Sermon XX (continued, part 2)
allitsfin and misery, Heb. vii. 25. Col. i. 19. Mat. xxviii. 18 . This is a great and neceffary point, for every believer to learn
andhear from the Father ; for unless the foulbe fatisfied ofthe
fulness of Chrift's ſaving power, it willnever move forwardstowardshim: andherein alſothe goodness ofGod is moſt ſweetly,
and feafonably manifeſted; for, at this time, it is the great defign of Satan, to fill the foul with deſpairing thoughts ofapar don; but all thoſeblack, and heart-finking thoughts, vanish
SERM. XXII. The Method of Grace. 425 before thediſcovery of Chrift's all-fufficiency. Now the fin-fick
foul faith with that woman, Mat. ix. 21. " If I may but touch
thehem of his garment, I ſhallbe healed:" How deep foever the guilt and ſtain of fin be, yet the foul which acknowledges the infinitedignity oftheblood ofChriſt, the offering it up to God in our room, and God's declared fatisfaction in it, muſt
needs be fatisfied thatChriſt is " able to ſave, tothe uttermost, "allthat come untoGod by him ;" which is the fixth effon believers are taught ofGod.
Leſſon 7. Seventhly,Every manthat cometh toChrist is taught ofGod, that it can never reap any benefit by the blood of Christ, except ye have union with the person of Christ, i Johnv. 12. Eph. iv. 16. Time was, when men fondly thought nothing was neceffary to their ſalvation, but the death of Chrift'; but
now the Lord ſhews them thattheir union with Chriſt by faith,
is as neceſſary in the place ofan applying cause, as the death of Chriſt is, in theplace of a meritorious cause : The purchase of
falvation is anact of Chriſt without us, whilft we are yet finners : the application thereof, is by a work wrought within us, whenwe are believers, Col. i. 27. In the purchaſe, all the elect are redeemed together, by way of price : In the application, they are actually redeemed, eachperſon, bywayofpower. Look, as the fin of the firſt Adam could never hurt us, unless hehad been our head, byway of generation; ſo the righteouf-
neſs of Chriſt can never benefit us, unleſs he be our head, by way of regeneration. In teaching this leſſon,the Lord, in mer
cy, unteaches and blots outthat dangerous principle, by which the greatest part of the Chriftianized world do periſh, viz . that thedeath of Chriſt is, in itſelf, effectual to ſalvation, though a man be never regenerated, orunited tohim by ſaving faith.
Leffon 8. Eighthly, God teaches thefou', whom he is bringing to Chrift, that whatever is neceffary to be wrought inus, ordone by us, in order to our unionwith Chriſt, is to be obtainedfrom him in the way of prayer, Ezek. xxxvi. 37. And it is obſervable, that the foul noſooner comes under the effectual teachings ofGod, but the Spiritof prayerbegins to breath in it, Acts ix. 8. " Behold, he prayeth:" Thoſe thatwere taught to prayby men before, are now taught ofthe Lord topray : to praydid I fay ? yea, and toprayfervently too, asmenconcerned for their eternal happiness ; to pray not only with others, but to pour
out their fouls before the Lord in fecret : for their hearts are as bottles full ofnewwine, which must vent or break. Now the
foul returns upon itsGodoften in the fameday; now it can
VOL. II. lii
426 The Method ofGrace. SERM . XXII,
expreſs itsburdens, andwants, inwords and groans which the Spirit teacheth : They pray, and will not give over praying, till Chrift comewith complete ſalvation.
Leffon 9. Ninthly, Allthat come to Christ, are taught ofGod, to abandon theirformer ways,and companions infin, as ever they expect to be received unto mercy, Ifa. Iv. 7. 2 Cor. v. 17. Sins that were profitable, and pleaſant, that were as the right hand, and right eye, muſt now be cut off. Companions in fin, who were once the delightof their lives muſt now be caſt off. Chrift
faith tothe foul concerning theſe, as he said in another cafe, John xviii. 8. " If therefore ye ſeek me, let theſe go theirway: " And the foul faith unto Chriſt, as it is, Plal. cxix. 115. " De-
" part from me ye evil-doers, for I will keep the command-
" ments ofmyGod:" And nowpleasant fins, and companions in fin, become the very burden, and ſhame of a man's foul : Objects of delight are become objects ofpity and compaſſion : No endearments, no union of blood, no earthly intereits what-
foever, are found ſtrong enough tohold the foul any longer from Chrift : Nothing but the effectual teachings of God, are
found ſufficient to diffolveſuch bonds of iniquity as theſe.
Leſſon 10. Tenthly, All that come unto Chriſt are taught of God, that there issuch a beauty and excellency in the ways
and people of God, as is not to be equalled in the whole world, Pfal. xvi . 3. When the eyes of ſtrangers to Chriſt begin tobe opened, and enlightened in his knowledge, you may fee what a change ofjudgment is wrought in them, with reſpect to the people ofGod : and towards them eſpecially, whom God hath anyway made inſtrumental for the good of their fouls, Cant. v. 9. theythencalled the ſpouſe of Chriſt, " the faire amongwomen." The convincing holiness of the bride then began to enamour and affect them, with a defire of nearer conjunction and communion : We willfeek him with thee ; with thee, that haſtſo chargedus; that haft taken ſomuch pains for thegood ofour fouls : now, and never before, the righteous appeareth more excellent than his neighbour. Change ofheart is always accompanied with change ofjudgment, with respect to the peopleofGod: thus the jaylor, Acts xvi. 33. wathed the apoſtle's
ſtripes, to whomhehadbeen ſo cruel before. The godly now ſeem to be the glory of the places where they live; andthe gloryof any place feems to be darkned by their removal ; as one faid ofholy Mr. Barrington, " Methinks the town is not at
66 home, when Mr. Barrington is out of town." They eſteem itachoice mercy to be in their company and acquaintance ; Zech. viii. 23. " We will go withyou, for we have heardthat
SERM . XXII . 427 The Method of Grace. " God is with you." No people like the people ofGod now ; as one faid, when he heard oftwo faithful friends, Utinam tertius effem ! O that I might make the third ! Whatever vile or low thoughts theyhad of the people ofGodbefore, tobe fure now they are the excellent of the earth, in whom is all their delight : the holiness of the faints might have ſome intereſt in. their confciences before, but they never had fuch an intereſt in their eſtimations and affections, till this leſſonwas taught them by the Father .
Leſſon 11. Eleventhly, All that come to Chriſt are taught of God, that whatever difficulties they apprehend in religion, yet
they must not, upon pain of damnation, be discouraged thereby, or return again tofin, Luke ix. 62. " No man having put his " hand to the plough, and lookingback, is fit forthe kingdom
" ofGod." Ploughing-work ishardwork ; aftrongand ſteady hand is required for it: he that ploughs, must keep on, and make no balks ofthe hardest and toughestgroundhe meets with. Religion alſo is the running of arace, 1 Cor. ix. 24.; there is
no ſtanding ſtill, much leſs turning back, ifever we hope to wintheprize. The devil, indeed, labours everyway todiſcourage anddaunt the foul, by repreſenting the inſuperable difficulties of religion toit; and young beginners are but too aptto be diſcouraged, and fall under deſpondency; but the teachings of the Father are encouraging teachings ; they are carriedon from ſtrength to
ſtrength against allthe oppoſitions they meetwith from without them, and the manydiſcouragements they findwithin them. To this concluſion they are brought by the teaching of God, Wemust have Christ, we must get apardon, we muststrivefor Salvation, let the difficulties, troubles, and fufferings in the way
beneversogreat or many. Ashe said, Neceffe est ut eam, non ut vivam ; it is neceſſary thatI goon, it is not neceſſary that 1 live : So faith the foulthat is taught ofGod; it is easier for me to diſpenſe with eaſe, honour, relations, yea, with life itſelf, than topart with Chriſt, and the hopes ofeternal life.
Leffon 12. Twelfthly, They that come to Chriſt, are taught ofGod, that whatever guilt and unworthiness they discover in themselves, and whateverfears and doubts are upon their hearts, as topardon and acceptance ; yet, as the cafestands, it is their wisdom andgreat interest, to venture themselves in theway of faith, upon Jesus Chrift, whatever the iſſue thereof be.
Three greatdiſcouragments are usuallyfounduponthe hearts ofthoſe that come toChrift in theway of faith.
Iii 2
428 SERM . XXI The Method ofGrace.
First, The ſenſible greatness ofguilt and fin. How can I go toChriſt that am in ſuch a caſe, thathave been ſo vile a wretch ? Andhere meaſuring the grace and mercyofChriſt, by what it
finds in itſelf, or in other creatures, I Sam. xxiv. 19. the foul isready to fink under the weight ofits own diſcouraging, and miſgiving thoughts.
