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ſuch inward terrors and fears of ſpiritabout it, when that terrible repreſentation was made you, will be loth to feel thoſe gripes, and diſtreſſes ofconfcience again, forthe beſt enjoyment inthisworld.
BleffedbeGodifany word has been brought home to our hearts, whichhath been instrumentalto bring us to Christ!
** SERMON ΧΧΙΙ .
The Teachings of God opened, in their Nature and Neceffity.
JOHN vi. 45.
It is written in the Prophets, And theyshallbe alltaught ofGod.
Every man therefore that hath heard, and hathlearned oftheFather, cometh unto me.
HOW neceffary to ourunion with JeſusChriſt, the application of the law, or coming home of the commandment to the heart of a finner is, we have heard inthe laſt difcourſe; andhow impoffible it is, either for the commandment tocome tous, or for us tocome to Chriſt, without illumination, and inſtruction from above, you ſhall hear in this .
This fcripture hath much of the mind of God in it ; and he that is toopen it, had need himself to be taught ofGod.
In the foregoing verſes, Chriſt offers himselfas the bread of life untothe fouls ofmen : against this doctrine they oppoſe their carnal reaſon, ver. 41, 42.
Chriſt ſtrikes at the root of all their cavils and objections in his reply, ver. 43, 44. " Murmur not " among yourſelves : no man can come to me, except the Fa- " therwhichhath fent me draw him ;" q. d. you flightmebecauſe youdo not know me ; you do not know me, because you are not taught ofGod ; of theſedivine teachings, the prophets ofoldhave spoken, and what theyforetold isatthis day fulfilled in our fight ; ſo many as are taughtofGod, and nomore, come unto me inthewayoffaith: it is impoſſible tocomewithout the teachings ofGod, ver. 44. It is as impoſſible not tocome, or to mifcarry in their coming untome, under the influence of theſe divine teachings, ver. 45 .
The words read, conſiſt oftwo parts, viz.
1. An allegation out ofthe prophets.
2. The application thereofmadeby Chriſt.
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First, An allegation outofthe prophets : "It is written in " the prophets, And they ſhallbe all taught of God."
The places in the prophets to which Chrift ſeems here to refer, are, Iſa. liv. 13. " And all thy children ſhallbe taught ofthe Lord ;" and, Jer. xxxi. 34. " And they ſhall teach no more every man
" his neighbour, and everyman his brother, ſaying, know the "
Lord; for they ſhall all know me, from the leaſt of them unto the greatest of them, faith the Lord."
Thefe promiſes containthe great bleſſings of the new covenant, viz. Divine " inſtruction, and heavenly illumination, without which, no man can be brought up to the terms ofthe new covenant.
Secondly,Wehave here the applicationof theſe teſtimonies,out ofthe prophets, madeby Chriſt himself ; " Every man therefore
" that hathheard, and learned of the Father, cometh untome."
In which words, we have, both the neceffity, and the efficacy oftheſe divine teachings ; withoutthem no man cancome, and under them no mancanmiſcarry.
The words being fitly rendred, and the ſenſe obvious, The notes are, Doct. 1. That the teachings ofGod are abſolutely necessary to every man that cometh unto Chriſt, in the way offaith.
Doct. 2. No man can miſs ofChrist, or miscarry in the way of faith, that is under theſpecial inſtructions, and teachings of the Father .
Doct. 1. That the teachings ofGodare abfolutely neceffary to e very man that cometh unto Christ, in the way offaith.
Ofthe neceffity ofdivine teaching, in order to believing, the apoſtle ſpeaks, in Eph. iv. 20, 21. " But ye have not ſo learned
" Chriſt, if ſo be that you have heardhim, and been taught by " him, as the truth is in Jeſus ;" (i. e.) Your faith muſt needs be effectual, both to the reformation ofyour lives, and your perfeverance in theways of holiness, ifitbe fuch a faith as is begotten, and introducedinto your hearts bydivine teachings *. Now, in the explication of this point, I ſhall ſpeak diſtinctly to the following enquiries.
