is the most familiar converse with God that we are capable of while we dwell in flesh, called therefore a visiting of God, and an acquainting ourselves with him, a drawing nigh to him, a calling upon God. 'It is unnecessary to cite places. Now none of this can be done, unless we believe him to be present and conscious to all that we do or say; for all else is but an empty formality. Therefore when we pray, we must remember that we converse with him that searcheth the heart, and knoweth what and how we ask, as 1 Kings 8.39. Hear thou in thy dwelling place, and forgive, and do to every man according to his ways, whose heart thou knowest: for thou even thou, only knowest the hearts of all the children of men. All the faith, the seriousness, the comfort of prayer dependeth upon the belief of this; for who would call upon him of whom he is not persuaded that he heareth him; or be serious in a duty that knoweth not whether God regardeth, yea or no? or what comfort can be taken in having prayed, and made known his desires to God, unless he be persuaded those prayers come unto the ears of the Lord of Hosts. So for hearing the word, that which bindeth us to reverence is, that we are in the sight of God, Acts 10.33. We are all here present before the Lord, to hear all things which are commanded thee of God ; otherwise men will come to see and be seen, rather than to be taught and instructed. God is everywhere, but he is especially there where his ordinances are; and we are to be so seriously attentive, as if God himself did speak to us by oracles when his message is brought to us; otherwise it will have no effect upon us, 1 Thes. 2.13. Ye received it not as the word of men, but (as it is in truth) the word of God, which effectually worketh also in you that believe. 2 Cor. 5.20. As though God did beseech you by us. We lift up our hearts to him, and set him before our eyes, as having to do with God himself; this only begets seriousness in hearing. So for the Lord's Supper, which is a middle duty between the word and prayer, and compounded of both; we hear God tendering his Covenant, assuring us of his blessings promised, and commanding us to fulfil the requisite duties, that we may be capable of them. We promising and praying, by resolving and promising, testify our consent to the Covenant thus stated; by prayers and groans our dependence. Now there is no Covenanting with one that is absent; you will say he is present in his institution; he is so, and that is an help to faith; therefore visible signs are appointed to be an instance of God's presence with us; but all his internal work is immediately transacted between our souls and God himself. We look on him as present, that seeth and heareth all, Deut. 10.12. 'It is to the soul God speaketh, I am thy God, Psal. 35.3. Say unto my soul, I am thy salvation ; And the soul spake unto God, Thou art my portion, saith my soul. Either as to promise of obedience, Psal. 119.57. or dependence, Lam. 3.24. Two outward witnesses are conscious to what is done between God and our souls. So Psal. 16.2. O my soul, thou hast said unto God, thou art my God : upon this inward soul covenanting do all our privileges depend; and if God knoweth not all things, nor engageth his heart to draw nigh unto him; How can this be?
2. From the danger of dissembling with God in acts of worship, or putting him off with feigned pretences. The Scripture sets forth three phrases, a mocking of God, a lying to God, and a tempting of God. A mocking of God, Gal. 6.7. Be not deceived, God is not mocked. That is, Impune, there is no escaping the accurate search of the all-seeing God. Ananias & Saphirai's sin was hypocrisy, in keeping back part of what was devoted; They would seem liberal and pious, as others who were joined to the Church, and so by a part of godliness seek to be excused from the whole: And whilst they observe externals, neglect internals, own Religion when profession is not costly, put on a garb of devotion at times, but lay it aside ordinarily; do what is plausible to men, but neglect what is acceptable to God; now this is called a lying to the Holy Ghost, Acts 5.3. Why to the Holy Ghost rather than the Father and the Son? Because of his special precedency and inspection over Church-Affairs, Acts 20.28. Take heed therefore unto yourselves, and to all the flock over which the Holy Ghost hath made you overseers. Act 15.28. For it seemed good unto the Holy Ghost and to us, to lay upon you no greater burden than these necessary things. They pretended to do it by his instinct; as all Christians that pray, profess or pretend to pray by the Holy Ghost. Oh! Observe this; many make a false confession of faith, or promise of obedience; this is called, a lying, not to men, but to God, Acts 5.4. Oh then, we should be exceedingly fortified against hypocrisy in worship; 'tis to think to deceive God, whom we profess to be Omniscient; nay 'tis a tempting of the Spirit of the Lord, v. 9. How is it that ye have agreed together to tempt the spirit of the Lord? A putting it to the proof, whether he will discover us or no; now rather than run this hazard, it concerneth us greatly and thoroughly to be possessed of this truth, That God searcheth the heart.
3. There can be no true worship, unless we be deeply possessed with a thorough sense of the infinite knowledge of God.
1. There can be no faith, unless the worship be performed and tendered to God as an all-seeing Spirit, Heb. 11.6. Without faith 'tis impossible to please God: for he that cometh to God, must believe that he is, and that he is a rewarder of them that diligently seek him. If God know me not, nor in what manner I serve him, 'tis all one whether I serve him religiously; or with a cold, faint, formal worship, for he seeth not with what heart I go about it; if we pray, and think to be never the better for praying, there can be no life in prayer; for a persuasion to be heard and accepted, must be at the bottom of all duties; therefore all that would serve him diligently, must believe that he is Omniscient, and knoweth all things.
2. There can be no reverence ; For 'tis all one to pray to an Idol, and to a God that heareth not, and seeth not; yea, 'tis worse, for they were persuaded of a Virtue or a Divine Power belonging to their Idols; therefore all your worship will be but a conformity to the common custom and fashion, Ezek. 31.31. They come before thee as thy people cometh, and sit before thee as thy people, and they hear thy words, but they will not do them: for with their mouth they show much love, but their heart goeth after their covetousness. 'It is but a show of Devotion.
USE. Is comfort to sincere worshippers.
1. God knoweth their persons ; that there is such a man in the world, the desires of whose soul are to the remembrance of his name: 'It is an usual temptation which haunteth the children of God, that in the throng of his creatures he forgetteth us, Isa. 40.27. My way is hid from the Lord, and my judgment is passed over by my God. God looketh not after me, taketh no notice of those things which concern me, or regardeth nor my cause and complaint: How doth God know all things, and not know you? All things are under a Providence, but his people are under a special Providence: Christ saith of the sparrows, Luke 12.6. Not one of them is forgotten before God. And are his children forgotten? No, Christ knoweth his sheep by name, John 10.3. And to Moses, Exod. 33.12. I know thee by name. A Father cannot forget how many children he hath, though his family be never so large and numerous.
2. He knoweth their condition, and wants, and weaknesses, Matth. 6.32. Your heavenly Father knoweth that you have need of these things, Matth. 6.32. and v. 8. Your Father knoweth what things ye have need of, before you ask him. Yet asking is necessary, solemnly to act your faith and dependence; but he will not neglect or forget us; his Omnisciency giveth all that have interest in him, that hope.
3. Our prayers are heard, though never so secret, Matth. 6.6. Thy father which seeth thee in secret, shall reward thee openly. Though confined within the closet of the heart, Acts 9.11. And the Lord said unto him, Arise, and go into the street which is called Strait, and inquire in the house of Judas for one called Saul of Tarsus, for behold he prayeth.
4. Our prayers shall be rightly understood. There are many good motions known to God, which we either will not or cannot take notice of in ourselves; as many times large affection to God, overlooketh that little good which is in us; but God doth not overlook it: 'It is well when we can say as Peter, John 21.17. And he said unto him, Lord thou knowest all things, thou knowest that I love thee. But he owneth sincerity, where we can scarce own it; and many a serious soul hath his condition safe before God, when he cannot count it so himself. This is implied in this place.
2. Caution. Let us take heed of all hypocrisy in prayer, or putting ourselves into a garb of Devotion, when the temper of our hearts suiteth not; let not your lips pray without, or against your hearts.
1. Without your hearts ; That may be done two ways.
1. When you pray words by rote ; and all that while the tongue is an utter stranger to the heart; as some birds will counterfeit the voice of a man; so many men do that of a Saint, saying words prescribed by others, or invented by themselves without life and affection; this is to personate and act a part before God, complaining of burdens, we feel not, and expressing desires we have not; in these is verified that of our Savior, Matth. 15.8. This people draweth nigh unto me with their mouth, and honoreth me with their lips, but their heart is far from me. Or that of the Prophet, Jer. 12.2. Thou art near in their mouth, and far from their reins. They do but complement God with empty formalities.
2. When we pray cursorily ; or use a few general words that serve all turns and persons alike, but are not suited and fitted to our case; unless all your confessions and desires be particular, they do not affect the heart; for generals are but notions, and pierce not very deep, 1 Kings 8.28. What prayer and supplication shall be made for any man, or by all the people, which shall know every man the plague of his own heart. That is, the sin whereby his own conscience and heart is smitten, and thereby moved to pray; 'tis easy to spend invectives against sin in the general, this doth not come close enough to stir up deep compunction and holy desires; we pray, though of course, but do not bemoan ourselves, and draw forth our earnest requests for the things we stand in need of: Names are prized when we hate the thing, and names are hated when we love the thing.
2. Against the heart ; When you are loath to leave the sin which you seem to pray against, or ask that grace which you have no mind to have, Psal. 66.18. If I regard iniquity in my heart, the Lord will not hear me. He that asketh for that grace he would not have, doth but lie to God.
Now to quicken you to this Caution, take these Considetations.
1. No wandering thought in prayer is hidden from God, Job 42.2. No thought can be withholden from thee. From his notice and knowledge, Psal. 139.2. Thou knowest my thoughts afar off. Your thoughts are as visible to God, as your words are audible to men.
2. God most abhorreth our prayers when we pray with an idol in our hearts, Ezek. 14.2. These men have set up idols in their hearts, should I be inquired of them; saith the Lord ? They were resolved what to do, yet would ask counsel of God; as many now would keep their lusts, yet pray against them, as if the very complaining were a discharge of their duty, without detesting, without endeavoring.
3. Above all things God looketh to the spirit, what the poise and bent of the heart is, Prov. 16.2. God weigheth the spirit. The spirit puts us in the balance of the Sanctuary; therefore look to principles, ends, and aims.
4. That in covenanting with God, there may be a moral sincerity, where there is not a supernatural sincerity, Deut. 5.28, 29. I have heard the words of this people, which they have spoken unto thee, they have well said, all that they have spoken. O that there were such an heart in them, that they would fear me, and keep all my commandments always. They dissembled not for the time; which may happen in two cases, by some impendent or incumbent judgment ; as when people are frightened into a little religiousness, or in a pang of devotion or solemn worship; now this should make us cautelous, bring to God the best desires and purposes that you have, but rest not in them, but get them strengthened yet more and more, that our sincerity may be verified and evidenced.
I come now to the second thing; God knoweth the mind of the spirit.
Doct. That 'tis a comfort to God's childr •• , that the Lord knoweth what kind of spirit is working in prayer.
Here I shall do Three Things.
- 1. Shew the different spirit that worketh in prayer.
- 2. In what sense God is said to know the mind of the spirit.
- 3. Why this is such a comfort to God's children.
1. The different spirit that may work in prayer. I shall take notice of a fourfold spirit.
1. The natural spirit of a man, seeking its own welfare, which is not a sin; for God put it into us; and such an inclination there was in Christ himself, Matth. 26.39. O my father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as thou wilt. And John 12.27, 28. Father, save me from this hour; but for this cause came I to this hour: There was the innocent desire of his human nature to be freed from the burden, but his greater respect to God's glory, and the public benefit of mankind made him submit to it. His human nature was to show a reasonable aversation from what was destructive to it, but his resolved will was to submit to God, and overcome all impediments. Take the instance lower. Nature prompted Paul to ask freedom from the Thorn in the flesh; but grace taught him to submit to God's will: Paul sinned not in having or giving vent to the natural inclination; but the spiritual instinct must guide and overrule it. So when we ask natural conveniences, we sin not, but yet this is not the spirit which God heareth in prayer. Christ was heard, in that he feared, Heb. 5.7. Yet the cup did not pass away, but he was supported; so Paul was heard, not for the removal of the thorn in the flesh, but for sufficient grace, 2 Cor. 12.9. And he said unto me, My grace is sufficient for thee, for my strength is made perfect in weakness.
2. There is a carnal, sinful spirit, which may be working in prayer, as when the Disciples called for fire from Heaven: Christ telleth them, Luke 9.55. Ye know not of what spirit ye are of. Men often miscarry in prayer, being blinded either by an erring Judgment, or their carnal Passions.