Secondly, The ſenſe they have of their own weakneſs, and inability to do what God requires, and muſt of neceffitybe done, ifever they be saved. My heart is harder than an adamant, how can I break it ? My will is ſtubborn, and exceeding obſtinate, I am no way able tobow it ; the frame and temper ofmy ſpirit is altogether carnal, and earthly; and it is not in the power ofmy hand to alter and change it; alas ! I cannot
fubdue any one corruption, nor perform one ſpiritual duty, nor bear one of thoſe ſufferings and burdens, which religion lays upon all that follow Chriſt : this alſo proves a great diſcourage-
ment in the way of faith.
Thirdly, And, which is morethanall, the ſoul that is coming to Jeſus Chriſt, hath no aſſurance of acceptance with him, if it
ſhould adventure itſelf upon him : it is a great hazard, a great adventure ; it is much more probable, if I look to myself, that Chriſt will ſhut the door of mercy against me.
But under all theſe diſcouragements the foul learns this leffon fromGod, That, as ungodly as it is, nevertheless it is every way its great duty and concernment to go on in the way of
faith, andmake that great adventure ofitſelfuponJeſus Chriſt : andof this the Lord convinceth the foul by two things, viz.
1. From the abſolute neceſſity ofcoming. 2. From the encouraging probabilities ofſpeeding. First, The foul ſeeth an abſolute neceffity of coming: necefſity is laidupon it, there isnootherway, Acts iv. 12. Godhath ſhut it up by a bleſſedneceſſity to this only door of eſcape, Gal . iii. 23. Damnation lies inthe neglect of Chriſt, Heb. ii. 3. The ſoulhath nochoice inthis caſe; angels, miniſters, duties, repentance, reformation cannot ſave me; Chriſt, andnone but Chrift candelivermefrom preſent guilt, andthewrath tocome. Why do Idiſpute, demur, delay, when certainruinmuſt inevitably follow the neglect or refuſal of goſpel-offers ?
Secondly, The Lord ſheweth thoſe that are under his teaching, the probabilities of mercy, for their encouragement in the way ofbelieving. And theſe probabilities the foul is enabled
togather from thegeneral andfree invitationsofthe goſpel, Iſa. lv. 1, 7. Rev. xxii. 17. from the conditional promiſes of the goſpel, John vi. 37. Math.xi. 28. Ifa. i. 18. from the vaſt ex
SERM . XXIII. The Method ofGrace. 429 tent of grace, beyond allthe thoughts and hopes ofthe creatures, Ifa. Iv.8, 9. Heb. vii. 25. from the encouraging examplesofother ſinners, who have found mercy in as bada condi-
tion as they, 1Tim. i. 13. 2Chron. xxxiii. 3. 2 Cor. vi. 10, 11. from the command of God, which warrants the action, and anſwers all the objections of unworthiness and preſumption in themthat come to Chriſt, I John iii. 23. and lastly, from the ſenſiblechanges alreadymade upon the temper and frame ofthe heart. Time was,when Ihad no ſenſe of fin, nor forrow for fin; nodefire after Chriſt, nor heart to duties. But it is not ſowith me now; I now fee the evil of ſin; ſo as I never faw it before; my heart is now broken in the ſenſe of that evil; mydefires begintobe enflamed after Jeſus Chriſt ; I am not at
reſt, norwhere Iwouldbe, tillIam in ſecret mourning after the
Lord Jeſus; furely theſe are thedawnings oftheday ofmercy; letmegoon in thisway. It faith, as the lepers at the ſiege of Samaria, 2Kings vii. 3, 4. " If I ſtay here, I periſh : " If I go
to Chriſt, Icanbut perith. Hence believers bear up against all objecteddiſcouragements, certum exitium commutemus incerto ; itis thedictate ofwisdom,thevoteof reaſon, toexchange a certainfor anuncertain ruin. And thusyou have herewhatthoſe excellent leſſons are, which all that come to Chriſt are taught by the Father.
5555 SERMON XXIII.
JOHN vi. 45. It is written in the Prophets, And theyshall be alltaught ofGod. Every man therefore that hath heard, and bathlearned ofthe Father, cometh unto me. IN the former fermon, you have been taught this great truth ; Doct. That the teachings ofGod are abſolutely necessary to e-
veryfoulthat cometh unto Christ, in the way offaith. Whatthe teachings of God import, hath been formerly opened; and what thoſe ſpecial leſſons are, which all believers hearand learn of the Father, was the laſt thing diſcourſed : thatwhich remains tobe further cleared about this ſubject, before I come tothe applicationofthewhole, willbe toſhewyou,
1. What are the properties ofdivine teachings. 2. What influence they have in bringing fouls toChriſt.
430 SERM . XXIIL The Method of Grace. 3. Why it is impoſſible for any man tocome to Chriſt withouttheſe teachings of the Father.
First, What are the properties of divine teachings? Concerningthe teachings ofGod,we affirm in general, that, though they exclude not, yet theyvaſtly differ from allhuman teach. ings : as the power of God in effecting tranſcends all human power, ſo the wisdom ofGod in teaching,tranſcends allhuman wisdom. For, 1.God teacheth powerfully; he ſpeaketh tothe foul with a ftronghand; whenthe word cometh accompanied with the Spirit, it is " mighty through God, to caſt down all imaginations," 2Cor. x. 4. Now the goſpel " comes not in word only, (as " it was wont todo), but in power," I Thef. i. 4, 5. a power that makes the foul fall down before it, and acknowledge that Godis in that word, 1 Cor. xiv. 25 .
2. The teachings ofGod are ſweet teachings. Men never reliſh the ſweetneſs ofa truth, till they learn it fromGod, Cant. i. 3. "His name is as ointment poured forth ." Cant. v. 16. " His mouth is moſt ſweet." O how powerfully and how
ſweetly doth the voice ofGod ſlide into the hearts of poormelting ſinners! howjejune, dry, and taſteleſs are the diſcourſes of men, comparedwith the teachings of the Father !
3.Godteacheth plainly and clearly : He not only opens truths to the underſtanding, but he openeth the underſtanding alſo toperceive them, 2 Cor. iii. 16. In that day the vail is taken away from the heart ; alight ſhineth into the foul ; a clear beam
from heaven is darted into the mind, Luke xxiv. 45. Divine teachings are fully fatisfying ; the ſoul doubts no more, ſtaggers and hefitates nomore,butacquiefces in thatwhichGod teaches ;
it is ſo ſatisfied, that it can venture all upon the truth ofwhat i hath learned fromGod; as that martyr faid, Icannot dispute, but Icandiefor Christ. SeeProv. viii. 8, 9 . Fourtbly, Theteachings ofGod are infallible teachings. The wiſeſt and holiest ofmen maymistake, and lead others into the
ſame mistakeswith themselves ; but it is not fo in the teachings ofGod. Ifwe can be ſure thatGod teacheth us, we may beas fureof the truth ofwhat he teacheth ; for his Spiritguideth us
into alltruth, John xvi. 13. and into nothingbut truth.
Fifthly, The teachings ofGod are abiding teachings ; they make everlasting impreſſions upon the foul, Pfal. cxix. 98. they "are ever with it : The words of men vaniſh from us ; but the
words ofGod abide byus : whatGodteacheth,he writeth upon
the heart, Jer. xxxi. 33. andthat will abide ; literafcriptamanet. *Tis ufualwith fouls, whoſe underſtandings have beenopened
SERM . XXIII. 43 The Method of Grace. by the Lord, many years afterward to ſay, I ſhall never forget ſuch a ſcripture that once convinced, ſuch a promise that once encouragedme.
Sixthly, The teachings ofGod arefaving teachings ; they make the foul wiſe unto ſalvation, 2 Tim. iii. 15. There is a great deal ofother knowledge that goes to hell with men : The pavementofhell (as one ſpeaks) is pitched with the ſkulls ofmany great scholars, but eternal life is inthe teachings ofGod, John xvii. 3. " This is eternal life, toknow thee the only true
66 God, and Jeſus Chriſt, whom thou haſt ſent." This is deſervedly ſtiled the light of this life, John viii. 12. " In this light
we ſhall fee light," Pfal. xxxvi . 9. 66
Seventhly, The teachings ofGod make their own way into the dulleſt, and weakest capacities, Iſa. xxxii. 4. " The heart al- " ſo of the raſh ſhall underſtand knowledge, and the tongue of
" the ſtammerers ſhall be ready to ſpeak plainly : " Upon this account Chriſt ſaid, Mat. xi. 25." I thank thee, O Father, Lord " ofheaven and earth,becauſe thou hast hid theſe things from " the wife and prudent, and haſt revealed them unto babes :" 'Tis admirable to see what clear illuminations ſome poor illite.
rateChriſtians have in the mysteries of Chriſt and ſalvation,which others, ofgreat abilities, deep and fearching heads, can never
diſcover with all their learning and ſtudy.
