The Christians Great Interest, Treatise

The Christians Great Interest · Treatise

p. 1The Tryal of a Saving Intereſt in CHRIST.

SInce there be ſo many people living under the Ordinances, pretending without ground to a ſpecial intereſt in Chriſt, and to his favour and ſalvation, as is clear, Mat. 7. 22, 23. & 25. 11, 12. Luke. 13. 24. And ſince many who have good ground of claim to Chriſt, are not eſtabliſhed in the confidence of his favour, but remain in the dark, without comfort, heſitating concerning the reality of godlineſs in themſelves, and ſpeaking a little to the commendation of Religion to others, eſpecially in the time of their ſtraits, I ſhall ſpeak a little to two things of greateſt concernment. The one is, How a perſon ſhall know if he hath a true and ſpecial intereſt in Chriſt, and whether he doth lay juſt claim to Gods favour and ſalvation? The other is, In caſe a perſon fall ſhort in the foreſaid tryal, what courſe he ſhall take for making ſure Gods friendſhip and ſalvation to himſelf?

Queſt. 1. How ſhall a man know if he hath a true and ſpecial intereſt in Chriſt, and whether he hath or may lay …laim juſtly to Gods favour and ſalvation?

Anſwer. Before we ſpeak directly to the Queſtion, … ſhall premiſe ſome things to make way for the An…wer.

As Firſt, That a mans intereſt in Chriſt, or gracius ſtate, may be known, and that with more certainty than p. 2people do conjecture; yea, and the knowledg of it may be more eaſily attained unto than many do imagine: For not only hath the Lord commanded men to know their intereſt in him, as a thing attainable, 2. Cor. 13. 5. 2 Pet. 1. 10. But many of the Saints have attained unto the clear perſwaſion of their intereſt in Chriſt, and in God, as their own God; How often do they call him their God and their portion; and how perſwaded is Paul, that nothing can ſeperate him from the love of God? Rom. 8. 38, 39. Therefore the knowledg of a mans gracious ſtate is attainable: and this knowledge of it, which may be attained, is no fancy and bare conceit, but it is moſt ſure: Doubtleſs thou art our Father, ſaith the Prophet in name of the Church, Iſa. 23. 16. It is clear thus; 1. That can be no fancy, but a very ſure knowledg, which doth yeild to a rational man comfort in moſt real ſtraits: But ſo doth this, 1. Sam. 30. 6. when the people ſpake of ſtoning David, he encouraged himſelf in the Lord his God, Pſal. 3. 6. he ſaith there, he will not be afraid of ten thouſand that riſe againſt him. Compare theſe words with ver. 3. of that Pſalm, Pſal. 27. 1, 3. Although an hoſt encamp againſt him, he is confident in this. 2. That is a ſure knowledg of a thing, which maketh a wiſe Merchant ſell all he hath that he may keep it ſure, that maketh a man forgo children, lands, life, and ſuffer the ſpoyling of all joyfully: But ſo doth this Mat. 13. 44. Mar. 1…. 28, 29 Heb. 10. 34. Rom. 5. Act. 5. 41. (13) That muſt be a ſure and certain knowledg, and no fancy, whereupon a man voluntarily and freely doth adventure his ſoul, when he is ſtepping into eternity with this word in his mouth, This is all my deſire. But ſuch a knowledge is 2 Sam. 25. 5. And again, Not only may a godly man come to the ſure knowledge of his gracious ſtate, but it is more eaſily attainable than many do apprehend: for (ſuppoſing what ſhall be afterwards proved, p. 3that a man may know the gracious work of Gods Spirit in himſelf) if he will but argue rationally from thence he ſhall be forced to conclude his intereſt in Chriſt unleſs he deny clear Scripture truths. I ſhall only make uſe of one here, becauſe we are to ſpeak more directly to this afterwards. A godly man may argue thus: whoſoever receive Chriſt, are juſtly reputed the Children of God, John 1. 12. But I have received Chriſt all the wayes which the Word there can import: for, I am well pleaſed with the device, or way of ſalvation by Chriſt, I agree to the terms; I welcom the offer of Chriſt in all his offices, as a King to rule over me, as a Prieſt to offer and intercede for me, as a Prophet to teach me; I lay out my heart for Him and towards Him, reſting on Him, as I am able; what elſe can be meant by the word receiving? Therefore may I ſay and conclude plainly and warrantably, I am juſtly to reckon my ſelf Gods child according to the aforeſaid Scripture, which cannot fail.

The ſecond thing to be premiſed is, That a man be ſavingly in Covenant with God, is a matter of higheſt importance; it is his life, Deut. 32. 47. and yet very few have or ſeek after a ſaving intereſt in the Covenant: and many fooliſhly think they have ſuch a thing without any ſolid ground, Mat. 7. 14. few find or walk in the narrow way. This ſhould alarm people to be ſerious about the matter, ſince it is of ſo great conſequence to be in Chriſt, and ſince there be but few that may lay juſt claim to him, and yet many do fooliſhly fancy an intereſt in him, who are deceived by a falſe confidence, as the fooliſh Virgins do, Mat. 25.

The third thing to be premiſed, is, Men muſt reſolve to be determined by Scripture, in this matter of their intereſt in Chriſt. The Spirit ſpeaking in the Scripture, is judge of all Controverſies (Iſa. 8. 20. To the law and the Prophets, and it ſpeak not according to theſe, there is no truth in p. 4it) and of this alſo, whether a man be ſavingly in Covenant with God, or not. Therefore do not mock God whilſt you ſeem to ſearch after ſuch a thing. If we prove from Scripture (which is the uncontroverted rule) that you are gracious, and have ſtricken Covenant ſavingly with God, then reſolve to grant ſo much as to acquieſce in it, and if the contrary appear, let there be a determination of the controverſie; elſe you do but mock the Lord, and ſo your bonds ſhall be made ſtrong, Iſa. 28. 22. for, a jot of his Word cannot fail, Mat. 5. 18. Therefore ſeek eye ſalve from Chriſt to judge of things, according as the word of God ſhall diſcover them to be.

The fourth thing to be premiſed, is, although the matter of a mans intereſt in Chriſt be of ſo great importance, and the way to attain to the knowledge of it, ſo plainly held forth in the Scriptures, yet there be but few who reach the diſtinct knowledge of it; And that this may not diſcourage any perſon from attempting it, I ſhall hint ſome few reaſons, why ſo few come to the clear knowledge of it, which will alſo prepare the way for what is to be ſpoken afterwards.

The firſt thing which doth hinder many from the knowledge of their intereſt in Chriſt, is, their ignorance of ſome ſpecial principles of Religion: as, 1. That it was free love in Gods boſome, and nothing in man, that moved him to ſend a Saviour to perfect the work of Redemption. Joh. 3. 16. God ſo loved the World, that he ſent, &c. Men are ſtill ſeeking ſome ground for that buſineſs in themſelves, which leads away from ſuitable and high apprehenſions of the firſt ſpring and riſe of Gods Covenant-favour to his people, which hath no reaſon, cauſe, or motive in us, and ſo they cannot come to the knowledg of their intereſt. 2. They are ignorant how that love doth effectually diſcover it ſelf to a mans heart, ſo as he hath ground to lay claim to it, viz. That ordinarily it doth firſt diſcover his broken ſtate in himſelf becauſe of ſin and corruption defiling p. 5the whole man, and any thing in him that might be called a righteouſneſs; all theſe things are loſs and dung, Phil. 3. 6, 7, Secondly, It diſcovereth Chriſt as the full and ſatisfying treaſure above all things. The man finds a treaſure, for which, with joy, he ſelleth all, &c. Mat. 13. 44, 46. Thirdly, it determineth the heart, and cauſeth it to approach unto a living God in the ordinances, Pſal. 65. 4. and cauſeth the heart to wait upon him, and him alone, 62. 5. My ſoul, wait thou only upon God. Thus, having dropped in the ſeed of God in the heart, and formed Chriſt there, Gal. 4. 19. The heart is changed and made new in the aforeſaid work, Ezek. 36. 26. and Gods Law is ſo ſtamped upon the heart in that change, Jer. 31. 33. that the whole yoak of Chriſt is commended to the man without exception, Rom. 7. 12. 16. The Law is acknowledged good, holy, juſt and ſpiritual: upon all which, from that new principle of life, there flow out acts of a new life, (Gal. 5. 6. Faith worketh by love, Rom. 6. 18, 22. and the man becometh a ſervant of righteouſneſs and unto God) which doth eſpecially appear in the ſpirituality of worſhip, (Joh. 4. 24. Rom. 7. 6. men then ſerve God in ſpirit, and truth, and in the newneſs of the Spirit, and not in the oldneſs of the letter) and tenderneſs in all manner of converſation; The man then exerciſeth himſelf how to keep a conſcience void of offence, &c. Acts 24. 16. Now, this way doth the love, God diſcover it ſelf unto man, and acteth on him, ſo as he hath ground of laying ſome good claim to it; ſo as he may juſtly think, that the love which ſent a Saviour, had reſpect to ſuch a man as hath found theſe things made out unto him. Surely, Ignorance of this doth hinder many from the knowledge of their intereſt in Chriſt, for if a man know not how God worketh with a perſon, ſo as he may juſtly lay claim to his love, which was from eternity, he will wander in the dark, and not come to the knowledge of an intereſt in him. 3. Many are alſo ignorant of this, p. 4duplicate page p. 5duplicate page p. 6That God alone is the hope of his people; he is called the hope of Iſrael, Jer. 14. 8. Although inherent quallifications are evidences of it; yet the ſtaying of the heart upon him as a full bleſſing and ſatisfying portion, is faith (1 Pet. 1. 21. the faith and hope muſt be in God) and the only proper condition which giveth right to the ſaving bleſſings of the Covenant, Rom. 4. 5. To him that worketh not, but believeth, faith is imputed for righteouſneſs. Indeed if any perſon take liberty here, and turn grace into wantonneſs, there is, without doubt, in ſo far a deluſion; ſince there is mercy with him, upon condition, that it conciliate fear to him, Pſal. 130. 14. Yea, hardly can any man, who hath found the foreſaid expreſſions of Gods love made out upon him, make a cloak of the Covenant for ſinful liberty without ſome meaſure of a ſpiritual conflict: In this reſpect he that is born of God, doth not ſin; and he who doth ſo ſin, hath not ſeen God, 1 Joh. 3. 6, 9. I ſay, God is the hope of his people, and not their own holineſs. If they intend honeſtly, and long ſeriouſly to be like unto him, many failings ſhould not weaken their hope and confidence: for, it is in him who changeth not, Mal. 3. 6. And if any man ſinneth, he hath an Advocate, 1 Joh. 2. 1. Now, when men place their hope in any other thing beſide the Lord, it is no wonder they be kept in a ſtaggering condition, according to the changes of the thing which they make the ground of their hope, ſince they give not to God the Glory due to his Name, and which he will not give unto another: compare, Pſal. 9. 10. (They who know thy Name, will put their truſt in thee) with Iſa. 42. 9. My glory will I not give to another: I am the Lord, that is my Name. 4. Many are ignorant of the different wayes and degrees of Gods working with his people, and it doth much darken their knowledge and reflex acts of their intereſt in him. This ignorance doth run mainly on three heads (1.) They p. 7are ignorant of the different degrees and ways of that Law-work which ordinarily dealeth with men, and of the different way how the Lord bringeth home people at firſt to Chriſt. They conſider not that the Jaylor is not kept an hour in bondage, Acts 16. Paul is kept in ſuſpence three days, Acts 9. Zacheus not one moment, Luke 19. (2.) They are ignorant of, or at leaſt do not conſider, how different the degrees of Sanctification are in the Saints, and the honourable appearings thereof before men in ſome, and the ſad blemiſhing thereof in others: Some, are very blameleſs, and more free of groſs outbreakings, adorning their profeſſion much, as Job, Job 1. and Zachariah, Luke 1. Thoſe are ſaid to be perfect, walking in all the Commandements of God. Others were ſubject to very groſs and ſad evils, as Solomon, Aſa, &c. (3.) They are ignorant of the different communications of Gods face, and expreſſion of his preſence. Some do walk much in the Light of Gods countenance, and are much in ſenſible fellowſhip with Him, as David was; others are all their days kept in bondage through …ear of death, Heb. 2. 25. Surely the ignorance of the different ways of God's working and dealing with his people, doth very much darken the knowledge of their Intereſt in him, whilſt they uſually ſtint the Lord to one way of working, which he doth not keep, as we have ſhewed in the former examples.

The ſecond thing which doth darken men about their intereſt in Chriſt, is, There is one thing or other, wherein their heart in ſome reſpect, doth condemn them, as dealing deceitfully and guilefully with God. It is not to be expected, that theſe can come to clearneſs about their intereſt, whoſe heart doth condemn them for keeping up ſome known tranſgreſſion againſt the Lord; which they will not let go, neither are uſing the means which they know to be appointed by God for delivering them from p. 8it; neither can theſe come to clearneſs, who know ſome poſitive duty commanded them in their ſtations, which they deceitfully ſhift and ſhun, not cloſing cheerfully with it, or not willing to be led into it. Theſe are alſo, in ſome reſpect, condemned of their own heart, as the former ſort; and in that caſe it is difficult to come to a diſtinct knowledge of their ſtate. 1 Joh. 3. 21. it is ſuppoſed there, that a ſelf-condemning heart maketh void a mans confidence proportionally before God. I do not deny but that men may, on good grounds, plead an intereſt in Chriſt, in the caſe of prevailing iniquity, Pſal. 65. 3. Rom. 7. 23, 25. but it is hard to be attained, if at all attainable, when the heart is dealing deceitfully, and entertaining known guile in particular: Therefore let people clear themſelves of the particular which they know too well. It is the thing which doth meet them, marring their confidence and acceſs in all their approaches unto God. See Judg. 10. 10, 13. The Idolatries of the people are caſt up to them by the Lord, and their ſuit rejected thereupon. That which draweth away the heart firſt in the morning, and laſt at night; like an Oven heated at night, and it burneth as a flaming fire in the Morning, ſpoken of the wicked, Hoſ. 7. 6. And taketh up their thoughts often on their bed, as it is ſaid of ſome, Pſal. 36. 4. That which doth lead away the heart in time of religious duty ordinarily, and the remembrance of which hath power to enliven and quicken the Spirits, more than the remembrance of God, ſo as their heart is after the heart of ſome deteſtable thing. Ezek. 11. 21. That which withſtandeth men when they would lay hold on the Promiſe, as God caſteth up mens ſins to them who were medling with his Covenant, Pſal. 50. 16, 17. That is the thing which doth marr the knowledge of a gracious ſtate, let it go, and it will be more eaſie p. 9to reach the knowledge of an intereſt in Chriſt.