1. By an erring judgment. They put their false conceits and opinions into their prayers, and so would engage God (as Balaam sought by building Altars) against his own people. This kind of praying, 'tis a begging of God to do the Devils work, to destroy his own Kingdom, and suppress his most serious worshippers to gratify the faction that opposeth them. Nothing is so cruel and bloody, but false and partial zeal will put men upon, if their judgments be once tainted; they think the killing of others is doing God good service, John 16.2. Their devotions will be soon tainted also; for men that follow a blind conscience, will hallow and consecrate their rage and cruelty by prayer and solemn worship, Isa. 66.5. Your brethren that hate you, that cast you out of my names sake, said, Let the Lord be glorified. Thence the old by-word, in nomine Domini, incipit omne malum. Prayer is made a Preface to cruelty. Now 'tis a comfort to the faithful, that God will not hear these prayers; he knows what is the mind of the spirit.
2. By carnal passions and desires ; Fleshly interest breedeth partiality, and men think God should hear them in their worldly requests; the motions of the flesh are very earnest, for corrupt nature would fain be pleased, Jam. 4.3. Ye ask have not, because ye ask amiss, that ye may consume it upon your lusts. 'It is the flesh prayeth, and not the spirit. You ask meat for your lusts, Psal. 78.18. When their wants were abundantly supplied, yet they remained querelous and unsatisfied; They must have dainties as well as necessaries, as if God's providence must serve their carnal appetites. In these and such like cases, the flesh prayeth and not the spirit; but Christ will not put this dross into his golden Censer, nor perfume our lusts with his sweet incense.
3. The new Nature, called also spirit, which incineth us to God and Heaven, Zech. 12.10. I will pour upon them the spirit of grace and supplication. This prompteth and urgeth us to ask spiritual and heavenly things; And such kind of requests are most pleasing to God, 1 Kings 3.10. those things which are necessary to God's glory, and our salvation. There is what the flesh savoreth, and what the spirit savoreth; the wisdom of the flesh perverteth and diverteth hearts from God and heaven, to base low things; such as the good things of this world, pleasures, riches, honors. But the spirit, or the renewed part, savoreth other things; What is the savouring of the spirit? What the new nature would be at, or chiefly desireth. And 'tis a truth, that the same spirit which is predominant at other times, will work in prayer; for the desires follow the constitution and frame of the heart; Rom. 8.5. For they that are after the flesh, do mind the things of the flesh; but they that are after the Spirit, the things of the Spirit. As their constitution is, so will their gust be, and this taste and relish will show its self in all things, even in their prayers and devotions; and whatever their words be, the working of their hearts and according to their universal bent and temper.
4. The holy spirit of God, Jude 20. Praying in the Holy Ghost. His assistance is necessary to prayer, not only to sanctify our hearts, but to excite our desires, and direct our addresses to God; so that we are enabled and raised to perform this duty with more ardency and regularity, than we of ourselves could attain unto. A Christian hath both flesh and spirit in him; and they remain in him as active principles, always lusting against each other, Gal. 5.17. In prayer we feel it, for the Saints speak sometimes in a mixed dialect, half the language of Ashdod, and half of Canaan, both of the flesh and of the spirit; only the one overruleth the other by the power of the Holy Ghost; take it in either property of prayer, confidence, or fervency of desire.
1. For confidence, Jonah 2.4. I said I am cast out of thy sight; yet I will look again to thy holy Temple. There is a plain conflict between faith and unbelief; unbeliefs words is first out, as if we were utterly rejected out of God's care and favor; yet faith will not suffer us to keep off from God, and therefore corrects, and unsaith again, what unbelief had said before; yet I will look again to thy holy Temple ; Try what God will do for me; so Psal. 94.18. When I said, my foot slippeth, thy mercy, O Lord, held me up : yet there is relief in God, when all their own confidence and courage faileth them.
2. In point of fervency ; The flesh valueth, esteemeth, earnestly craveth temporal mercies; fancieth a condition of health, wealth, liberty, and worldly conveniencies, as best for us. We admire carnal happiness, Psal. 144. But the spirit corrects the judgment of the flesh: There is an higher and better happiness, and that we should mainly seek after, and all our worldly interests should be subordinated thereunto. Now 'tis not merely the spirit, or new nature in us, which doth hold out in these conflicts, but the new nature assisted by the Spirit of God, who helpeth us in all our infirmities, and to whom Religious manners showeth we must ascribe all that we have and do. All our faith and fervency cometh from him; and without his assistance we should either sink under the difficulties, or be cold and careless in our requests.
2. In what sense God is said to know the mind of the spirit.
- 1. By way of distinction.
- 2. By way of approbation.
1. By way of distinction. God perfectly knoweth the mind and intention of those groans which the spirit exciteth in his own children; he knoweth what cometh from the natural, what from the carnal, what from the divine Spirit; to what principles these motions belong. For he weigheth the spirits, Prov. 16.2. That is, he doth so exactly know them, as if they were put into a balance; What principles, motives and aims we are acted by; and observeth not only the matter of the prayer, but the disposition of the petitioner; whether the frame of his heart be Christian and gospel-like; humble, holy, and heavenly; or else it hath a carnal bias upon it.
2. He knoweth by way of approbation, that he doth regard and accept the groans of the spirit; for words of knowledge imply allowance, respect, approbation; as Psal. 1.6. God knoweth the way of the righteous, but the way of the wicked shall perish. Approveth, favoreth, prospereth, as the opposite clause manifesteth; As Christ's not knowing the wicked, implieth their rejection, Matth. 7.23. So he knoweth the mind of the spirit, he doth regard and accept of what is of the spirit in prayer; The groans of believers are more than the pompous petitions of hypocrites. 'It is not luscious eloquence which God regardeth, but serious devotion; if there be holy breathings after communion with him; If your prayers be not senseless, without a due feeling of your necessities and wants; nor heartless, without a desire of the graces and mercies you stand in need of, God will accept you.
3. Why this is such a comfort and benefit to the children of God.
1. God's knowledge by way of distinction, between the moans of nature, and the groans of the spirit.
1. Because sometimes they do not speak in prayer, but join with others; you make it your prayer, if you accompany it with your sighs and groans. 'It is not the speaker only, but all that consent by the serious motions of their hearts. When the gifted prayed in the primitive Church, the 〈 in non-Latin alphabet 〉 the private person, we translate it, the unlearned▪ was to say Amen, 1 Cor. 14.16. And then was his prayer as much as the prayer of him that spake; Their hearty Amen, was signaculum fidei, & votum desiderii, an hearty assent to the prayer; or an hearty expression of their earnest desire.
2. Sometimes they cannot speak and put their desires into a language, as oppressed with troubles God knoweth the secret groans of our hearts, when you cannot give them the vent of expression, Psal. 38.9. Lord, all my desire is before thee: my groaning is not hid from thee. The soul is so confounded, that we cannot put our desires into distinct thoughts and words, but yet they are as formal speech before God, for he can interpret the most secret motions of our hearts, Exod. 2.24. God heard their groans, and remembered his Covenant. Psal. 12.5. For the oppression of the poor, for the sighing of the needy, now will I arise saith the Lord. Psal. 6.8. For the Lord hath heard the voice of my weeping. Such sighs, groans, tears, have an intelligable language in Heaven.
3. Sometimes they dare not speak ; for the Prophet telleth us of an evil time when the prudent will keep silence, Amos 5.13. And another Prophet speaketh, when a man cannot trust in a friend, and must keep the door of his mouth from her that lieth in his bosom, Mich. 7.5. When they dare not speak against that which they cannot mend, scarce dare peep or mutter, or bemoan themselves, or plead with God; such is the iniquity of the times, the guard is put upon them; then God knoweth the desires of their hearts, and smothered griefs, and concealed complaints.
4. Sometimes they are sl • ndered when they speak, by the scoffing Atheist, or carnal world, who know not the spirit and his holy motions, because their heart is wholly devoted to sensual and earthly things; the best strains of devotion are mocked at; and all that suiteth not with their carnal way, is counted folly, 1 Pet. 4.4. speaking evil of you ; and verse 14. on their part the spirit is evil spoken of. The world when they hear of believers praying in the spirit, they scoff at it, as those Acts 2.13. When the Holy Ghost came upon the Apostles, some mocked, saying, These men are full of new wine ; so when anything of God more than ordinary appeareth in them, they deride it. They are not skilled in the motions of the spirit, when they are earnest; Festus thought Paul mad, and besides himself, Acts. 26.24. The wisdom of the flesh is enmity against God, and cannot judge aright of his ways and motions. But now 'tis a comfort, that God will put another kind of construction upon the spirits working, than the world doth; they call evil good, and good evil; but God can distinguish; they are incompetent judges, having no savor and relish of these things. Many things suit not with the corrupt sense of men, that are yet agreeable to God's holy will; and that which is slandered in the world, is owned by God; and how much soever they are contradicted and scoffed at, yet they enjoy sweet and real communion with him. Though the world knoweth not this spirit, yet God knoweth and owneth it, as the event declareth.
5. Sometimes they themselves find it hard to interpret their duty, and judge what is flesh, and what is spirit ; but yet God knoweth the mind of the spirit; and when they set themselves to converse with God in the best fashion they can, the Lord granteth the desires of their hearts, Psal. 66.19. Verily God hath heard, he hath attended to the voice of my prayer : We find our prayers are not rejected by God; he had some doubt for it, as appeareth in the verses before and after, and so took it as a token of his sincerity. God, who cannot patronize any sin, had been pleased to give him his approbation.
6. The saints that are little satisfied in their work, plead their desires, Nehem. 1.11. O Lord, I beseech thee, let now thine ear be attentive to the prayer of thy servant, and to the prayer of thy servants who desire to fear thy name. And Isa. 26.9. With my soul have I desired thee in the night: yea, with my spirit will I seek thee right early.
7. The children of God may be the better satisfied in his providence and favors to them: for God will hear so much of the prayer as cometh from the spirit. We ask natural conveniencies to a certain end. God will not always give the means, but the end shall be promoted; he knoweth whether the means will prove a mercy yea or no, or the end be promoted by these means, or other: now they desire the spirit may be heard, not the flesh. Abraham would have the promise fulfilled, and pitcheth on Ishmael, Gen. 17.18. Oh that Ishmael might live before thee! But God intended a better way by Isaac. If he give us our will, 'tis in anger; that's our prayer; but the spirits prayer is to glorify God, and according to the will of God: God's answer is according to the mind of the spirit.
2. God's knowing by way of approbation, that he will accept and regard the prayer stirred up in us by his spirit; the reason is given in the Text, because he maketh requests for the saints according to the will of God. In which clause we have,
- 1. The work, he maketh intercession.
- 2. The persons, for whom; for the saints.
- 3. The rule, nature, or kind of intercession, 〈 in non-Latin alphabet 〉 according to the will of God.
Let us first open these things,
2. Consider why the prayer so made, must needs be acceptable and pleasing to God.
1. The work of the spirit, he maketh intercession; that is, exciteth and directeth us to pray; he employeth and maketh use of our faculties, mind, and heart, and tongue, yea of our graces, faith, hope, and love; of faith to believe God's being and providence, both as to his present government, internal or external, or as to the future and eternal recompenses. This faith is the life of prayer; for how shall they call on him in whom they have not believed ? Rom. 10.14. And Heb. 11.6. of our hope, looking for these things, we ask of him according to his will ; otherwise prayer is but a wearisome, fruitless task. Mal. 3.14. 'It is in vain to serve God; what profit is it to call upon him ? When we expect what we ask, there is more life in asking; Psal. 130.5. I wait for the Lord, my soul doth wait, and in his word do I hope: That's the posture of the soul in prayer. And for love; for here we come to show our hearty groans after everything, which will bring us nearer to God: Surely they that call upon God aright, are they which delight themselves in the Almighty, Job 27.10. The duty is an act of love, and the life of the duty cometh from the fervency of our love; for 'tis a solemn expression of our desires; if God be our portion, we will thirst after him, and express our desires after what conduceth to communion with him. Thus the spirit maketh use of our faculties and graces; he strengtheneth our faith, quickeneth our love, and stirreth up our hope; so that as 'tis said, Matth. 10.20. 'It is not ye spake, but the spirit of your Father that spaketh in you ; when he doth enable us to speak what is fit and proper before the Tribunals of men. So he maketh intercession, when he enableth understanding creatures to speak what is fit and proper before the throne of grace; what will become faith, hope, and love.
2. The persons for whom he prayeth ; for the Saints, for two reasons.
1. Because the saints only are acquainted with these operations, 1 Cor. 2.14. The natural man receiveth not the things of the spirit ; and John 14.17. Whom the world cannot receive, because they know him not, and see him not. They do not regard his motions and operations, but have their eyes fixed upon this world, and the sins and vanities thereof: They have no mind to employ him, though he offereth himself to them; but the Saints cannot live without him.
