The Saints Temptations, Sermons · Sermon 18
SERMON XVIII.
Solomon's Song, 1.4.
Draw me, we will run after thee.
THere are, as we have heard, ſeveral waies and means by which God is wont to draw the hearts of his people to himſelf, I have mentioned five already.
There is one thing more, which indeed is one of the principal means by which God draws the hearts of his people to himſelf; I ſhall ſpeak to that, and then come to the Uſe and Application of the Point.
6. The ſixth means therefore is this, God draws his people by the ſecret touches of his Spirit, and by the impreſſion of divine power upon their hearts, Cant. 5.4. My beloved put in his hand by the hole of the door, and my bowels were moved for him. My beloved put in his hand by the hole of the door, that is, he gave me a ſecret touch by the finger of his Spirit. The Spirit of God is ſometimes called the finger of God, and that plainly appears if we compare two Scriptures together, Luke 11.20. with Matth. 12.28. in one place, it is ſaid, If I by the finger of God caſt out Devils: In the other place it is ſaid, If I caſt out Devils by the Spirit of God. The Spirit of God then is called the finger of God. So likewiſe the hand of God denotes the power of God, Exod. 15.11. Thy right hand, O Lord, is become glorious in power. And this expreſſion, the hand of God, is ſometimes uſed to ſet forth the cauſe of mens converſion, together with the effect of it, the ſaving work of the Spirit of God upon the hearts of men, Acts 11.21. And the hand of the Lord was with them, and a great number believed and turned unto the Lord. So that this is the plain meaning, Chriſt put forth his hand by the hole of the door, that is, he gave the Church a ſecret touch by the finger of his Spirit. What followed upon this, what was the effect of this? that which followed was this, My bowels were moved for him, the Churches affections were preſently quickened and raiſed by this touch, though ſhe was dead, liſtleſs, and indiſpoſed before, one touch of the Spirit quickened and raiſed her affections, Ezek. 36.27. I will put my Spirit within you, and cauſe you to walk in my ſtatutes. The Lord had promiſed to give a new heart, and a new ſpirit before this; in the Verſe before it is ſaid,Verſe 26. A new heart will I give you, and a new ſpirit will I put within you; and yet over and above this, the Lord promiſeth, I will put my Spirit within you, and cauſe you to walk in my Statutes. When God promiſeth to give a new Heart, and a new Spirit, that which is intended by it, is the work of the Spirit upon the heart, framing the New creature in us, Joh. 3.5. Unleſs a man be born of water, and of the Spirit, he cannot enter into the Kingdom of God; and yet although there be a new heart, and a new ſpirit given to us, and formed in us, by the Spirit of God; yet over and above this God muſt put his Spirit into us, and cauſe us to walk in his Statutes; and this plainly ſhews, that the habits of Grace are not ſufficient of themſelves, without actual grace, to carry us forth to any act of obedience, for what need is there that God ſhould promiſe to put his Spirit into us, and cauſe us to walk in his Statutes, after he had before promiſed the new heart and new ſpirit, if the habits of grace of themſelves had been ſufficient to carry us out to all ſpiritual actions? But now the Lord promiſeth to put his Spirit within us, and cauſe us to walk in his Statutes, and that we ſhall keep his Judgements and doe them, and what doth he intend by all this? Certainly thus much, that he will not only give us the habits of grace, but he will put his Spirit into us, as a conſtant Spring to ſeed and maintain his own grace in us, and that he will act us by his Spirit: He will give us that actual grace by his Spirit, that ſhall help us to make uſe of thoſe habits of grace that he hath planted in us, Rom. 8.14. As many as are led by the Spirit of God, are the Children of God. The Children of God then are led by the Spirit of God, the Spirit of God is no ſtranger in the hearts of the Children of God. No, as many as are the Children of God, are guided, led and acted by the Spirit of God. Hence is it that we read of the power that worketh in us, Epheſ. 3.20. according to the power that worketh in us. There is a power that is continually working in the heart of the Saints, and by this power it is, that they are drawn to God. God draws the hearts of his people by the viſits of his Spirit, and by the freſh gales of divine grace. Look as a Ship that is under a freſh gale can ſpeed her courſe amain: ſo when the Saints are under new and freſh gales of the Spirit, then they find their hearts drawn out towards God, and carryed forth in the waies of God, Pſa. 119.132. I will run the way of thy Commandments, when thou ſhalt inlarge my heart. God muſt firſt inlarge our hearts before we can run the way of his Commandments. When the Spirit of God inlarges the heart, and fills the ſails, then the ſoul can run and move ſwiftly towards God. Thus have I ſhewn the ſeveral waies by which God is wont to draw the hearts of his people to himſelf.