1. How doth God teach men, or what is imported in our beingtaught ofGod ?
2. What thoſe ſpecial leſſons are, which all believers dohear, and are taught ofGod ?
* They who believe,by means of the preacher ſpeaking to them outwardly, hear and learn inwardly of the Father ; they who believe not, hear outwardly, but not inwardly.
Aug. on Predeft. chap.8.
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3. In whatmanner doth God teach theſe things to men, in thedayof their converfion to Chriſt ?
4. What influenceGod's teaching hath upon our believing ?
5. Why it is impoſſible for any man to believe, or come to Chrift, without the Father's teachings.
First, How dothGod teach men, or what is imported in our being taught ofGod ? To this I will ſpeak, both negatively and poſitively, for your clearer apprehenfion ofthe ſenſe and meaning of the Spirit ofGod in this phrafe.
First, The teaching ofGod, and our hearing and learning of him, is not tobe understood of any extraordinary, viſional appearances, ororaculousand immediatevoice ofGodtomen:God indeedhath ſo appearedunto ſome, Numb. xii. 8. Such voices have beenheard from heaven ; but now theſe extraordinary ways are ceaſed, Heb. i. 1, 2. and we are no more to expect them ; wemay fooner meet with fatanical deluſions, than divine illumination, in this way.
I remember, the learnedGerſon tells us that thedevil once appeared toan holy man in prayer, perſonating Chriſt, and ſaying, I am come in perſon to viſit thee, for thou art worthy.
But he with bothhands ſhut his eyes, ſaying, Nolohic Chriſtum videre,fatis eft ipfum ingloria videre ; (i. e.) I will not ſee Chriſt here; it is enough for me to fee him in glory.
Weare now to attend only to the voice of the Spirit in the ſcriptures: this is a more fure word than any voice from heaven,
2Pet. i. 19.
Secondly, Theteachings ofGod are notto be understood as oppoſite unto, or excluſive of the teachings of men. Divine
teachingsdo not render miniſterial teachings in vain, or uſeleſs.
Paulwas taught of God, Gal. i. 12. and his converfion had ſomething extraordinary in it, yet the miniſtry ofAnanias was uſed, and honoured in that work, Acts ix. 4, 17. compared.
Divine teachings do indeed excel, but not exclude human teachings.
I know that ſcripture, Jer. xxxi. 24. to which Chriſt here refers, is objected against the neceſſity of a ſtanding miniftry in the church, " They ſhall teach no more every man his
" neighbour, and every man his brother," &c.
But if thoſe words ſhouldbe understood abſolutely, they would not only o-
verthrow all public ordinances ofGod's own iſtitution, 1 Cor. xii. 28. and deprive us of a principal fruit ofChriſt's afcenfion,
Eph. iv. 11 , 12. but, for the fame reaſon, would destroy all private inſtructions, and fraternal admonitions alſo.
Such a ſenſe wouldmake the prophet to contradict the apoſtle, and ſpoil the confent,andharmony of the ſcriptures : the ſenſe thereofcannot
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benegative, butcomparative; it ſhews theexcellencyofdivine, butdoth not destroythe usefulness ofhumanteachings, Subordinata non pugnant. Theteachings ofmen are made effectual
'by the teachings of the Spirit; and the Spirit inhis teachings will uſe and honour the miniſtry ofman, Thirdly, But to ſpeak poſitively, the teachings of God are nothing elſe, but that ſpiritual, and heavenly light, by which the Spirit ofGod ſhineth intothe hearts ofmen, togive them
" the light of the knowledge of the glory ofGod in the faceof " Jeſus Chrift," as the apostle ſpeaks, 2Cor. iv. 6. And though this be the proper work of the Spirit, yet it is called the teachings of the Father,becauſe the Spirit who enlightens us iscommiffioned, and ſentby the Father to todo, John xiv. 26. Now theſe teachings of the Spirit ofGod, confiſt intwo things, viz. inhis, 1. Sanctifying impreſſions.