2. These are only fit to converse with God in prayer ; the persons are qualified for audience and acceptance with God, and may obtain whatsoever in reason and righteousness we can ask of him; 1 John 3.22. And whatsoever we ask, we receive, because we keep his commandments, and do what is pleasing in his sight. None else are in grace and favor with God, and in a receiving posture, according to the terms of the promise; none but such as are justified, sanctified, and live in obedience to him. Prov. 15.8. The sacrifice of the wicked is an abomination to the Lord, but the prayer of the upright is his delight. John 9.31. God heareth not sinners; but if any man be a worshipper of God, and doth his will, him he heareth. And James 5.16. The fervent effectual prayer of a righteous man availeth much. And Psal. 66.18. If I regard iniquity in my heart, the Lord will not hear me. So Prov. 28.9. He that turneth away his ear from hearing the law, even his prayer is an abomination. These and many more places show, who are they who have God's ear? the Saints, and none but they; who are careful to avoid all known sin, and make conscience of performing all known duty: then you will have a large share in his heart and love, and he will be near you when you call upon him, to counsel, quicken, and direct you, and give you answers of grace upon all occasions.
3. The rule, nature, or kind, of this intercession he puts us upon; 〈 in non-Latin alphabet 〉 is the same with 〈 in non-Latin alphabet 〉 verse 26. according to the will of God, for matter, and manner; and ask lawful things to an holy and lawful end.
1. The matter of the prayer. 1 John 5.14, 15. And this is the confidence that we have in him, That if we ask anything according to his will, he heareth us.
What is the meaning of that, According to his will ?
Answer. 1. With conformity to his revealed will.
2. With due submission to, and reservation of his secret will.
1. With conformity to his revealed and commanding will ; that we ask nothing unjust and unholy, as if we would have God to bless us in some unlawful purpose, or being biased by envy, revenge, or any corrupt and carnal affection, ask anything contrary to piety, justice, charity, or that holy, meek spirit which should be in Christians. Unlawful desires vended in prayer are a double evil, as they are contrary to God's commanding will, and as they are presented to him in prayer, to accomplish what we desire by his help, as we would have him accommodate his providence to fulfil our lusts.
2. With a due reservation of, and submission to, his secret and decreeing will. The things we ask of God are of three sorts.
1. Barely lawful ; so is every indifferent thing▪ as when Moses would said enter into Canaan. We cannot say God will give us such things: God denied it to Moses; Let is suffice thee, speak no more of this matter. Deut. 3.22. God would only give him a Pisgah sight.
2. Not only lawful, but commanded ; such a thing as may fall within the compass of our duty; as when parents ask the conversion of their children, or children beg the continuance of their parents life, 'tis not only lawful, but commanded; yet God disposeth of the event as it pleaseth him.
3. Some things are absolutely good and necessary for us, as the gift of the holy spirit, Luke 11.13. such God will give. But in the two former things, we must use the means, but refer the event to God, who can best dispose of us to his own glory; for though the thing be lawful, though it be good, yet it beareth these exceptions.
1. If it be not contrary to any decree of God, and cross not the harmony of his providence; Would we have God rescind and disorder his wise counsels for our sake.
2. If it be not inconvenient and h • rtful for us ; but of that God will be judge; some present temporal good may be a cause of future inconvenience; and something bitter how, may be afterward found wholesome. God knoweth whether life or death be best, a present riddance of troubles, or a continuance of them; therefore it followeth, verse 28. All things shall work together for good to them that love God. That which is apprehended as evil, may turn to good; therefore these things should not be peremptorily asked, but with limitation and exception of God's will, as our Lord Christ, Matth. 26.39. And he went a little further, and fell on his face and prayed, saying, O my Father, if it be possible let this cup pass from me; nevertheless, not as I will, but as thou wilt. 'It is one thing to believe for certain, that God will grant our petition, with this condition, if the grant be for his glory and our good; and another thing to b • lieve absolutely that he will not deny the particular thing we ask of him, without such exception and reservation. 'It is not for us to determine, what is most conducing to God's glory, and desirable for us. We must commit and submit to God, to our Heavenly Father, who is never backward to our good, and will certainly guide all things for the best.
2. The manner.
1. With faith. What faith have we in prayer? With respect to God, that he is able and willing to help his people, that we need not run to other shifts, and be divided between God and carnal means, Jam. 1.6, 7, 8. As to the acceptance of our persons, we must pray that we do not weaken our confidence by any allowed sin, 1 John 3.20, 21. For if our hearts condemn us not, God is greater than our hearts, and knoweth all things; if our hearts condemn us not, then have we confidence towards God : We sin a way our peace, and then cannot come cheerfully to God. As to the particular blessings asked, necessary, that are absolutely promised, must be absolutely expected: But the promise of the common blessings of this life, is not absolute; these things are dispensed as shall be for God's glory, and our good. The saints themselves express themselves with some hesitancy about these things, though inclined to hope the best, as David, 2 Sam. 12.22. Who can tell whether the Lord will not be gracious to me, that the child may live ? God knoweth what we most really want, and what is most agreeable to our desires, being able to choose for us, better than we can for ourselves. Joel 2.14. Who knoweth if he will return and leave a blessing.
2. With fervency, or that life and seriousness which will become addresses to God, Matth. 7.7. Ask, seek, knock ; we are not in good earnest, unless we set ourselves to seek the Lord, Dan. 9.3. Christ taught us to pray in two parables; one for the spirit, Luke 11. By a man coming to his friend for loaves at midnight. For right done to the Church, Luke 18.1. In the parable of the widow and unjust Judge. Persevere till prayer be answered, Matth. 15.26, 27. Keep wrestling and striving with God, Rom. 15.30. Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the spirit, that ye strive together with me, in your prayers to God for me.
3. With humility ; we must come as less than the least of his mercies. Gen. 32.10. Ezra 9.6. O my God, I am ashamed and blush to lift up my face to thee my God. As the Publican, Luke 18.13. God be merciful to me a sinner ; as Abraham, Gen. 18.27. Behold now I have taken upon me to speak unto the Lord, who am but dust and ashes.
4. With holy ends ▪ that God may be glorified. John 14.13. And whatsoever, ye shall ask in my name, that will I do, that the Father may be glorified in the Son. In the spirit, John 16.14. He shall glorify me, for he shall receive of mine, and shall show it unto you. Psal. 115.1. Not unto us, O Lord, not unto us, but unto thy name give glory. Joel 2.14. Who knoweth if he will return and repent, and leave a blessing behind him; even a meat-offering, and a drink-offering unto the Lord our God ?
2. The reasons why the prayers so made, must be acceptable to God.
1. Because here all the divine persons concur ; we pray according to God's will, in Christ's name and mediation, by the motion and instinct of the spirit, everyone is a ground of hope; therefore it will not be lost labor, or breath poured out into the air. 2 Sam. 14.1. When Joab perceived that the kings heart was towards Absalom, he makes use of the advantage. Christ's merit breeds confidence, Heb. 10.19. Having therefore, brethren, boldness, to enter into the holiest by the blood of Jesus. And then the spirits motion, God accepteth what cometh from himself, Psal. 10.17. Lord, thou hast heard the desire of the humble, thou wilt prepare their heart, thou wilt cause thine ear to hear : What is excited and stirred up in us by his spirit.
2. On man's part, the person is qualified, the petition just, the end right, and the heart excited.
USE. Is to show us what prayers are heard; such as cometh from God, and are made to God: certainly such shall be dealt with as friends; God will bestow marks of abundant favor upon them, and reward their love and obedience, by hearing their prayers; he delights to do great things for their sakes, and will have it known, that their suppplication is acceptable to him. Oh pray thus by the spirit.
1. Is your prayer such a prayer as cometh from God? such a prayer as is inspired by the spirit, holy and fervent? Holy, for he is an holy and heavenly spirit, and puts us mainly upon holy and heavenly things; things that always make us better, not worse; and in other things referring our choices to God, what he liketh and thinketh best for us, not what we do for ourselves; not my will, but thine be done. Then Fervent, 〈 in non-Latin alphabet 〉 James 5.16. The fervent effectual prayer of a righteous man ; when it looketh like wrestling with God.
2. To God ; like worship relating to God, it hath the stamp of his nature upon it; some of his Attributes relate to his Mercy and Goodness, some to his Majesty and Greatness ; the one is seen in the joy of our faith and confidence, by our delight to converse with him: The other in our humility and deep reverence of God, when we come to him as poor undone creatures, without his grace.
SERMON XXXVII.
ROM. VII.28.
And we know, that all things work together for good, to them that love God, to them who are the called according to his purpose.
I N the former Verse, the Apostle telleth us, how the spirit maketh Intercession for the Saints; what God liketh and thinketh best for them, not what they like themselves; most profitable, though not most pleasing; Green Fruit is most pleasing to the appetite of the Child, but the Parents knoweth 'tis not so wholesome; on the other side medicinal Potions are bitter, but they tend to health. Therefore though the afflictions continue, God may hear our prayers, for we find this best for us in the issue, And we know, &c.
In the Words,
- 1. A privilege.
-
2.
The persons qualified.
In the privilege observe,
- 1. The certainty of it, And we know.
-
2.
The nature of it
: And there,
- 1. The extent of it; All things ; prosperity, adversity, all the varieties of conditions we pass thorough.
- 2. The manner of working, work together ; with the spirit say some, cooperanter, non per se operantur. This is a truth, but not of this place; the poisonous ingredients which are used in a medicine, do good, not of themselves, but as ordered and tempered by the skill of the Physician; rather work together, omnia simel adjumenta sunt, as Beza paraphrastically rendereth it; • ingly they are against us, if we look upon Providences by pieces; as there is no beauty in the scattered pieces that are framed for a building, till they are all set togethe • , so men look upon God's work by halves.
- 3. The end and issue, for go • d. Sometimes for good temporal, for our greater preservation; but rather for good spiritual, the increase of grace; chiefly for eternal good, to fit us and prepare us for the blessedness of the everlasting estate, this is the privilege.
2. A description of the persons who enjoy it.
1. By their act tow • rds God; To them that love God, believing his Mercy and Goodness in Christ; they love him above all things, and are willing to hazard and venture all things for him.
2. God's act or work upon them : They are effectually called; to them who are the called according to purpose • . There is a distinctive term by which God's purpose is intended, they are called, no • obiter, by the by, as they live within the hearing and sound of the Gospel; but according to God's eternal purpose, and the good pleasure of his grace.
I begin with the Priviledg.
Doct. That all things that befall God's children in this life, are directed by his Providence to their eternal happiness.
- 1. I shall explain this point with respect to the circumstances of the Text.
-
2.
Give a more general state of the case.
The first will be done,
- 1. By opening the nature of the privilege.
- 2. The certainty of it.
1. The nature of it ; and there we begin with the extent, all things ; it m • st be limited by the Context, which speaketh of the afflictions of the Saints.
1. All manner of sufferings and trials for righteousness sake : Such as Reproaches, Stripes, spoiling of Goods, Imprisonment, Banishment, Death, all such kind of things. Reproaches are as dung cast upon the grass, which seemeth to stain it for a while, but afterwards it springeth up with a fresher verdure; Stripes are painful to the flesh, but occasion greater joy to the soul; as Paul and Silas, after they were scourged, sung at midnight in the stocks, Acts 16. Spoiling of goods stirreth up serious reflections on a more enduring substance; the hopes whereof we have in ourselves, Heb. 10.34 Imprisonment doth but shut us up from • emptations, that we may be at liber • y for a more free converse with God; as Tertullian telleth his Martyrs▪ You went out of Prison when you went into Prison; and were but sequestered from the world, for more intimacy with the Holy Ghost: So banishment, every place is a like near to Heaven, and the whole earth is the Lord's, and the fullness thereof; they know no banishment, that know no home here in the world; but because we have an affection to our natural comforts, especially to the place of our service God is wont to recompense his exiles with an increase of spiritual blessings, as John had his Revelations when banished to Patmos, Rev. 1.9. Death doth but hasten our glory; if the guest be turned out of the old house, you have a building of God, eternal in the heavens, 2 Cor 5.1. And so do but leave a shed to live in a Palace; though yo • r life be forced out by the violence of men, the sword is but the key to open Heaven doors for you, and you are freed from hard task-masters to go home to your gracious Lord.