The third thing which hindreth the knowledge of an intereſt in Chriſt, is a ſpirit of ſloth and careleſs negligence in many. They complain that they know not whether they be in Chriſt or not; but, as few take pains to be in him, ſo few take pains to try if they be in him. It is a work and buſineſs which cannot be done ſleeping, 2 Cor. 13. 5. The ſeveral words uſed there, viz. examine, prove, know, ſay that there is a labour in it; diligence muſt be uſed to make our calling and election ſure, 2 Pet. 1. 10. it is a buſineſs above fleſh and blood; The holy anointing, which teacheth all things, muſt make us know the things Freely given us of God, 1. Cor. 2. 12. Shall the Lord impart a buſineſs of ſo great concernment and not ſo much as be enquired after to do it for men? Ezek. 36. 37. Be aſhamed you who ſpend ſo much time in reading Romances, in adorning your perſons, in hawking, and hunting, in conſulting the Law, concerning your outward ſtate in the World, and it may be, in worſe things than thoſe: Be aſhamed that you ſpend ſo little time in the ſearch of this, whether you be an heir of Glory or not; whether you be in the way that leadeth to Heaven, or that which will land you in darkneſs for ever. You who judge this below you, and unworthy of your pains, any part or minute of your time, it is like in Gods account, you have judged your ſelves unworthy of everlaſting life, ſo as you have no lot with Gods people in this matter.

The fourth thing that doth darken the knowledge of intereſt in Chriſt, is, men do not condeſcend upon what would ſatisfie them; but complain that God will not ſhew unto them what he is about to do with them; but cannot yet ſay they know what would ſatisfie concerning his purpoſe: this is a ſad thing. Shall we think thoſe are ſerious, who have never as yet, pitched on what p. 10would ſatisfie them, nor are making earneſt enquiry after what ſhould ſatisfie? If the Lord had left us in the dark in that matter, we were leſs inexcuſable: but ſince the grounds of ſatisfaction and the true marks of intereſt in Chriſt, are ſo clear and frequent in Scripture, and ſo many things written that our joy may be full, 1 Joh. 1. 4. and that thoſe who believe may know that they have eternal life, 1 Joh. 5. 13. and ſince he that believeth hath a Witneſs of it in himſelf, 1 Joh. 5. 10. none can pretend excuſe here. We may not here inſiſt to ſhew what may and ſhould ſatisfie concerning our intereſt, ſince we are to ſpeak directly to it afterwards.

The fifth thing that helpeth much to keep men in the dark, concerning their intereſt in Chriſt, is, they pitch upon ſome mutable grounds, which are not ſo appoſite proofs of the truths of an intereſt in Chriſt, as of the comfortable ſtate of a triumphing ſoul ſailing before the wind, and marks, which I grant are precious in themſelves, and do make out an intereſt clearly where they are; Yet they are ſuch, as without them, an intereſt in Chriſt may be, and be known alſo in a good meaſure. We ſhall touch a few of them. 1. Some think that all who have a true intereſt in him are above the prevailing power of every ſin. But this is contrary to that of Pſal. 65. 3. where we find that holy man laying juſt claim to pardon, in the caſe of prevailing iniquity; and that of Rom. 7. 23, 24, 25. where Paul thanketh God through Chriſt, as freed from the condemnation of the. Law, even whilſt a law in his members leads him captive unto ſin. 2. Some think that all true Saints have conſtantly acceſs unto God in prayer, and ſenſible returns of Prayer at all times. But this is contrary to the many ſad exerciſes of God's people, complaining often, that they are not heard nor regarded of God. Pſal. 13. 1. and 22. 1, 2. (3.) p. 11Some think, that all who have any true intereſt in him have God witneſſing the ſame unto them by a high operation of that witneſſing ſpirit of his, ſpoken of Romans 8. 16. (whereof afterwards) and ſo they ſtill ſuſpect their own intereſt in Chriſt, becauſe of the want of this. But they do not remember that they muſt firſt believe, and give credit to that record, which God hath given to his Son, that there is life enough in him for men, 1 John 5. 10, 11. and then look for the ſeal and witneſs of the ſpirit, Eph. 1. 13. In whom after ye believed ye were ſealed with the holy ſpirit of promiſe, &c. As long as people hold faſt theſe principles and the like, they can hardly come to the knowledge of their gracious ſtate, (which God hath warranted people to prove and clear up to themſelves) otherways than by the aforeſaid things.

The fifth thing to be premiſed, is, The removal of ſome miſtakes, whereunto people may readily run themſelves, when we are about to prove their intereſt in Chriſt. As, 1. It is a miſtake to think, that every one who is in Chriſt, doth know that he is in Him. For many are truly gracious, and have a good title to eternal life, who do not know ſo much, until it be made out afterwards, 1 John 5. 13, Theſe things are written to believers, that they may know they have a true title to eternal life; that is, that they may know they are believers, and ſo it is ſuppoſed they knew it not before. 2. It is a miſtake to think, that all who come to the knowledge of their intereſt in Chriſt, do attain an equal certainty about the ſame: One may ſay, he is perſwaded, nothing preſent or to come, can ſeperate him from the love of God, Rom▪ 8. 38. Another cometh but this length, I believe, help mine unbelief, Mar. 9. 24. 3. It is a miſtake to think, that every one who attaineth to a ſtrong perſwaſion of his intereſt, doth always hold there; for he who to day may ſay of the p. 12Lord, He is his refuge, Pſal. 21. 2. and kis portion, Pſal. 119. 57. will at another time ſay, he is cut off, Pſal. 31. 22. and will ask, if the truth of Gods promiſe doth fail for evermore? Pſal. 77. 7, 8, 9. 4. It is alſo a miſtake to think, that every one who doth attain a good knowledge of their gracious ſtate, can formally anſwer all objections made to the contrary; But yet they may hold faſt the concluſion, and ſay, I know whom I have believed, 2 Tim. 1. 12. There be few grounds of Chriſtian Religion, whereof many people are ſo perſwaded, as that they are able to maintain them formally againſt all arguments brought to the contrary, and yet they may and will hold the concluſion ſtedfaſtly and juſtly: So it is in this caſe in hand. It is no leſs a miſtake to imagine, that the vain, groundleſs confidence which many prophane, ignorant Atheiſts do maintain, is this knowledge of an intereſt in Chriſt which we plead for; Many do falſly avouch him to be their Father, Joh. 8. 41. and many look for Heaven, who will be beguiled with thoſe fooliſh Virgins, Mat. 25. 12. Yet we muſt not think, becauſe of this, that all knowledge of intereſt is a deluſion and fancy, although theſe fools be deceived: for whilſt thouſands are deluded, ſome can ſay on good and ſolid grounds; We know that we are of God, and that the whole world lyeth in wickedneſs, 1 Joh. 5. 19.

Having premiſed theſe things, it now followeth, that we give ſome marks by which a man may know if he be ſavingly in Covenant with God, and hath a ſpecial intereſt in Chriſt, ſo as he may warrantably lay claim to Gods favour and ſalvation. We ſhall only pitch upon two great and principal marks, not willing to trouble people with many. And before we fall upon theſe, we will ſpeak of a preparatory work of the Law, whereof the Lord doth ordinarily make uſe, to prepare his own p. 13way in mens ſouls. This may have its own weight, as a mark, with ſome perſons. It is called the work of the Law, or, the work of humiliation. It hath ſome proportion to that ſpirit of bondage, Rom. 8. 15. and doth now under the New Teſtament anſwer unto it, and uſually leadeth on to the Spirit of adoption. Only here let it be remembred, 1. That we are not to ſpeak of this preparatory work of the Law, as a negative mark of true intereſt in Chriſt, as if none might lay claim to Gods favour, who hath not had this preparatory work in the ſeveral ſteps of it, as we are to ſpeak of it; for, as we ſhall hear, the Lord doth not always keep that path with men. 2. The great reaſon why we ſpeak of it, is, becauſe the Lord dealeth with many (whom he doth effectually call) by ſome ſuch preparatory work. And to thoſe, who have been ſo dealt with, it may prove ſtrengthning, and will confirm them in laying the more weight on the marks which follow. 3. It may help to encourage others, who are under ſuch bondage of ſpirit, as a good prognoſtick of a gracious work to follow: for as we ſhall circumſtantiate it, it will be rarely found to miſcarry, and fail of a gracious iſſue. 4. Where God uſeth ſuch a preparatory work, he doth not keep one way or meaſure in it, as we ſhall hear.

For the more diſtinct handling of this preparatory work, we ſhall ſhortly hint the moſt ordinary ways, by which the Lord leadeth people into the Covenant ſavingly, and draweth them unto Chriſt.

Firſt, There are ſome called from the Womb, as John the Baptiſt was, Luke 1. 41, 44, or, in their very young years, before they can be deeply engaged actively in Satans ways, 2 Tim. 3. 15. It cannot be ſuppoſed that thoſe have ſuch a preparatory work as we are to ſpeak of. And becauſe ſome perſons may pretend to this way of e…ectual calling▪ we offer theſe marks of p. 14it, whereby thoſe who have been ſo called may be confirmed, (1.) Such uſe from their Childhood to be kept free of ordinary pollutions, wherewith Children uſually are defiled; as ſwearing, lying, mocking of Religion, and religious perſons, &c. Thoſe whom God calleth effectually, he ſanctifieth them from the time of that effectual calling: Sin cannot have dominion over them as over others, becauſe they are under grace, Rom. 6. 14. (2.) Religion is, as it were, natural to them; I mean, they need not be much preſſed to religious duties, even when they are but children; They willingly run that way, becauſe there is an inward principle, of love conſtraining them, 2 Cor. 5. 14. ſo as they yield themſelves ſervants of righteouſneſs, without outward conſtraint, Rom. 6. 16. (3.) Although ſuch know not when they were firſt acquainted with God, yet afterwards they have ſuch exerciſes of ſpirit befalling, as the Saints in Scripture (of whoſe firſt converſion we hear not) do ſpeak of. They are ſhut out from God upon ſome occaſion now and then, and are admitted to come nearer again, (to their apprehenſion.) Their heart is alſo further broken up by the ordinances, as is ſaid of Lydia, Act. 16. 14. and ordinarily they do remember, when ſome ſpecial piece of Religion and Duty, or when ſome ſin, of which they were not taking notice before, was diſcovered to them. They who can apply theſe things to themſelves, have much to ſay for their effectual calling from their youth.

Secondly, Some are brought in to Chriſt in a ſoveraign Goſpel way: when the Lord, by ſome few words of love ſwallowing up any Law-work, quickly taketh a perſon priſoner at the firſt, as he did Zacheus, Luke. 19. and others, who upon a word ſpoken by Chriſt, did leave all and follow him; and we hear no noiſe of a Law-work dealing with them before they cloſe with Chriſt Jeſus. And becauſe ſome pretend to this way of calling, we ſhall p. 15touch ſome things moſt remarkable in that tranſaction with Zacheus, for clearing and confirmation. 1. He had ſome deſire to ſee Chriſt, and ſuch a deſire, as made him wave that which ſome would have judged prudence and diſcretion, whileſt he climbeth up upon a tree that he might ſee him. 2. Chriſt ſpake to his heart, and that word took ſuch hold upon him, that preſently with joy he did accept of Chriſt's offer, and cloſed with Chriſt as Lord, whileſt few of any note were following him. 3. Upon this his heart did open to the poor, although it ſeems, he was a covetous man before. 4. He had a due impreſſion of his former wayes, evidencing his reſpect to Moſes his Law; and this he did ſignifie before all the company then preſent, not caring to ſhame himſelf in ſuch things as (probably) were not known to the World. 5. Upon all theſe things, Chriſt confirmeth and ratifieth the bargain by his word, recommending to him that oneneſs of intereſt, which behoved to be between him and the Saints, and the thoughts of his own loſt condition, if Chriſt had not come and ſought him, and found him: All which are clear, Luke 19. 3,—10. We grant, the Lord calleth ſome ſo; and if any can lay claim to the ſpecial things we have now hinted, they have a good confirmation of Gods dealing with them from that Scripture; Neither are they to vex themſelves becauſe of the want of a diſtinct preparatory Law-work if their heart have yielded unto Chriſt. For, a Law work is not deſirable except for this end. Therefore Chriſt doth offer himſelf directly in the Scripture, and people are invited to come to him: and although many will not come to him, who is the ſurety, until the ſpirit of bondage diſtreſs them for their debt; yet if any upon the knowledge of their loſt eſtate, would flee and yield to Chriſt, none might warrantably preſs a Law-work upon them. As for others, whom Chriſt perſwaded by a word to follow him, whatſoever he p. 16did, or howſoever he ſpake to them at his firſt meeting with them, we muſt rationally ſuppoſe, that then he diſcovered ſo much of their own neceſſity, and his own fulneſs and excellency to them, as made them quit all, and run after him. And if he do ſo to any, we crave no more, ſince there is room enough there for the Phyſitian. So that from all this, as ſome may be confirmed and ſtrengthened, with whom God hath ſo dealt; So there is no ground nor occaſion for deluded ſouls to flatter themſelves in their condition, who remain ignorant and ſenſeleſs of their own miſeries and Chriſts all-ſufficiency, and hold faſt deceit.