2. Gracious aſſiſtances .
First, In his fanctifying impreſſions, or regenerating works upon the foul, by virtue whereof it receives marvellous light and infight into ſpiritual things; and that not only as illumination is the firſt act of the Spirit in our converfion, Col. iii. 10. but as his whole work offanctification is illuminative, and inſtructive to the converted foul, 1 John ii. 27. "The anointing
" which you have received ofhim abideth in you, and ye need " not thatany man teach you, butas the fame anointing teach- " eth you." The meaning is, that fanctificationgives the foul experience ofthoſe mysterious things, which are contained in the ſcriptures, andthat experience is the moſt excellent keyto unlock, andopen thoſedeep ſcripture-myſteries; no knowledge is ſodiſtinct, ſo clear, ſo ſweet, as that which the heart com. municates tothehead, John vii. 17. " Ifanymando his will,
" he ſhall know the doctrine." A man that never read the nature of love inbooks of philoſophy,nor the tranſports and ecſtafies thereof in hiſtory, may yet trulydeſcribe and expreſs itby the ſenſible motions of that paſſion in hisown foul; yea, he that hath felt, much better underſtands, than he that hath only readorheard. O what a light doth ſpiritual ſenſe, and expe rience, caſt upon a great part of the fcriptures! for indeed fanctification is the very copy or tranſcript ofthe word ofGod upon the heart of man; Jer. xxxi. 33, " I will write my lawin
" their hearts:" ſo that the ſcriptures, and theexperiencesof believers, by this means, anſwer to each other, as the lines and letters in the preſs, anfwer to the impreſſions madeupon the paper; or the figures in the wax, tothe engravings inthe feal.
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Whena ſanctified man reads David's Plalms, or Paul's epiſiles, how is he ſurprized with wonder to find the very workings of his ownheart, ſoexactly decyphered, and fully expreſſed there !
O, faith he, this is myverycafe; theſeholymen ſpeak whatmy heart hath felt.
Secondly, The Spirit ofGod teacheth us, as by his ſanctifying impreſſions, ſo by his gracious aſſiſtances, which he gives us pro re nata, as our need requires, Mat. x. 19. " It ſhallbe
" givenyou in that ſame hour what ye ſhall ſpeak," John xiv.
26. " He ſhall bring all things to your remembrance :" he afſiſteth, both the underſtanding indue apprehenfions of truth, andthe heart in the ſpiritual improvements of truth. And fo much briefly ofthe firſt particular.
Secondly, In the next place, we are to enquire what thoſe ſpecial truths are which believers hear, and learn of the Father, whenthey come to Chriſt .
Andthere are divers great, and neceſſary truths, wherein the Spirit enlightens men in that day.
Icannot ſay they are all taught every believer in the ſamedegree and order ; but it is certain they are taught of God fuch leſſons as theſe are, which theynever ſo understoodbefore.
Leffon 1. First, They are taught ofGod that there is abundantly more evil intheirfinfulnatures, and actions, than ever they difcerned, or understood before : " the Spirit when he
" cometh ſhallconvince the worldof fin," Johnxvi. 8, 9. Men have ageneral notion offin before; fo had Paul, when a Pharifee: but how vaſtly different were his apprehenfions of fin, from all that everhe had in his natural ſtate,whenGodbrought homethe commandment to his very heart ! There isa threefold knowledge of fin, viz. traditional, diſcuſſive, and intuitive. The firſt is inthe more rude, and illiterate multitude.
The ſecond inmore rational andknowing men.
The third is only found inthoſethat are enlightened, and taught ofGod. And there is as great a difference betwixtthis intuitive knowledge of fin, wherebyGod makes a foul todifcernthenature, and evil ofit, ina ſpiritual light, andthe two former, as there is betwixt the fightof a painted lion upon the wall, and the fight of a living lion that meets us roaring in the way. The intuitive fightof fin is another thing thanmen imagine it to be: 'tis ſuch a fight as wounds aman to thevery heart, Acts ii. 37. forGoddoth not only ſhew aman this, orthat particular fin, but, in theday of convictions, he fets all his fins in orderbefore him. Pfal. 1. 21. yea, the Lord ſhews him the ſinfulnessofhis nature, as well as practice.