2. Ordinary afflictions incident to men : Are you pained with sickness, and role to and fro on your bed, like a door on the hinges, through the restless weariness of the flesh? Many times we are best when we are weakest, and the pains of the body, help to the invigorating and renewing the inward man▪ 2 Cor. 4.16. In Heaven you shall have everlasting ease, for that is a state of rest: Have you lost children? if God give you a better name than sons and daughters, you have no cause to complain, Isa. 56.5. 'It is honor enough to you, that you are children of God; if poor and destitute, yet if rich in the gifts and graces of the spirit, 'tis made up to you, Rev. 2.9. I know thy poverty, but thou art rich. But 'tis not expedient to name all cases; whatever the calamity and affliction be, God knoweth how to turn it to good; so that though we restrain all things to the Context, it is large enough for our consolation.
But is there not more in it? For men are always given to over-gospelling and enlarging their privileges? doth it not comprehend sin?
Ans. No, not in the in • ention of the Apostle; God hath not made a promise, that all the sins of Believers shall work for their good: 'It is true, God made advantage of the sins of the world, for the honoring of the Grace in Christ, Rom. 5.16, 17. It should be our care, that Satan may be a loser, and Christ have more honor by every sin we commit; True repentance can draw good out of sin its self, to be a means of our hatred and mortification of it: So love and gratitude to our Redeemer, Luke 7.47. Her sins which are many, are forgiven, for she loved much: but to whom little is forgiven, the same loveth little. Sin doth not do good as sin, but as repented of; 'tis not the sin, but the repentance. But for the proof of this.
1. Then it would destroy the qualification mentioned in the text, Those that love God. Our love is a love of duty; none love God, but those that obey him, and keep his commandments.
2. To assure us aforehand, that our sins would turn to our good, would open a gap to looseness, and is contrary to the usual methods of God in his word, who commands obedience with a promise of increase of grace, and threateneth disobedience▪ and punish • h it also, by hardness of heart, and a tradition, or giving us up to vile affections: Now there would be no reconciling these passages, if God assured us by promise, that our sins should turn to good, and yet sins be punished with blindness of mind, and hardness of heart.
3. If any should object, they mean infirmities, not grievous and heinous sins; yet even then they see a reason to limit this universal particle, 〈 in non-Latin alphabet 〉 , and so have lost the advantage: but whether they limit it enough, let us see. 'It is one thing to say they shall not hurt us; 'It is another to say, they shall conduce to our good; or are means appointed to that end.
4. If God make use of our infirmities for good, 'tis to be ascribed to his grace, who bringeth good out of so great an evil: As David by his fall got wisdom, Psal. 51.6. 'twas the Lord's mercy that made him thereby more sensible of his duty, watchful over a naughty heart. But this is no natural effect of sin; and to say God hath promised it, it would tempt us to omit our caution, and so we should lose this benefit. God of his wonderful grace may do many things, which he doth not think fit to assure us of by promise.
5. We see many Christians fall from some degrees of grace, which they never afterwards recover again, though preserved in the state of grace for the main. God will not vouchsafe to them such a liberal portion of his spirit as they had before. Jeh • shaphat is said, 2 Chron. 17.3. to have walked in the first ways of his Father David ; His first ways were his best ways, when he kept himself free from those scandalous crimes he fell into in his latter time.
But doth it not imply, that our prosperity shall turn to good, as well as adversity?
Answer. Though it be not formally expressed in this place, which speaketh only of sufferings and afflictions; yet 'tis virtually included. For,
- 1. God keepeth off, or bringeth on the cross as it worketh for our good. And all providences wherein the elect are concerned, are over-ruled by his grace for their good; Cant. 4▪16. Awake, O north-wind, and come thou south, blow upon my garden, that the spices therein may flow out. Out of what corner soever the wind bloweth, it bloweth good to the saints; The sharp north-wind, or the sultry south-wind.
- 2. 'It is a threatening to them that do not love God, that their prosperity tendeth to their hurt: Psal. 69.22. Let their table become a snare, and that which should be for their welfare become a trap. Their worldly comforts serve to harden their hearts in • in
- 3. The sanctifying of their prosperity is included in a Christians charter : 1 Cor. 3.21, 22, 23. All things are yours, life or death, the present world, and the future world, because you are Christ's, and Christ is God's. Their prosperity cometh from the love of God, and tendeth to their good. Therefore let this be included, though afflictions are chiefly spoken of in the Context.
2. The manner of bringing it about; they work together. Take anything single and apart, and it seemeth to be against us. We must distinguish between a part of God's work, and the end of it: We cannot understand God's providence, till he hath done his work; he is an impatient spectator, that cannot tarry till the last act, wherein all errors are reconciled: as Christ told Peter, John 13.6, 7. What I do, thou knowest not now, but thou shalt know hereafter. We are much in the dark, we look only to present sense and appearance, his purposes are hidden from us; for the Agent is wise in Counsel, and excellent in working; his way of working is under a veil of contraries, and unperceivable to an ordinary eye. He bringeth something out of nothing; light out of darkness, meat out of the eater; his end is not to satisfy our sense and curiosity, but try our faith, John 6.7. To exercise our submission and patience, as in the case of Job ; And our dependence and prayer. God knoweth what he is a doing with you, when you know not, Jer. 29.11. For I know the thoughts that I think towards you, saith the Lord; thoughts of peace, and not of evil, to give you an expected end. When we view providence by pieces, and see God rending and tearing all things in pieces, we are perplexed. Therefore we must not judge of God's providence by the beginnings, till all work together. When we apprehend nothing but ruin, God may be designing to u • the choicest mercies: Psal. 31.22. For I said in my haste, I am cut off from before thine •• es: nevertheless thou heardest the voice of my supplication. So Psal. 116.11. I said in my h • ste, all men are liars, Samuel, and all that had told him he should enjoy the kingdom. H • ste never speaketh well of God and his promises; nor maketh any good comment on his dealings; we must stay till all causes work.
3. The end and issue, for good.
1. Sometimes to good temporal, or our better preservation during our service. Gen. 50.20. But as for you, ye thought evil against me, but God meant it unto good, to bring it to pass as it is at this day, and to save much people alive. Both the Egyptians and themselves had wanted a preserver, if he had not been sold, and sent into Egypt. We often find by experience, that God ordereth our disappointments for good; suppose a man's heart were much set upon a voyage to sea, but he is hindered by many impediments, and before he cometh, the ship is gone; and afterwards he heareth that all that were in the vessel were drowned; this disappointment is for good. Crassus his Rival in the Persian war, when he heard how that Army was intercepted and cut off by the craft of the Barbarians, had no reason to stomach his being refused. Many of us, whose hearts are set upon some worldly thing, have cause to say, we had perished, if we had not peristed; and suffered more, if we had suffered less. In the story of Joseph, there is a notable scheme and draught of providence; He is cast into a pit, there to perish; thence upon second thoughts drawn forth to be sold to the • shmaelites ; by them brought into Egypt ; sold for a slave again. What doth God mean to do with poor Joseph? While a slave, he is tempted to Adultery; refusing the temptation, he is falsely accused, kept a long time in ward and duress; all this is against him. Who would have thought that in the issue all should have turned to his good? Who would have thought that the prison had been the way to preferment? That by the pit he should come to the palace of the King of Egypt ? That he should exchange his parti-coloured coat, for the Royal robes of a Kings Court? Thus in temporal things we gain by our losses, and God chooseth better for us, than we could have chosen for ourselves.
2. Spiritual good. So all affliction is made up and recompensed to the soul; it afflicts the body, but bettereth the heart. Psal. 119.71. It is good for me that I have been afflicted, that I might learn thy statutes. There is more to be learned in affliction, than in the vastest Libraries; No book will teach us so much, as experience under God's discipline. Mad men are kept in the dark, and under hardship, to bring them to their wits again; so God is forced to use us a little hardly, to cure us of our spiritual frenzy▪ Thou darest not pray, Lord let me have my worldly comforts, though they damn me; Let me not be afflicted, though it do me good: And if thou darest not pray so, wilt thou murmur when God ordereth it so? If a man break an arm or a leg in pulling us out of the water, wherein otherwise we should certainly be drowned, would we be angry with • im? And shall we fret against the Lord, when he takes away the fuel of our lusts, which will certainly drown us in perdition, and everlasting destruction? Is it not a good exchange, to part with outward comforts for inward holiness? Certainly that will be of more gain to us, than all the affliction, pain, and loss, which we suffer, will do us hurt. Certainly we lose nothing but our rust by scouring; if God will take away our peace, and give us peace of conscience; our worldly goods, and give us true riches, have we any cause to complain? If outward wants may be recompensed by an abundance of inward grace; and we have the less of the world, that we may have more of God; and be kept poor and destitute, that we may be rich in faith, James 2.5. who is the loser? If we have an healthy soul, in a sick body, as Gaius had, 3 John 2. And an akinghead, maketh way for a better heart; Doth not God deal graciously and lovingly with us? In short, afflictions are compared to fire, that purgeth away the dross, 1 Pet. 1.7. To the fan that driveth away the chaff, Matth. 3.12. To pruning, that cuts off the luxuriant branches, and maketh the other, that remain, the more fruitful, John 15.2. To physic that purgeth away the sick matter, Isa. 27.9. To ploughing and harrowing the ground, that fitteth it to receive the good seed, Jer. 4.4. And shall we be troubled, when God cometh to make use of this fire, to purge out our dross? This fan to winnow away our chaff? This prunings, to lop off the luxuriancies of our souls? This plough, to break up our fallow ground, to destroy the weeds that are in our hearts? This sharp medicine, to cure our sick souls? Should we • ot rather rejoice, that he will not let us alone in our corruption, but refine us, as m • tal is by the fire? And fan and winnow us, that we may be pure grain, and prune • s, that we may be fruitful in holiness? And us • medicine, to cure those distempers which otherwise would destroy us? And suffer th • ploughets to make long fu • rows upon our backs, that we may enjoy the richer crop? 〈◊〉 is for good.
3. For our eternal good. Heaven will make us complete amends for all that we suffer here, 2 Cor. 4.17. Those light afflictions which are but for a moment, worketh for us a far more exceeding and eternal weight of glory. These afflictions are so far from infringing our happiness, that they do promote it: How promote? and how work? Partly, as the patient enduring, doth secure our interest. God will not fail to reward them that patiently suffer for his sake, or submit to his discipline; for these transitory light afflictions and sufferings are so accepted by him, that they are sure to be rewarded by him, Matth. 5.12. great is your reward in heaven. And James 1.12. Blessed is the man that endureth temptations, for when he is tried, he shall receive the crown of life, which God hath promised to them that love him. Partly, as they are a means which God useth to draw us off from the love and esteem of the world; and to awaken in us an earnest desire, and serious pursuit after Heavenly things. Gal. 6.14. They conduce to mortification, and kill the gust of the flesh; so that our title is not only more secured, but our hearts prepared. Partly, because here is the full recompense, the good that answereth all objections; if cast out by men, you are received by the Lord; if calumniated by the world, approved by God; if you have lost the love of all men for your faithfulness and sincerity, you shall enjoy the love of God; if imprisoned, you shall shortly be in your Fathers house: There all your fears and sorrows will be at an end, your desires accomplished, and your expectations satisfied. 'It is Heaven that turneth pain into pleasure, death into life: and partly, because though we fail in particular conflicts, yet God secureth our everlasting estate. Romani praelio, sepe victi, bello nusquam. So Christians, we cannot say, that always there is such sensible benefits by afflictions; but this is the sense of the place, as the following verses show, That the general issue of things is determined and put out of controversy by it. The infallibility of God's conduct, cannot be discerned by every particular event; for a Christian may not gain by every trouble he falleth into, but by altogether his eternal estate is promoted; they all are means to preserve us, till we come to Heaven. Thus you see, how he that could turn stones into bread, water into wine, can extract a blessing out of our saddest miseries and afflictions, and make the bitterest herbs to yield honey to the saints.
2. The certainty of this, We know. Not by an uncertain and fallible conjecture, but upon sure grounds. What are they?
1. The promise of God, by which he hath secured the salvation of his people, notwithstanding their troubles. Heb. 6.17, 18. Wherein God willing more abundantly to show unto the heirs of promise, the immutability of his counsel, confirmed it by an oath; that by two immutable things, in which it was impossible for God to lie, we might have strong consolation, who have fled for refuge, to lay hold of the hope set before us. God's resolved purpose declared in his Covenant, cannot be altered; his promises in time, are his eternal purpose before time; he hath undertaken by promise, and oath, to be their God, the God of their salvation.
2. By the experiences of the saints, who have found it so. Psal. 119.71. Before I was afflicted, I went astray, but now I learn thy statutes : they have been persuaded of it, Phil. 1.19. I know that this shall turn to my salvation. All the troubles he endured, should be so ordered by God, as they at length turn to his eternal happiness.
