SERMON XXIV
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 difcourſe; his ſcope is to difcriminatethe ſpirits, and ſtates of fincere believers, from merely nominal, and pretended Chriſtians ; 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 principles 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, conjectural 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.
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 intuitively 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 operations ofit.
Could we see the fimple eſſence ofgrace, or intuiVOL. II.
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.
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
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
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The Method ofGrace.
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 contained in that great charter, the covenant of grace : they are heirs ofGod, and the evidence of this their inheritance, by virtueof 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 interruption; 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.
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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 affift 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, fr 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.
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 ſanctification, 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 differences. 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
The Method of Grace.
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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 comforting 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 underſtandings, 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.
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" 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 follow 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.
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
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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
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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 affections: He helpsthem inprayer,by ſupplying matters of requeft to them, teaching them what theyſhould ask of God : He afſiſteth them inthe manner ofprayer, ſupplying them with fuitable affections, and helping them tobe ſincere in all their defires toGod.
It is he that humbles the pride of their hearts, diſſolves, andbreaks the hardness of their hearts : Out of deadneſsmakes them lively; out of weakneſs makes them ſtrong.
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He aſſiſteth the ſpirits of believers after prayer, helping them to faith and patience, to believe, and wait for the returns, and anfwers of their prayers. O reader, reflect upon thy duties, conſider what ſpirituality, fincerity, humility, broken-heartedneſs, and melting affections after God, are to be found in thy duties :
Is it ſo with thee ? Or doſt thou hurry over thy duties as an interruption tothy buſineſs, and pleaſures ? Are they an ungrateful talk, impofed upon thee byGod, and thy own confcience ?
Arethereno hungerings, and thirſtings afterGod in thyfoul?
Or, if there be any pleaſure arifing to thee out of prayer, is it not from the oftentation of thy gifts ? If it be ſo, reflect fadly upon the carnal ſtate of thy heart; theſe things do not ſpeak the Spirit of grace and ſupplication tobe giventhee.
Evidence 6. Wherever the Spirit ofgrace inhabits, there is an heavenly, spiritualframe of mind accompanying, and evidencing the indwelling ofthe Spirit,Rom. viii. 5, 6. " For they that areaf- " ter the fleſh,do mind the things of the flesh; but they that are
" after the Spirit, the things of the Spirit : For, to be carnally " mindedisdeath; but tobeſpirituallyminded is life and peace."
By the mind, underſtand the muſings, reaſonings, yea, and the cares, fears, delights and pleaſures ofthe foul, which followthe workings, and meditations of the mind.
As theſe are,ſo are we ; if theſe be ordinarily, andhabitually taken up, and exercifedabout earthly things, then is the frame, and ſtate ofthe man carnal, and earthly : The workings of every ereature follow the being and nature of it.
IfGod, Chriſt, heaven, and the world tocome, engage the thoughts, and affections of the foul, and the temper of ſuch a foul is ſpiritual, and the Spirit ofGoddwelleth there ; this is the life of the regenerate, Phil. iii. 20.
" Our converſation is in heaven;" and ſuch a frame of heart is life, and peace : A ferene, placid, andmost comfortable life.
No pleaſures upon earth, nogratifications ofthe ſenſes do reliſh, and favour, as ſpiritual things do.
Confider, therefore, which waythy heart ordinarily works, eſpecially in thy folitudes, and hours ofretirement.
Theſethings will be a great evidence for, or against thy foul. David could ſay, "How precious are thy
" thoughts unto me,OGod ! Howgreat is thesum ofthem:
" If I should count them, they are more in number than the " ſand; when I awake, I am Oill with thee," Pfal. cxxxix. 17,
18. Yet it must be acknowledged, for the relief of weaker Chriſtians, that there is a great difference and variety found in thismatter, among the people ofGod: For the ſtrength, ſteadi. neſs, andconftancy ofa ſpiritual mind,reſult from thedepth, and improvement of ſanctification: The more grace, ſtill the more
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evenneſs, ſpirituality, and conſtancy, there is in the motions of the heart after God.
The minds of weak Chriſtians are more eaſily entangled in earthly vanities, and more frequently diverted by inward corruptions ; yet ſtill there is a ſpiritual Pondus, inclination, and bent of their hearts towards God; and the vanity, and corruption which hinders their communion with him, is theirgreatest grief,andburthen under whichthey groan in this world.