Conviction digs to the root, ſhews, and lays open
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that original corruption, from whencethe innumerable evils of the life do ſpring, James i. 14, 15. and, which is yet more, the Lord ſhews the man, whom he is bringing to Chriſt, the finful and miferable eſtate which he is in by reaſon of both,
John xvi. 9. And now all excuſes, pleas, and defences of fin are gone, he ſhews them " how their iniquities have exceeded,"
Job xxxvi. 8, 9. exceeded in number, and in aggravation of finfulness ; exceeding many, and exceeding vile ; no ſuch ſinner in the world as 1 : can ſuch fins as mine be pardon'd? The greatness ofGod greatens my fin; the holiness ofGod makes it beyond meaſure vile; the goodness ofGod puts unconceivable weight into my guilt. O can there be mercy for fuch a wretch as 1 ! If there be, then there will not be a greater example of the riches of free grace in allthe world than I am.
ThusGod teacheth the evil of fin.
Leſſon 2. Secondly, God teacheth thefoul, whomhe isbringing to Christ, what thatwrath, and misery arewhich hang over it in the threatnings, because offin.
Scripture-threatnings were formerly flighted; now the soul trembles atthem : They once apprehended themselves ſafe enough, Iſa. xxviii. 15. Pfal. 1. 21 .
They thought, becauſe they heard no more of their fins, after the commiſion of them, that therefore they ſhould never hear more ; that the effect had been as tranfient athing as the act of fin was; or if trouble must follow fin, they ſhould ſpeed no worſe than others, the generality of the world being in the ſamecaſe; and beſides, theyhoped to findGod more merciful, than fowre and preciſe preachers repreſented him. But when a light fromGod enters into the foul, to diſcover the nature of God, and of fin, then it fees, that whatever wrath is treaſured up for finners, inthe dreadfulthreatnings ofthe law, is but the juſt demerit of fin, therecompence that is meet : " The wages
" of fin is death," Rom. vi. 23.
The penal evil of damnation is but equal tothe moral evil of fin : So that in the whole ocean ofGod's eternal wrath, there is not onedrop of injustice ; yea, the fouldoth not only fee thejuſtice ofGod in its eternal damnation, but the wonderful mercy ofGod inthe ſuſpenſionthereofſo long. O what is it that hath with-held God from damning me all this while ! How is it that I amnot in hell! Nowdo the fears and awful apprehenfions ofeternity ſeize the foul, and theworst of ſenſitive creatures is ſuppoſed tobe in a better condition than ſuch a foul.
Never do men tremble at the threatnings ofGod, nor rightly apprehend thedanger of their condi tion, until fin, andwrath, and the wages of ſin be diſcovered to themby a light from heaven.
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Leffon 3. Thirdly,God teaches thefoulwhomhebrings toChrift, that deliverance fromfin, and wrath to come, is the greatest and most important buſineſs it hath to do in this world.
Acts xvi. 30.
" What muſt I do tobe ſaved ? " q. d. O direct me to fome effectual way (iftherebe any) to ſecure my poor wretched ſoul from the wrath of God.
Sin, and the wrath that follows it, are things that ſwallow up the ſouls, anddrink up the very ſpirits of men : Their thoughts never converſed with things of more confefſed truth and awful folemnity : theſe things floatnot upon their fancies as matters of mere ſpeculation, but fettleupon their hearts dayand night, as the deepeſt concernment in all the world : They now know much better than any mere ſcholar, the deep ſenſe of that text, Mat. xvi. 26. " What is a man
" profited, ifhe ſhould gain the whole world, and loſehisown " foul ? or what ſhall a man give in exchange for his foul?"
Five things thew how weighty the thoughts andcares of falvationareupon their hearts.
First, Their continual thoughtfulneſs, and follicitude about theſe things; ifearthly affairs divert them for awhile, yet they a ſtill returning again to this ſolemn buſineſs.