Eightly,To conclude, The teachings ofGod are transforming teachings, 2 Cor . iii. 18. they change the foul intothe fame image : God caſts them, whom he teacheth, into the very mould of thoſe truths which they learn from him,Rom. vi. 17. Theſe
are the teachings ofGod, andthus he inſtructeth thoſe that come to Chrift.
Secondly, Next let us fee what influence divine teachings haveupon fouls, in bringing them to Chriſt; and weſhall find
a three-fold influence in them.
1. They have an influenceuponthe externalmeans, by which they come to Chrift .
2. They have an influence upon the mind, to remove what hindred it from Chriſt .
3. They have an influenceupon the will, to allure and draw itto Chrift.
First, They havean influence upon themeans, by which we come to Chrift: the beſt ordinances arebut adead letter except the Spirit, the teaching and quickening Spirit ofGod, work in fellowship with them, 2 Cor. iii. 6. The beſt miniſters, like the difciples, caſt forth the net, but take nothing,win not one foul
toGod, tillGod teach as wellasthey. Paulis nothing, andA
432 The Method of Grace. SERM . XXIII.
pollos nothing, but God that giveththe increaſe, 1 Cor. iii. 7. Let the moſt learned, eloquent, and powerful orator be in the pulpit, yet no man's heart is perfuaded, till it hears the voice of God; Gathedram in coelis habet, qui corda docet.
Secondly, They have influence upon the mind, to remove what hindred it from Chriſt. Except the minds of men be firſtuntaught thoſe errors, bywhich they are prejudiced against Chriſt, they will never be perfuaded to comeunto him ; and nothing but the Father's teachings can unteach thoſe errors, and cure thoſe evils of the mind. The natural mind of man flights the truths of God, until God teach them; and then they tremble with an awful reverence ofthem. Sin is but a trifle, tillGod ſhews us the face of it inthe glaſs of the law, and then it appears exceeding finful, Rom. vii. 13. We think Godto be fuch a one as ourſelves, Pfal. 1. 21. until he diſco-
ver himſelfunto us inhis infinite greatneſs, awful holineſs, and
fevere juſtice ; and then we cry, who can ſtand before this great and dreadfulGod ! We thought itwas time enough here-
after, to mind the concernments of another world, until the Lord open our eyes, to ſee in whatdanger we ſtand upon the very brink of eternity; and then nothing alarms us more, than the fears that our time willbe finiſhed before the great work of Salvation be finiſhed. We thoughtourſelves in a converted ſtate before, tillGod made us to ſee the neceſſity of another manner of converſation, upon pain of eternal damnation. We readily
caughtholdupon the promises before, whenwehad no rightto them; but the teachings ofGod make the preſumptuous finner let go his hold, that he may take abetter and furerhold ofthem in Chriſt. We once thought that the death of Chriſt, in itſelf, had been enough to fecure our ſalvation ; but under the teach-
ings ofGod, we difcern plainly the neceſſity of a change of heart and ſtate ; or elſe the blood ofChriſt can never profit us . Thus the teachings ofGod remove the errors ofthe mind, by which
men are with-held from Chriſt.
Thirdly, The teachings ofGod powerfully attract, and allure the will ofa finner toChriſt, Hof. ii. 14. But oftheſe drawings
ofthe father I have largely ſpoken before, and therefore ſhall fay nomore ofit in this place, but haſtento the lastthing pro pounded, viz.
Thirdly, Why it is impoſſible for any manto come toChrift, without the Father's teachings ; and the impoffibilities hereof will appear three ways.
1. From the power of fin. 2.Fromthe indifpofition ofman.
SERM. XXIII. 433 The Method of Grace. 3. From the nature offaith. By allwhich, the laſtpointdeſigned tobe ſpokentofromthis fcripture, will be fully cleared, and the whole prepared for application.
First, the impoſſibility of coming to Chriſt without the teachings of the father, will appear from the power of fin, which hath ſo ſtrong an holdfaſt upon the hearts, and affections of allunregenerate men, that no human arguments, or perfuafions whatſoever, candivorce or feparate them ; for,
First, Sin is connatural with the foul, 'tis born and bred with aman; Pfal . li. 4. Ifa. xlviii. 8. It is as natural for fallen man to fin, as it is to breathe.
Secondly, The power of fin hath been ſtrengtheningitſelffrom the beginning, bya long continued custom, which gives it the
forceofa fecond nature, and makes regeneration and mortification naturally impoſſible, Jer. xv. 23. " Can the Ethiopian change " his ſkin, or the leopard his ſpots ? Then may he alſo dogood " that is accuſtomed to do evil ."
Thirdly, Sin is the delightofthe ſinner: " it is a ſport to a " fool to do miſchief," Prov. x. 23. Carnal men have no other pleaſure in this world, but what ariſes from their lufts ; to cut
off their corruptions by mortification, were at once to deprive them of all the pleaſure of their lives .
Fourthly, Sin being connatural, cuſtomary, and delightful, doth therefore bewitch their affections, and inchant their hearts,
to thatdegree ofmadness and fafcination, that they rather chuſe damnation by God, than ſeparation from ſin : " Their hearts
66 are fully fet in them to do evil," Ecclef. viii. 11. they ruſh into fin, as the " horſe ruſheth into the battle," Jer. viii. 6. And now, what, think you, can ſeparate a man from his beloved luſt, except the powerful and effectual teachings ofGod ? Nothing but a light from heaven can rectify, and reduce the inchanted mind; no power, but that ofGod, can change andal-
ter the finful bent, and inclination of the will ; ' tis a taſk above all the power of the creature .
Secondly, The impoſſibility of coming to Chriſt, without the Father's teachings, evidently appears from the indifpofedness of man, the ſubject ofthis change : " The natural man receives not " the things which are ofGod," 1 Cor. ii. 14. Three things must be wrought upon man, before he can come to Chrift : his blind understanding must be enlightned; his hard and rocky heart must be broken, and melted; his ſtiff, fixed, and obſtinate will must be conqueredand fubdued: but all theſe are effects
VOL . II. Kkk
434 The Method of Grace. SERM . XXIII . ofa fupernatural power. The illumination of the mind is the peculiar work of God, 2 Cor. iv. 6. Rev. iii. 17. Eph . v. 8. The breaking and meltingof the heart is the Lord's own work ;
'tis he that giveth repentance, Acts v. 31. 'Tis the Lord that " takes away the heart of stone, and giveth an heart of fleſh," Ezek . xxxvi . 26. 'Tis he that poureth out the ſpirit of contritionuponman, Zech. xii . 10. The changing of the natural bent, and inclination of the will, is the Lord's fole prerogative, Phil. ii. 13. All theſe things are effectually done in the foulof man, whenGod teacheth it, and never till then.
Thirdly, The nature of faith, by which we come to Chriſt, plainly ſhews the impoſſibility of coming without the Father's
teaching. Every thing in faith is ſupernatural; the implantation of the habit of faith is ſo, Eph. ii. 8. 'Tis not of ourſelves, but the gift ofGod; 'tis not an habit acquiredby induſtry, but infused by grace, Phil. i. 29. The light of faith, by which ſpiritual things are difcerned, is ſupernatural ; Heb xi. 1, 27. It feeth things that are inviſible. The adventures of faith are fu-
pernatural; for " against hope, a man believeth in hope, giving 66 glory to God," Rom. iv. 18. By faith a man goeth unto Chrift, against all the dictates, and discouragements of natural ſenſe and reafon. Theself-denial of faith is ſupernatural ; the cutting off the right-hand, and plucking out of right-eye-fins, muſt needs be ſo, Mat. v. 29. The victories and conqueſts of faith do all ſpeak it to be ſupernatural : it overcomes the ſtrongeſtoppofitions from without,Heb. xi. 33, 34. It fubdueth and purgeth the moſt obſtinate and deep-rooted corruptions within, Acts xv. 9. Itovercometh alltheblandiſhments, and charming
allurements of the bewitching world, I John v. 4. All which confidered, how evident is the conclufion, that none can come
to Chriſt without the Father's teachings ? The uſes follow.
First usefor information. Infer. I. How notoriouslyfalſe and abfurd is that doctrine, which afferteth the poffibility of believingwithout the efficacy offupernaturalgrace ? The defire of self-fufficiency was the ruin ofAdam, and the conceit of felf-fufficiency is the ruin of multitudes ofhis poſterity. This doctrine is not only contradictory to the current ſtream of ſcripture, Phil. ii. 13. 1 John i. 13. with many other fcriptures; but it is alſo contradictory to the common ſenſe and experience ofbelievers : yet the pride of nature will ſtrive tomaintain what ſcripture and experience plainly contradict and overthrow.