Thirdly, There are ſome brought in to Chriſt in a way yet more declarative of his free grace, and this is, when he effectually calleth men at the hour of death. We find ſomewhat recorded of this way in that pregnant example of the Thief on the Croſs; Luk. 23. 39, 41. Although this ſeems not very pertinent for the purpoſe in hand; yet we ſhall ſpeak a little of it, that on the one hand men may be ſparing to judge and paſs Sentence upon either themſelves or others, before the laſt breath. And we ſhall ſo circumſtantiate it, that, on the other hand, none may dare to delay ſo great a buſineſs to the laſt hour of their life. We find theſe things remarkable in that buſineſs between Chriſt and the Thief; 1. The man falleth at odds with his former Companion. 2. He dareth not ſpeak a wrong word of God, whoſe hand is on him, but juſtifieth him in all that is befallen him. 3. He now ſeeth Jeſus Chriſt perſecuted by the World, without a cauſe, and moſt injuriouſly. 4. He diſcovereth Chriſt to be a Lord and a King, whilſt enemies ſeem to have him under. 5. He believeth a being of glory after death ſo really, that he preferreth a portion of it to the preſent ſafety of his bodily life, which he knew Chriſt was able to grant to him at that time, and he might have choſen that with the other p. 17Thief. 6. Although he was much abaſed in himſelf, and humbled, that he pleaded but that Chriſt would remember him, yet he was nobly daring to throw himſelf upon the Covenant, on life and death; and he had ſo much faith of Chriſts all-ſufficiency, that he judged a ſimple remembrance from Chriſt would ſatisfyingly do his buſineſs. 7. He acquieſced ſweetly in the word which Chriſt ſpake to him, for the ground of his comfort. All which are very clear in the caſe of that poor dying man, and do prove a very real work of God upon his heart. As this example may encourage ſome to wait for good from God, who cannot as yet lay clear claim to any gracious work of his Spirit: So we beſeech all, as they love their ſouls, not to delay their ſoul-buſineſſes, hoping for ſuch a caſt of Chriſts hand in the end, as too many do: This being a rare miracle of mercy with the glory whereof Chriſt did honourably triumph over the ignominy of his croſs (a parallel of which we ſhall hardly find in all the Scripture beſide:) yea, as there be but few at all ſaved, Mat. 20. 16. and moſt few ſaved this way: So the Lord hath peremptorily threatned to laugh at the calamity, and not to hear the cry of ſuch as mocked formerly at his reproof, and would not hear when he called to them, Prov. 1. 24, 26. which Scripture, although it doth not ſhut mercies door upon any, who at the hour of death, do ſincerely judge themſelves and flee unto Chriſt as this penitent Thief did: Yet it is certain, it implyeth that very few who fit the offer until then, are honoured with repentance, as he was, and ſo their cry, as not being ſincere and of the right ſtamp, ſhall not be heard.

The fourth, and moſt ordinary way, by which many are brought in to Chriſt, is, by a clear and diſcernable work of the law and humiliation, which we ordinarily call the ſpirit of bondage, as was hinted before. We do not mean that every one whoſe conſcience is awakened with p. 18ſin and fear of wrath, doth really cloſe with Chriſt; the contrary doth appear in Gain, Saul, Judas &c. But that wherein there is a conviction of ſin, awakening of conſcience, and work of humiliation, which, as we ſhall circumſtantiate it, doth rarely miſcarry or fail of a gracious iſſue, but ordinarily doth reſolve into the ſpirit of adoption, and a gracious work of Gods Spirit: and becauſe the Lord dealeth with many ſinners this way, and we find that many are much puzled about the giving judgment of this Law-work.

This work is either more violent and ſudden, or it is more ſober and longer, protracted through a great length of time, and ſo as the ſteps of it are very diſcernable. It is more violent in ſome, as in the Jaylor, Paul, and ſome other converts in the book of the Acts of the Apoſtles, on whom Chriſt did break in at an inſtant, and fell on them as with Fire and Sword, and led them captive terribly; And becauſe ſome great legal ſhakings are deceitful, and turn to nothing, if not worſe, we ſhall point at ſome things remarkable in theſe converts, ſpoken of before, which did prove the work of the Law on them, to have had a gracious iſſue and reſult. 1. Some word of truth or diſpenſation, putteth the perſon to a dreadful ſtand, with a great ſtir in the Soul: Some are pricked in heart, Acts 2. 27. Some fell on trembling, Acts 16. 29. and this is ſuch a ſtir, that the perſon is brought to his wits end. What wilt thou have me to do? ſaith Paul, Acts 9. What ſhall I do? ſaith the Jaylor, Acts 16. 30. 2. The perſon is content to have Salvation, and Gods friendſhip on any terms, as the queſtions do import, What ſhall I do? as if he had ſaid, What would I not do? What would I not forego? What would I not undergo? 3. The perſon accepteth the condition offered by Chriſt and his Servants, as is clear in the fore-cited Scriptures, 4. The perſon preſently becometh of one intereſt with the p. 19Saints, joyning himſelf with that perſecuted ſociety, putting reſpect on thoſe whom he had formerly perſecuted, joyning and continuing with them in the profeſſion of Chriſt on all hazards. Thoſe with whom the Lord hath ſo dealt have much to ſay for a gracious work of Gods ſpirit in them; and it is like many of them can date their work from ſuch a particular time and word, or diſpenſation, and can give ſome account of what paſt between God and them, and of a ſenſible change following in them from that time forward, as Paul giveth a good account of the work and way of God with him afterwards, Acts 22.

Again, The Lord ſometimes carrieth on this work more calmly, foftly, and gently, protracting it ſo as the ſteps of mens exerciſe under it are very diſcernable. It would draw a great length to enlarge every ſtep of it; we ſhall touch the moſt obſervable things in it.

1. The Lord Iayeth ſiege to men (who, it may be, have often refuſed to yield to him, offering himſelf in the Ordinances) and by ſome word Preached, Read, or born in on the mind, or by ſome providence leading in unto the Word, he doth alſo aſſault the houſe kept peaceably by the ſtrong man, the Devil; and thus Chriſt, who is the ſtronger man, cometh upon him, Luke 11. 22. and by the Spirit of truth, doth faſten the Word on the man, in which Gods curſe is denounced againſt ſuch and ſuch ſinners, whereof the man knoweth himſelf guilty. The ſpirit convinceth the man, and bindeth it upon him, that he is the ſame perſon againſt whom the Word of God doth ſpeak, becauſe he is guilty of ſuch ſins, and from ſuch ſins the man is led on to ſee more until (ordinarily) he comes to ſee the ſins of his youth, ſins of omiſſion, &c. yea, he is led on until he ſees himſelf guilty almoſt of the breach of the whole Law; he ſeeth innumerable evils compaſſing him, as David ſpeaketh in a fit of exerciſe, Iſa. 40. 12. A man ſometimes will ſee p. 20ugly ſights of ſin in this caſe, and is ſharp-ſighted to reckon a filthineſs to every ſin almoſt. Thus the ſpirit convinceth of ſin, Jo. 16. 8. 2. The Lord ſhaketh a ſpecial ſtrong hold in the garriſon, a refuge of lies, to which the man betaketh himſelf when his ſins are thus diſcovered to him. The poor man pretendeth to faith in Chriſt, whereby he thinks his burden is taken off him, as the Phariſees ſaid, John 8. 41. We have on Father, even God. They pretend to a ſpecial relation of God as a common Lord. The Spirit, of God beats the man from this, by the truth of the Scriptures, proving that he hath no true faith, and ſo no intereſt in Chriſt, nor any true ſaving grace; ſhewing clear differences between true grace and the counterfeit fancies which the man hath in him, and between him, and the truly Godly, as Chriſt laboureth to do thoſe, Joh. 8. 42, 44. If God were your father, ye would love me. Ye are of the Devil, for ye do the luſts of ſuch a father. So, fear ſurpriſeth the Hypocrite in heart, Iſa 33. 14. eſpecially when the Lord diſcovereth to him conditions in many of theſe promiſes (wherein he truſted moſt) not eaſily attainable, he now ſeeth grace and faith another thing than once he judged them to be. We may in ſome reſpect, apply that word here, The Spirit convinceth him of ſin, becauſe he hath not believed on the Son: he is particularly convinced of unbelief, John 16. 9. he ſeeth now a huge diſtance between himſelf and the godly, whom he thought before out-ſtripped him in only ſome unneceſſary, proud, hateful preciſeneſs; he now ſeeth himſelf deluded, and in the broad way with the periſhing multitude; and ſo in the ſight of his miſery, coucheth down under his own burthen, which, before this time, he thought Chriſt did bear for him; he now beginneth to be afraid of the Promiſes, becauſe of that and ſuch other words, What haſ… thou to do to take my Covenant in thy mouth? &c. Pſal. 50▪ 16

3. The man becometh careful about his ſalvation, and p. 21beginneth to take it to heart, as the one thing neceſſary: he is brought to this with the Jaylor, Act. 16. What ſhall I do to be ſaved? His ſalvation becometh the leading thing with him: It was leaſt in his thoughts before, but now it prevaileth, and other things are much miſ-regarded by him, ſince his ſoul is ready to periſh, What ſhall it profit him to gain the whole world if he loſe his ſoul; Mat. 16. 26. Some here are much puzled with thoughts of an irrecoverable decree to their prejudice, and with the fears of uncertain death, which may attach them before they get matters put to a point; and ſome are vexed with apprehenſions, that they are guilty of the ſin againſt the Holy Ghoſt, which is unpardonable, and ſo are driven a dangerous length, Satan ſtill caſting up to them many ſad examples of people, who have dolefully put an end to their own exerciſe: but they are in the hand of one, who knoweth how to ſuccour them that are tempted, Heb. 2. 18.

4. When a man is thus in hazzard of miſcarrying, the Lord uſeth a work of preventing mercy towards him; quietly, and under-hand ſupporting him; and this is by bearing upon his mind the poſſibility of his Salvation, leading the man to the remembrance of pregnant proofs of Gods free and rich grace, pardoning groſs tranſgreſſors, ſuch as Manaſſeth; who was a bloody idolatrous man, and had correſpondence with the Devil, and yet obtained mercy, 2 Chron. 33. 12, 13. and other Scriptures bearing offers of grace and favour indifferently to all who will yield to Chriſt, whatſoever they have been formerly: So as the man is brought again to this, What ſhall I do to be ſaved? which doth ſuppoſe, that he apprehendeth a poſſibility of being ſaved, elſe he would not propound the queſtion. He applyeth that, or the like word, to himſelf, It may be ye ſhall be hid, Zeph. 2. 3. he findeth nothing excluding him from mercy now, if he have a heart for the thing. Although here it may be, the man doth p. 22doth not perceive that it is the Lord who upholdeth, yet afterward he can tell▪ that when his foot was ſlipping, Gods mercy held him up, as Pſal. 94. 17. 18. the Pſalmiſt ſpeaketh in another caſe. And he will afterwards ſay, When he was as a Beaſt, and as fool in many reſpects, God held him by the hand, Pſal. 73. 22, 23.

5. After this diſcovery of a poſſibility to be ſaved, there is a work of deſire quickned in the Soul; which is clear in that ſame expreſſion, What ſhall I do to be ſaved? But ſometimes this deſire is not regular, whilſt it goeth out thus, what ſhall I do that I may work the works of God Joh. 6. 28. In which caſe, the man formerly perplexed with fear and care about his Salvation would be at ſome work of his own, to extricate himſelf; And here he ſuddenly reſolveth to do all that is commanded, and to forego every evil way (yet much ſlighting Chriſt Jeſus) and ſo beginneth to take ſome courage to himſelf again eſtabliſhing his own righteouſneſs, but not ſubmitting to the Righteouſneſs of God, Rom. 10. 3. whereupon the Lord maketh a new aſſault on him, intending the diſcovery of his abſolutely broken ſtate in himſelf, that ſo room might be made for the Surety; as Joſhua did to the people, when he found them ſo bold in their undertakings, Joſh. 24. 18. 19. You cannot ſerve the Lord, ſaith he, fer he is a Holy God &c. In this new aſſault, the Lord, 1. Bends up againſt the man the ſpirituality of the Law, the Commandment cometh with a new change in the ſpiritual meaning of it, Rom. 7. 9. The Law came (ſaith Paul) viz. in the ſpiritual meaning of it. Paul had never ſeen ſuch a ſight of the Law before▪ 2. God moſt holily doth looſe the reſtraining bonds, which he had laid upon the mans corruptions, and ſuffereth it not only to boyl and ſwell within, but to threaten, to break out in all the outward members. Thus ſin groweth bold, and kicketh at the law, becoming exceeding ſinful, Rom. 7. 8, 9, 13. p. 233. The Lord doth diſcover to man, more now than ever before, the uncleanneſs of his righteouſneſs, and what ſpots are in his beſt things. Theſe things kill the maſt, and he dieth in his own conceit, Rom. 7. 9. and diſpaireth of releif in himſelf, if it come not from ſome other way.

6. After many ups and downs here, ordinarily the man reſolveth ſome retirement, he deſireth to be alone, he cannot keep company as before; like thoſe who in a beſieging City, when they ſee they cannot hold out, and would be glad of any good condition from the beſieging enemy, they go to a council, that they may reſolve ſomewhat. So the man here retireth, that he may ſpeak with himſelf. This is like that communing with our own heart Pſal. 4. 4. Thus God leadeth to the wilderneſs, that he may ſpeak to the heart, Hoſ. 2. 14. When the perſon is retired, the thoughts of the heart which were ſcattered in former ſteps of exerciſe, do more obſervable throng in here. We ſhall reduce them into this method. (1.) The man thinks of his unhappy folly, in bearing arms againſt God, and here there be large thoughts of former wayes, with a bluſhing countenance and ſelf-loathing, Ezek. 36. 31. like that of Pſal. 51. 3. his ſin is before him. (2.) Then he remembreth how fair opportunities of yeilding to God he hath baſely loſt; his ſpirit is like to faint when he remembreth that, as is ſaid in another caſe, Pſal. 42. 4, 5. (3) He now thinks of many Chriſtians, whom he mocked and deſpiſed in his heart, perſwading himſelf now that they are happy, as having choſen the better part; he thinks of the condition of thoſe who wait on Chriſt, as the Queen of Sheba did of Solomons ſervants: Happy are thy ſervants (ſaith ſhe) who ſtand continually before thee, and that hear thy wiſdom, 1 Kings 10. 8. Bleſſed are they that dwell in thy houſe, &c. Pſal. 8. 4. 4. He wiſheth to be one of the meaneſt who have any near relation to God, as the … Son doth ſpeak▪ p. 24he would be as one of the Fathers hired ſervants, Luke 15. 17. 19. (5.) Then he calleth to mind the good report that is gone abroad of God, according to that teſtimony, Jonah 4. 2. The Prophet knew that God was a gracious God and merciful, ſlow to anger, and of great kindneſs, &c. The free and large promiſes and offers of grace come in here; and the glorious practices which have paſt upon ſinners of all ſorts, according to the ſame of God in Scripture. (5.) He thinks with himſelf, why hath God ſpared me ſo long, and why have I got ſuch a ſight of my ſin? why hath he kept me from breaking priſon at my own hand, in chooſing ſome unhappy way of eſcape? Why hath he made this ſtrange change on me? It may be it is in his heart to do me good, O that it may be ſo!—Although all theſe thoughts be not in the preparatory work of every one, yet they are with many, and very promiſing where they are.