3. From the nature of the thing ; two considerations enforce it.
1. All things are at God's disposal, and forced to serve him. Men, Devils, crosses and comforts, nothing can fall out against, or without his will: Angels, Devils, Men, have no power to null and frustrate his decrees; for he is the supreme and universal Lord, Psal. 33.11. The counsel of the Lord standeth forever; the thought of his heart to all generations. And therefore he blasts, and frustrateth all the devices of the wicked; and what he decreeth, shall immutably come to pass.
2. His special care over his people. He hath carried them in the womb of his decrees before the foundation of the world; he loveth them more than a mother loveth her tender infant, Isa. 49.15. Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, but I will not forget thee. If the mother be so tenderly affected to the child whom she carried in her womb for some few months, will not God much more? He is as tender of them as the apple of his eye, Zech. 2.8. He hath secured his Covenant-love by promise, 1 Cor. 10.13. But God is faithful, who will not suffer you to be tempted above that you are able ; he will never leave you to insupportable difficulties.
Secondly, To give a more general state of the case.
1. This good is not to be determined by our fancies, and conceits, but by the wisdom of God ; for God knoweth what is better for us, than we do for ourselves: we judge according to present appearance, but he hath a sight or inspection of our hearts, and a prospect or foresight of all future events: And therefore his divine choices are to be preferred before our foolish fancies; what he sendeth or permitteth to fall out, is fitter for our turn than anything else; could we once be persuaded of this, a Christian would be prepared for a cheerful entertainment of all that should come upon him. Besides, he is a God of bowels, and loveth us more dearly than we do ourselves; Therefore we should be satisfied with his dispensations, whatever they are. Should the shepherd, or the sheep choose his pastures? The child be governed by his own fancy▪ or the Fathers discretion? The sick man by his own appetite, or the physicians skill? 'It is necessary sometimes, that God should displease his people for their advantage, John 16.6, 7. Because I have said these things to you, sorrow hath filled your heart; nevertheless I tell you the truth, it is expedient for you that I go away. We are too much addicted to our own conceits; Christ's dealing is expedient and useful, yet very unsatisfactory to his people: He is to be judge of what is good for us, his going or tarrying; not we ourselves, who are short-sighted, distempered with passions; whose requests many times are but ravings, and ask of God we know not what. Peter said, Matth. 17.4 Master, it is good for us to be here. He was well pleased to be upon Mount Tabor, but little thought what work God had to do by him elsewhere; so Jer. 24.5. The basket of good figs were sent into the land of the Chaldeans for their good. What good in a dispersion! but God foresaw worse evil, would befall the place where they then lived. The selling of Joseph for a slave, was to appearance evil, but God meant it for good: Gen. 50.20. God may keep us low and bare, expose us to difficulties, prejudices, reproaches, bitter sufferings, yet all is for good.
2. Good is to be determined by its respect to the chief good, or true happiness. Now what is our chief happiness but the vision and fruition of God? it consists not in outward comforts, riches, liberty, health, honor, or comfortable relations, but our acceptance with God; other things are but appendages to our felicity, Matth. 6.33 〈 in non-Latin alphabet 〉 But first seek the kingdom of God, and these things shall be added unto you. Affliction taketh nothing from our solid and essential happiness, rather helpeth us to the injoymen • of it, as we increase in grace and holiness. That's evil that separateth us from God; that's good which bringeth us nearer to him. Sin separateth us from God, therefore always evil. Isa. 59.2. But affliction are not always evil, but make us more earnestly to seek after him, Hosea 5.16. And so to be trained up under the cross, in a constant course of obedience, and subjection to God, is good. Lam. 3.27. It is good that a man bear the yoke from his youth, because it keepeth him modest, humble, and sober.
3. This good is not always the good of the body, or of outward prosperity ; and therefore our condition is not to be determined by the interest of the flesh, but the welfare of our soul. If we had the world at will, we cannot be said to be in a good condition, if the Lord should deny us spiritual blessings: We are more concerned as a soul, than a body, Heb. 12.10. He verily for our profit, that we may be partakers of his holiness. He doth not call the good things of this world, that pelf which all desire, profit; but the participiation of the divine nature. Affliction is good if it be sanctified. Holiness wrought by affliction, should be more to us, than all our outward comforts.
4. 'It is not good presently enjoyed and felt, but waited for ; and therefore our condition must not be determined by sense, but faith, Heb. 12.11. Affliction for the present is not pleasing to natural sense, nor is the fruit for the present evident to spiritual sense; but 'tis good, because in the issue it turneth to spiritual good: While under the affliction, we feel the smart, but do not presently find the benefit; Physic must have time to work; that which is not good, may be good; though it be not good in its nature, 'tis good in its use: Faith should determine so, though we feel it not, Psal. 73.1. Y • t God is good to Israel.
5. A particular good must give way to a general good ; and our personal benefit, to the glory of God, and the advancement of Christ's Kingdom. 'Twas good, yea much better for Paul to be in Heaven; yet, if it was needful for the Saints, to continue in the flesh, he submitteth. Phil. 1.24. We must not so desire good to our selv • s, as to hinder the good of others; All Elements will act contrary to their particular nature, for the conservation of the Universe; That may be good for the glory of God, which is not good for our personal contentment and ease; John 12.27, 28. The sense of our duty, and the desire of glorifying God, should overcome our natural inclination.
6. In bringing about this good, we must not be idle spectators, but assisi under God▪ When we are diligent to exercise ourselves unto godliness, then evil is turned into good, and all crosses and afflictions into means of salvation; besides the elective love of God at the bottom of all, there is the actual power and influence of the Spirit, and prayer on our part, Phil. 1.19. Through your prayer, and the supply of the Spirit of Christ Jesus ; and Heb. 12.11. Now no chastening for the present seemeth to be joyous, but grievous nevertheless afterwards it yieldeth the peaceable fruit of righteousness to them that are exercised thereby. 'It is not the bare nature of the Cross doth it, we must labor for that we look for; the Saints are not only passive objects, but active instruments of Providence; there is an exercise on our parts; we are to make use of all things, then God will bless us.
7. If it be true of particular persons, 'tis much more true of the Church, all is for good, Psal. 76.10. Surely the wrath of man shall praise thee, and the remainder of wrath shalt thou restrain. Christ many times gets up on the Devils shoulders: All Providence is for the Elects sake, 2 Tim. 2.10. Therefore I endure all things for the elects sake, that they may obtain salvation by Christ, with eternal glory. The sufferings of the Apostles conduced to the good of true Christians; God considered the good of the whole Church.
USE, Is Information.
1. That the exception against God's Providence from the evils that abound in the world, is vain and frivolous. 'Twas an old doubting question, If there be a God, how are there evils? If there were not a God, how is there good? One part answereth the other; the Text more fully; he turneth evil unto good. That there are Devils, God knoweth how to make use of them, to punish the wicked, and exercise the godly; that there is sin, if there had been no sin, no Christ; that there are miseries, if no miseries, many graces would be lost; there would be no fortitude, no patience, no earnestness in prayer; that there are wicked men, it showeth God's distinguishing Mercy, that when so many are drowned in the common shipwreck of mankind, 'tis the greater mercy that we escape; if others are bad, let us bless God that made us better. Lastly, that there is death, that there might be a passage out of this world, and a period to our labors and sorrows.
2. It teacheth us how to interpret prayers : We have prayed for the continuance of a blessing, and lost it; for the riddance of a trouble, yet it continueth upon us; this is the very case here; if God heareth them, how come they to suffer such hard things? The spirit teacheth us to pray; now the denial of either suit turneth to good: We often come to God with carnal requests, which being interpreted, sound but thus, Give me that wherewith I may offend thee, or have my flesh pleased, or lusts fed: God findeth us doting on the creature, and we take it ill to be interrupted in our Whoredoms: We must distinguish between what is really best for us, and what we judge best; other diet is more wholesome for our souls; than what our sick appetites craveth; we are best many times when weakest, worst when strongest.
3. It giveth us a reason of waiting : Tho we do not presently know why everything is done, let us wait. Providence doth not work without a cause; we see it not now, but we shall see it when God turneth it to good: We must not judge of God's work by the beginning, God seemeth an adversary for a while to them that indeed enjoy his eternal love; let patience have its perfect work, and when Providence is come to a period, you will know more.
4. What reason to trust God with events. Some things fall under our duty, others are a mere event; our care is about events rather than duty, and so we take God's work out of his hands; and so 'tis not care, so much as carking; we inquire what shall become of us, rather than what we shall do; do you do your duty, and God knoweth how to turn all things for good, Phil. 4.6, 7. Nothing can go amiss to him that is found in the way of duty.
5. It informeth us of the happiness of God's children: We may put in for a share; when we are sanctified to God, all things are sanctified to us; and things that otherwise would be snares, prove helps, and discouragements prove furtherances; the creature is as if it were another thing to the Saints; if they are advanced, their hearts are enlarged to God, 2 Sam. 7.2. And the king said unto Nathan the prophet, See now, I dwell in an house of Cedar, but the Ark of God dwelleth within curtains. Neh. 1.11. O Lord, I beseech thee let now thine ear be attentive to the prayer of thy servant, and to the prayer of thy servants, who desire to fear thy name, and prosper, I pray thee, this day thy servant, and grant him mercy in the sight of this man; for I was the kings cupbearer ; meaning, he had improved this place for God. When they are afflicted, they do not fret or faint, but humble themselves under the mighty hand of God, and so meet him at every turn: Oh what a blessed thing is it, to be under the special care of God, and to have all things about us ordered with respect to our eternal welfare! 'tis not so with the wicked; if God make Saul a King, Judas an Apostle, Balaam a Prophet, their preferment will be their ruin; Haman's honor, Ahithophel's wit, Herod's applause, turned to their hurt; if in prosperity they contemn God, in adversity they deny and blaspheme God; This evil is from the Lord, why should I wait on him any longer. As the salt Sea turneth all into salt water, so a man, is as the constitution of his heart is.
2. USE, is Caution. 1. Against misconstruction of Providence. 2. Against non-improvement.
- 1. Against misconstruction of Providence. There may be a seeming harshness in some of God's dealings, but all things considered, you will find them full of mercy and truth, Psal. 25.10. If there be a seeming contradiction between his Word and Providence, you must not always interpret the word by Providence, but Providence by the word, Psal. 73.17. Until I went into the Sanctuary of God, then I understood their end.
-
2.
Against non-improvement.
Let us not lose the benefit by our negligence and folly; let us observe how we make profit of everything; God would not send this affliction, did he not know how it would be good for me. Therefore to this end,
- 1. Take these Motives.
- 2. Consider what profit is to be gotten by afflictions.
1. Motives.
1. 'It is not enough to be good in the affliction, but we must get good by the affliction. Carnal men are somewhat good in the affliction; more modest when God's hand is heavy upon them, and they are somewhat disabled or discouraged from following their lusts; yea, and may make great promises of reformation when God hath them under; but as soon as they are delivered, they encourage themselves in the practice of their old sins; as metals are melted while they are in the furnace, but as soon as they are taken out, they return to their natural hardness again. But the godly are the better afterwards, they cannot forget their old smart by sin, Josh. 22.17. Is the iniquity of Peor too little for us, from which we are not cleansed unto this day ? They remember what was the great burden in their troubles; and what was the great comfort and support under them, and are the better all their lives; but others are of another temper, Psal. 78.34. When he s • ew them, then they sought him, and inquired early after God. The sense of present smart, and the terror of an angry God, may frighten them into a little religiousness for the present, or drive them into a temporary repentance and seeking friendship and favor with God; and they leave off their sins for a time; but as soon as they are delivered, are as bad as ever; when affliction produceth temporary repentance, we are good in it, but when it produceth constancy of obedience, then we get good by it; it hath but some weak effect on us, when we are good in it, but a saving effect, when good by it.
2. The affliction cometh as a blessing, where 'tis improved to good : 'It is a great advantage to observe whether our afflictions come as a cross only, or as a curse; where they leave us worse rather than better, they are the beginnings of sorrows either in this life or the next; sometimes in this life, the cross goeth with a mind to return, or else some worse thing cometh in its place, John 5.14. Sin no more, lest a worse thing come unto thee. God that letteth a sinner escape one trouble, can easily reach him again, if he neglect God and his souls good; if when the smart of the rod is gone, we return again to our old vanity, the Lord can easily put us into a worse condition than before, he can heat the furnace seven times hotter, and that which cometh after is the most grievous; but especially in the next world, when God sendeth eternal punishments instead of temporal; as sometimes God breaketh up the course of his medicinal discipline, le •• eth a people go uncorrected and unreclaimed for their greater condemnation, Isa. 1.5. Why should ye be stricken anymore? ye will revolt more and more. That is, 'tis in vain to seek to amend you by chastisements; when men wax the worse for all their afflictions, and will not be brought home to God, they are given over as incorrigible; a brand is put upon Ahaz, 2 Chron. 20.12. In the time of his distress, did he trespass yet more against the Lord: this is that king Ahaz. Mark him for an obstinate and obdurate sinner; now such God leaveth to themselves, Hosea 4.17. Ephraim is joined to idols, l • t him alone. They are desperate and irrecoverable, and reserved for eternal torments; this is the sorest judgment to be given up to our own ways, without any check from Divine Providence. On the other side God doth correct us in love, not in anger, when he doth bring good out of it, and by it; if it produce a thorough repentance and change, 'tis a pledge of God's love, and our eternal glory; God's faithfulness may be then observed; Psal. 119.75. I know, O Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me. That he is pursuing his Covenant-love, and carrying on your salvation, though by a way not so pleasing to the flesh.