Evidence 7. Those towhom the Spirit of grace is given, are led by the Spirit, Rom. viii. 14. "As many as are led by the Spirit of God, they are the Sons ofGod:" Sanctified fouls give themſelves up to thegovernment, and conduct of theSpirit ; they obey his voice, beg his direction, follow his motion, deny the follicitations of the flesh andblood, in obedience tohim,Gal. i. 16. Andthey thatdo ſo, they are the fons ofGod.
It is the office of the Spirit to guide us in all truth ; and it is our great duty tofollow his guidance. Hence it is, that in all enterpriſes, and undertakings, the people ofGod ſo earnestly beg direction, and counſel from him.
" Lead me, O Lord, in thy righteouf66 neſs, (faith David) make thyway ſtraight before my face,"
Pfal. viii. 5. Theydare not, indoubtfulcafes, lean to their own understandings; yea, in pointsofduty,and inpoints offin, they dare not neglect the one, or commit the other, against the convictions, and perfuafions of their own confciences ; though troubles, and fufferings be unavoidable in that path ofduty, when they have balancedduties with fufferings, in their moſt ſerious thoughts, the conclufion and reſult will still be, it is better to obeyGod, than man, the dictates of the Spirit, rather than the counſels of flesh and blood .
But, before I leave this point, I reckon myself adebtor unto weak Chriſtians, and ſhail endeavour togive fatisfaction to ſome ſpecial doubts and fears, with which their minds are ordinarily entangled in this matter ; for it is a very plain cafe, that many fouls have the prefence, and ſanctification ofthe Spirit without the evidence and comfort thereof.
Divers things are found in believers, which are ſo many fountains offears; anddoubts to them.
And, Objection 1. First, I greatlydoubt the Spirit ofGod is notin me (faith a poor Chriſtian) becauſeof the greatdarkness, andignorancewhich clouds my foul; for I read, 1 John ii. 27. that he enlightneth the foulwhich he inhabiteth. " The anointing which 66 yehave received ofhim abideth in you, and ye need not that anyman teach you, but as the fame anointing teacheth you
" of all things," Gr. but, alas, myunderstanding is weak and
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cloudy, I have need to learnofthe meanestofGod's people :
This only I know, that I know nothing as Iought toknow.
Sol. Two things are to be regarded in ſpiritual knowledge; viz. the quantity, and the efficacy thereof. Your condition dothnot ſomuch depend upon the meaſures of knowledge; for, haply, you are undermanynatural diſadvantages, and want thoſe helps and means of encreaſing knowledge, which others plentifully enjoy.
Itmaybe you have wanted the helps of education, or have been encumbredby the neceſſities and cares ofthe world, which have allowed you but little leiſure for the improvement ofyour minds : But ifthat which you do know, be turned into practice and obedience, Col. i. 9, 10. If it have influenceupon your hearts, andtransformyour affections into a fpiritual frame and temper, 2 Cor. iii. 17, 18.
Ifyour ignorancehumble you, and drive you toGod daily for the increaſe of knowledge, one drop of ſuch knowledge, of Chriſt, and yourſelves as this, is more worth than a fea of human, moral, unfanctified, and ſpeculative knowledge : Tho' you know but little, yet that little being ſanctified, is ofgreat value : Though youknowbut little, time was whenye knew nothing of Jeſus
Chriſt, or the ſtate of your own souls.
In a word, though you know but little, that little youdo know will be ſtill increaſing,
" like themorning light, which ſhineth more and more unto the " perfect day," Prov. iv. 18.
If thou knoweſt ſo much as brings thee to Chriſt, thou shalt ſhortlybe where thy knowledge ſhall be as thelight atnoon-day.
Object. 2. I fometimes findmyheart raiſed, and my affections melted induties,butIdoubt itisina natural way, and not from the Spirit ofGod: could Ibe affured thoſe motions ofmy heart were from the Spirit of grace, and not merely a natural thing, itwouldbe fingular comfort, and fatisfaction tome.