I come now to the Application of the Doctrine. And
1.Uſe 1. The firſt uſe ſhall be by way of information.
Let us learn that it is poſſible for the Saints themſelves to fall under ſpiritual dullneſs and deadneſs. The Church we ſee here in the Text, finds her ſelf in ſuch a frame, as that ſhe needs divine grace to draw and quicken her. Now unleſs ſhe had ſome ſenſe of ſpiritual dullneſs and deadneſs that was come upon her, there had been no ſuch neceſſity for her to pray for theſe drawings: But this is an Argument that the Church found her heart more indiſpoſed to the waies of God than heretofore, and that is the reaſon ſhe prays that ſhe might be drawn. Sad experience ſhews it to be true, that after we have felt the moſt lively and effectual workings of the Spirit of God in our hearts, after we have had the greateſt taſtes of ſpiritual joys and comforts, after our hearts have been moſt inlarged in holy affections towards God, yet oftentimes we fall into ſpiritual deadneſs and dullneſs; we do not feel that life and power in our ſouls as heretofore, there is a greater indiſpoſedneſs and liſtleſneſs in us to holy duties; we are not ſo lively in holy duties, our affections are not ſo ſtirring and working towards God, we have not that reliſh in the promiſes, we do not ſo rejoyce in them, we are not ſo active for God, we are not ſo fruitful in our places, we have not that hatred of ſin, neither do we make that reſiſtance againſt it, as ſometimes we have done. All theſe things and more that might be inſtanced in, do ſhew, that oftentimes the beſt of Gods Children do fall under deadneſs of heart, and ſpiritual dullneſs. Now the Cauſes of this ſpiritual dullneſs and deadneſs are commonly ſuch as theſe.
1. Unthankfulneſs for grace received. Unthankfulneſs is a greater ſin, and coſts us dearer than we are aware of; God takes nothing more unkindly at the hands of his people, than their unthankfulneſs for his own grace beſtowed upon them. When we are not ſenſible how much God hathdone for us in giving us his grace, this doth many times provoke God to take away his grace from us, and then we ſoon fall under this ſpiritual deadneſs and dullneſs.
2. A ſecond Cauſe of dullneſs and deadneſs in the Saints is this, Neglect of ſome of the means of grace, either in publick or private. If we neglect any one of the means of grace, we ſhall ſoon find dullneſs and deadneſs come upon us; for this is certain, the infinite wiſe God hath appointed no one means of grace in vain. And ſo naturally dull and dead are our hearts, that there is not one of the means of grace but we need it Therefore if we neglect any of the means; if we attend publick ordinances, and in the mean time are negligent in private Prayer, reading the Word, meditating of it, and ſelf-examination, this may be one cauſe of deadneſs. On the other hand, if we uſe private means, as Prayer, Meditation, and the like, if we neglect publick means, or any of the Ordinances which God hath appointed; if we come to hear the Word, but neglect the Sacrament, or any one inſtituted means which God hath appointed for our help, that may bring this deadneſs on us. For it is certain, we need all the means of grace, and the more we come to underſtand our own hearts, the more we are concerned about our ſpiritual ſtate, the more we ſhall ſee our need of all the means which God hath appointed for our help and quickening. And if we conſult our own experience, we ſhall find that when we are moſt remiſs in the uſe of the means, then doth ſpiritual deadneſs and dullneſs come upon us.
4. Another Cauſe of this ſpiritual dullneſs and deadneſs is ſome ſecret corruptions that we indulge in our ſelves. Exhort one another, Heb. 3.13.ſaith the Apoſtle, leſt any of you be hardened through the deceitfulneſs of ſin. Sin is a deceitful thing, and will harden the heart; any ſin connived at, beloved and entertained will harden the heart: When that Love that ſhould be let out to God and the waies of God is turned aſide to a luſt, that muſt needs harden the heart. Beſides any ſin indulged, grieves the Spirit of God: the Spirit of God is not wont to take occaſion to withdraw becauſe of ſins of infirmity; but if any ſin be indulged and allowed, and get ſome liking and conſent in the will, and be harboured by us, this grieves the Spirit of God, and the Spirit of God being grieved ſoon retires, and when the Spirit withdraws and retires, ſpiritual dullneſs and deadneſs muſt needs follow.