3. That 'tis your part to get benefit by the affliction, but God's to remove it : For the getting benefit by the affliction, falleth within the compass of our duty, but the removing the affliction is a bare event, belonging to God's Providence. We must do what is our part, and then God will do what is his; not but that God helpeth us in the improvement, for we obtain this Grace by prayer, and the supply of the Spirit of Christ▪ But the removal is wholly God's work, and must be referred to him; therefore your enquiry should be, What am I obliged unto in such a condition? And charge yourselves with your own proper work; Elihu telleth you what reflections you should have, Job 34.31, 32. Surely it is meet to be said unto God, I have born chas • isement, I will not offend anymore: that which I see not, teach thou me; if I have done iniquity, I will do no more. This is work proper for us; what sins will God have to be mor • ified? What vanities left? What duties more effectually performed? What Graces strengthened? And then let God alone to take off the trouble when it hath done its errand; for surely he delights not to grieve and displease his people further • han is for their profit; and he would not continue the affliction if he had not more work to do; his pity moveth him to spare the wicked when they relent under his strokes, much more to deliver the godly when they seriously profit by it.
4. If the constitution of our hearts were right, we w • uld desire to profit by the affliction, rather than to get rid of it. This is everywhere represented as the temper of t •• godly, 2 Cor. 4.6. For which cause we faint not, but though our outward m • n perish▪ yet the inward man is renewed day by day. 2 Cor. 12.10. I will rejoice in in •• r ••• ies. Surely spiritual and heavenly things should be valued above earthly and carnal; not by a bare speculative approbation, but by a practical esteem; now a practical esteem is manifested by three solid effects; by our caring or seeking for the one rather than the other, Matt. 6.33. But first seek the kingdom of God, and his righteousness, and • lith se things shall be added unto you. By quitting the one for the other, when necessity so requireth, Matth. 13.45, 46. Again the kingdom of Heaven is like unto a merchant man, seeking goodly pearl, who when he hath found one pearl of grea • price, he went and sold all that he had, and bought it. By our submission to God's dispensation, when he blas • eth and taketh away the one, to promote the other; we should be glad that it goeth well with the inward man, by the loss and decay of the outward; the lowest degree of sincerity is, that the loss of outward concernments should trouble us the less; but surely if grace be in any good degree of strength, we should rejoice and be abundantly satisfied, that God thinketh fit to take away earthly things, that thereby he may make us more mindful of that which is heavenly; and doth lessen us in the world, that he may thereby exci • e us to a more lively exercise of grace, and retrench the interests of the flesh, that the spirit may be enlarged, and kept in good plight; therefore to a child of God, an exemption from troubles is not so good, as an improvement of them: Our Lord when he taught us to pray, would have us indeed deprecate the temptation; but our chief request by way of reserve, M • tth 6.13. And lead us not into temptation, but deliver us from evil ; so in his Prayer, John 17.15. I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. Teaching us, our desires should be not so much to be delivered from the world, as the evil of the world; from sins rather than afflictious; and that we should seek grace, rather than deliverance: The deliverance is a common mercy, the improvement, a special mercy; carnal men may escape out of affliction, but carnal men have no experience of grace in sanctifying afflictions; and bare deliverance is no sign of special love, but improvement is; Paul rejoiced in this, that God would deliver him from every evil work, 2 Tim. 4.18. Therefore we should submit to endure the evil of chastisement, that we may escape the evil of sin; 'tis worse to be sinful than miserable; to be unclean, than to be sick; to be volupteous, than to be poor; and so the affliction bringeth greater good, than it taketh from you; therefore Christians should be careful that they murmur not against God's dispensations; for there are two evils that we bewray thereby. 1. A despising of God. 2. A despising of holiness. And a Christian should be tender of either.
1. A despising of God, as if he knew not what was fittest and best for you, and would send any trouble upon you, that he knoweth not how to turn to good, Job. 34.33. Should it be according to thy mind, he will recompense it; whether thou refuse, or whether thou choose. Should our condition be at our own disposal, and should God ask of us, whether we like it or no; is it not better to be satisfied in his will, and say, Surely God would not send this affliction, if he did not know how it should be good for me: We would carve out our own condition, and have our will in everything; but is this wise or just? Must God be subject to our passions and affections? No, whether we will or no, he will take his own way.
2. 'It is a lessening the value of holiness, as if this profit did not countervail our l • ss. We profess we esteem grace more than wealth, and spiritual things more than carnal; but when we are put to the trial, we little regard holiness, but only mind the ease of the flesh, and therefore are so hardly reconciled to the Cross; surely that which doth us good, should not be entertained with such impatient resentment; 'tis worse in Christians, who are more obliged to count all things dung and dross, Phil. 3.7, 8, 9, 10. But what things were gain to me, those I counted loss for Christ; yea doubtless, and I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith, that I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable to his death : But we may say as Moses to God, B • hold the children of Israel have not hearkened unto me, how then shall Pharaoh hear me ? We cannot hope to convince a worldly man of this, That loss of estate or poverty is good; the ambitious man, that 'tis good to be despised and contemned; and the voluptuous man, that pain is sometimes better than ease; and sickness that checketh the desires of the flesh, is better than health that gratifieth them: Alas the children of God are hardly convinced that mortifying affliction is better than carnal prosperity, how then will the world believe it?
2. What profit is there to be gotten by afflictions ? 'It is hard to instance in all particulars, because God hath several ends in our afflictions according to the distempers that need cure; but the usual profit of afflictions is seen in these things.
1. That the time of affliction is a serious thinking time, 1 Kings 8.47. if they shall bethink themselves in the land of their captivity. We have more liberty to retire into ourselves, being freed from the attractive allurements of worldly vanities, and for the present there is some restraint on the delights of the flesh, which use to besot the mind, and hinder better thoughts: Adversity maketh men serious; the Prodigal came to himself when he began to be in want, Luke 15.17. Sad objects make a deeper impression on our sou • s, than delightful do; they help us to consider our ways, and God's righteous dealings, that we may behave ourselves wisely, and suitable to the dispensation we are under, Eccles. 7.14. in the day of adversity, consider. See from what hand it cometh, to what issue it tendeth, what is thy duty under it, how little thou canst mend thyself, without submitting to God; that to hope to escape by ill means, is but like an attempt to break prison; 'tis better to make supplications to our Judge; these Providences are not to be lightly passed over, the Author of them is God, the occasion sin, the end repentance.
2. 'It is an awakening, quickening time. Some are awakened out of the sleep of death, and are first wrought upon by afflictions; this is one powerful means to bring in souls to God, and opening their ears to discipline, Job 36.10. They had still slept in their sins, if God had not awakened them by the smart discipline of the Cross; but others are quickened and awakened to more carefulness of their duty, more watchfulness against sin; and the graces of the spirit, which lay dormant in us through neglect, are more set a work; sense pleasing objects deaden the heart; God's best children sleep, when they have a carnal pillow under their heads, Psal. 30.6. And in my prosperity I said, I shall never be moved. But now, because they do not stir up themselves, God stirreth them up by a smart rod, that faith may be working, love fervent, hope lively, prayers carried on with warmth and zeal; prayers otherwise are dead, thoughts of Heaven cold, or none; wherein all these graces are acted. Isa. 26.16. Lord in trouble they have visited thee, they pour out a prayer when thy chastening was upon them. And Hosea 5.15. I will go and return to my place, till they acknowledge their offense, and seek my face; in their affliction they will seek me early. When our gust and taste of spiritual and heavenly things is recovered, then we are awakened and in good earnest.
3. 'It is a learning time ; this the Scripture witnesseth everywhere, Psal. 119.71. 'It is good for me that I have been afflicted, that I might learn thy statutes. Psal. 94.12. Blessed is the man whom thou chastnest, O Lord, and teachest him out of thy law. God teacheth us, though he teach us as Gideon did the men of Succoth, with briars and thorns; And we read of Christ Jesus himself, Heb. 5.8. He learned obedience from the things which he suffered. He did experimentally understand what obedience was, in hard and difficult cases, and so could the better pity and help sinners, when they obey God at a dear rate. In affliction we have an experimental knowledge of that, of which but a notional knowledge before; We come by experience to see how false and changeable the world is, what a burden sin is; What sweetness there is in the promises; What a reality in the world to come; How comfortable an interest in God is; Luther said, Qui tribulantur, sacras Scripturas melius intelligent; securi & fortunati ease legunt sicut Ovidii carmen. The afflicted see more in the Scriptures than others do; the secure and fortunate read them, as they do Ovid's verses. Certainly when the soul is humble, and we are refined and purified from the dregs of sense, we are more tractable, and teachable, our understandings are clearer, and our affections more melting. Now spiritual learning is a blessing that cannot be valued enough; if God write his Law on our hearts, by his stripes on our backs, we have no reason to complain.
4 'It is a repenting-time, to stir up the hatred of sin by the bitter effects of it. Jer. 2.19. Now know what an evil and bitter thing it is, that thou hast forsaken the Lord thy God, and that my fear is not in thee. Weigh with thyself, what hath brought all these evils upon thee; experience teacheth fools. So Lam. 3.39. Wherefore doth a living man complain, a man for the punishment of his sin ? He hath no reason to murmur against God, when he considereth his own deserts, and that he suffereth nothing but what he hath produced to himself by his sins: And therefore we ought to have deep shame and sorrow for our former miscarriages; it conduceth to breed true remorse, to consider our folly, and the misery brought upon us thereby, Jer. 31.18. Surely I have heard Ephraim bemoaning himself thus, Thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke: turn thou me, and I shall be turned, thou art the Lord my God. Surely after that I was turned, I repented; and after that I was instructed, I smote upon my thigh, I was ashamed. • ea even confounded, because I did bear the reproach of my youth.
5. 'It is a weaning time, from the pleasures and conveniencies of the present world: First, the pleasures of the world ; pleasure is the great Sorceress, that hath enchanted all mankind; they all court pleasure, though in different shapes; 'It is deeply ingrained in our nature, and the cause of our many miscarriages, Tit. 3.3. Serving divers lusts and pleasures ; and because we have divers pleasures, God sendeth divers afflictions: The soul is almost so sunk in flesh, that it ceaseth to be spirit. John 3.6. Pleasure is that which draweth us off from God, and engageth us in the Creature, Jam. 1.14. But every man is tempted, when he is drawn away of his own lust, and enticed. Now among the divers afflictions, diseases are natural penances which God hath put upon us, to reclaim us from vain pleasures. The gust of the flesh would be too strong, if God did not check it, by imbittering our portion in the world. Secondly, The conveniencies of the present life, riches, honors, friendships; afflictions are sent to cure our carnal complacency, and increase the heavenly mind. Riches, Heb. 10.34. And took joyfully the spoiling of your goods, knowing in yourselves, that ye have in heaven a better and an enduring substance. Relations, p • ssessions, 1 Cor. 7.29, 30, 31. The time is short; it remaineth, that both they 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 though they possessed not; And they that use this world, as not abusing it; for the fashion of this world passeth away. Friendship, John. 16 32.
Doating on the Creature is spiritual adultery, James 4.4 Ye adulterers and adulteresses, know ye not, that the friendship of the world is enmity with God? whoever therefore will be a friend of the world, is the enemy of God. If an image of jealousy be set up, God will blast it, he turneth the world loose upon us, so that friends prove as broken reeds. 'It is easy for God to prosper his people in the world, and suit all things to their own desires; but he knoweth our proneness to carnal love, and how easily our heart is enticed from himself. Our temptations would be too strong, if the world did appear in an overamiable tempting dress; therefore he doth exercise us sometimes with the malicous, envious world, sometimes with the cares, griefs, pains, disappointments, which are incident to the present life; and will show us what a restless, empty world we have here, that we may the more earnestly look after those peaceful Regions which are above.