Sol. First, Confider, whether this be not the ground of your fearanddoubting, becauſe you are fain to take pains in the way ofmeditation, prayer, and other duties, to bring your hearts to reliſh and favour the things of God ; whereas, it maybe, you expect your ſpiritual enlargements and comforts ſhould flow in uponyou ſpontaneously, anddrop from heaven immediately of their own accord, without any pains or induſtry of yours.
Here maybe, (and probably is) a great mistake in this matter; for the Spirit of God works in the natural method, wherein affections uſe tobe raiſed, and makes use of ſuch duties as meditation and prayer, as inſtruments to do that work by,
Ezek. xxxvi . 37.
So David was forced to reaſon with, and chidehis own heart, Pfal. xlii. 5. Thy comfort and enlarge
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ment may nevertheless be the fruit of the Spirit, becaufeGod makes it ſpring up, and grow upon thyduties.
Secondly, Take this as a fure rule, whatsoever rifes from ſelf, always aims at, and terminates in ſelf.
This ſtrean cannotbe carried higher thanthe fountain; iftherefore thy aim, and end in ſtriving for affections and enlargements in duty, be only to win applauſe from men, and appear to bewhat in reality thou art not, this, indeed is the fruit of nature, andavery corrupt and hypocritical nature ; but if thy heart be melted, or defire to be melted in the ſenſe ofthe evil of fin, in order to the farther mortification of it; and, under the apprehenfions ofthe freegrace and mercy ofGod in the pardon of fin, in order to theengaging of thyfoul more firmly tohim; iftheſe, or ſuch like, be thy ends and deſigns, or be promoted and furtheredby thineenlargements, and ſpiritual comforts, never reject them as themerefruitsofnature : A carnal rootcannot bring forth ſuch fruits as theſe.
Object. 3. Uponthe contrary, ſpiritual deadneſs, and indiſpofedneſs toduties, and to thoſe eſpecially which are more fecret, ſpiritual, and ſelf-denying than others, is theground uponwhich many ſpiritual fouls, who are yet truly gracious, do doubt the indwelling of the Spirit in them. O, faith fuch a foul, if the Spirit ofGod be in me, Why is it thus ? Could myheartbe ſo dead, ſo backward, and averſe to ſpiritual duties ? No, no; theſe things would be my meat andmydrink, the delights and pleaſures ofmy life.
Sol. First, Theſe things indeed are very fad, and argue thy heart tobe out of frame, as the body is, when it cannot reliſh the moſt defirable meats, or drinks : But the queſtion will be, how thyfoul behaves itſelf in ſuch a condition as this is ? whether this be eaſy orburdenſome tobe borneby thee ? * and if thou complain under it as a burden ; then, what pains thou takeſt to eaſe thyself, andget rid of it ?
Secondly, Know alſo, that there is a great difference betwixt ſpiritual death, and ſpiritualdeadness ; the former is the ſtate of theunregenerate, the latter is the diſeaſe and complaint of many thouſand regenerate fouls: IfDavid had not felt it as well as thee, hewould neverhave criedout ninetimesinthe compaſs of one Pfalm, Quicken me, quicken me.
Besides, * He who inclines to that which isgood, and is averſe to that which is evil ; has adefire ofpleaſingGod,though fometimesbeing ſeducedby evil concupifcence,through infirmityhe maycommitthat which isdiſpleaſing toGod. Daven.
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Thirdly, Though itbe often, it is not ſo always with thee; there are ſeaſons wherein the Lord breaks in upon thy heart, enlarges thy affections, and ſets thy foul at liberty ; to which times thou wiltdo well to have an eye, in theſe dark and cloudydays.
Object. 4. But the Spirit ofGod is the comforter as well as afanctifier : He doth not only enable men to believe, but after they believe, he alſo ſeals them, Eph. i. 13.
But I walk in darkneſs, and am a ſtranger to the ſealing and comforting work of the Spirit : How therefore can I imagine the Spirit ofGod ſhould dwell in me, who go fromday today in the bitterneſs ofmy foul, mourning as without the fun ?
Sol. There is a two-fold fealing, and two-fold comfort : The Spirit fealethboth objectively in the work of ſanctification, and formally, in giving clear evidence of that work.
Thou mayſt be ſealed in the first, whilst thou are not yet ſealed inthe ſecond ſenſe: Ifſo, thy condition is ſafe, although it be at prefent uncomfortable.