Infer. 2. Hence we may also inform ourselves, how it cometh to pass that many rational, wife andlearned men, miſs Chrift ; whilst
SERM . XXIII . The Method of Grace. 435 thefimple and illiterate, even babes in natural knowledge, obtain interest in him, andfalvation by him. The reaſon hereofis plainlygiven us by Chriſt, in Mat. xiii. 11. " To you it is given to " know the mysteries ofthe kingdomofheaven, but to them it
" is notgiven." It is the dropping and dews ofdivine teaching upon one, and not upon another, that dryeth up thegreen tree,
andmaketh the dry tree to flourish. Many natural men have very fine brains, ſearching wits, folid judgments, nimble fancies, tenacious memories ; they can search out the mysteries ofnature, folve the phoenomena, fatisfy the enquiries of the moſt curious ; they canmeaſure the earth, diſcover the motions ofthe heavens : but after all take up their place in hell,when, in the mean time,
thestatutes of the Lord (by the help of his teachings) make wife thefimple, Pfal. xix. 17. It is no matterhow dull and incapable
theſcholarbe, ifGod undertake to be the teacher. Iremember, Auſtin ſpeaks ofone who was commonly reputed a fool, and
yet he couldnot butjudge him to be truly godly, and that by
two figns ofgrace which appearedin him ; one was, his ſerioufneſs when he heard any diſcourſes of Chriſt : the other was, his indignation manifeſted againſt ſin. It was truly faidby thoſe two Cardinals (who, riding to the council of Conſtance, overheard a poor ſhepherd in the fields with tears bewailing his fins)
Surgent indocti et rapient coelum ; The unlearned will riſe and take heaven, whilft we with all our learning ſhall defcend into hell.
Here Infer. 3. This alſo informs us ofthe true reason of the strange and various fucceſſes of the gospel upon the fouls of men. we fee why the miniſtry ofone man becomes fruitful, and another's barren ; yea, why the labours of the fame man profper exceedingly at one time, and not at another ; theſe things are according as the teachings ofGod do accompany our teachings. We often fee aweaker and plainer diſcourſe bleſſedwith ſucceſs, whilft that which is more artificial, neat and laboured, comes
to nothing. St. Auſtin hath a pretty fimilitude to illuſtrate this; Suppoſe, faith he, two conduits, the onevery plain, the other curiouſly carved and adorned with images of lions, eagles, &c. the water doth not refresh, and nourish, as it cometh from fuch a curious conduit, but as it is water. Where we find moſt ofman, we frequently find leaſt ofGod. I ſpeak not this to encourage careleſſneſs and lazineſs, but to provoke the diſpenſers ofthe goſpel to more earnestneſs, and frequent prayer for the aſſiſtance, andbleſſing ofthe Spirit upon their labours, and to make men leſs fond oftheir own gifts and abilities : blearKkk 2
436 The Method of Grace.. SERM . XXIII. eyed Leah may bear children, whenbeautiful Rachel proves barren.
Infer. 4. Learn hence the transcendent excellency ofsaving,spiritual knowledge, above that which is merely literal and natural. One drop of knowledge taughtbyGod, is more excellent, than
thewhole ocean ofhuman knowledge, and acquired gifts, Phil.
iii. 8. John xvii. 3. 1 Cor. ii. 2. Let no man therefore be dejected at the want of thoſe gifts, with which unfanctified men are adorned. If God have taught thee the evilof fin, the worth of Chriſt, the neceſſity of regeneration, the mysteryof faith, theway ofcommunion withGod induties ; trouble not thyselfbecauſe ofthine ignorance in natural, or moral things : thou haft that,
reader, which willbring thee to heaven ; andhe is a truly wife man that knows the way of falvation, though he be ignorantand unſkilful in other things : thou knoweſt thoſe things which all the learned doctors, and libraries in the world could never teach thee, but God hath revealed them to thee : others have more feience, thou hast morefavour and sweetneſs: bleſs God, andbe
notdifcouraged. Second usefor examination. If therebe no coming to Chriſt withoutthe teachings ofthe Father; then it greatly concerns us to examine ourown hearts, whether ever we have been under the ſaving teachings ofGod, during the many years we have fat under the preaching of the gospel. Let not the question be mistaken, Ido not afk what books you have read, what miniſters you have heard, what
ſtock of natural, or speculative knowledge you have acquired; but the question is,whether ever God ſpake to your hearts,
and hath effectually taught you ſuchleffons, as were mentioned in our laſt diſcourſe ? O there is a vaſt difference betwixt that notional, ſpeculative, and traditional knowledge which learneth from men, and that ſpiritual,operative, and transform-
man
ing knowledge which a man learneth from God. If you afk howthe teachings ofGod maybe diſcerned, from all other mere human teachings ; I anſwer, theymay be difcerned, and diftinguiſhedby theſe fix ſigns,
Sign 1. The teachings ofGodare very humbling to thefoulthat is taught. Human knowledge puffeth up, 1 Cor. viii. 1. but the teachings ofGod do greatly abaſe thefoul, Job xlii. 5. " Г " have heard of theeby the hearingofthe ear, butnow mine " eye feeth thee ; wherefore I abhor myſelf, and repent induft " andaſnes :" the fame light whichdiscovers tous the holiness, justice, greatneſs, and goodness ofGod, discovereth alſo the vile.
SERM . XXIII. The Method of Grace. 437 neſs, baſeneſs, emptineſs, and totalunworthineſsofmen; yea, ofthe beſt and holiest ofmen, Ifa. vi. 5.
Sign 2. The teachings ofGod are deeply affecting, andimprfefive teachings; they fully reach the heart of man, Hof. ii.
14. " I will allure her, and bring her intothe wilderneſs, and ſpeak comfortably unto her :" or, as it is in the Hebrew, I willſpeak to her heart. WhenGod ſheweth unto man the evil offin,he ſo convinceth the foul, that no creature-comforts have anypleaſure, or fſweetneſs in them; and when he ſheweth untoman his righteouſneſs, pardon, and peace in Chriſt, the ſo comforteth, and refresheth the heart, that no outward afflictions have any weight, or bitterness in them : one drop ofconfolation from heaven, ſweetens a ſea of trouble upon earth, Pfal. xciv. 19. " In the multitude ofmy thoughts within me,
thy comforts delight my foul." Sign 3. The teachings of God are fanctifying and renewing teachings ; they reform and change the heart, Eph. iv. 21 , 22, 23. " If ſobe that you have heard him, and been taughtby " him, as the truth is in Jeſus; that ye put off concerning " the former conversation theold man, which is corrupt, ac- " cording to the deceitful luſts ; and be renewed in the fpirit
" ofyour mind," &c. See here what holiness, andpurity is the effect ofdivine teaching ! Holiness, both external and internal,
negative andpoſitive: holiness ofevery kind follows the Father's teachings : all the diſcoveries God makes to us of himself in Chriſt have an affimilatingquality, andchange the foul intotheir
own likeneſs, 2 Cor. iii. 18.
Sign 4. AllGod's teachings are practical, producing obedience. Idle notions and uſeleſs ſpeculations are not learned fromGod. AsGod's creating words, ſohis teaching words are with effect :
as when he said, " Let there be light, andthere was light ;" ſo when he faith to the foul, Be comforted, be humbled; it is
effectually comforted, Iſa lxvi. 13. it is humbled, Job xl. 4, 5. AsGod hath in nature made no creature in vain, ſo he speaks
no word in vain: everythingwhich menhear, or learn fromthe Father, is for ufe, practice, and benefit to the foul.
Sign 5. All the teachings ofGodare agreeable with the written word : The Spirit of God, and the word ofGod do never jar, John xiv . 26. " He shall take ofmine, and ſhew it untoyou." WhenGod fpeaketh unto the heart of man, whether in away
of conviction, confolation, or inſtruction in duty, he always either maketh uſe oftheexpreſs words ofſcripture, or ſpeaks to the heart in language every way confentaneous and agreeable to fcripture: So that the written word becomes the standard to
438 The Method of Grace. SERM. XXIII/ weigh, and try all divine teachings, Ifa. viii. 20. "To the law,
" and to the teſtimony : If they ſpeak not according to this
" word, it is becauſe there is no light (or morning) in them." Whatever is diſagreeing, or jarringwith the ſcripture, muſt not
paſs for aninſpiration ofGod, but a deluding fophifm, and in-
finuation of Satan.