7. Upon all theſe Thoughts and Meditations, the man more ſeriouſly than ever before, reſolveth to pray, and to make ſome eſſay with God, upon Life and Death; he concludeth, it can be no worſe with him: for, if he ſit ſtill, he periſheth, as the Lepers ſpeak, 2 Kings 7. 3, 4. He conſidereth with the pinched Prodigal Son, that there is bread enough in the Fathers Houſe, and to ſpare▪ while he periſheth for want: ſo he goeth to God, for he knoweth not what elſe to make of his condition, as the Prodigal Son doth, Luk. 15. 17, 18. and, it may be, here he reſolveth that to ſpeak; but readily things do vary when he is arraigned before God, as the Prodigal Son forgot ſome of his premediated prayers, Luk. 15. 18, 19, 21. And now when he cometh before God more obſervably than ever before, (1.) He beginneth with the Publican, a far off, Luk. 18. 13. with many through confeſſions and ſelf-condemnings, whereof he is very Prodigal, as Luk. 15. 21. I have ſinned againſt Heaven, p. 25and before thee, and am no more worthy, &c. (2.) Now begin his thoughts about the hearing of his prayer, which he was not wont to queſtion much▪ he now knows what thoſe expreſſions of the Saints, about the hearing of their prayers, do import. (3.) It is obſervable in this addreſs, that there are many broken Sentences, like that of Pſal. 6. 3. (But thou, O Lord, how long?) ſupplyed with ſighs and groans, Rom. 8. 26. and greedy looking upward, thereby ſpeaking more than can be expreſt by words. (4.) There be ordinarily ſome interruptions, and (as it were) diverſions, the man ſpeaking ſometimes to the enemy, ſometimes to his own heart, ſometimes to the multitude in the world, as David did in other caſes, Pſal. 9. 6. Pſal. 42. 5. Pſal. 4. 2. (5.) It is obſervable here, that ſometimes the man will halt and be ſilent to hear ſome indiſtinct whiſpering of a joyful ſound glancing on the mind, or ſome news in ſome broken word of Scripture, which, it may be, the man ſcarcely knoweth to be Scripture, or whether it is come from God or Satan to delude him: yet this he hath reſolved, only to hear what God the Lord will ſpeak, as upon another occaſion, Pſal. 85. 8. (6.) More diſtinct promiſes comes into the mans mind, whereupon he aſſayeth to lay hold, but is beaten off with objections, as in another caſe the Pſalmiſt is, Pſal. 20. 3. 6. But thou art holy, But I am a Worm. Now it is about the dawning of the day with the man, and Faith will ſtir as ſoon as the Lord imparteth the joyful ſound, Pſal. 89. 15. This is the ſubſtance of the Covenant, which may be ſhortly ſummed up in theſe words, Chriſt Jeſns is my beloved Son, in whom I am well pleaſed; hear ye him. We can ſpeak no further of the mans exerciſe as a preparatory work; for, what followeth, is more than preparatory. Yet, that the exerciſe may appear compleat and full, we ſhall add here, That after all theſe things, the Lord (it may be p. 26after many anſwers of divers ſorts) mightily conveyeth the ſound of his Covenant to the heart and determineth the heart to cloſe with it, and God now draweth him ſo to Chriſt, Joh. 6. 44. and ſo ſhapeth out the heart for him, that the conception cannot miſcarry; for now the heart is ſo in breadth and length for him, as that leſs cannot ſatisfie, and more is not deſired, like that of Pſal. 73. 25. Whom have I in Heaven but thee? or whom have I deſired on earth beſides thee? The ſoul now reſolveth to die, (if he command ſo) yet at his door, and facing to himwards.

We have drawn this preparatory work to ſome length, not tying any man to ſuch a work ſo circumſtantiate; only, we ſay, the Lord dealeth ſo with ſome; and where he ſo convinceth of ſin, corruption, and ſelf emptineſs, and maketh a man take ſalvation to heart, as the one thing neceſſary, and ſets him on work in the uſe of the means, which God hath appointed for relief; I ſay ſuch a work rarely ſhall be found to fail of a good iſſue and gracious reſult.

Object. Hypocrites and reprobates have great ſtirrings of Conſcience, and deep convictions about ſin, ſetting them on work ſometimes, and I do ſuſpect any preparatory work of the Law I ever had, to be but ſuch as they have.

Anſw. It will be heard to give ſure eſſential differences between the preparatory work in thoſe in whom afterwards Chriſt is formed, and thoſe legal ſtirrings which are ſometimes in Reprobates: If there were not ſome gracious reſult of theſe convictions, and wakenings of conſcience in the Lords people, and other marks, (of which we ſhall ſpeak afterwards) it were hard to adventure upon any difference that is clear in theſe legal ſtirrings. Yet, for anſwer to the Objection, I ſhall offer ſome things, which rarely will be found in the ſtirring of reprobates, and which are ordinarily found in that Law-work which p. 27hath a gracious iſſue. 1. The convictions of hypocrites and reprobates, are uſually confined to ſome few very groſs tranſgreſſions. Saul grants no more but the perſecuting of David, 1 Sam. 26. 21. Judas grants only the betraying of innocent blood, Mat. 27. 4. But uſually theſe convictions by which the Lord prepareth his own way in the ſoul, although they may begin at one or more groſs particular tranſgreſſions; yet they reſt not there, but the man is led on to ſee many breaches of the Law, and innumerable evils compaſſing him, as David ſpeaketh in the ſight of his ſin. Pſal. 40. 12. and withal, that univerſal conviction (if I may call it ſo) is not general, as uſually we hear ſenſeleſs men ſaying, that in all things they ſin: But it is particular and condeſcending, as Paul afterwards ſpake of himſelf, he not only is the chief of ſinners, but particularly, he was a blaſphemer, a perſecuter, 1 Tim. 1. 13. 2. The convictions which Hypocrites have, do ſeldom reach thier Corruption, and that body of death which breeds an averſeneſs from what is good, and ſtrongly inclineth to what is evil. Ordinarily where we find Hypocrites ſpeaking of themſelves in Scripture, they ſpeak loftily, and with ſome ſelf conceit, both as to their freedom from corruption, Joh. 9. 34. The Phariſees ſay to the poor man, Thou wast altogether born in ſins, and doſt thou teach us? (as if they themſelves were not as corrupt by nature as he) They ſpeak of great ſins as Hazael did, 2 Kings 8. 13. Am I a Dog that I ſhould do this great thing? And alſo in their undertakings of duty, as that man ſpake, Mat. 8. 19. I will follow thee whitherſoever thou goeſt. See how the people do ſpeak, Jer. 42. 2. to 7. They undertake to do all that God will command them, ſo that they ſtill go about in any caſe to eſtabliſh their own righteouſneſs, not ſubmitting unto the righteouſneſs of God. But I may ſay, that convictions and exerciſe about corruption, and that body of death, inclining p. 28to evil, and diſenabling for good, is not the leaſ… part of the work, where the Lord is preparing his own way. They uſe to judge themſelves very wretched, becauſe of a body of ſin, and are at their wits end how to be delivered, as Paul ſpeaketh when he is under the exerciſe of it afterwards, Rom. 7. 19. 3. It will ordinarily be found, that the convictions which are in hypocrites, either are not ſo ſerious, as that ſome other buſineſs will not put… them out of head before any ſatisfaction be gotten, as in Cain, who went and built a City, and we hear no more o… his Convictions, Gen. 4. Felix went away until a mor… convenient time, and we hear no more of his trembling, Act… 24. 25. Or, if that work become very ſerious, then i… runneth to the other extremity and deſpair of relief, leaving no room for any eſcape. So we find Judas very ſerious in his Convictions, yet he grew deſperate, and hanged himſelf, Mat. 27. 4, 5. But where the Lord prepareth his own way, the work is both ſo ſerious, as the perſon cannot be put off it, (until he find ſome ſatisfaction) and yet under that very ſeriouſneſs he lyeth open for relief: both which are clear in the Gaolers words, What ſhall I do to be ſaved? Acts 16. 30. This ſerious enquiry after Relief, is a very obſervable thing in the preparatory work which leadeth on to Chriſt; yet we deſire none to lay too much weight on theſe things, ſince God hath allowed clearer differences between the precious and the vile.

Object. I ſtill fear, I have not had ſo through a ſight of my ſin and miſery, as the Lord giveth to many whom he effectually calleth, eſpecially to great Tranſgreſſors, ſuch as I am.

Anſw. It is true▪ the Lord diſcovereth to ſome, great ſight of their ſin and miſery, and they are thereby put under great legal terrours. But as all are not brought in by that ſenſible preparatory Law-work, (as p. 29we ſhewed before) So even thoſe who are dealt with after that way, are very differently and variouſly exerciſed in regard of degrees of terrour, and of continuance of that work: The Jaylor hath a violent work of very ſhort continuance; Paul hath a work continuing three days: Some perſons are in bondage through fear of death all their days, Heb. 2. ſo that we muſt not limit the Lord to one way of working here. The main thing we are to look unto in theſe legal wakenings and convictions of ſin and miſery, is, If the Lord reach theſe ends in us, for which uſually theſe ſtirrings and convictions are ſent into the ſoul; and if theſe ends be reached, it is well, we are not to vex our ſelves about any preparatory work further. Now, theſe ends which God driveth ordinarily with ſinners, by theſe legal terrours and wakenings of conſcience, are four.

Firſt, The Lord diſcovers ſights of mens ſin and miſery to them, to chaſe them out of themſelves, and to put them out of conceit of their own righteouſneſs. Men naturally have great thoughts of themſelves, and do incline much to the covenant of works. The Lord therefore doth diſcover to them ſo much of their ſin and corruption, even in their beſt things, that they are made to loath themſelves, and to deſpair of relief in themſelves, and ſo they are forced to flee out of themſelves, and from the Covenant of works, to ſeek refuge elſewhere, Heb, 6. 18. They become dead to themſelves and the Law, as to the point of juſtification, Rom. 7. 4. Then have they no more conſidence in the fleſh, Phil. 3, 3. This is ſuppoſed in the offers of Chriſt, coming to ſeek and ſave that which was lost, Luk. 19. 10. and to be Phyſician to thoſe who are ſick, Mat. 9. 12.

The ſecond great end, is, to commend Chriſt Jeſus to mens hearts above all things, that ſo they might fall p. 30in love with him, and betake themſelves to that treaſure and jewel which only enricheth, Mat. 12. 44. and by ſo doing may ſerve the Lords deſign in the contrivement of the Goſpel, which was the manifeſtation of his frec grace through Chriſt Jeſus, in the ſalvation of men. The ſight of a mans own miſery and damnable eſtate by nature, is a ready way to make him prize Chriſt highly, who alone can ſet ſuch a wretch at liberty. Yea, it not only leadeth a man to an high eſteem of Chriſt, but alſo of all things that relate to that way of Salvation, as Grace, New-Covenant, Faith, &c. and maketh him carefully to gather and treaſure up his Michtams or golden Scriptures for the confirmation of his intereſt in theſe things.

The third great end, is, To deter and ſcar people from ſin, and to make them fall out with it, aud conſent to put their neck under all his yoke. God kindleth ſome ſparkles of Hell in mens boſoms by the diſcovery of their ſin, as a ready mean to make them henceforth ſtand in awe, knowing how bitter a thing it is to depart from the Lord, Jer. 2. 19. So we find reſt offered to the weary, upon condition they will take on Chriſts yoke, Mat. 11. 29. And God offereth to own men as their God and Father, upon condition they will allow no peaceable abode to Belial, 2. Cor. 6. 14, 17. 18.

The fourth great end, is, to work up men to a patient and thankful ſubmiſſion to all the Maſters pleaſure. This is a ſingular piece of work, Ezek. 16. 63. Then ſhalt thou not open thy mouth any more, The ſight of a mans own vileneſs and deſervings, maketh him ſilent, and to lay his hand on his mouth, whatſoever God doth unto him, Pſal. 39. 9. I was dumb, and opened not my mouth, becauſe thou didſt it. Ezra 9. 13. God hath puniſhed us leſs than o…r iniquities. Micah. 7, 9. I will bear the indignation of the Lord, becauſe I have p. 31ſinned. The man careth not what God doth to him, or how he deal with him, if he ſave him from the deſerved wrath to come. Alſo, any mercy is a large mercy to him who hath ſeen ſuch a ſight of himſelf, Gen. 32. 10. he is leſs than the leaſt of mercies, any crumb falling from his Maſters Table is welcome, Mat. 15. 27. he thinks it rich mercy that he is not conſumed, Lam. 3. 22. This is the thing that marvelouſly maketh his poor afflicted people ſo ſilent under, and ſatisfied with their lot; Nay, they think he deſerveth Hell, who openeth his mouth at any thing God doth to him, ſince he hath pardoned his tranſgreſſions. So then, for ſatisfying the Objection, I ſay, if the Lord hath driven thee out of thy ſelf, and commended Chriſt to thy heart above all things, and made thee reſolve on his ſtrength to wage War with every known tranſgreſſion and thou art, in ſome meaſure, as a weaned Child, acquieſcing in what he doth unto thee, deſiring to lay thy hand on thy mouth thankfully; Then thy convictions of ſin and miſery, and whatſoever thou do'ſt, plead as a preparatory work, is ſufficient, and thou art to debate no more about it; only be adviſed to ſtudy new diſcoveries of the ſenſe of thy loſt condition every day, becauſe of thy old and new ſins, and alſo to ſee freſh help in Chriſt, who is a Prieſt for ever to make interceſſion and to have the work of ſanctification and patience with thankfulneſs renewed and quickned often: for ſomewhat of that work, which abaſeth thee, exalteth Chriſt, and conformeth to his will, muſt conveigh thee throughout all thy life-time in this World.

We come now to ſpeak of ſome more clear and ſure marks, by which men may take up their gratious ſtate and intereſt in Chriſt.