And, as to comfort, that alſo is of two forts, viz.feminal, or actual : in the root, orinthe fruit; Light is fown for the righteous, Pfal. xcvii. 11. though the harvest, to reap and gather in thatjoy and comfort, be not yet come,
Andthere are many other ways beſide that ofjoy and comfort, whereby the indwelling of the Spirit may evidence itſelf inthy foul: Ifhedo not enable thee to rejoice, yet ifhe enable thee fincerely to mourn for fin ; ifhedo not enlarge thy heart in comfort, yet if he humble andpurge thyheart by forrows ; ifhe deny thee the affurance offaith, andyetgivethee the dependance offaith, thou haft noreasontocallin queſtion, or deny the in. dwelling of the Spirit in thee for that caufe.
" Object. 5. Butthe apostle faith, "Theythatwalkinthe Spirit, fulfil the luſts of the flesh," Gal. v. 16. but I find myſelfentangled, and frequently overcomeby them : Therefore I doubtthe Spirit ofGod is not in me.
Sol. It is poſſible the ground ofyourdoubting maybe your mistake ofthe true ſenſe and meaning of that ſcripture : It is not the apostle's meaning inthat place, that finin believers doth not work, tempt, andoftentimes overcome, andcaptivate them; for thenhewould contradict himself inRom. vii. 23. where he thus complains, " But I fee another law in mymembers, war- " ring against thelawofmy mind, andbringing me into captivityto the law of fin which is in my members."
But two things are meant by that expreſſion, " Ye ſhall not fulfil the " luſts of the fleſh."
First, That theprinciple of grace will give a check to fin ia
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its firſt motions, and cauſe it to miscarry in the womb, like an untimely birth, before it comes to its full maturity; it ſhall never be able to gain the full conſent ofthe will, as itdoth in the unregenerate.
Secondly, If, notwithstanding all the oppoſition grace makes tohinder thebirth, or commiſſion ofit, it doth yet prevail, and break forth into act ; yet ſuch acts of fin, as they are not committed without regret, ſo they are followed withshame,forrow, and true repentance: And thoſe very furprizals, and captivities of fin at one time, are made cautions andwarnings to prevent it at another time.
Ifitbe ſo with thee, thou doſt not fulfil the lufts of the fleth.
Andnow, reader, upon the whole, ifuponexamination of thy heart by theſe rules, the Lord ſhall help thee to difcern the faving work of the Spirit upon thy foul, and thereby thine intereft in Chriſt, What a happy man or woman art thou ! what pleaſure will ariſetothy foul from ſuch adiſcovery ! Look upon the frame ofthine heart abfolutely as it is in itſelfat preſent, or comparatively, with what once itwas, and others ſtill are, and thouwilt find enough to tranſport and melt thy heart within thee: Certainlythis is the moſtglorious piece ofworkmanship that everGod wrought in theworld upon anyman,Eph. ii. 10..
The Spirit of God is come down from heaven, and hath hallowed thy foul tobea temple for himselfto dwell in ; as he hath faid, " I will dwell inthem, andwalk inthem, and I will
" be theirGod, and they ſhall be my people," 2 Cor. vii. 16.
Moreover, this gift ofthe Spirit is a fure pledge and earnest of thy future glory : Time was, when there was no ſuch work uponthy foul.
And, conſidering the frame and temper ofit, the total averſation, ſtrong oppoſition, androoted enmity that was init; it isthewonder of wonders, that ever fuch a work as this ſhould be wrought upon fuch anheart as thine ; that ever the Spirit ofGod, whoſe nature is pure and perfect holineſs,ſhouldchuſe ſuch anunclean, polluted, abominable heart toframe anhabitation for himself there todwell in ; to ſay of thyfoul(nowhis ſpiritual temple) ashe once ſaidofthe material temple at Jerufalem, Pfal. cxxxii. 13, 14. " The Lord hath choſenit, hehath defired itforhis habitation.
This ismy reft for ever : Here will I dwell ; for I have defired it." O " my " whathathGoddone forthy foul!
Think, reader, andthink again: Are there not many thoufands intheworld of more ingenuous, ſweet, and amiabledifpoſitions thanthyself, whom yet the Spirit ofGod paffeth by,
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