6. 'It is a time of increasing our love to God, upon a twofold account.
1. Affliction showeth us, that nothing is worthy of our love but God ; whatsoever robbeth God of it, soon proveth matter of trouble and distress to us; our hearts are the more averse from God, because they are inclined to the Creature, Jer. 2.13. For my people have committed two evils; they have forsaken me the fountain of living water, and hewed them out cisterns, broken cisterns that will hold no water. Men b • stow their hearts on something beneath the chief good, which becometh an idol and false god to them, and which they respect and love more than God: now the love of God cannot reign in that soul, where the love of the world, and fleshly lusts reigneth, 1 John 2.15. If any man loveth the world, how dwelleth the love of the Father in him? 'It is not in him. Now the great work of grace, is to cast out the usurper, and to give God the possession of what is his own; and therefore the heart must be circumcised, before it be true to God. Deut. 30.6. The Lord thy God will circumcise thy heart, and the heart of thy seed, to love the Lord thy God, with all thy heart, and with all thy soul, that thou mayest live. First the foreskin, and fleshliness that sticketh so close to us, must be taken off, before we can adhere to God, as our proper and chief happiness: Now this is God's own work by his internal grace, but yet he useth external means, and amongst the rest sharp afflictions, to wean us from the Creature, and to show us, that we do but court our own trouble and infelicity, when we bestow our affections elsewhere; for hereby God plainly demonstrateth, that he is our All-sufficient, and Indeficient God. All sufficient, as answering all our necessities and desires; Indeficien • , our never failing good, when all things fail about us. Habbak. 3.18. Yet I will rejoice in the Lord, and joy in the God of my salvation. And thus by desolating the Creature, doth he drive our foolish hearts to himself, that we may have the solid delights of his love.
2. This love of God is the comfort by which we are supported in all our distresses. The servants of God have never so much of the joy in the Holy Ghost, as in their great sufferings; their delight in God is then purest, and unmixed. God comforteth them when they have nothing else to take comfort in, Job 16.20. My friends scorn me, but mine eye poureth out tears to God. When all friends forsake us but one, that one is sweeter to us than ever: Humble moans to God, giveth us ease and comfort, notwithstanding the neglect and contempt of man; and when the world undervalueth, 'tis enough that God approveth: Our delights in God, are often corrupted by a mixture of sensual delights, so that we cannot tell what supporteth us, God or the Creature, our remaining comforts, the help or pity of friends, or God alone. Therefore that the affliction may pierce the spirit, the Lord causeth it to be sharpened, and pointed by the scorn and neglect of men: and their strange carriage towards us, that we may fetch our supports from him alone. That still we are not bar'd from access to the throne of grace, there is our cordial; that we have a God to go to, to whom we may make our moan, and from whose love we may derive all our comforts: so David speaketh feelingly in deep afflictions, Psal. 63.3. Thy loving-kindness is better than life. This supplieth all his wants, and sweeteneth all his troubles; and giveth more comfort than what is most precious and desirable in the Creature.
2. I will show you how it helpeth to raise our love to God. There are two acts of love, desire after him, and delight in him; for we love a thing when we desire to enjoy it, and find contentment in it, being enjoyed.
1. Desire is the pursuit of the soul after God, desiderium unionis, The great act of love is an affecting of union with the thing beloved. Now, because of our imperfect fruition of him in this life, love mainly bewrayeth itself by desires of the nearest conjunction with God that we are capable of; and the motions of grace tend to this end, to conjoin us to God, or to bring God and us together; and to this end tend faith, and hope, and ordinances, and means, the word and prayer, and so Sacraments, that we may get more of God. When an house is a building, there are scaffolds, and poles, and instruments of Architecture used; but when the house is finished, all these are taken away. So here are many means to bring us to God; There is Faith, and Hope, and Ordinances; but when we come to the vision and fruition of him, all these cease, and love only remaineth. In the Heavenly Jerusalem love is perfect, because there God is all in all. But while the distance continueth, see how the hearts of the saints worketh, Psal. 63.8. My soul followeth hard after thee ! All acts of the spiritual life are a further pursuit after God, that we may meet him here and there; and we may find more of him in every duty, and be united to him in the nearest way of communion that we are capable of, Psal. 27.4. One thing have I desired of the Lord, and that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and inquire in his Temple. This was David's great desire, above all earthly desires whatsoever. But have the saints always this ardent and burning desire? No, 'tis mightily quenched by the prosperity of the flesh, when they have something on this side God to detain their hearts, they forget him, suck on the breasts of worldly consolation; you will find their desires are most earnest in affliction; As David, when in a wandering condition, Psal. 42.1, 2. As the heart panteth after the water-brooks, so panteth my soul after thee, O God; my soul thirsieth for God, yea for the living God; When shall I come and appear before thee ? Naturalists tell us, that the heart is a thirsty creature, especially when it hath eaten vipers, they are inflamed thereby, and vehemently desire water. This emblem David chooseth to express his affection thereby, and his longings after God, and the means to enjoy God, when he was in his troubles; so the Prophet Isaiah, Isa. 26.9. With my soul have I desired thee in the night; yea with my spirit will I seek thee right early. He speaketh this in the person of the Church, during the time of their troubles; when God's judgments are abroad in the earth, then they had continual thoughts of God, and their endeavors were early and earnest. At other times you will find the Church flat, cold, and more indifferent, as to the testimonies of his favor, Jer. 2.31, 32. O generation, see ye the word of the Lord; Have I been a wilderness unto Israel? a land of darkness? Wherefore say my people, we are lords, we will come no more unto thee? can a maid forget her ornaments? or a bride her attire? yet my people have forgotten me days without number. They had something whereon to live apart from God; therefore afflictions are necessary to quicken these desires.
2. The other affection, whereby love bewrayeth its self, is by a delight in God ; the cream of it is reserved for heaven; but now 'tis pleasing to think of God, if the soul be in good piight, Psal. 104.34. My meditation of him shall be sweet, I will be glad in the Lord. 'It is the solace of their hearts to entertain thoughts of God; to speak of him, and his gracious and wondrous works, is the contentment and pleasure of their souls, Eph. 5.4. Neither filthiness, nor foolish talking, nor jesting, which are not convenient, but rather giving of thanks. There is their jesting, to draw nigh to him; Psal. 122.1. I was glad when they said unto me, let us go into the house of the Lord. This is their heaven upon earth, to obey him, and serve him, Psal. 112.1. Praise ye the Lord: blessed is the man that feareth the Lord, that delighteth greatly in his commandments. Now this delight is flagged, and we even grow weary of God, and weary of well doing; we doat upon the world, and grow estranged from God, and cold in his service, till we are quickened by sharp afflictions; Then we begin to mind God again, and a serious religiousness is revived in us. The hypocrites never mind God, but in their troubles, Job 27.10. Will he always call upon God ? But the best Saints need this help, and would grow dead, and careless of God, were it not for sharp corrasives. Well, now seeking after God, and delighting in God, being our great duties, we should observe how these are promoted by all the troubles thas befalls us.
SERMON XXXVIII.
ROM. VIII.28.
— to them that love God—
N OW we come to the Character and Notification of the persons to whom this great Priviledg doth belong. First, their carriage towards God, To them that love God.
Doct. The Elect are specified by this character, That they love God. Here I shall show you,
- 1. What is love to God.
- 2. Why this is made the evidence of our interest.
1. What is love to God. Love in the general is the complacency of the will in that which is apprehended to be good: The object is good, and love is a complacency in it: The object must be good, for evil is the object of our displicency and aversation, and apprehended as good; for otherwise we may turn from good, as evil to us; now love to God is the complacency of the will in God, as apprehended to be good. And therefore we must consider,
- 1. The object.
- 2. The Act.
- 3. The Properties.
1. The object. We consider God as good; there is a double motive in the object to excite us to love God, Because he is good, and doth good, Psal. 119.68. from his nature, and from his work.
1. The excellency of his nature, he is good: There is a threefold goodness in God.
- 1. His essential goodness, which is the infinite perfection of his Nature.
- 2. His moral goodness and holiness, which is the infinite perfection of his Will.
- 3. His beneficial goodness, which is the infinite propension that is in him to do good to the creature. All these are the object of our love.
1. His essential goodness should make him amiable to us; partly, because the glorious perfections of his nature, are the object of our esteem, and esteem is the ground of love: We affect what we prize and value, or else we do not really esteem, prize and value it; and partly, because they are the object of our praise; now we praise God for his excellencies, to increase our love to him, and delight in him; otherwise our praise is but an empty complement; and partly, because the Angels and blessed Spirits do admire, and adore God, for the excellencies of his nature, not only for the benefits they have received by him, but as he is an infinite and eternal Being, of glorious and incomprehensible Majesty; they are represented as crying out, Isa. 6.3. Holy, holy, holy, Lord God of Hosts ! Now God must in some measure be served on earth, as he is in Heaven; Surely we should not speak, or think, or worship the infinite eternal God, without some act of love, holy delight and pleasure, Ps. 14.71. Praise ye the Lord for it is good, to sing praises to our God, for it is pleasant, and praise is comely ; so Psal. 95.1. Come let us sing unto the Lord, let us make a joyful noise to the rock of our salvation, (and all this is the acting of love) for the Lord is a great God, and a great King above all gods, (there are the motives) Psal. 5.10. Let them that love thy name be joyful in thee. So that you see 'tis a great duty to delight ourselves in God's essential perfections.
2. His moral goodness, or his righteousness and holiness. Surely this is an amiable thing, and therefore the object of our delectation. I prove it thus, First, If holiness be lovely and pleasant in the creature, why not in God? In the Saints, Holiness doth attract our love, Psal. 16.3. My delight is in the saints, the excellent ones of the earth, and Psal. 15.4. In whose eyes a vile person is contemned, but he honoreth them that fear the Lord. We are to love Saints as Saints, reduplicative, why not God as Holy and Righteous? We are to love the law of God, as it is pure, Psal. 119.140. Therefore we are to love God, a copy of whose Holiness the Law is; the same reason that doth enforce the one, doth enforce the other. Secondly, I argue, We are to imitate his Holiness and Righteousness, therefore we are to love and delight in it, Eph. 5.1. Be ye followers of God▪ as dear children ; and 2 Cor. 3.18. But we all with open face, beholding as in a glass, the glory of the Lord, are changed into the same image from glory to glory. Now love begetteth likeness; 'tis the greatest demonstration of God's love to us, to make us like himself; and the greatest expression of our love to God, to desire it, to endeavor after it, to value and prize it as our happiness, see Psal. 17.15. As for me I will behold thy face in righteousness, I shall be satisfied, when I awake with thy likeness.
3. His beneficial goodness or benignity, Psal. 100.5. For the Lord is good; for his mercy is everlasting. Therefore all his Saints should love him; we are first led to the Lord by our own interest, and the benefits we have, or may have by him, Psal. 86.5. Thou Lord art good, ready to forgive, and plenteous in mercy, unto all that calt upon thee. This doth first attract the heart of guilty sinners to seek after God, but afterwards we look upon him as a lovely object in himself; while we look upon benignity as a moral perfection in God, without the fruits which flow thence to us, 'tis an engaging thing; as 'twas observed heretofore, that Caesar 's virtues were more amiable than Cato 's virtues▪ Caesar 's Virtues were Clemency, Affability, Liberality; Cato 's virtues, rigid Justice and Fidelity in his dealings; both were amiable, but the one more taking than the other. There is somewhat a like observation, Rom. 5.7. Scarcely for a righteous man would one die, but for a good man one would even dare to die. By the righteous man is meant one of a severe and rigid innocence; by a good man, a man bountiful and useful. To apply it; God's benignity is a thing amiable, though it be considered but as an Attribute in God, not exercised and acted on us; because this most suiteth the necessities of the indigent and fallen creature; therefore the Scripture doth much insist upon it, to move us to return and seek reconciliation with him.
2. He doth good, or hath been good to us.
1. As in Creation, He made us out of nothing, after his own image; We must remember him as a Creator, so as to consider the obligations which lie upon us, to love, please and serve him, Eccles. 12.1. Remember thy Creator in the days of thy youth. All that we are and have, we have it from God, and for God.
2. In redemption ; Where we have the greatest representation of the goodness of God, 1 John 4.10. Herein is love, not that we loved God, but that he loved us, and sent his Son to be a propiliation for our sins. 'It is the signal instance; and Rom. 5.8. Herein God commended his love, that while we were yet sinners, Christ died for the ungodly. The fullest discovery.