Sign 6. The teachings ofGod are very fatisfying teachings to thefoul ofman : The understanding faculty, like a dial, is en.-
lightened with the beams ofdivine truth ſhining upon it : this, no man's teachings can do : Men can only teach objectively, by propounding truth to the understanding; but they cannot en-
lighten the faculty itſelf, asGod doth, 1 Johnv. 20. He giveth man underſtanding, as well as inſtructions, to be understood; heopens the eyes of the underſtanding, as well as propoundeth
the object, Eph. i. 18. And thus we may difcern and diſtinguiſh the teachings ofGod, from all other teachings.
3. Use ofexhortation. The laſt uſe I ſhall make of this point, ſhall be a word of exhortation, both to them that never were yet effectually taught ofGod, and to them alſo that have heard his voice, and are
come to Chrift .
First, To those that never yet heard the voice ofGod ſpeaking to their hearts ; and truly this is the general caſe of moſt men and women, in the profeſſingworld: Theyhave heard the
found ofthe gospel, but it hathbeen aconfused, empty, and
ineffectual found in their ears : we have heard the voice ofman, but have never yet heard the voice of God. The gifts and abilities ofpreachers have, ina notional and mere humanway,
improved their underſtandings, and ſometimes flightly touched their affections: Allthis is but the effect ofman upon man. O thatyouwould look for fomething which is beyond all this : fatisfy not yourſelves with what is merely natural, and human in ordinances ; come to the wordwith higher ends and more ſpiritual deſigns, than toget ſome notions oftruth which you had
not before, or tojudge the gifts andabilities of the ſpeaker : If God ſpeak not to your hearts, all the ordinances in the world
candoyouno good, I Cor. iii. 7. O remember what a folemn and awful thing it is to come to thoſe ordinances, andattend up-
onthat miniſtration,in andby which the eternal decrees of heaven are to be executed upon your fouls, which must be to you the " favour of life unto life, or ofdeath unto death :" Wrestle withGod, by prayer, for a bleſſing upon the ordinances. Say, 66 Lord, ſpeak thyself to my heart, let me hear thy voice, and " feel thypower in this prayer, or in this fermon : Others have
SERM . XXIII. 439 The Method of Grace.
" heard thy voice, cauſe me to hear it: It had beenmuchbet-
ter for me if I had never heard the voice ofpreachers, except " I hear thy voice in them."
Secondly, Let all thoſe that haveheard the voice ofGod, and are come to Chriſt in the virtue of his teachings, admire the wonderful condeſcenſion of God to them. O that God ſhould ſpeak to thy foul,and be filent to others ! There be many thouſands living at this day under ordinances, to whom the Lord hath notgiven anear to hear, or an heart to obey, Deut. xxix.
4. " To you it is given to know the mysteries ofthe kingdom " ofheaven, but tothem it is not given," Mat. xiii. 11. And I
beſeech you walk as men and women that have been taught of God. When Satan and your corruptions temptyou to fin, and , to walk in the ways of the carnal, and careless world ; remember then that ſcripture, Eph. iv. 20, 21. " But ye have not fo
" learned Chriſt, if ſo be that you have heard him, and have " been taught by him, as the truth is in Jefus." To con. clude, ſee that you be exceeding humble, and lowly in ſpirit . Humility qualifiesyou for divine teachings, Pfal. xxv. 9. " The " meek he will teach;" and the more ye are taught ofGod, the more humble you will still be.
Andthus you fee, that no man can come to Chriſt without the application of the law, and the teachings of the Father : which being confidered, may be very useful to convince us,
(which indeed is the deſign ofit) that among the multitudes of men and women, living under the ordinances ofGod, and the general profeffion of religion, there are but few, very few to be found, who have effectually received the Lord Jesus Chriſt by ſaving faith .
Andnow, reader, I ſuppoſe by this time thou art defirous to know by what ſigns and evidences thy union with Chrift by faith may be cleared up, and made evident to thee; and how that great queſtion, whether thou hast yet effectually applied Chrift to thy foul, or no, may be clearly decided; which brings me to the third general uſe ofthe whole, viz.
The examination of our interest in Christ, by 1. The donation of the Spirit, from I John iii. 24. 2. The new creation, from 2 Cor. v. 17. 3. The mortification of fin, from Gal. v. 24. 4.The imitation of Chriſt, from 1 John ii. 6. Of each of theſe trials ofour intereſt in Chriſt I ſhall ſpeak in their order : And, firſt, ofthedonation of the Spirit.
440 SERM. XXIV. The Method of Grace. SERMON XXIV.
Of the Manner, and Importance of the SPIRIT'S
Indwelling.
1 JOHN iii. 24. --And hereby we know that he abideth in us, by the Spirit which he hath given us. THE HE apoſtle in this chapter is engaged in avery trying dif-
courſe; his ſcope is to difcriminatethe ſpirits, and ſtates of fincere believers, from merely nominal, and pretended Chri-
ſtians ; which he attempts not todoby any thing that is external, but by the internal effects and operations of the Spirit of Godupon their hearts. His enquiry is not into thoſe things which men profeſs, or about the duties which they perform,
butabout the frames,and tempers oftheir hearts, and the prin-
ciples by which they are acted in religion. According to this teft, he puts believers upon the ſearch and ſtudy of their own hearts ; calls them to reflect upon the effects and operations of the Spirit of God, wrought within their own fouls, aſſuring them, that theſe gracious effects, and fruits of the Spirit in their hearts, will be a ſolid evidence unto them of their union with Jefus Chrift, amounting to much more than a general, conjec-
tural ground of hope, under which it is poſſiblethere mayfubeffefalfum, lurk a dangerous and fatal mistake: But the gracious effects of the Spirit ofGod withinthem, are afoundation upon which they may build the certainty, and aſſurance oftheir union with Chriſt : Hereby we know that he abideth in us, by
the Spirit which he hath given us. In which words we have three things to confider, viz.
1. The thing to be tried, our union with Chriſt. 2. The trial of it, by the giving of his Spirit to us. 3. The certainty ofthe trial this way : Hereby we know. First, The thing tobe tried; which is indeedthe greatest andweightiest matter that canbe brought to trial in this world, orinthattocome, namely ourunion with Chriſt, expreſſed here by his abiding in us; a phrase clearly expreſſing the difference betwixt thoſe that, by profeſſion andcommon eſtimation, pafs for Chriſtians among men, tho' they have no otherunion with Chrift, butby an external adhesion tohim in the externalduties ofreligion, andthoſe whoſe union with Chriſt is real, vital and permanent, by the indwelling of the Spirit of Chriſt in their
SERM . XXIV. The Method of Grace. 44 fouls John xv. 5, 6. opens the force, and importanceof this phrafe, " I am the vine, ye are the branches; he that abideth
inme, and I in him, theſame bringeth forthmuch fruit: If
aman abide not in me, he is caſt forth as a branch, and is " withered." The thing then to be tried, is, whether we
ſtand in Chriſt as deadbranches in a living ſtock, which are onlybound to itbyexternal ligatures, or bonds, that hold them
fora while together ; or whether our fouls have a vital union, and coalition with Chriſt, by the participation ofthe living fap ofthat bleſſed Root.
Secondly, The trialofthis union, which is bythe giving of the Spirit to us : The Spirit of Chrift is the verybond ofunion betwixt him and our souls. I mean not that the very perſon of the Spirit dwelleth in us, imparting his effential properties to us ; it were a rude blafphemy ſo to ſpeak ; but his ſaving influences are communicated to us in the way offanctifying operati ons; as the fun is faid tocome into the houſe, when hisbeams
and comforting influence come there. Noryet muſt we think that thegraces, or influences of the Spirit abide in us in the
felf-famemeafure, and manner as theydo in Chriſt ; " for God " giveth not the Spirit to him by meaſure;" in him all fulneſs dwells. He is anointed with the Spirit above his fellows ; but there are meaſures and proportions of grace differently communicated to believers by the ſame Spirit; and theſe communicated graces, and real operations ofthe Spirit ofgrace in our hearts, doundoubtedlyprove the reality of our union with Chrift ;
; as
the communication of the ſelf-fame vital juice, or ſap of the
ſtock, to the branch whereby it lives, and brings forth fruit of thefamekind, certainly proves it to be a real part, or a member of the fame tree.
Thirdly, Which brings us to the third thing ; namely, the certainty ofthe trial this way, εν τότωγνεισκομεν, in this, orby this we know : We ſo know, that we cannotbe deceived. To clear this, let us confider two things in grace, viz,
1. Somewhat conftitutive, } of its being. 2. Somewhat manifeftative, There is ſomething in gracewhich is eſſential,and conftitutive of its being; andſomewhat that flows from grace, and ismanifeftative of fuch a being : We cannot immediately, and intui-
tively difcern the eſſence of grace, as it is in its ſimple nature. So God only difcerns it, who is the author of it ; but we may difcern it mediately andfecondarily, by the effects and opera-
tions ofit. Could we see the fimple eſſence ofgrace, or intuiVOL. II.