Secondly, Their careful redeeming of time, and ſaving the verymoments thereof toemploy about this work : Thoſe that wereprodigal ofhours, and days before, look upon every momentoftime as a precious andvaluable thing now.
Thirdly, Their fears, and tremblings, left they ſhould miſcarry, and come ſhort at laſt, ſhew how much their hearts are ſet uponthiswork.
Fourthly, Their inquiſitiveness, and readiness toembrace all the help and aſſiſtance that they can get from others, evidently diſcovers this tobe theirgreat deſign .
Fifthly, and lastly, The little notice they take of all other troubles, and afflictions, tellsyou, theirhearts are takenup about greater things.
This is the third leſſon they aretaught ofGod.
Leffon 4. Fourthly, TheLord teaches thefoul that iscoming to Christ, that though it be their duty to fſtrive to the uttermostfor falvation ; yet allstrivings, in their ownstrength, are insufficient to obtain it.
This work is quite above the power of nature :
" It is not of him that willeth, norof him that runneth, butof " God that ſheweth mercy."
The foul is brought to a full conviction of this, by the diſcovery of the heinous nature offin, and of therigour and ſeverity ofthe law ofGod. No repentance, nor reformation, can poſſibly amount unto ajuſt fatisfaction, nor are they within the compaſs and power of our will.
It was aſayingthatDr.Hill often uſed tohis friends, ſpeaking
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about the power of man's will ; hewould lay his handupon his breaft, and say, " Every man hath ſomething here to confute
" the Arminian doctrine :" This fully takes off the foul from all expectations of deliverance thatway; itcannot but firive, that is its duty; but to expect deliverance, as the purchase of its own ſtrivings, thatwould be its fin.
Leffon 5. Fifthly, Thefoulthat is coming toChrift byfaith, is taught of God, that though the cafe it is in befad, yet it is not defperateand remedileſs : There is a doorof hope, a way ofefcape for poor finners, how black and fearful foever their own thoughts and apprehenfions are : there is usuallyat this time, a dawning light of hope in the foul that is under the Father's teachings : andthis commonly ariſes from the general, andindefinite encouragements, and promifes of the gospel, which though they do not preſently ſecurethe foul from danger, yet they prop, and mightily ſupport it againſtdeſpair : For though they be not certain that deliverance ſhallbe the event of their trouble; yet the poſſibilities, andmuch more the probabilities ofdeliverance are agreat ſtay tothe ſinkingfoul : The troubled foul cannotbut acknowledge itſelf to be in a far better cafe than thedamned are, whoſe hopes are periſhed from the Lord, and a death-pang of deſpair hath ſeized their confciences. And hereinthe merciful and compaffionate nature ofGod is eminently diſcovered, in haſting to open the door of hope, almoſt as foon as the evilof ſin is opened.
Itwas not long, afterAdam's eyeswere opened to fee his mifery, that God opened Chrift, his remedy, in that firſt promife, Gen. iii. 15. Andthe same method of grace is ſtill continued to his elect offspring, Gal.iii.
21 , 22. Rom. iii. 21 , 22.
Theſe ſupporting hopes, the Lord fees neceffary to encourage induſtry inthe use of means : it is hope that fets all the world awork : if all hope were cut off, every foulwould fitdown ina fullendeſpair, yielding itſelf for hell.
Leffon 6. Sixthly, The Lord teaches those that come to Chrift, that there is a fulness ofsaving power in him, whereby any foul, that duly receives him, may be perfectly delivered from 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
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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 righteoufneſs 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
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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 whatfoever, 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
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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
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 diſcouragement 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
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The Method ofGrace.
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 condition 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.
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 everyfoulthat 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.
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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.
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.
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
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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 diſcover 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 hereafter, 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 teachings 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.
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 andalter 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.
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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 fupernatural; 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
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The Method of Grace.
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
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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 transformman 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.
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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
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 infinuation 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 enlighten 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 uponthat 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.
The Method of Grace.
" heard thy voice, cauſe me to hear it: It had beenmuchbetter 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.