5. Another great Cauſe of this ſpiritural dullneſs and deadneſs that comes upon the hearts of the Saints, is, Inordinate affections to earthly things. The ſtrength of the affections cannot go forth two waies at once; therefore if the affections be carried out violently, impetuouſly, and beyond their due bounds towards earthly things, they cannot be carryed out with that vigour towards God and the waies of God as they ought to be. It is the violence and impetuouſneſs of our affections unto other things, that puts ſuch a damp upon them in reference to God and the things of God: let us look unto our own experience and we ſhall find it to be true.
5. And laſtly, Another Cauſe of this dullneſs and deadneſs, is, reſting in the grace that we have received, and preſuming on it, becauſe we have had ſuch quickenings, ſuch inlargements in duty; becauſe we have found ſome affections towards God, we think we can command the ſame quickenings, the ſame inlargements, the ſame affections at our pleaſure. Now when we reſt in what we have already received, and think we have quickening and inlargement at command, this cauſeth the Spirit to withdraw from us, and then we ſoon fall into ſpiritual deadneſs and dullneſs. Theſe are uſually the cauſes of the ſpiritual deadneſs and dullneſs that comes upon the Saints. Now we ought not to give way to this ſpiritual deadneſs and dullneſs, but to pray and ſtrive much againſt it. Holy ſouls, the more grace they have, the more ſenſible they are of this ſpiritual deadneſs and dulneſs, when it comes upon them. And the more grace a man hath, he will complain more of theſe inward decaies of his ſoul, and the ſpiritual deadneſs that comes upon him, than he doth of outward afflictions. This was the Churches complaint, Iſa. 63.17. Why haſt thou made us to erre from thy waies, and hardened our hearts from thy fear? She complains of the withdrawings of divine grace, and that ſpiritual deadneſs and hardneſs that was come upon her. It were happy for us if we could be more ſenſible of the dullneſs and deadneſs that comes upon our affectons, than we are of our outward afflictions; But alas, a little outward affliction touches us to the quick, and makes us to complain very bitterly; but how little ſenſible are we of our deadneſs and dullneſs in the waies of God, and of the loſs of that ſpiritual vigour and livelineſs that formerly we have had? Certainly, this deadneſs and dullneſs of ſpirit is a great evil, a ſore evil.
1. This deadneſs of ſpirit renders the graces which are in us, for the preſent, in a great meaſure uſeleſs. It was the ſaying of Mr. Greenham, Deadneſs of ſpirit is the Grave of many heavenly graces. The graces of the Spirit of God are buried, as it were, by this dullneſs and deadneſs of heart. When we are under the power of this dullneſs, the grace that we have received, can neither be beneficial unto others, nor comfortable to our ſelves. The more grace is viſible in us, the more benefit do others receive by it, and the more comfort do we our ſelves reap from it. If grace be not viſible, as others receive little benefit by us, ſo we our ſelves cannot reap the comfort of grace in our ſelves. Now whileſt our hearts are dead and dull, there is little viſibility of grace in us; ſo that whether we reſpect others benefit or our own comfort, it concerns us to ſtrive againſt this dullneſs and deadneſs of heart.
2. As we deprive our ſelves of the comfort of grace, and others of the benefit of it by this deadneſs and dullneſs: ſo we rob God of his glory, For hereby (ſaies our Saviour) is my Father glorified, that you bring forth much fruit. The more active and lively grace is in us, the more glory hath God from us, and therefore by conſequence, when we are dead and dull, and our graces unactive in us, God hath little honour from us.
3. Spiritual dullneſs and deadneſs in our ſelves neglected, makes way for ſecurity, and ſecurity is the high-way to ſome worſe evil. Therefore it concerns us to ſtrive againſt ſpiritual deadneſs and dullneſs in the beginning, for if we neglect it, we ſhall by degrees fall into ſecurity, and when we are ſecure we may ſoon be ſurprized by ſome groſs and ſcandalous ſin before we are aware. Awake, O Chriſtian, rouze up thy ſelf ſtrongly when ever thou findeſt thy ſelf dull in the waies of God, awake out of thy ſecurity, for ſecurity prepares the way for ſome fall, for ſome foul fall, if thou do not ſtrive to prevent it; deadneſs brings on ſecurity, and ſecurity makes way for thy fall, ſome great fall, unleſs grace prevent.