442 SERM . XXIV. The Method of Grace.
tively difcern our union with Chriſt, our knowledge would be demonstrative, a priori ad pofterius, by ſeeing effects, as they
are lodged in their cauſe: But wecome to know the being of grace, and the realityofour union with Chriſt, a pofteriori, as byaſcending, in our knowledge, from the effects and operations, totheir true cauſe and being.
And, accordingly, God hath furnished us with a power of ſelf-intuition and reflection; whereby we are able to turn in uponour own hearts, and make a judgment upon ourſelves, and uponour own acts. The foul hath not only a power to project, but a power alſo to reflect upon its own actions, not only to
put forth a direct act of faith upon Jeſus Chriſt, but to judge anddifcern that act alſo, 2 Tim. i. 12. " I know whom I have " believed:" And this is the way inwhich believers attain their certainty, and knowledge of their union with Chriſt : from hence the obſervation will be.
Doct. That intereſt in Chriſt may be certainly gathered, and concludedfrom the gift ofthe Spirit to us : " No man (faith the " apoſtle) hath ſeenGod at anytime ; if we love one another,
"Goddwelleth in us, and his love is perfected in us : Hereby " know we thatwedwell inhim, and heinus, becauſe he hath
66 given us of his Spirit," I John iv. 12, 13. The being of God is inviſible, but the operations of hisSpirit in believers, are
ſenſible, and difcernable. The ſoul's union with Chriſt is a fupernatural myſtery, yet it is diſcoverable by the effects thereof, whichare very perceptible in and by believers. Two things require explication, and confirmation in the doc trinal part ofthis point.
1. What the giving ofthe Spirit imports and ſignifies. 2. How it evidences the ſoul's intereſt in Jeſus Chrift. First, As totheimport of this phrase, we are to enquire what ismeantby the Spirit, and what bythe giving ofthe Spirit. Now the Spirit is taken in ſcripture two ways, viz.
Eſſentially ; or perſonally. In the firſt ſenſe it is put for theGodhead, 1 Tim. iii. 16. " Juſtified in the Spirit," i. e. Bythe power of his divine nature, which raiſed him from thedead. In the ſecondſenſe itdenotes the third perſon, or ſubſiſtence in the glorious and bleſſed Tri nity; and to him this word Spirit is attributed, ſometimes pro perlyinthe ſenſe before-mentioned, as denoting his personality:
at other times metonymically, andthen it isput for the effects, fruits, graces, and gifts of the Spiritcommunicatedby him unto men, Eph. v. II . " Be ye filled with the Spirit." Now the fruits orgifts of the Spirit are either,
SERM . XXIV. 443 The Method of Grace.
1. Common and aſſiſting gifts: Or, 2. Special and ſanctifying gifts. In the laſt ſenſe and ſignification, it must be takeninthis place; for, as to the common, aſſiſting and miniſtring gifts of
the Spirit, they are beſtowed promiscuouſly upon one as well as
another; fuch gifts in an excellent degree and a large meaſure, arefound in the unregenerate, and therefore cannever amount toa folidevidence of the foul's union with Chriſt : but his ſpecial fanctifyinggifts, being the proper effect and confequent of thatunion, muſt needs ſtrongly prove and confirm it. In this ſenſe therefore we are to underſtand the Spirit in this place; and bygiving the Spirit to us, we are to understand more than the coming of the Spirit upon us : The Spirit of God is faid to comeuponmen in a tranfient way, for their preſent aſſiſtance in ſome particular ſervice, though in themselves they be unſanctified perſons : Thus the Spirit ofGod came upon Balaam, Numb. xxiv. 2. enabling him to prophesy of things tocome : And, although thoſe extraordinary gifts of the Spirit be now ceafed, yetthe Spirit ceaſeth not to give his ordinary aſſiſtances unto men, both regenerate and unregenerate, 1 Cor. xii. 8, 9, 10, 31.
compared : But, whatever gifts he gives to others, he is faid to begiven, to dwell, and to abide only inbelievers, 1 Cor. iii. 6. " Knowye not that ye are the templeofGod,and that the Spi- "ritofGod dwelleth inyou ?" An expreſſiondenoting both
his ſpecialpropriety inthem,and gracious familiarity with them. There is a great difference betwixt the affifting and the indwel
ling of the Spirit ; the one is tranfient, the other permanent. That is agood rule the ſchoolmen give us, Illa tantum dicuntur
ineffe, quae infunt per modum quietis: thoſe things are only ſaid tobe in a man, which are in himby way of reſt and permanency, and ſothe Spirit is in believers : Therefore they are faid to
live in the Spirit, Gal. v. 25. tobe led by the Spirit, ver. 18. tobe in the Spirit, and the Spirit todwell in them, Rom. viii. 9. Andso much of the first thing to be opened, viz. What we are
to underſtandby the giving ofthe Spirit. Secondly, In the next place we are to enquire and fatisfy ourſelves, how this giving of the Spirit evidently proves, and ſtrongly concludes, that foul's intereſt in Chriſt untowhom he is given: and thiswill evidently appearby the confideration oftheſe
five particulars.
1. The Spirit ofGod in believers is the very bond by which they are united unto Chriſt : If therefore we find in ourſelves thebond ofunion, we maywarrantably conclude, that we have Lil 2
444 The Method ofGrace. SERM . XXIV: unionwith Jefus Chriſt : This is evidently held forth in thoſe words of Chriſt, John xvii. 22, 23. " The glory which thou "gaveſt me, have 1 given them, that they may beone, even as "we are one. I in them, and thou in me, that they may be " made perfect inone, and that the world may know that thou "haſt ſent me, and haft lovedthem as thou hast loved me." It
is the glory of Chriſt's human nature to beunited to theGod head: "This (taid Chriſt) thou gaveſt me, and the glory thou
" gaveſt me, I have given them," i. e. By me they are united
untothee. Andhow this isdone,he ſheweth us more particu larly, I in them; there is Chriſt in us, viz.mystically : And,
thou in me ; there isGod in Chriſt, viz. hypostatically : So that
inChriſt,Godand believers meet inableſſedunion: Itis Chrift's gloryto beone withGod; it is ourglory tobe onewith Chrift,
andwith God byhim : Buthow is this done ? Certainly, no
other way but by thegiving ofhis Spirit unto us ; for fomuch thatphrafe, Iinthem, muſtneeds import : Chrift isinusbythe
ſanctifying Spirit, which is the bondofour union with him.
Secondly, The ſcripture every where makes this giving, or indwelling of the ſpirit, the great mark and trialofour intereſt inChriſt ; concluding from the prefence of it in us, poſitively, as inthe text; and fromthe abſenceofit, negatively, as inRom.
viii. 9. " Now ifanymanhave not the ſpiritof Chriſt, the ſame " is none of his," Jude ver. 19." Senſual, nothaving the fpi-
" rit." This mark therefore agreeing to all believers, and to nonebut believers, and that always, and at all times, it mult needs clearly infer the foul's union with Chriſt, inwhomfoever itis found.