The firſt thing whereby men know it, is, their cloſing with Chriſt in the Goſpel, wherein he is held forth. p. 32This is believing, or Faith, which is the condition of the Covenant. Rom. 4. 16. It is faith, &c. Act 16 31. Believe—and thou ſhalt be Saved. Now, although… in propriety of ſpeech, it is hard to prove an intereſt … faith, it being our very intereſt in him; yet the heart cloſing with Chriſt Jeſus, is ſo diſcernable in it ſelf, that it may well be placed amongſt the marks, of a gracious ſtate: And if a man can make out this, that he believeth on, and in Chriſt Jeſus, he thereby doth prove a very true intereſt in him. Many are prejudiced at this as a mark, upon one of theſe three grounds ordinarily. (1.) Some conceive faith to be a difficult myſterious thing, hardly attainable. To theſe I ſay, do not miſtake; Faith is not ſo difficult as many do apprehend it to be. I grant true faith in the meaneſt degree is the gift of God, and above the power of fleſh and blood: for God muſt draw men to Chriſt, Phil. 1. 29. Joh. 6. 44. Yet, it were a reflection upon Chriſt, and all he hath done, to ſay it were a matter of inſuperable difficulty, as is clear, Rom. 10. 6,—11. it were according to that Scripture, as much upon the matter, as to ſay, Chriſt came not from Heaven, is not riſen from the dead, or aſcended victorious to Heaven. I ſay, he hath made the way to Heaven moſt eaſie; and faith, which is the condition required on our part, more eaſie than men do imagine. For the better underſtanding of this, conſider, that juſtifying faith, is not to believe that I am elected, or, to believe that God loveth me, or that Chriſt died for me, or the like. Theſe things are indeed very difficult and almoſt impoſſible at the firſt hand to be obtained by thoſe who are ſerious, whilſt natural Athieſts, and deluded Hypocrites find no difficulty in aſſerting all thoſe things. I ſay, true juſtifying faith is not any of the foreſaid things: neither is it ſimply the believing of any ſentence that is written or that p. 33can be thought upon. I grant, he that believeth on Chriſt Jeſus, believeth what God hath ſaid about mans ſinful miſerable condition by nature, and he believeth that to be true, That there is life in the Son, who was ſlain, and is riſen again from the dead, &c. But none of theſe, nor the believing of many ſuch truths, do ſpeak out juſtifying faith, or that believing on the Son of God ſpoken of in Scripture; for then it were ſimply an act of the underſtanding: But true juſtifying Faith, which we now ſeek after, as a good mark of Intereſt in Chriſt, is chiefly and principally an act or work of the heart and will, having preſuppoſed ſundry things about truth in the underſtanding, with the heart it is believed unto Salvation, Rom. 10. 10. and although it ſeem (verſ. 9 of that Chapter) that a man is ſaved upon condition that he believe this truth, God raiſed Chriſt from the dead; yet we muſt underſtand another thing there, and verſ. 10. than the believing the truth of that propoſition: For, beſide that all Devils have that Faith whereby they believe that God raiſed Chriſt from the dead. So the Scripture hath clearly reſolved juſtifying Faith into a receiving of Chriſt, Joh. 1. 12. The receiving of Chriſt is there explained to be the believing on his Name, it is ſtill called a ſtaying on the Lord, Iſa. 26. 3. a truſting in God, often mentioned in the Pſalms, and the word is a leaning on him, it is a believing on Chriſt, Joh 6. 29. and often ſo expreſt in the New Teſtament. When God maketh men believe ſavingly, He is ſaid to draw them unto Chriſt; and when the Lord inviteth them to believe, he calleth them to come to him, Joh. 6. 37, 44. The …ingdom of Heaven is like a man …nding a Jewel, wherewith he falleth in love, Mat. 13. 14, to 46. Now I ſay, this action of the heart on Chriſt Jeſus, is not ſo difficult a thing as is conceived: Shall that be judged a myſterious difficult thing, which doth conſiſt much in deſire? If man have but an appetite, …ey p. 32duplicate page p. 33duplicate page p. 34have it; for, they are bleſſed that hunger after righteouſneſs, Mat. 5. 6. If you will, you are welcome, Rev. 22. 17. It is a matter of ſuch intricacy, and inſuperable difficulty, greedily to look to that exalted Saviour, Iſa. 45. 22. and to receive a thing that is offered, held forth, and declared to be mine, if I will but accept and take i…; and in a manner open my mouth and give way to it? Such a thing is faith, Pſal 81 10. if not leſs. Oh if I could perſwade people what is juſtifying Faith, which impropriateth Chriſt to me! We often fright people from their juſt reſt and quiet, by making them apprehend faith to be ſome deep myſterious thing, and by moving unneceſſary doubts about it, whereby it is needleſly darkened. (2.) Some make no uſe of this mark, as judging it a high preſumptuous crime to pretend to ſo excellent a thing as is the very condition of the New Covenant. To thoſe I ſay, you need not ſtartle ſo much as it, as if it were high pride to pretend to it; for whatſoever true Faith be, men muſt reſolve to have it, or nothing at all; all other marks are in vain without it; a thouſand things beſides will not do the buſineſs: Unleſs a man believe, he abideth in the ſtate of Condemnation. Joh. 3. 18, 36. (3.) Others do not meddle with this noble mark of faith, becauſe they judge it a work of greateſt difficulty to find out Faith where it is. To thoſe I ſay, It is not ſo difficult to find it out ſince he that believeth, hath the witneſs in himſelf, 1 Joh. 5. 10. It is a thing which by ſome ſerious ſearch may be known, not only may we do much to find it out by the preparatory work going before it in many, as the apprehending and believing of a mans loſt eſtate, and that he cannot do his own buſineſs, and that there is ſatisfying fulneſs in Chriſt, very deſirable, if he could overtake it. A ſerious minding of this, with a heart laid open for relief; as alſo by the ordinary companions and concomitans of it, viz. the liking of Chriſts Dominion, his Kingh p. 35and prophetical Office, a deſire to reſign my ſelf wholly up to him to be at his diſpoſing: As alſo by the native conſequences of it, viz. the managings of the World, the managings of my own conſcience according to the Word, a heart purifying work, a working love, &c. I ſay, not only may we know faith by theſe things, but it is diſcernable by it ſelf and of its own nature: although I deny not but that there muſt be ſome help of Gods Spirit, by which we know what is freely given unto us of God, 1 Cor. 2. 12, As alſo that God hath allowed many evidences and marks, as precious helps, whereby men may clear up faith more fully to themſelves, 1 John 5. 13. Yet I ſtill ſay, that faith, or believing which is ſome acting of the heart upon Chriſt in the Goſpel, and the tranſacting with him there, is diſcernable of it ſelf, and by it ſelf, to a judicious underſtanding perſon, with an ordinary influence of the ſpirit; unleſs the Lord, for reaſons known to himſelf, do overcloud a mans reflex light, by which he ſhould take up and perceive what is in him.

This juſtifying faith which we aſſert to be ſo diſcernable, is, in the Lords deep wiſdom and gracious condeſcendence, variouſly expreſt in Scripture, according to the different actings of it upon God, and outgoings after him, ſo as every one, who hath it, may find and take it up in his own mould. It ſometimes acted by a deſire of union with him in Chriſt. This is that looking to him, Iſa. 45. 22. This ſeems to be a weak act of faith, and far below other actings of it at other times perhaps in that ſame perſon. Men will look to what they dare not approach (to their apprehenſion) which they dare not touch or embrace. They may look to one, to whome they dare not ſpeak. Yet God hath made the promiſe to faith in that acting, as the forecited Scripture doth ſhew, and this he hath done mercifully and p. 36wiſely; for this is the only diſcernable way of the acting of faith of ſome perſons ſometimes: ſuch are the actings our outgoings of faith expreſt in Scripture by hungring and thirſting after righteouſneſs, Mat. 5. 6. and that expreſt by w…lling, Rev. 22. 17. Again, this faith goeth out ſometimes in the act of, recumbency, or leaning on the Lord, the ſoul taking up Chriſt then as a reſting ſtone; and God hath ſo held him out, although he be a ſtumbling ſtone to others, Rom. 9. 33. This acting of it, is hinted in the expreſſions of truſting and ſtaying on God, ſo often mentioned in Scripture; and precious promiſes are made to this acting of faith, Iſa. 26. 34. God will keep them in prerfect peace whoſe minds are ſtaid on him, becauſe ſuch do truſt in him. Truſt in the Lord, for with him is everlaſting ſtrength, So Pſal. 125. 1. They that truſt in the Lord, ſhall be as Mount Zion which abideth for ever. I ſay the Lord hath made promiſes to this way of Faiths acting, as knowing it will go often out after him in this way with many perſons, and this way of its acting will be moſt diſcernable to them. It goeth out after God ſometimes by an act of waiting, when the Soul hath ſomewhat depending before God, and hath not got out his mind ſatisfyingly about that thing; then Faith doth wait, and ſo it hath the Promiſe, Iſa. 49. 23. Sometimes it acteth in a wilful way upon the Lord, when the Soul apprehendeth God thruſting it away, and threatning its ruine; So Job 13. 15. Though he ſlay me, yet I will truſt in him. The faith of that poor woman, Mat. 15. 22, 28. ſo highly commended by Chriſt, did go out in this way of wilful acting over the difficulties; and the Lord ſpeaketh much good of it, and to it, becauſe ſome will be put to it, to exerciſe faith that way ſometimes, and ſo they have that for their encouragement. It were tedious to inſtance all the ſeveral ways of the acting of faith upon, and its p. 37exerciſe about, and outgoing after Chriſt. I may ſay, according to the various conditions and preſſures of the ſoul of man, the Lord hath variouſly held out himſelf and his fulneſs in Chriſt under divers notions, as might moſt fitly meet the diſtreſs or condition of man; and accordinly, Faith, which God hath appointed to traffick and travel between Chriſt and Man, as the inſtrument of conveyance of his fulneſs unto man, and of maintaining union and communion with him, acteth variouſly and differently upon God in Chriſt; for, Faith is the very ſhaping out of a mans heart, according to Gods contrivement of Salvation by Chriſt Jeſus, in whom it pleaſed the Father that fulneſs ſhould dwell; So that let Chriſt turn what way he will, Faith turneth and pointeth that way. Now, he turneth all ways, in which he can be uſeful to poor man, and therefore faith acteth accordingly on him, for drawing out of that fulneſs, according to a mans caſe and condition. As for example, The ſoul is naked, deſtitute of a covering to keep it from the ſtorms of Gods wrath; Chriſt is fine raiment, Rev. 3. 17, 18. Then accordingly Faiths work here is to put on the Lord Jeſus, Gal. 3. 27. The Soul is hungry and thirſty after ſomewhat that may everlaſtingly ſatisfy: Chriſt Jeſus is Milk, Wine, Water, Bread of Life, and the true Manna, Iſa. 55. 1, 2. Joh. 6. 4, 51. He is the feaſt of Fat things, and of Wine refined, Iſa. 25. 6. Then the work and exerciſe of faith, is, to go buy, eat and drink abundantly, Iſa. 55. 1. Joh. 6. 53. 57. The ſoul is purſued for guilt more or leſs, and is not Law-biding; Chriſt Jeſus is the City of refuge, and the High-Prieſt there, during whoſe life-time (that is for ever) the poor man who wins this, is ſafe. Then the work and exerciſe of faith is to flee thither for refuge, to lay hold on the hope ſet before us, Heb. 6. 1. In a word, whatſoever way he may benefit poor man, ſo he ſpeaketh p. 38of himſelf; and as he holdeth out himſelf in the Scripture, ſo faith doth point toward him. If he be a Bridegroom, faith will go out in a marriage relation; If he be a Father, Faith pleads the man to be a child; If he be a ſhepherd, faith pleads the man may be one of his ſheep; if he be a Lord, faith calls him ſo, which none can do but by the Spirit of Jeſus; If he be dead and riſen again for our Juſtification, faith believeth God hath raiſed him on that account. Rom. 10. 9. whereſoever he be, there would faith be; and whatſoever he is, faith would be ſomewhat proportionally. For, by faith the heart is ſhapen out in breadth and length for him: yea, when the fame and report of him goeth abroad in his truth, although faith ſee not much, yet it believeth on his Name, upon the very fame he hath ſent abroad of himſelf, Joh. 1. 12.

But here for avoiding of miſtakes, conſider, 1. That although juſtifying Faith acteth ſo variouſly; yet every Believer, who hath a good title to Chriſt Jeſus, hath not all theſe various actings and exerciſes of Faith; for his condition craveth them not: and alſo the Maſter is pleaſed not to lead out the faith of ſome perſons at ſome times in ſome of theſe ways (for reaſons known to himſelf) even when their neceſſity (to their apprehenſion) calleth for ſuch acting of faith. Surely every one dare not ſay, Though he kill me, yet will I truſt in him. Many would not have gon up with that woman I ſpake of, Mat. 15. but would have been diſcouraged and quit the purſuit. It is on this account that Chriſt doth highly commend the faith of ſome, beyond the faith of others, Mat. 8. 10. and 15. 28. Many good people are much diſquieted about their faith, becauſe it goeth not out in all thoſe ways we find recorded in Scripture; But there is hardly and man will be found, whoſe faith hath acted all theſe ways. 2. Many of theſe actings of faith are p. 39much intended and remitted. They are ſometimes ſtrong and vigorous, and diſcernable; and ſometimes they fail, and misbelief doth prevail, ſo as it were an uncertain thing to judge of a mans eſtate by theſe. We find the Saints very different from themſelves in regard of the actings of faith ſometimes, as we ſhewed before. 3. Each one of theſe actings of faith, ſpeaketh good to the perſon in whom it is, and hath promiſes annexed unto it, as we have ſaid. Yet 4. Although theſe Actings of faith have promiſes annexed unto them, they are not, for that, the condition of the New Conenant; for then every one behoved to have each one of them, which is not true, as we have ſaid before. A promiſe is made to him who overcometh, but perſeverance is not the condition of the New Covenant, but doth ſuppoſe it. There are promiſes made to the exerciſes of all Graces in Scripture; but only faith is the condition of the Covenant. I ſay then theſe promiſes are made to theſe actings of Faith, not as ſuch, but as they do ſuppoſe Juſtifying faith, which is the condition of the Covenant: All theſe are actings of faith, but not as it is juſtifying. Therefore 5. There is ſomewhat common to all gracious perſons, which may be ſuppoſed by all the foreſaid actings of faith, wherein the nature and eſſence of juſtifying faith ſtandeth; and this is the hearts satisfaction about Gods contrivance of Salvation by Chriſt; when man pleadeth Gods invention of ſatisfaction to juſtice through Jeſus Chriſt, in whom all fulneſs doth dwell now by the Fathers pleaſure; when the ſoul and heart of man acquieſceth in that, then it believeth unto Salvation. As at firſt, the Lord made man ſuitable to the Covenant of Works, by creating him perfect, and ſo putting him in a capacity to perform his Will in that Covenant: So under the New Covenant, when God giveth the new heart to man, he ſets the Idea and ſtamp of all his device in the New Covenant upon p. 40the man, ſo as there is a conſonancy to Gods will there: Thus he beareth the image of the ſecond …, Chriſt Jeſus, on him. This is a great part of the new heart, and is moſt oppoſed to works; ſince now the man abſolutely falleth off from works, becoming … (as to the point of juſtificatim) … a Rom. 7. 4. Man perceiving, … way of ſatisfying Divine … by the incarnation of … ſure a way, that he abſolute … I ſaid before, and cloſeth with this contrivement…; and this is believing or faith, very oppoſite to works, and all reſting thereupon: this cannot fail to be in all gracious perſons, in whom many of the actions of faith are not to be found. This doth clearly ſuppoſe known diſtreſs in a man, without all relief in himſelf; this ſuppoſeth known fulneſs in Chriſt as the alone ſufficient relief, this imports a ſort of impropriation: for the heart pleaſing that contrivement, it ſo far ſwayeth towards it. This is a thing clearly ſuppoſed in all the actings of faith, ſpoken of before. He that greedily hungereth, hath this; and he that leaneth hath this, and he that putteth on Chriſt hath this, &c. This is to eſteem Chriſt the wiſdom and power of God to Salvation. So is he ſaid to be all that believe, 1 Cor. 1. 24. They eſteem that contrivance wiſe and ſure, beſeeming God, and that is to believe. On this account Chriſt, who is the rejected ſtone to many, is precious to them who believe; a fit ſtone to recover, fortify, and beautify the tottering building, and fabrick of l…ſt man. 1 Pet. 1. The Kingdom of God is like a man finding a treaſure, for which with joy he ſelleth all, Mat. 13. 44. Theſe words hold out the very way of believing, viz. Salvation is diſcovered in the Goſpel to be by Chriſt; the heart vallueth that invention as ſatisfying. This is to believe on the Son of God lifted up, which is p. 41compared to the looking up to the brazen Serpent, John 3. 14. It was mans approbation of that device, which made it effectual for his healing. So is it here, He that believeth, ſetteth to his ſeal that God is true. True! wherein? In that record he hath born, That God hath provided life for men; and placed it all in Chriſt, 1. Joh. 5. 10. 11. He that believeth not, maketh God a lyer. Where? In his ſaying that Chriſt is a ſafe and ſure way to Heaven. This is well pleaſed with and acquieſcing in that deviſe, and it is conſonant to all, I know, ſpoken of Juſtifying Faith in Scripture. This is in the believing on Chriſt and on his Name, the receiving of him, and reſting on him for Salvation in our Catechiſm. The believing that Jeſus is the Chriſt, that is, the Anointed one whom the father hath ſealed, and ſet apart and qualified for the work of reconciling man unto God; and he that believeth that Jeſus is the Christ, is born of God, 1. Joh. 5. 1. This is to believe with the heart that God hath raiſed Chriſt from the dead. The man believeth Chriſt died, and is raiſed on the account of ſatisfaction for mans tranſgreſſion: Devils may believe that. Nay, but the man I ſpeak of, believeth it with his heart, (which no natural man doth, untill a new heart be given unto him) that is, he cordially pleadeth, is ſatisfied with, and acquieſceth in this noble invention. And thus faith layeth out it ſelf now and then in its actings, out-goings, and excrciſe. according to all the Covenant relations, under which Chriſt is held forth in the Scripture.