4. Laſtly, To ingage us to ſtrive againſt this deadneſs, Conſider, a conſtant deadneſs and flatneſs of ſpirit renders a mans ſtate very doubtful and ſuſpicious. It renders a mans ſtate very doubtful whether he be in the ſtate of grace, yea or no. It was Chriſts charge againſt one of the Churches, Revel. 3.2. Thou haſt a name to live but art dead. When there is an habitual deadneſs upon the heart, when there is no life, no vigorous affections towards God, and this continues, and there is no groaning under it, no ſtriving againſt it, a man may well ſuſpect whether his ſtate be right, yea or no.
Upon all theſe grounds it concerns us much to ſtrive againſt this ſpiritual deadneſs. The Church was under deadneſs here in the Text, but ſhe did not lie down under her deadneſs; but the ſenſe ſhe had of her deadneſs and dullneſs, makes her pray, Draw me. So the ſenſe that we have of that deadneſs and dullneſs, that too often comes upon us, ſhould make us pray much for quickening and exciting grac
The next Uſe is of Exhortation. This ſhould exhort us to pray much for the Drawings of divine grace. Let us take the ſame courſe that the Church here doth in the Text. Let us pray much as ſhe did, Draw me, we will run after thee. Truly, the more acquaintance we have with our own hearts, the greater inſight we have into our ſpiritual eſtate, the more need ſhall we ſee of the conſtant quickenings and excitations of divine grace. How low and dead, and unactive ſhall we find our hearts to be in the waies of God, any further than we are under freſh and conſtant gales of the Spirit of God? Although we have found great quickening heretofore, and have had our hearts very much inlarged and drawn out towards God, unleſs we have a continuation of divine grace, we ſhall ſoon find that our hearts will flagg. Holy ſouls are moſt ſenſible not only of the need of grace, but alſo of the continuation of that grace which at preſent acts them, without which they perceive their hearts would ſoon flagg and fail. The Lord promiſeth his Church, that he will water her every moment, Iſa. 27.3.and truly we ſhall find that we need to be watered every moment. The leaſt ſuſpenſion of divine grace will ſoon make a decay in us.
But here it may be ſaid, What courſe ought we to take, and what Directions may there be given in order to the obtaining of freſh gales of the Spirit, and continued ſupplies of divine grace. I take this to be a material Point a little to inſiſt upon.
For what ſo deſirable to holy ſouls as this, to feel frequent viſits from God in their ſouls? to be under freſh gales of the Spirit? and to have conſtant ſupplies of grace? Therefore I ſhall ſpeak ſomething by way of Direction, how we may attain theſe continued ſupplies of divine grace.
1. We muſt be very thankful for grace received, To him that hath, Matth. 25.29.ſaith our Saviour, ſhall be given, and he ſhall have abundance: the way to receive more grace, is, to be exceeding thankful for grace received. Nothing provokes God to with-hold grace from us more than unthankfulneſs. But Hezekiah rendered not according to the benefit done unto him, therefore wrath was upon him, 2 Chron. 32.25. It is true, it was a temporal deliverance that Hezekiah was unthankful for: But if unthankfulneſs for a temporal mercy, for a temporal deliverance, provoke God ſo much, what will unthankfulneſs for the receipt of ſpiritual and divine grace do? The gifts of divine grace are the choiceſt of the gifts of God.Eonum unius Gratiae eſt majus Bonum Bono naturae, etiam totius univerſi. Aquinas. The good of one grace is a greater good than the good of Nature, even of the whole Univerſe. So then when we are unthankful for ſo choice and excellent a gift as grace is, this provokes God much: Therefore if we would have more grace, let us be exceeding thankful for grace received. O make much of the influences of divine grace, prize them at a high rate. Believeit, you cannot command grace when you pleaſe, you cannot command the ſame quickenings, inlargements, and affections towards God (as ſometime you have had) when you pleaſe; therefore when God gives you any of the viſits of the Spirit, value them, and have the higheſt eſteem of them, you cannot have them when you would, you have them not at your command, and the way to have them continued, is, to be ſenſible how great a mercy it is to enjoy them, and to be very thankful for them.