Thirdly, That which is acertain mark ofour freedom from the covenantof works, and our title to the privileges of the co venant of grace, muſt needs alſo infer our union with Chrift, and ſpecial intereſt inhim; butthegiving,or indwelling ofthe
ſanctifying ſpirit in us, isa certain mark of our freedom from thefirst covenant, under which all Chriſtleſs perſons ſtill ſtand, and our title to the ſpecial privileges ofthefecond covenant, in which nonebut the members are intereſted ; and,confequently,
it fully proves our union with the Lord Jesus. This isplain from the apostle's reasoning, Gal. iv, 6, 7. " And becauſe ye are " ſons, God hath fent forth the ſpirit of his ſon into your " hearts, crying, Abba Father: Wherefore thou art no more " afervant, but afon; and if a fon, then heir ofGod, through " Chriſt." The ſpirit of the firſt covenantwas a fervile ſpirit, aſpirit offear and bondage, andtheythat wereunder that covenantwere notfans, butfervants; but the ſpirit ofthe new
SERM. XXIV. The Method ofGrace. 445 covenant is a free, ingenuous ſpirit, acting in the ſtrength of God, and thoſe that do ſo, are the children ofGod ; and children inherit the bleſſed privileges, and royal immunities con-
tained in that great charter, the covenant of grace : they are heirs ofGod, and the evidence of this their inheritance, by vir-
tueof the fecond covenant, and of freedom from the fervitude, andbondage of the firſt covenant, is the Spirit ofChrist in their hearts, crying, Abba Father ; So Gal. v. 18. " If ye be ledby " the Spirit, ye are not under the law." : Fourthly, If the eternal decree ofGod's electing love be executed, and the virtues andbenefits of the death of Chrift applied by the Spirit, untoevery foul inwhom he dwelleth, as a
Ipirit of fanctification; then ſuch a giving of the ſpirit untous, muſt needsbe a certain mark and proof of our fſpecial intereſt in
Chriſt ; but the decree ofGod's electing love is executed, and thebenefits ofthe blood of Chriſt are applied unto every foulin whom he dwelleth, as a Spirit of ſanctification. This is plain from 1Pet. i. 2. " Elect according to the foreknowledge ofGod
" theFather, through ſanctificationoftheSpirituntoobedience,
" and ſprinkling of the blood of Jesus Chrift:" Where you fee bothGod's election executed and theblood of Jeſus ſprinkled,
orapplied unto us by the Spirit, which is given to us as a Spirit of ſanctification. There is a bleſſed order of working obſerved as proper to each perſonin theGodhead; the Father electeth, the Son redeemeth, the Spirit ſanctifieth, The Spirit is the laſt efficient in the work ofour ſalvation ; what the Father decreed, and the Sonpurchased, that the Spirit applieth ; and ſo puts
the laſt hand to the compleat ſalvation of believers, And this ſome divines give as the reasonwhy the fin against the Spirit is unpardonable, becauſehebeing the laſt agent, in order of working, ifthe heart ofa man be filledwith enmity against the Spirit, therecanbe no remedy for ſuch a fin; there is no looking back
to the death of Chriſt, or to the love of God, for remedy. This fin against the Spirit is that obex infernalis, the deadlyſtop
andbar tothe whole work of ſalvation; oppofitely, where the Spirit is received, obeyed, and dwelleth in the way of fanctification; into that foul the eternal love ofGod, the inestimable benefits ofthe blood of Chrift run freely, without any inter-
ruption; and, conſequently, the intereſt offuch afoul in Jefus Chriſt is beyond all diſpute. * Fifthly, The giving ofthe Spirit tous, or his reſiding in us, as a fanctifying Spirit, is every where in ſcripture made the pledgeandearneſt of eternal ſalvation, and, conſequently, muſt abundantlyconfirm, and provethe foul's intereſtin Chrift, Eph.
446 The Method of Grace. SERM . XXIV.
i. 13, 14. " Inwhom alſo after that ye believed, ye were fealed " with that holy Spirit of promiſe; which is the earnest ofour " inheritance," &c. So, 2 Cor. i. 22. " who hath alſo ſealed
us, and given the earnest of the Spirit in our hearts." And thus you have the point opened and confirmed. The use of all followeth :
Ufe. Nowtheonlyuſe I makeofthispoint, ſhallbe thatwhich liethdirectly, both in the view ofthe text, and of thedeſign
for which it was choſen ; namely, by it to try and examine the truth of our intereſt, and the validity ofour claim to Jeſus Chriſt. In pursuance of which deſign, I ſhall firſt lay down ſomegeneral rules, and then propoſe ſomeparticular trials.
First, I ſhall lay down ſome general rules for the due information of our minds in this point, upon which ſomuchdepends.
Rule 1. Though the Spirit of Godbe given to us, andworketh in us, yet he worketh not as a natural, and neceffary, but as a free and arbitrary agent : He neither aſſiſts, nor fanctifies, asthe fire burneth, ad ultimumfui poffe, as inuch as he can af-
fift or fanctify, but as much as he pleaſeth ; " dividing to every " man ſeverally as he will," I Cor. xii. 11. Beſtowing greater meaſures ofgifts and graces upon ſome, thanupon others ; and aſſiſting the same perſon, more at one ſeaſon than another : and all this variety of operation floweth fromhis own good pleaſure: His grace is his own, he maygive it as he pleaſeth. Rule 2. There is a great difference in the manner ofthe Spirit's working before, and after the work of regeneration. Whilst we are unregenerate, he works upon us, as upondead creatures
that work not at all with him; and what motion there is in our fouls, is a counter-motion tothe Spirit; but after regeneration it is not ſo, he then works upon acomplying, and willing mind : we work, and he aſſiſts, Rom. viii. 26. Our confcience witneſſeth, and he beareth witneſs with it, Rom. viii. 16. It is
therefore an error ofdangerous conſequence tothink that fanctifiedperſons are not bound to ſtir, or ſtrive in the way ofduty, without a ſenſible impulſe, or perverting motion ofthe Spirit,
Ifa. Ixiv. 7.
Rule 3. Though the Spirit ofGod be given to believers, and worketh in them,yet believers themselvesmay do or omitfuchthings as may obstruct the working, and obfcure the very being ofthe Spirit ofGod in them : ita nos tractat, ut a nobis tractatur : He dealeth with us in his evidencing, and comforting-work, aswe dealwithhiminpointoftenderness and obedience to hisdictates:
there is agrieving, yea, there is aquenching ofthe Spirit by the
SERM . XXIV. 447 The Method of Grace.
luſts and corruptions ofthoſe hearts in which he dwelleth; and though he will not forſake his habitation, as a ſpirit of ſanctifi-
cation, yet he may for a time deſert it is as a fpirit ofconfolation, Pfal. li. 11 .
Rule 4. Those things which discover the indwelling ofthe Spirit in believers are notso much the matter oftheirduties, orfubſtance oftheir actions, as the morefecret ſprings, holy aims, andſpiritual manner oftheir doing, orperforming ofthem. It is not ſo much the matter of a prayer, theneat and orderly expreffions inwhich it is uttered, as the inward ſenſe andſpiritual deſign ofthe foul :
it is not the choice ofelegant words, whereby our conceptions
are cloathed, or the copiouſneſs of the matter with which we are furnished; foreven a poor ftammering tongue, and broken language, may have more of the Spirit ofGod in it. This made Luther ſay, he ſaw more excellency in the duty ofa plain ruſtic Chriſtian, than in allthe triumphs ofCefar and Alexander. The beauty and excellency of ſpiritua duties is an inward hidden thing.
Rule 5. All the motions and operations ofthe Spirit are always harmonious, andfuitable to the written word, Iſa. viii. 20. " Tothe " law and to the testimony, ifthey ſpeak not according to this " word, it is becauſe there is no light inthem." The ſcriptures areby the inſpiration ofthe Spirit, therefore his inſpiration into the hearts of believers, muſt either ſubſtantially agree with the
ſcriptures, or the inſpiration ofthe Spiritbe ſelf-repugnant, and contradictory to one another. It is very obſervable, that the works ofgracewrought by the Spirit in the hearts of believers,
are repreſented to us in ſcripture, as a tranſcript, or copy of the written word, Jer. xxxi. 33. " I will write my law in their
" hearts." Now, as a true copy anſwers the original, word for word, letter for letter, point for point ; ſo do the works of the Spirit in our fouls, harmonize with the dictates of the Spirit
in the ſcriptures : whatsoever motion therefore ſhall be found repugnant thereto, muſt not be fathered uponthe SpiritofGod, but laid at thedoor of its proper parents, the ſpirit oferror and
corrupt nature .
Rule 6. Although the works oftheSpirit, in all fanctifiedper. fons, dofubftantially agree, both with the written word, andwith
one another, (as ten thousand copies, pennedfrom one original, must needs agree within themselves); yetas to themanner of infufionandoperation, there arefoundmany circumstantial differen-
ces. The Spirit ofGoddoth nothold one and the fame method ofworking upon all hearts : thework ofgrace is introduced intofome fouls with more terror and trouble for fin, thanit is in
448 The Method of Grace. SERM . XXIV. others: hewroughtuponPauloneway, uponLydia in another way: he holds tome much longer under terrors and troubles
thanhedothothers : inveterate and more prophane ſinners find
ſtronger troubles for fin, and are held longer under them, than thoſe are, into whoſe hearts grace is more earlyand inſenſibly infufed by the Spirit's bleſſingupon religious education: but astheſehave leſs trouble than the other at firſt, ſocommonlythey have lefs clearness, and moredoubts and fears about thework
ofthe Spirit afterwards.