3. In the mercies of daily providence, Deut. 30.10. Thou shalt love the Lord thy God; for he is thy life, and the length of thy days. Especially in his tender care about his people, Psal. 31.33. O love the Lord, all ye his Saints, for the Lord preserveth his Saints; and plentifully rewardeth the proud doer. His hearing prayer is one instance, Psal. 116.1. I will love the Lord, because he hath heard my voice and my supplications.
4. In the rewards of the other world, which are provided, especially for them that love him, 1 Cor. 2.9. Eye hath not seen, nor ear heard, neither hath • ntred into the heart of man, the things, which God hath prepared for them that love him ; and 1 John 3.1, • . Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God. Behold now we are the sons of God, and it doth not appear what we shall be: but we know, that when he shall appear, we shall be like him, for we shall see him as he is. Thus God is an object of our love.
2. The act. 'It is the complacency and well-pleasedness of the soul in God, as an all-sufficient Portion. This implieth,
1. A desire or earnest seeking after God in the highest way of enjoyment we are capable of here ; and so those mercies are most valued, which are nearest to himself, and show us most of God, and do least detain us from him, his favor and image; or to mention but one, his sanctifying grace and spirir; and therefore his saints are described to be those that hunger and thirst after righteousness, Matth. 5.6. They earnestly desire to be like God in purity and holiness, and his sanctifying spirit is the surest pledge of God's love, Rom. 5.5. Because the love of God is shed abroad in our hearts by the holy spirit given us ; and doth most help us to love him again, Rom. 8.15. And have received the spirit of adopton, whereby we cry, Abba Father. Other gifts that conduce to please the flesh, may keep us from him, as wealth, honor and pleasures; but saving grace, as it cometh from God, so it carrieth us to him.
2. A delight in him ; so far as they enjoy God, they delight in him, Psal. 4.6, 7. Lord lift up the light of thy countenance upon us, thou hast put gladness in my heart, more than in the time when their corn and wine increased. His favor is life, his displeasure as death to their soul. Thou didst hide thy face, and I was troubled, Psal. 30.7. They look upon God reconciled as the best friend, and God displeased as the most dreadful Adversary.
3. 'It is their comfort and solace, that they shall more perfectly see him, and be like him in the other world, to which they are tending; when they shall behold their glorified Redeemer, and their own nature united to the Godhead, and their persons admitted into the nearest intuition and fruition of God they are capable of, and live in the fullest love to him, and delight in him, Rom. 5.2. We rejoice in hope of the glory of God.
4. They are so satisfied with this, that their great business is to please God, and be 〈◊〉 with him, 2 Cor. 5.9. Wherefore we labor, that whether present or absent, we may be accepted with him.
3. The properties of this love.
1. 'It is not a speculative but a practical love. Some please themselves with fancies, and airy Religion, that consists in lofty strains of devotion, and fellow-like familiarity with God; but the true love is seen in obedience, John 14.15. If ye love me, keep my commandments ; and 1 John 5 3. For this is the love of God, that we keep his commandments. Our love is a love of duty, we have such a deep sense of the Majesty of God, such an esteem of his favor, that we dare not hazard it by doing anything which may be a breach of our duty; or a grief to his spirit, or a dishonor to his name.
2. 'It is not a transient, but a fixed love: Not a pang of zeal for the present, but a radicated inclination towards God, or a deep impression left upon the heart, which disposeth it to seek his glory, and do his will; the bent of the mind is to God and Heaven: They do not choose him for their portion only, but cleave to him; all their desire and endeavor, is to please, glorify, and enjoy God. Some have good inclinations, but they are as unstable as water, being divided between God and the world, Jam. 1.8. But these allow no rival and competitor with God in the soul, Psal. 73.25. Whom have I in heaven but thee? and there is none on earth that I desire besides thee.
3. 'It is not a cold, but a fervent love. We are not to love God after any sort, remissly, coldly, but with the greatest vigor and intention of affection; so it runneth, Matth. 22.37. Thou shalt love the Lord thy God, with all thy heart, and with all thy soul, and with all thy might. Many words are heaped together to increase the sense, that our love may be a growing love, quickened and heightened to a further degree.
1. 'It is God that is loved, not the creature. Thou shalt love thy neighbor as thyself, but God with all thy heart; in a moral consideration there are three beings, God, Neighbor, Self. There is a law, that you should love God, and a law that you should love your neighbor; but where is the positive law, that you should love yourselves? Turn over the Scriptures, and you will find nothing of this: There are Laws to restrain self-love, none to excite it; in this we need no Teacher; there is something in our bosoms to prompt us to love ourselves, therefore 'tis rather supposed than enforced. Paul's adverbs are emphatical, Titus 2.12. That we should live soberly, righteously, and godly. What is it to live godly, but to esteem, love, reverence, and serve God, with all our heart, and all our strength; and to live justly as to our neighbor? What is it but to love our neighbor as our self? What ye would that men should do unto you, do ye the same to them. What is it to live soberly as to ourselves? but that our self-love should be moderated, that we should abstain from all unlawful and superfluous pleasures, and use the lawful ones sparingly, as meat, drink, clothing, recreation; unless we would have our souls choked or snared. Self-love hath so filled the hearts of men, that there is no room, or little room left for the love of God, or our neighbor; but yet there is a measure set, how we should love our neighbor, but we cannot over-love God; there all the heart, all the soul, all the might, 'It is modus sine modo, mensura sine mensura, & terminus • sine termino ; here no excess or hyperbole hath any place.
2. The nature of the object loved. God is infinitely and eternally good, therefore we must love God without any exceptions and restrictions; as the object of love is goodness, so the measure of the goodness, is the measure of the love; a greater good must be loved more, and a lesser good must be loved less. Somewhat besides God, may be good, but 'tis finite and limited; the Creature is a particular good, and our love to it is a particular limited love: God only is a sea of goodness without banks, and without bottom; therefore our love to God is not limited by the object, but the narrowness of the faculty. God in this life is seen darkly, and so also loved; for our love doth not exceed our knowledge; that's our defect: God deserveth more.
3. God is loved, ut finis, as the last end; and all other things, ut media ad finem. Now common reason will tell us, that the end is desired without measure; and the means in a certain respect and proportion to the end. As for instance, when you are sick, you send for the phycisian, the end is health; the medicaments and prescriptions are the means▪ the end you intend absolutely, but the means you would have used in a just measure, and with respect to the end. Fasting is prescribed in measure, and blood-letting in measure; the potions neither too bitter, nor too strong; nor in too great quantity: you do not fear to be made too well, or too healthy, or too strong; this is your end. A man that giveth up himself to a scholars life, his end is learning, he doth not fear to be too learned; yet too much reading is a weariness to the flesh, and dulleth the mind; there is a greater largeness about the end, than about the means. Now God is the chief good, and so the last end. Therefore all the heart, and all the soul, and all the mind: Surely not a cold, but an high and strong love is due to him.
4. Because of the wonder of his love towards us : The highest Angel doth not love God with such a love, as he loveth the meanest saints; and shall we love him coldly, and faintly, who hath loved us at so high a rate? I will not speak of his love which he shown us in creation, when as yet we had no being; he made us after his own image, and lords of the visible world, with bodies so exactly contrived, and souls endowed with such excellent faculties. But I will speak of the wonders of his love in our redemption, that when we were enemies, he sent his son to die for us. I urge this, I press this; this is enough for my purpose; God so loved the world, so much above the conception, or thought of men and Angels, that his Son came in the similitude of sinful flesh, and died for us. Now as one fire kindleth another, so should this love beget a like love in us. We love him, because he loved us first, 1 John 4.19.
4. I need scarce add, that it must be a superlative love, that God must be loved above all other things; above the creature, above ourselves; not to be respected as an inferior good, nor merely as equal unto any; but above all; or else we do not at all love him; we cannot love him so much, as he deserveth to be loved: for so God only loveth himself: we cannot love him so much as the glorified Saints and Angels love him, for we are not yet perfect: we do not love him as some eminent Saints in flesh, because we it may be are novices, or because of our negligence; but we must love him more than any other thing is loved; we must love him above all, and all in and for God, or else we are not sincere, Matth. 10.37. He that loveth Father or Mother more than me, is not worthy of me. Some have a partial half-love to God, when they have a greater love to other things; then Religion will be an underling, and God's interest least minded, if anything be nearer and dearer to us than God; and the advantages we expect from men, are preferred before the conscience of our duty to him, we cannot be upright and faithful to Christ.
2. Why is this made the evidence of our interest in this privilege ? Why those that love God, rather than those that believe in him? especially since faith is the immediate fruit of effectual calling?
I answer. 1. The Apostle speaketh of the children of God ; and children will love their father; What more natural? What more kindly? They are regenerated and sanctified by the spirit for this end, Gal. 4.6. Because ye are sons, God hath sent forth the Spirit of his son into your hearts, crying, Abba, Father. An heart inclined to God, cannot keep away from him.
2. Of children that belong to the gospel-dispensation. Now they that love God, are the only Gospel Christians, being deeply possessed with that love which God hath shown to us in Christ, 1 John 4.19. We love him, because he loved us first. Now we see greater reasons of loving God, and are taught a more perfect way of loving God. We know God more, and feel more, and taste more of his love, Luke 7.47. Wherefore I say unto thee, her sins which are many, are forgiven, for she loved much; but to whom little is forgiven, the same loveth little.
3. This gospel estate we enter into by faith. Now faith is such a believing of God's love to us in Christ, as giveth us a lively sense of it in our souls. 'It is not a bare apprehension, an hearsay-knowledge, but a taste that we have by faith, 1 John 4.16. And we have known, and believed the love that God hath to us. And 1 Pet. 2.3. If so be ye have tasted that the Lord is gracious. Whatever of the love of God faith apprehendeth, and feeleth, begetteth love again; Gal. 5.6. Knowledge, and Faith, and Hope, are but the bellows to keep in this holy fire, to work our hearts to love God.
4. This faith is the fruit of effectual calling, which is a great expression of God's love to us, who were so unworthy, 2 Tim. 1.9. and passing by thousands and ten thousands who were all as good as we, and we as deep in the common pollution as they; and in outward respects were far better, and more considerable; great, wise, and learned. 1 Cor. 1.26. Ye see your calling, brethren, that not many wise men after the flesh, not many noble, are called. And called us to such dignity, and honor, and blessedness, 1. Pet. 3.9. Knowing that ye are thereunto called, that ye should inherit a blessing. 1 Thes. 2.12. That ye would walk worthy of God, who hath called us to his kingdom and glory. 'Twas not our will, nor our worth that moved him, but his own love; Now this love calleth fo • love again: God loveth first, best, and most; but yet we should love as we can, love to our utmost; that which was begun in love on God's part, should be accompanied with love on ours.
5. This effectual calling is the fruit of God's eternal purpose, which he purposed in himself, to save us by Christ. Vocation is actual election, the first eruption and breaking out of his eternal purpose; For as God distinguished us from others, who lay in the same polluted mass of mankind, by the purpose of his grace before time; so he actually calleth us out from others in time, to be a people to himself: therefore vocation is called election, John 15.19. Now in God's free election, we have the clearest view of his love, and our great obligations to God.
And therefore what should more excite our love and gratitude? this was ancient love before we or the world had a being; 'twas the design God travelled with, from all eternity; And who are we, that the thoughts of God should be taken up about us so long ago? 'It is love purposed and designed; his heart is set upon it to do us good; 'twas not a thing of chance, but fore-laid, and fore-ordained. If one doth us a kindness that lieth in his way, and when opportunity doth fairly invite him, he is friendly to us; but when he studieth to do us good, 'tis more obliging: This is a feast long in preparing • to make all things ready for our acceptance, therefore this calleth for love.
6. This purpose is followed with his watchful and powerful providence, guiding and ordering all things, that it may not miscarry and lose its effect; which is as great and sensible an argument of the love of God, as can be propounded to us. Job. 7.17, 18. What is man that thou shouldest magnify him? and that thou shouldest set thine heart upon him, and that thou shouldest visit him every morning, and try him every moment ? If a Prince should form the manners of a beggars child, and watch him at every turn, it would be a great condescension: When others are spilled on the great Common of the world by a looser providence, they are a peculiar people, who have a special interest in his love and care, and his charge. Now the Scripture delighteth to suit qualifications and privileges, Psal. 31.14. I trusted in thee, O Lord: I said, thou art my God. Isa. 58.13, 14. If though • turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, the holy of the Lord, honorable, and shalt honor him; not doing thine own ways, not finding thine own pleasure, not speaking thine own words; Then shalt thou delight thyself in the Lord, and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy Father: for the mouth of the Lord hath spoken it. Psal. 91.1. He that dwelleth in the secret place of the Most High, shall abide under the shadow of the Almighty.