Now; I ſay, This faith is diſcernable, not only in theſe actings many times; a man may know if his heart doth hunger after Chriſt and flee for refuge to him, when purſued, and if he doth commit himſelf unto God, &c. but alſo in its very nature, as it is juſtifying, it is diſcernable, and may be known. A man may clearly know, if from known diſ…eſs in himſelf upon the report and p. 40duplicate page p. 41duplicate page p. 42fame of Chriſts fulneſs, his heart is well pleaſed with Gods contrivement in the new Covenant, if it goeth out after Chriſt in that invention, and pleadeth him a Lord of the life of men, terminating and reſting there, and no where elſe, acquieſcing in that contrivement with deſire and complacency. This is a diſcernable thing. Therefore I beſeech men impartially to examine themſelves; and if they find that their heart hath cloſed ſo with that invention of ſalvation, and is gone out after him as precious, that thereupon they would conclude a ſure and true intereſt in Chriſt Jeſus, and a good claim and title to the crown, ſince he that helieveth ſhall never periſh, but have everlaſting life. John 3. 16. 36.

Object. Hypocrites and Reprobates have a ſort of faith, and are ſaid to believe, Joh. 2. 23. Acts 3. 13. and cannot chooſe but go out after Chriſt, and that invention of Salvation, when they hear of it; and they profeſs they do ſo, yet are deluded, and ſo may I be.

Anſw. To ſay nothing of that thought of your heart, [whereby you wonder that any man ſhould not pleaſe the contrivement of ſalvation by Chriſt, and lead out towards him] as a very promiſing thing, and ſpeaking out juſtifying faith to be in your boſom; and to ſay nothing in contradiction to that which you think, That a natural man whilſt ſuch, and before he get a new heart, can pleaſe that contrivement, and believe with his heart and affectionately, that which perfectly overthroweth the Covenant of works, and abaſeth man in the point of ſelf-righteouſneſs already attained, or that can be won at by him, which is inconſiſtent with many Scriptural truths; I offer theſe differences between the faith of all Hypocrites or reprobates, and that true ſaving juſtifying faith whereof we have ſpoken. 1. They never cloſe with Jeſus Chriſt (in that contrivement) and him alone as a ſufficient covering of the eyes, as is ſaid of Abraham p. 43to Sarah, Gen. 20. 16. They ſtill hold faſt ſomewhat of their own, at leaſt to help to procure Gods favour and ſalvation: Their heart doth ſtill ſpeak, as that young mans ſpeech, Luke. 18 18, 21. doth inſinuate, What want I that I may inherit life? Beſide that, they do ſtill retain their former lovers, and will not break their Covenants with Hell and Death, imagining they may have Chriſt with theſe things equally ſharing in their heart, contrary to that, A man cannot ſerve two Masters, Mat. 6. 24. Either Chriſt muſt be judged abſolute Lord, and worthy to be ſo, or nothing at all. And ſo it is clear, their heart is not ſhapen out for that way of ſalvation by Chriſt, whom God hath alone made Lord here, in whom all fulneſs ſhall dwell. But where juſtifying faith is, the ſoul of a man and his heart doth cloſe with Chriſt, and him alone, having no confidence in the fleſh, Phil. 3. 3. Pſal. 62. 5. he truſteth only in God. As alſo the man here giveth up with other lovers, as they ſtand in competition with Chriſt; they reſolve not to be for another, Hoſ, 3. 3. They call him Lord, which a man can only do by the Spirit of Chriſt, 1. Cor. 12. 3. 2. As Hypocrites and Reprobates do never cloſe with Chriſt alone; ſo they do never cloſe with full Chriſt as he is annointed to be a King to rule over a man in all things; a Prieſt, to procure pardon, and to make peace for man upon all occaſions; a Prophet, to be wiſdom, and a Teacher and Counſellor in all caſes to man. So they do not receive Chriſt, eſpecially in the firſt and third offices. But where true juſtifying faith is, a man cloſeth with whole Chriſt in all his offices, judging all his will good, holy, juſt and ſpiritual, Rom. 7. 12. and right concerning all things, Pſalm 119. 128. making mention of his righteouſneſs only, Pſal. 71, 16. The man alſo giveth up himſelf to be taught of him, Mat. 11. 29. So that Chriſt is made to the true believer p. 44with his own conſent, wiſdom, righteouſneſs, ſanctification, and compleat redemption, 1. Cor. 1. 30. And although he hath not all theſe things formally in exerciſe when his heart goeth out after Chriſt; yet, upon ſearch and tryal, it will be found with him as I have ſaid. 3. Hypocrites and Reprobates do never cloſe with Chriſt, and all the inconveniencies may follow him; they ſtick at that, with that man Mat. 8. 19. 20. But where true juſtifying ſaith is, a man doth cloſe with him on all hazards; he reſolveth to forego all, rather than to forego Chriſt, Mar. 10. 28. he reckoneth all to be loſs and dung for the excellency of Chriſt Jeſus, as his Lord, and to be found in him, Phil. 3. 8. We might give other differences alſo, as that true faith is operative, purifying the heart, Acts 15. 9. working by love, Gal. 5. 44. Whilſt Hypocrites do only cleanſe the outſide of the platter, Mat. 23. 25. and do all to be ſeen of men, Mat 6. 5. not ſeeking the honour that is of God only, and ſo cannot believe, John. 5. 6. We might alſo ſhew that true faith is never alone in a man, but attended with other ſaving graces: But becauſe theſe things will co-incide with what followeth, and here we are ſhewing that a man may take up his gracious ſtate by his faith, and the actings thereof on Chriſt, we paſs theſe things.

The ſecond great mark of a gracious ſtate and true ſaving intereſt in Jeſus Chriſt, is, the new creature, 2 Cor. 5. 17. If any man be in Chriſt, he is a new creature. That new creation or renovation of that man, is a very ſenſible change, although not in thoſe who are effectually called from the womb, or in their younger years; becauſe thoſe have had this new creature from that time in them, ſo as this charge in after period of time, is not diſcernable: yet in thoſe who have been regenerated and brought unto Chriſt, after they were come to greater age, and ſo have been more palpably unde the power p. 45of darkneſs, before they were tranſlated into the Kingdom of Chriſt, Col. 1. 13. But in all who do warrantably pretend to Chriſt, this new creature muſt be, although ſome do not know experimentally the contraries of every part of it, ſo as others do, becauſe they have not been equally, in regard of practice, under the power of darkneſs. This new creature is called the new man, Gal. 3. 10. which doth hold out the extent of it. It is not ſimply a new tongue, or a new hand, but a new man. There is a principle of new life and motion put in the man, which is, the new heart: which new principle of life ſendeth forth acts of life, or of conformity to the image of him who created it, Col. 3. 10. So as the party is renewed in ſome meaſure every way. This renovation of the man who is in Chriſt, may be reduced to theſe two great heads.

Firſt, There is a renovation, of the mans perſon, ſoul and body, in ſome meaſure. 1. His underſtanding is renewed, ſo as he judgeth Chriſt Preached in the Goſpel, to be the wiſdom and power of God, a wiſe, ſtrong contrivement beſeeming God, 1 Cor. 1. 23, 24. He knoweth the things of God really and ſolidly, not to be yea and nay, and uncertain fancies, but all to be yea and amen, ſolid, certain, ſubſtantial things, having a deſirable accompliſhment in Chriſt, and reſolving much in him, 1 Cor. 2. 15. 2 Cor. 1. 18. Natural men, educated under Goſpel ordinances, although they have ſome notional knowledge of God, Chriſt, Promiſes, the motions of the holy Spirit, &c. ſo as they may Confer, Preach, and diſpute of theſe things; yet they look on them as common received Maxims of Chriſtianity, from which to recede were a ſingularity and diſgrace; but not as real, ſolid, ſubſtantial truths, ſo as to adventure their Souls and Everlaſting being on them. The underſtanding is renewed alſo to take up ſomewhat of God in p. 46the creatures, as bearing ſparks of his glorious attribute… Pſal. 10. 1. They ſee the Heavens declaring his Glory and Power, and ſomewhat of God in providence an… diſpenſations that fall out: His wondrous works declaring that his Name is near, Pſal. 75. 1. The underſtanding alſo taketh up the conditions and caſes of the ſoul otherwiſe than it was wont to do; As we find the Saint… uſually ſpeaking in Scripture, O my Soul thou haſt ſai… unto the Lord, &c. Pſal 16. 2. My Soul ſaid thy fac… will I ſeek, Pral. 26. 8. Why art thou caſt down, O my Soul? Pſal. 42. 5. Pſal. 43. 5. Return unto thy reſt, O my ſoul, Pſal. 116. 7. 2. The heart and affections are renewed. The heart is made a new heart, a hear… of fleſh, capable of impreſſions, having a copy of his law ſtamped on it, and fear of God put into it, whereby the mans duty becometh in a manner native and kindly to the man, Jer. 32. 39, 40. Ezek. 36. 26. It was before a heart of ſtone, void of the fear of God, The affections are renewed now. The love is renewed in ſome good meaſure: it goeth out after God; I will love the Lord, Pſal. 18. 1. after his Law, O how I love thy Law Pſal. 119. 97. after thoſe who have Gods Image in them, John 13. 35. 1 Joh. 3. 14. This love to Gods people is upon a pure account, as they are the children of God, and do keep his Statutes, 1 Pet. 1. 22. It is with a pure heart, Pſal. 119. 63. and therefore it goeth towards all ſuch whom the man knoweth or apprehendeth to be ſuch, Pſal. 119. 63. I am a Companion to al… them, &c. In all caſes and conditions, even where there is nothing to beautify or commend but the Image of God And this love is ſo fervent many times, 1 Pet. 1. 22. tha… it putteth it ſelf out in all relations, ſo as a man ſeeketh a Godly Wife, a Godly Maſter, a Godly Servant, a Godly Counſellor, if he have to chooſe upon, Pſal. 101. 6. and it is not quenched by many waters, Cant. 8. 7. many p. 47imperfections and infirmities, difference in opinion, wrong received will not altogether quench love. Alſo it is communicative of good according to its meaſure, and as the caſe of the poor godly requireth, Pſal. 16. 2. 1 John 3. 17, 18. 19. The mans hatred is alſo renewed, and is now bent againſt ſin, Pſal. 119. 113. I hate vain thoughts: againſt Gods enemies, as ſuch, Pſal. 139. 21, 22. Do not I hate them that hate thee? &c. The joy or delight is renewed, for it runneth towards God, Pſal. 73. 25. Whom have I in Heaven? &c. towards his Law and Will, Pſal. 1. 2. His delight is in the Law of the Lord. And towards the Godly and their followſhip, Pſal. 16. 3.— In whom is all my delight. The ſorrow is turned againſt ſin which hath wronged Chriſt, Zech. 12. 10. Looking on him whom they have pierced, they mourn, 2 Cor. 7. 11. The ſorrow is godly there, and againſt what incroacheth upon Gods honour; they are ſorrowful for the —aſſemblies, and the reproach of that is their burden, Zeph. 3. 18. There is ſome renovation in all the affections, as in every other part of the ſoul pointing now towards God. 3. The very outward members of the man are renewed, as the Scriptures ſpeak, the tongue, the eye, the ear, the hand, the foot, &c. ſo that thoſe members. which once were improved as weapons of unrighteouſneſs unto ſin, are now improved as weapons of righteouſneſs unto holineſs, Rom. 6. 19.