Rule 7. There is a great difference found betwixt thefanctifying, and thecomforting influences ofthe Spirit upon believers, in respect ofconstancy andpermanency. His ſanctifying influences abide for ever in the foul, they neverdepart ; but his com-
forting influences come and go, and abide not long upon the hearts of believers. Sanctification belongs to the being ofa Chriftian, confolationonly tohis well-being: the firſt therefore
is fixing and abiding, the latter various and inconſtant. Sanctificationbrings us to heaven hereafter, confolation brings heaven intous here: Ourfafety lies in the former, our cheerfulness onJy in the latter. There are times and ſeaſons, in the lives ofbeJievers, wherein the Spirit ofGoddoth more ſignally and eminentlyſeal theirſpirits, and raviſh their hearts withjoy unſpeak.
able: But what Bernard ſpeaketh is certainly true in theexperienceofChriftians : " * It is a ſweet hour, and it is but anhour; "athingof thort continuance: the reliſh ofit isexceeding fweet, "but it is not often that Chriſtians taſte it." And ſo muchmay
fuffice for the general rules about the inbeing, and workings of the Spirit in believers, for the better information ofour under-
ſtandings, andprevention of mistakes in this matter : I hall next, according to promife, lay down the particular marks and trials, by which we maydifcern whether Godhath given us his Spirit or no ; by which grown Chriſtians, when they are ina due compoſed frame,may,by the afſiſtance ofthe Spirit ofGod, (for which therefore they are bound to pray), diſcern his indwelling andworking in themſelves . Evidence 1. In whomsoever the Spirit ofChrist is a Spirit offanctification, to thatman or woman he hath been, more orless, a Spirit of conviction and humiliation. This is the order which the Spirit conftantly obſerves in adult, or grown converts, John xvi. 8, 9. " Andwhen he is come, he willreprove the world of
" fin, andof righteouſneſs, and ofjudgment : offinbecauſe
* Rara hora, brevis mora ; fapit quidem fuaviſſime, fedgustatur rariffime. Bern.
SERM . XXIV. 449 The Method of Grace. " they believed not on me." This, you fee, is the methodhe obſerves all the world over ; he ſhall reprove, or convince the world of fin . Conviction of fin haththe fame reſpect unto fanctification, as the bloſſoms of trees have to the fruits that fol-
low them : A bloſſon is butfructus imperfectus, et ordinabilis ; an imperfect fruit in itſelf, and in order to a more perfect and
noble fruit. Where there are no bloffoms, we can expect no fruit; and where we fee no conviction of fin, we can expect no converfion to Chrift. Hath then the SpiritofGod been a Spirit of conviction to thee ? Hath he more particularly convinced thee of fin, " becauſe thou hast not believed on him?" i. e. hath he ſhewn thee thy fin and miſery, as an unbeliever ? Not only terrified and affrighted thy conſcience with this or that more notorious act of fin, but fully convinced thee of the ſtate of fin that thou art in by reaſon of thy unbelief; which holding thee from Chriſt, must needs alſo hold thee under, the guilt ofall thy other ſins. This gives, at least, a ſtrong probability thatGod hath given thee his Spirit, eſpecially, when this conviction remains day and night upon thy foul, ſo that nothing but Chrift can give it reſt, and confequently the great enquiry ofthy foul is after Chriſt, and none but Chrift.
66 Evidence 2. As the Spirit ofGod hath been a convincing, sohe is a quickening Spirit, to all those to whom he is given ; Rom. viii. 2. The law ofthe Spirit of life in Chriſt Jeſus hath made me free from the law of fin and death:" He is the Spirit of life, (i. e.) the principle ofſpiritual life in the fouls whom he inhabiteth; for, uniting them to Chriſt,heunites them
to the fountain oflife; andthis ſpiritual life, inbelievers,manifeſts itſelfas the natural lifedoth in vital actions and operations. When the Spirit ofGod comes into the foul ofa man thatwas deadand ſenſeleſs under fin, " O (faith he) now Ibegin to feel " the weight and load of fin, Rom. vii. 24. now I begin to
hunger and thirſt after Chriſt, and his ordinances, 1 Pet, ii. 2. now I begin to breathe after God in ſpiritual prayer," Acts ix . 11. Spiritual life hath its ſpiritual ſenſes, and ſuitable operations. O think uponthis, you that cannot feel anyburthen in fin, you that have no hungerings or thirſtings after Chriſt ;. how can the Spirit ofGod be in you ? Ido notdenybut there. may,at ſome times, be much deadneſs and ſenſeleſſneſsupon the hearts ofChriſtians, but this is their disease, not their nature ;.
it is but at ſometimes, not always, andwhen it is ſo withthem, they are burdenedwith it, and complain ofit, as their greatest affliction in this world; their ſpirits are noteasy and at reſt, in VOL. II. Mmm
450 The Method of Grace. SERM. XXIV. fuch acondition asyours are; their ſpirits are as a bone out of joint, anarm diſlocated, which cannot move any way without pain.
Evidence 3. Those towhomGodgiveth his Spirit havea tender fympathy with allthe interests andconcernments ofChrist. This muſt needs be ſo, ifthe fame Spirit which is in Chriſt dwelleth altointhyheart ; ifthou be a partaker ofhis Spirit, thenwhat he loves, thou loveſt, and whathehateth, thou hateſt. This is avery plain cafe; even in nature itſelf, we find that the many members of the ſame naturalbody being animated by one and the ſame ſpirit of life, " whether one member ſuffer, all the " members ſuffer with it; or onemember be honoured, all the " members rejoice with it: now ye are the body of Chriſt, " and members in particular," I Cor. xii. 26, 27. For look, as Chriſt, thehead of thatbody is touched with a tender ſenſe and feelingof the miferies, and troubles ofhis people, he is perfecuted, when they are perfecuted, Acts ix. 4. ſothey that have the Spirit of Chrift in them, cannot be without a deep, and tender ſenſe ofthe reproach, anddiſhonours that are done toChriſt : this is " as it were a ſword in their bones," Pfal. xlii. 3. If his public worſhip ceaſe, or the aſſemblies of his people are ſcattered; itcannotbutgo tothe hearts of all,
inwhom the Spirit of Chriſt is : " They will be forrowful for " the folemn aſſemblies; the reproach ofthem will be a bur-
" den," Zeph. iii. 18. Thoſe that have the Spirit of Chrift donot moreearnestly long after any one thing in thisworld,
than the advancement of Chriſt's intereſt, by converfion, and reformation inthekingdoms ofthe earth, Pfal. xlv. 3, 4. Paul could rejoice that Chriſt was preached, though his own afflictionswere increaſed, Phil. i. 16, 18. and John could rejoice that Chriſt increaſed, though he himself decreased ; yet therein was hisjoy fulfilled, John iii. 29. So, certainly, the concernments ofChriſt must, and will touch that heart which is the habitation of his Spirit. I cannot deny, but even agood Baruch maybe under a temptation to feek great things for himself, and betoomuch ſwallowedup in his ownconcernments,whenGod
is plucking up and breakingdown, Jer. xlv. 4, 5. But this is onlythe influence of a temptation: the true temper and ſpirit
ofa believer inclines him to forrow and mourning,when things are inthis ſadpoſture : Ezek. ix. 4. "Go through the midst of " the city, through the midst ofJerusalem, and fet a mark up- "on the foreheads of the menthat figh, andthat cry for allthe " abominations that be done in the midst thereof." O reader, lay thine hand upon thine heart: Is it thuswith
SERM . XXIV. The Method of Grace. 451 thee ? Doſt thou ſympathize with the affairs andconcernments of Chriſt in the world ? or, careft thou not which way things gowith the people ofGod, and goſpel of Chriſt, ſo long as
thine own affairs profper, and all things are well with thee ?
Evidence 4. Wherever the Spirit of God dwelleth, hedoth, in Somedegree, mortify and fubdue the evils and corruptions of the foul inwhich he refides. This ſpirit luſteth against the flesh, Gal. v. 7. and believers, " through the Spirit, do mortify,the " deeds of the body," Rom. viii. 13. This is one ſpecial part ofhis fanctifying work. I do not ſay he ſo kills, and fubdues
fin in believers, as that it ſhall never trouble, or defile themany more : No, no, that freedom belongs to the perfect ſtate in heaven, but its dominion is taken away, though its life be prolonged for a ſeaſon: It lives in believers ſtill, butnot upon the proviſion theywillingly make to fulfil the luft of it, Rom. xiii. 27. The deſign ofevery truebeliever, is co-incident with the deſign of the Spirit, to deſtroy, and mortify corruption : They long after the extirpation of it, and aredaily in the uſe of all
fanctifiedmeans and inſtruments, toſubdue anddestroy it; the workings of their corruption, are the afflictions of their fouls, Rom. vii . 24. " O wretched man that I am, who ſhall deliver " me from thebody of this death ?" Andthere isnoone thing that ſweetens the thoughts of death to believers (except the
fight, and full enjoymentofGod) more than their expecteddeliverance from fin doth .
Evidence 5. Wherever the Spirit of God dwelleth in theway offanctification, in allfuchhe is the Spirit ofprayer andfupplication, Rom. viii. 26. " Likwiſe the Spirit alſo helpeth our in-
" "
firmities, 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:" Wherever he is poured out as the Spirit ofgrace, he is alſo poured out as the Spirit of fupplication, Zech. xii. 10. His praying, and his fanctifying inAuences are undivided. There is a threefold aſſiſtance that the Spirit gives unto ſanctified perſons in prayer. He helps them before they pray,byſetting anedge upon their defires and affec-