2. If you would have conſtant ſupplies of geace, take heed of glorying and reſting in grace received: What haſt thou, that thou didſt not receive, 1 Cor. 4.7.and if thou haſt received it, why doſt thou boaſt as if thou hadſt not received it? If we think we have a ſtock already in our own hands, and that we need not be beholding to God for more, this is the ready way to make God ſuſpend the influences of grace from us. It is true, it is the duty of a Chriſtian to ſtir up the grace of God that is in him,2 Tim. 1.6. (Stir up the gift of God that is in thee, ſaith Paul to Timothy). O but take heed that you do not reſt in grace received, as if you could act in the power of that, without new ſupplies of grace. God will keep us in conſtant dependence.
3. If we would have conſtant ſupplies of grace, We muſt keep our eye much, and live much upon the fountain of grace: In Chriſt are all our freſh Springs found, Pſal. 87. laſt. All my freſh Springs are in thee. Abide in me, and I in you, ſaith our Saviour, Joh. 15.4. Happy ſoul is he that hath learnt the skill of a conſtant dependence upon Chriſt. It is a great promiſe, Joh. 7.37. He that believeth on me, out of his belly ſhall flow rivers of living waters. If we maintain our dependence upon Chriſt, we ſhall never want ſupplies of grace. It is likewiſe another choice and precious promiſe, Joh. 4.14. He that ſhall drink of the water that I ſhall give him, ſhall never thirſt: but the water that I ſhall give him, ſhall be in him a well of water ſpringing up into everlaſting life. He that ſhall drink of the water that I ſhall give him, ſhall never thirſt: what's the meaning of that, never thirſt? ſhall he not thirſt at all? ſhall believers never thirſt? that ſeems not to be the meaning of it: But the plain meaning ſeems to be, he ſhall never thirſt, ſo as not to be ſatisfied, he ſhall not remain unſatisfied when he thirſts. And this the following words explain and make out to be the meaning, He that drinks of the water that I ſhall give him, ſhall never thirſt, Why ſo? The water that I ſhall give him, ſhall be in him a well of water ſpringing up into everlaſting life. He that hath a well of water alwaies by him, need never thirſt, Why, ſo, ſaith our Saviour, he that lives upon me and that Fountain of grace that is in me, he need not thirſt, becauſe he hath the Fountain of grace alwaies at hand, alwaies by him, to which he may have recourſe. If we keep our eye upon the Lord Jeſus the fountain of grace, we need never want grace, for he will be ſure to give out grace to us at all times, and upon all occaſions ſuitable to our neceſſities: It is a great Text, Epheſ. 1.22. God hath given him to be Head over all things, to his body the Church. Chriſt is given to be a Head over all things, that is, a Head to all intents and purpoſes, to all ends and uſes whatſoever. There are no wants or neceſſities we can come under, but Chriſt is appointed for a Head to us to ſupply us in thoſe neceſſities.
4. We muſt take heed of thoſe things that may hinder and obſtruct the influences and operations of divine grace. There are ſeveral obſtructions that do hinder the influences of grace which we ought carefully to avoid, as we would have the conſtant ſupplies of divine grace.
1. One Obſtruction that hinders the influence of divine grace, is, coldneſs and remiſneſs in our deſires after grace. God fills the hungry with good things, but the rich he ſends empty away, Luke 1.53. If we obſerve it, we ſhall find that the Promiſes run much to thirſting: If any man thirſt, let him come unto me and drink; Joh. 7.37. Rev. 22.17.ſo, If any man thirſt, let him drink of the water of life freely. And, Bleſſed are they that hunger and thirſt after righteouſneſs, Matth. 5.6.they ſhall be filled. So that we ſee the Promiſes are made much to thirſting. Now if our deſires are cold and low, if we ask grace with a ſpirit of indifferency, being little concerned whether we receive grace yea or no; this is the ready way to go without grace. Ask and ye ſhall receive, Matth. 7.7.ſeek and ye ſhall find, knock and it ſhall be opened to you. Pſal. 81.10.Open thy mouth wide and I will fill it. The more our deſires are inlarged after grace, the greater communication of grace ſhall we receive from God.
2. Another Obſtruction of divine grace, is, ſpiritual Pride. If you would have conſtant ſupplies of grace, take heed of ſpiritual Pride and ſecret liftings up of ſoul, after grace received. If our hearts ſwell in pride, and grow big with the conceit of our own excellencies upon grace received, this is the way for God to ſuſpend and with-hold grace from us, for God reſiſts the Proud, 1 Pet. 5.5.but giveth grace to the humble. Nothing is a greater enemy to our graces, or our comforts than ſpiritual pride. You that deſire to maintain your communion with God, above all watch againſt this corruption, for that will hinder your communion with God and obſtruct farther communications of grace from him.