Secondly, A man who is in Chriſt, is renewed in ſome meaſure in all his ways. Behold all things are new, 2 Cor. 5. 17. The man becomes new, 1. In the way of his intereſt. He was upon any good before, though but apparent, and at beſt but external, Pſal. 4. 6. But now his intereſt and buſineſs is, how to be found in Chriſt, in that day, Phil. 3. 9. or, how to be forth-coming to him, and walk before him in the land of the living, Pſal. 56. 13. which he would chooſe among all the mercies that …ill this p. 48earth, Pſal. 119. 64. The intereſt of Chriſt alſo becom… eth the mans intereſt, as appeareth in the ſong of Hannah, 1 Sam. 2. And in the ſong of Mary, Luke 1. … is ſtrange to ſee people newly converted, and having reached unto the beginnings of knowledge, concern an… intereſt themſelves in the publick matters of Chriſt… Kingdom, ſo deſirous to have him riding proſperouſly… and ſubduing the people under him. 2. The man that i… in Chriſt, is renewed in the way of his worſhip. He wa… wont to ſerve God in the oldneſs of the letter, for the faſhion, anſwering the letter of the command in the outſide of duty, which one in whom the Old man hath abſolute dominion can do? But now he worſhippeth God in th… newneſs of the Spirit Rom. 7. 6. In a new way, wherein he is helped by the Spirit of God, Rom, 8. 26. beyond the reach of fleſh and blood. He ſerveth now the true and living God, 1 Theſſ. 1. 9. in Spirit and in truth. John 4. 24. having ſpiritual apprehenſions of God, and engaged in his very ſoul in that work, doing and ſaying truly, and not feignedly, when he worſhippeth, ſtill deſiring to approach unto him as a living God, who heareth and ſeeth him, and can accept his ſervice. Pſal. 42. 1, 2. I grant he fails of this many times; yet I may ſay, ſuch worſhip he intendeth, and ſometimes overtaketh, and doth not much reckon worſhip, which is not ſo performed unto God; and the iniquity of his holy things, is not the leaſt part of his burthen and exerciſe: Such a worſhip, natural men are ſtrargers unto, whilſt they babble out of their vain-glorious boaſtings, Luke 18. 11, 12. to an unknown God. Acts 17. 23. 3. The man that is in Chriſt, is renewed in the way of hit outward calling and imployment in the world; he now reſolveth to be about it, becauſe God hath commanded ſo, Rom. 12. 11. and to eye God in it as his laſt end, doing it to his glory, 1 Cor. 10. 31. and ſtudieth to keep ſome intercourſe p. 49with God, in the exerciſe of his outward employments, as Jacob doth in his latter Will, Gen. 49. 18. and Nehemiah did, Nehem. 2. 4. So as the man reſolveth to walk with God, and ſet him alwayes before him, Pſal. 16. 8. wherein I deny not he faileth often. 4. He becometh new in the way of his relations; he becometh a more dutiful Husband. Father, Brother, Maſter, Servant, Neighbour, &c. Herein doth he exerciſe himſelf to keep a conſcience void of offence towards men, as well as towards God, Acts 24. 16. 1 Cor. 22. Becoming all things to all men. 5. He becometh now in the way of his lawfull liberties, he ſtudieth to make uſe of meat, drink, ſleep, recreation, apparel, with an eye to God, labouring not to come under the power of any lawful thing, 1 Cor. 6. 12, 13. Nor to give offence to others in the uſe of theſe things, Rom. 14. 20, 21. & 15. 2. nor uſing liberty as an occaſion to the fleſh, Gal. 5. 13. Yea, he laboureth to uſe all theſe things is a ſtranger on earth, ſo as his moderations may appear, Phil. 4. 5. And ſome way he doth eye God, as the laſt end in theſe things, 1 Cor. 10 31. doing all to the glory of God: So as we may ſay of that man, old things are much paſt away, all things are in ſome meaſure become …ew, 2 Cor. 5. 15. He that is ſo new a creature, is …ndoubtedly in Chriſt.

This renovation of a man in all manner of converſa…ion, and this being under law to God in all things, is …at holineſs without which none ſhall ſee God. Heb. 12. …. Men may fancy things to themſelves, but unleſs they …dy to approve themſelves, unto God in all well-plea…ngs, and reach ſome inward teſtimony of ſincerity that …ay, they ſhall not aſſure their hearts before him. The …ſtimony of mens conſcience is their rejoycing, 2 Cor. 1. 2. By this we know that we know him, if we keep … Commandments, 1 John 2. 3. 1 John 3. 20, 21. No p. 50confidence if the heart condemn. This is the New Creature, having a principle of new ſpiritual life infuſed by God into the heart▪ whereby it becometh new, and puteth forth acts of new life throughout the whole man, as we have ſaid, ſo as he pointeth towards the whole Law, both the commands which forbid ſin; ſo he reſolveth to ſet againſt ſecret ſins, not to lay a ſtumbling block before the blind, Lev. 19. 14. little ſins, which are judged ſo by many, the leaſt things of the Law, Matth. 5. 19. ſpiritual ſins, filthineſs of the ſpirit, … Cor. 7. 1. ſins of omiſſion, as well as commiſſion, ſince men are to be judged by theſe, Mat. 25. 42, 43, 44 yea, ſins that are winded into his natural humor and conſtitution, and ſo are as a right eye or hand to him, Matth, 5. 29. This new principle of life, by the good hand of God, maketh the man ſet againſt every known ſin, ſo far as not to allow peaceable abode … any known darkneſs, 2 Cor. 6. 14. As alſo he poin… eth towards thoſe commands which relate to duty, an… the quickening of grace in man. It maketh a man reſpec… all known commands, Pſal. 110. 6. to live godly, righteouſly, and ſoberly. T…t. 2. 12. yea, and to ſtudy a righ… and ſincere way and manner of doing things, reſolving not to give over the ſtudy of conformity to Gods Will whilſt he lives on earth, but ſtill to bend forwardtoward the price of the high calling of God, Phil. 3. 13, 14. Th… is true holineſs, very becoming all thoſe who pretend … be heirs of that holy habitation in the immediate company and fellowſhip of a holy God, 1 Joh. 3. 3.

Some may think theſe things high attainments, a… very hard to be attained to. I grant it is true. But fir… Remember, that there is a very large allowance in th… Covenant promiſed to his people, which maketh thing more eaſie. The Lord hath engaged to take away … ſtong heart, to give a heart of fleſh, a new heart, a hea… p. 51to fear him for ever; he hath engaged to put his law in mens heart, to put his fear in their heart, to make them keep that Law; to put his Spirit within them to cauſe them to keep it: He hath promiſed to ſatisfie the Prieſts with fatneſs, that the ſouls of the people may be ſatiated with goodneſs, and to keep, and water them continually every moment, Ezek 26. 29. Jer. 32. 39, 49. and 31. 33. Ezek. 36. 27. Jer. 31. 14. and 31. 12. Iſa. 27. 3. and if he muſt be enquired to do all theſe things unto men, he engageth to pour out the Spirit of grace and ſupplication on them, and ſo to learn them how to ſeek theſe things, and how to put him to it, to do all for them, Zech. 12. 10. Secondly, for the ſatisfaction of the weaker, I grant this new creature, as we have circumſcribed and inlarged it, will not be found, in all the degrees of it, in every gracious perſon. But it is well, if 1. There be a new man, we cannot grant leſs; If any man be in Chriſt, there muſt be a new creature; and that is the new man, Epheſ. 4. 21, 22, 23, 24. which all muſt put on who are ſavingly taught of Chriſt, There muſt be ſome renewing after the image of God in a mans ſoul and body; There muſt be ſomewhat of every part of the man pointing towards God: although I grant every one cannot prove this to others, neither diſcern it in himſelf, becauſe many know not the diſtinct parts of the ſoul, nor pieces of reformation competent to every part of ſoul and body. Yet it will be found there is ſome ſuch thing in them, yea, they have a witneſs of it within them, if you make the thing plain and clear to them what it is. 2. There muſt be ſuch a reſpect unto Gods known Commands, that a man doth not allow peaceably any known iniquity to dwell in him, for what concord is between light and darkneſs? 2 Cor. 6. 14, 15, 16. Pſal. 119. and 66. 18. he muſt not regard iniquity. I grant men may be ignorant of many commands, and many ſins, and p. 52may imagine in ſome caſes, that ſome ſins are not hateful unto God. But ſuppoſing that they are inſtructed in theſe things, there can be no agreement between righteouſneſs and unrighteouſneſs. 3. Men muſt point towards all the Law of God, in their honeſt reſolutions; for this is nothing elſe, than to give up the heart unto God, to put his Law in it without exception, which is a part of the Covenant we are to make with God, Heb. 8. 10. I grant many know not how to point towards Gods Law in all their wayes; but if it be made manifeſt unto them, how that ſhould be done, they will point at it. And it is true, they will many times fail of their reſolutions in their practice; yet when they have failed, they can ſay, They did reſolve other-wayes, and will yet honeſtly, and without guile reſolve to do other wayes, and it will prove their affliction to have failed of their reſolution, when the Lord diſcovereth it to them, which he will in due time. 4. When we are to judge of our ſtate by the new creature, we muſt do it at a convenient time, when we are in good caſe, at leaſt, not when we are in worſt caſe; for the fleſh and ſpirit do Luſt and Fight againſt other, Gal. 5. 17. and ſometimes the one, and ſometimes the other doth prevail. Now I ſay, we muſt chuſe a convenient time, when the ſpiritual part is not by ſome tentation worſted and over-powred by the fleſh; for in that caſe the new creature is recoyled back in its ſtreams, and much returned to the fountain and the habits, except in ſome ſmall things not eaſily diſcernable, whereby it maketh oppoſition to the fleſh, according to the foreſaid Scripture: for, now it is time of winter in the ſoul, and we may not expect fruit, yea, not leaves, as in ſome other ſeaſon; only here, leſt profane Atheiſts ſhould make advantage of this, we will ſay, That the Spirit doth often prevail over the fleſh in a godly man, and p. 53the ſcope, aim, tenour, and drift of his way is in the Law of the Lord, that is his walk. Pſal. 119. 1. whereas the pathway, and ordinary courſe of the wicked is ſin, as is oftten hinted in the book of the Proverbs of Solomon. And if it happen that a godly man be over-maſtered by any tranſgreſſion, ordinarily it is his ſad exerciſe; and we ſuppoſe he keeps it ſtill in dependency before God, to have it rectified, as David ſpeaketh, Pſal. 56. 13. Wilt thou not deliver my feet from falling?

Object. Athriſts and Hypocrites may have great changes and renovation wrought upon them, and in them, and I fear mine be ſuch.

Anſwer. I grant that Atheiſts and hypocrites have many things in them which do look like the new Creature.

Firſt, In regard of the parts of the man. They may (1.) Come to much knowledge, as Heb. 6. 4▪ They are enlightned. (2.) There may be a zeal amongſt their affections, as they receive the word with joy, Mat. 13. 20. (3.) They may reach a great deal of outward reformation in the outward man, both about freedom from ſin, and engagement to poſitive duty, as that Phariſee did, Luk. 18. 11, 12. Yea, (4.) In regard of their practical underſtanding, they may judge ſome things of God to be excellent. The people ſaid that never man ſpake as Chriſt, John 7. 46.

Secondly, Hypocrites, may have a great deal of profeſſion (1) They may talk of the Law and Goſpel, and Covenant, as the wicked do, Pſal. 50. 16. (2.) They may confeſs ſin openly to their own ſhame, as King Saul did, 1 Sam. 26. 21. (3) They may humble themſelves in ſackcloth with Ahab, 1 Kings 21. 27. (4.) They may enquire buſily after duty, and come chearfully to receive it, Iſa. 58. 2. (5) They may joyn with Gods intereſt in a hard and difficult time, as Demas, and other hypocrites in the book of the Acts of the Apoſtles▪ p. 54who afterwards fell off. (6.) They may give much of their goods to God and the Saints, as Acts 5. 1, 2. if not all their goods, 1 Cor. 13. 3. Yea, (7.) It is not impoſſible for ſome ſuch, being ſtraitly engaged in their credit, to give their bodies to be burnt, as in the forecited place.

Thirdly, Hypocrites may advance far in the common and ordinary ſteps of a Chriſtian work, ſuch as the Elect have, when God leads them captive. As, (1) They may be under great convictions of ſin, as Judas was, Mat. 27. 3, 4, 5. So was King Saul often. (2.) They may tremble at the word of God, and be under much terror, as Felix was, Act. 24. 25. (3.) They may rejoyce in receiving of the Truth, as Mat. 13. 20. (4.) They may be in ſome peace and quiet in expectation of ſalvation by Chriſt, as the fooliſh Virgins were, Mat. 25. 24. (5.) All this may be backed and followed with ſome good meaſure of reformation. The unclean ſpirit may go out of them, Mat. 22. 43. Luke 18. 11, 12. (6.) This work may ſeem to be confirmed by ſome ſpecial experiences and taſtings of the good word of God, Heb. 6. 4.

Fourthly, Hypocrites may have ſome things very like the ſaving graces of the Spirit: As, (1) They may have a ſort of faith with Simon Magus, Acts 8. 13. (2.) A ſort of repentance, and walk mournfully, Mal. 3. 14. (3.) A great fear of God, ſuch as Balaam, who for a houſe full of gold would not go with the meſſenger of Balak, without leave asked of God, and given, Num. 22. 18. (4.) They have a ſort of hope, Job 13. 13. (5.) They have ſome love: So had Herod to John, Mar. 6. 26. I need not to inſiſt, it is out of all queſtion they have counterfeits of all ſaving gr…ces.

Fifthly, They have ſomewhat like the ſpecial communications of God, and the witneſſing of his Spirit, as p. 55ſomewhat like the Powers of the World to come powerfully on them, with ſome flaſhes of joy ariſing thence, as Heb. 6. 4, 5. Notwithſtanding all which they are but almoſt perſwaded with Agrippa to be Chriſtians, Acts 26. 28.

It were tedious to ſpeak particularly to each of theſe things, and to clear up, that they are all but rotten ware: I ſhall condeſcend upon ſome few things, wherein a truly renewed man, who is in Chriſt, doth differ from hypocrites and reprobates.

1. Whatſoever change be in Hypocrites yet their heart is not changed, and made new. The new heart is only given to the Elect, when they are converted, and brought under the bond of the Covenant, J…r. 32. 39 Ezek. 36. 26. Hypocrites did never apprehend Chriſt as the only ſatisfying good in all the world, for which with joy, they would quit all: for then the Kingdom of God were entred in them, Mat. 13. 44. The truly renewed man dare and can upon good ground ſay, and hath a teſtimony of it from on high, that his heart hath been changed in taking up of Chriſt, and hath been led out after him, as the only enriching Treaſure, in whom to be found, he accounteth all things elſe loſs and dung, Phil. 3. 8. 9.