3. Another Obſtruction of grace, is, Non-improvement of grace received, not complying with thoſe motions of the Spirit of God we have already had. If we have had the motions of the Spirit of God provoking us, and putting us forward to what is good, checking us and warning us againſt what is evil and ſinful, and we do not comply with theſe motions, how can we expect farther aſſiſtance from the Spirit of God? The Spirit of God is moſt free and liberal in the communication of his grace, where it is kindly dealt with, where his motions are obeyed and followed. But if we do not make uſe of what grace we have already received from the Spirit of God, how can we expect farther Grace from him?
4. Another Obſtruction of divine grace, is, Guilt lying upon the Conſcience. Whileſt any ſin lyes unpardoned, &c. whileſt there is any matter of difference between God and us, this may cauſe God to ſuſpend divine grace.
This is certain, That David by his fall had loſt that preſence and familiarity of the Spirit of God with him, which he had before his fall; and therefore he prayes, Pſal. 51.11. Take not thy holy Spirit from me. The Spirit of God was ſo far departed from him, that he was afraid of loſing the Spirit of God quite and clean, ſo in the twelfth Verſe, Uphold me with thy free Spirit. He did not feel that power and preſence, and energy of the Spirit of God in his heart, as he was wont to do. If the Spirit of God have taken any offence and diſtaſt at us, by reaſon of any miſcarriage of ours, that offence muſt be removed, and the Spirit of God treated very kindly before he will return again. Ezek. 39. laſt Verſe, the Lord promiſeth there that he will no more hide his face from the houſe of Iſrael, for he had poured out his Spirit upon them. Neither will I hide my face any more from them, for I have poured out my Spirit upon the houſe of Iſrael, ſaith the Lord God. Obſerve it, Gods pouring out of his Spirit, is a ſign that he is reconciled to us, it is a ſign of reconciliation, and we cannot expect that God ſhould pour out his Spirit upon us, ſo as that we ſhould find that free and familiar operation of the Spirit of God in our hearts, till all things be clear between God and us; therefore the guilt of any ſin lying on the conſcience unpardoned, may obſtruct the communications of Divine Grace, and may hinder that intimate, familiar preſence of the Spirit of God which ſometimes we have had.
5. Another Obſtruction of divine grace, is, ſome corruption or ſin indulged and continued in. The Saints are ſaid to be an habitation of God by the Spirit. Eph. 2.22.Now the Spirit of God loves a pure and chaſt habitation. If we ſully and defile our ſouls by the love of any ſin, by indulging our ſelves in any corruption, we render our hearts a very unfit habitation for that pure and holy Spirit to dwell in. Know you not, ſaith the Apoſtle, that your bodyes are the Temple of the Holy Ghoſt which dwelleth in you, 1 Cor. 6.19. Our Souls and Bodies are the Temple of the Holy Ghoſt, and certainly if we defile this Temple of the Holy Ghoſt, we cannot expect that the Spirit of God will make his reſidence in it, Prov. 1.23. Turn you at my reproof, behold I will pour out my Spirit upon you. If the Spirit of God rebuke us for any ſin, we ought preſently to take this rebuke; If the Spirit of God give us a ſecret hint and intimation that ſuch a thing is amiſs, we ought to reform that thing, we ought to take ſuch a hint, and what then? then God will pour out his Spirit upon us. But if we retain the love of ſin, and perſiſt, and go on in ſin, after God hath rebuked and check'd us for it, we cannot expect that God will pour out his Spirit upon us: For the Promiſe runs, Turn ye at my reproof, and I will pour out my Spirit upon you; not otherwiſe: ſo that if we retain the love of ſin, after God hath check'd and rebuked us for it, we cannot expect the communication of divine grace.
Laſtly, The laſt impediment of divine grace that I ſhall mention, is, ſecurity and preſumption of our own ſtrength and ſufficiency. If we think we have a ſtock in our own hand, and have quickening and inlargement at command, and can act at our own pleaſure in the waies of God without Divine Aſſiſtance, nothing provokes God ſooner to withdraw his grace from us.
Theſe are the impediments and obſtructions of divine grace. Now if we would have conſtant ſupplies of grace, we muſt take heed of all thoſe things that obſtruct the paſſage of grace, and do hinder the communication of it to our ſouls.
The end of the Eighteenth Sermon.