2. Whatſoever reformation and profeſſion Hypocrites do attain unto, as it cometh not from a new heart, and pure principle of zeal for God, ſo it is alwayes for ſome wicked and by-end, as to be ſeen of men. Mat. 6. 5. or to evite and ſhun ſome outward ſtrait, to be free of Gods wrath, and the trouble of their own conſcience, Iſa. 59. 3. Mal. 3. 14. In teſtimony of this, they never have reſpect to all known commands, elſe they ſhould never be aſhamed, Pſ. 119. 6. nor do they without approved guile in their own heart, reſolve againſt a very known iniquity; elſe they were freed of heart-condemnings, and ſo might juſtly have confidence before God. p. 561 John 3. 20. If in never ſo mean a caſe, they did from a principle of love unto, and of zeal for Chriſt, and for a right end, confeſs and profeſs him, Chriſt were obliged by his own word to confeſs them before his Father, Mat. 10. 30.

3. Whatſoever length Hypocrites advance in that work, by which the people are led in unto Chriſt. yet they never ſeek, Firſt, the kingdom of God and the righteouſneſs thereof, Mat. 6. 33. the one thing that is neceſſary, (viz.) Chriſts friendſhip and fellowſhip, is never their one thing, and heart-ſatisfying choice; elſe that better part would never be taken from them, Luke 10. 42.

4. Whatſoever counterfeits of grace are in hypocrites, yet they are all bred there, without any ſaving work of the Spirit of Chriſt, and it is enough to exclude them from the benefit of this mark, that they are never denyed to thoſe things, nor emptied of them, but ſtill to reſt on them as their Saviour, ſo that they ſubmit not unto the righteouſneſs of God, Rom. 10. 3. and that is enough to keep them at a diſtance from Chriſt, who will never clout that old garment of hypocrites with his fine new Linnen, nor put his new Wine in theſe old bottels, Mat. 9…. 16, 17.

5. We may ſay, let Hypocrites, Reprobates, or Atheiſts have what they can, they want the three great eſſentials of Religion and true Chriſtianity. Firſt, They are not broken in themſelves, and emptied even of their righteouſneſs, the length of ſelf-loathing, yet lying open for relief. Such loſt ones Chriſt came to ſeek and ſave, Luke 19. 10. Secondly, They never took up Chriſt Jeſus as the only treaſure and jewel that can only enrich, and ſhould ſatisfie, and therefore have never cordially agreed unto Gods contrivement in the Covenant, and ſo are not worthy of him; neither hath the Kingdom of God ſavingly entred into their heart, Mat. 13. 44. Thirdly, p. 57They never in earneſt do cloſe with Chriſts whole yoke without exception, judging all his will juſt and good, holy and ſpiritual, as Rom. 7. 12. and therefore no reſt allowed on them by Chriſt, Mat. 11. 29. Therefore whoſoever thou art who canſt lay clear and juſt claim to theſe three foreſaid things, thou art beyond the reach of all atheiſts, hypocrites and reprobates in the world, as having anſwered the great ends and intents of Law and Goſpel.

Object. I am clear ſometimes, I think to lay claim to that mark of the new creature; yet at other times, ſin doth ſo prevail over me, that I am made to queſtion all the work within me.

Anſw. It is much to be lamented, that people profeſſing his Name, ſhould be ſo ſlighted and enſlaved by trangreſſion as many are. Yet in anſwer to the objection, if it be ſeriouſly propounded, we ſay, the Saints are found in Scripture juſtly laying claim unto God and his Covenant, when iniquity did prevail over them, as we find, Pſal. 65. 3. Iniquities prevail againſt me, as for our trangreſſions, thus wilt do them away, Rom. 7. 25. Paul thanks God through Chriſt, when a law in his members leads him captive unto ſin: But for the better underſtanding, and ſafe application of ſuch truths, we muſt difference betwixt groſs outbreakings and ordinary infirmities, or ſins that come unawares upon a man, without fore-thought or any deliberation. As for the former ſort it is hard for a man, whileſt he is under the power of them, to ſee his gracious change, although it be in him, and very hard to draw any comfort from it, until the man be in ſome meaſure recovered, and beginning ſeriouſly to reſent ſuch ſins, and to reſolve againſt them. We find David calling himſelf Gods ſervant, quickly after his numbering of Gods people, but he was then under the ſerious reſentment of ſin, Sam. 24. 18. Jonah layeth claim to p. 58God as his Maſter under his rebellion, but he is then repenting it, and in a ſpirit of revenge againſt himſelf for his ſin, Jon 1. 9, 10, 12. Next, as for theſe ſins of infirmity, and daily incurſion, and heart-ills, ſuch as theſe whereof Paul doth complain (it is like) were. We ſhall draw out ſome things from that ſeventh Chapter to the Romans, whereupon Paul maintains his intereſt in Chriſt; and if you can apply them it is well. (1.) When Paul findeth that he doth much fail, and cannot reach conformity to Gods Law, he doth not blame the Law, as being too …rict, ſo as men cannot keep it, as Hypocrites uſe to ſpeak, but he doth blame himſelf as being carnal; and he ſaith of the Law, that it is Good Holy and Spiritual, Rev. 7. 12, 14. (2.) He can ſay, he failed of a good which he intended and did out-ſhoot himſelf, and he had often honeſtly reſolved againſt the evil which he fell into, Rom. 7. 15, 18, 19. (3.) He ſaith that the prevailing of ſin over him is his exerciſe, ſo as he judgeth himſelf wretched, becauſe of ſuch a body of death, from which he longeth to be delivered, Rom: 7. 24, (4.) He ſaith, that whilſt he is under the power and law of ſin, There is ſomewhat in the bottom of his heart oppoſing it, although over-maſtered by it which would be another way, and when that gets the upper hand, it is a delight ſome thing, Rom. 7. 22, 25. upon theſe things he thanks God in Chriſt, that there is no condemnation, Rom. 7. 25. Rom. 8. 1. Now then look if ye can lay claim to theſe things (1.) If you do blame your ſelf, and approve the Law, whilſt you fail. (2.) If you can ſay that you do often reſolve againſt ſin honeſtly, and without known guile, and do ſo reſolve the contrary good before the evil break in upon you. (3.) If you can ſay, that you are ſo far exerciſed with your failings as to judge your ſelf wretched, becauſe of ſuch things, and a body of death, which is the Root and Fountain p. 59of ſuch things. (4.) If you can ſay, that there is a party within you oppoſing theſe evils, which would be at the right way, and, as it were, is in its Element, when it is in Gods way, it is well; only be adviſed not to take reſt until in ſome meaſure, you be rid of the ground of this objection, or at leaſt, until you can very clearly ſay, you are waging war with theſe things: Now a good help againſt the prevailing power of ſin, is, to cleave cloſe to Chriſt Jeſus by Faith, which as it is a deſirable part of ſanctification, and a notable piece of Con…ormity to Gods will, and moſt ſubſervient unto his deſign in the Goſpel, Gal. 2, 20, 21. and ſo ſhould be much endeavoured by people, as a work pleaſing to God, Job. 6. 29. So it is the ready way to draw life and ſap from Chriſt, the bleſſed root for fruitfulneſs in all caſes, as John 15. 4, 5.

Object. I do not partake of theſe ſpecial communicati…ns of God, mentioned in the Scripture, and actings and …utgoing of his Spirit, whereof gracious people often are ſpeak…g, and whereunto they attain, the want of theſe things maketh me much ſuſpect my ſtate.

Anſw. I ſhall ſhortly hint ſome of theſe excellent comunications, and I hope upon a right diſcovery of them …here will be but ſmall ground found for the jealous com…laints of many gracious people.

Firſt, (beſides theſe convictions of the Spirit of God, which uſe to uſher Chriſts way unto the Souls of men, and theſe alſo which afterwards do ordinarily attend them) …ere is a Seal of the Spirit of God ſpoken of in Scrip…re, the principal thing whereof is the Sanctifying work …f the Holy Ghoſt imprinting the draughts and lineaments … Gods Image, and revealed will upon a man, as a ſeal… … ſignet doth leave an impreſſion and ſtamp of its like…ſs upon the thing ſealed: ſo it is 2 Tim. 2. 19. The …undation of God—having this ſeal, The Lord knoweth p. 60them who are his. And let every one that nameth the … of Chriſt depart from iniquity: And thus I conceive, … Seal to be called a Witneſs, 1 John 5. 10. He that … lieveth, hath the witneſs in himſelf, that is, the grou… upon which an intereſt in Chriſt is to be made out a…proved, are in every believer; for he hath ſomewh… of the ſanctifying work of Gods Spirit in him, which … a ſure (although not always a clear and manifeſt) w… neſs.

Secondly, there is Communion with God, much tal…ed of among Chriſtians, whereby they underſtand th… ſenſible preſence of God, refreſhing the ſoul exceedingly, but if we ſpeak properly, communion with God, is a mutual intereſt between God and Man, who hath cloſe… with him in Chriſt. It is a commonneſs, or a commo… intereſt between God and a Man; not only is a man intereſted in God himſelf, but in all that is the Lords ſo the Lord hath a ſpecial intereſt in the man, and alſo all that belongs to him. There is a communion between Husband and Wife, whereby they have a ſpecia… Intereſt in each others perſons goods and concernments … ſo is it here: there is ſuch a Communion with God. He is our God, and all things are ours, becauſe he is ours… this Communion with God, all true believers have at a…times, as we ſhall ſhew afterwards: I grant there, is a… actual improvement of that Communion, whereby men d… boldly meddle with any thing that belongs unto God, and do meddle with himſelf as their own, with much homelineſs and familiarity, eſpecially in worſhip: when the ſoul doth converſe with a living God, partaking of the Divine Nature, growing like unto him, and ſweetly travelling through his Attributes, and, with ſome confidence of intereſt, viewing theſe things, as the mans ow… goods and gear, this we call Communion with God i… ordinances. This indeed is not ordinarily nor frequent…y p. 61made out to men, and all his people do not equally par…ake of it; and it is true, that what is in God, goeth not out for the behoof of the man, to his apprehenſion e…ually at all times: yet certainly Communion with God, …roperly ſo called, (viz.) that commonneſs of intereſt …etween God and a Man, who is ſavingly in Covenant with him, doth alwayes ſtand firm and ſure: and ſo much of Communion with God in Ordinances, have all Believers, as that their heart converſeth with a Living God there now, and then, and is in ſome meaſure chang…d into that ſame Image, and there needeth be no doubt …ny further about it.

Thirdly, There is a thing which is called Fellowſhip …ith God, often miſtaken alſo among believers. If by …ellowſhip, be meant the walking in our duty, as in the …ight of a living God, who ſeeth and heareth us, and is …imeſs to all our carriage. It is a thing common unto …ll gracious men, they have it habitually, and in deſign, …ſal. 16. 8. I have ſet the Lord alwayes before me, yea, …nd often they have it actually in exerciſe, when their …pirit is in any good frame; they walk, as if they ſaw God ſtanding by them, and have ſome thoughts of his fa…our through Chriſt; Truly our fellowſhip is with the Fa…er, and with his Son, 1 John 1. 3. If we by Fellowſhip, do mean a ſweet, refreſhing, familiar, ſenſible con…erſing with God, which doth delight and refreſh the …ul, (beſide what the conſcience of duty doth;) It is …hen a walking in the light of his countenance, and a …ood part of ſenſible preſence; and although it ſeemeth …och had much of it, whileſt it is ſaid be walked with …od, Gen. 5. 24. Yet it is not ſo ordinary as the former, …or ſo common to all Chriſtians; for here the ſoul is fill…as with marrow and fatneſs, following hard after its …ide, and ſingularly upheld by his right hand, Pſal. 3. 5, 8.

p. 62Fourthly, there is a thing which is called Acceſs u… to God, and this I take to be the removing of obſtruct…ons out of the way between a Man and God, ſo as the m… is admitted to come near. We are ſaid to have acc… to a great perſon, when doors are caſt open, guards r…moved from about him, and we admitted to come clo… at him; ſo it is here. Now this Acceſs in Scripture, … ſometimes taken for Chriſts preparing of the way, the removing of enmity between God and Sinners, ſo as m…now have a patent way to come unto God through Chriſt Epheſ. 2. 18. Sometimes it is taken for the actual improvement of that acceſs purchaſed by Chriſt, when a m… finds all obſtructions and differences, which do ordina…ly fall in between him and God, removed; God is nauncouth to him, nor as a ſtranger, keeping up himſe… from him, or frowning on him, but the man is admitt… to come even unto his ſeat, as Job 23. 3. Of the wante… this doth Job complain, Job 23. 8, 9. whilſt he ſaith, go forward, backward, to the right and left hand, and find him not. The firſt ſort of acceſs is common to all Believers, they are brought near by the blood of the Covenant, and are no more far off, as the deadly enmity between God and them is removed. But acceſs, in the othe… ſence is diſpenced more, according to the Lords abſolue… ſoveraignty and pleaſure, and it is left in the power … Believers to obſtruct it unto themſelves, until it pleaſ… the Lord mercifully and freely to grant it unto them againſt ſo it is up and down, and there needs be no queſtion (… to mans ſtate) about it.

Fifthly, There is a thing called Liberty before God and this properly is freedom, or free ſpeaking unto God many do much queſtion their ſtate, becauſe of the wa… of this now and then, ſince the Scripture hath ſaid, Wha… the Spirit is, there is liberty 2 Cor. 3. 17. but they … juſtly confine that liberty, ſpoken of there, unto this fre… p. 63ſpaking before God. I grant where the Spirit of the Lord doth ſavingly diſcover Gods will in the Scripture to a man, There is liberty from any obligation to the Ceremonial Law, and from the condemning power of the Moral Law, and from much of that groſs darkneſs and ignorance, which is on natural hearts as a vail hiding Chriſt in the Goſpel from them. I grant alſo, that ſometimes, even this liberty which is a free communion with God, and ordering of our caſe before him, and filling of our mouths with Arguments, Job. 23. 4. is granted to the godly, but not as liberty taken in the former ſences. Although the Lord hath obliged himſelf to pour out the Spirit of prayer upon all the houſe of David in ſome meaſure Zech. 12. 10. Yet this communication of the Spirit, which we call liberty, or free ſpeaking unto God, dependeth much on the Lords abſolute pleaſure, when, and what meaſure to allow it. This liberty which we call freedom, or free ſpeaking with God in prayer, is ſometimes much abſtracted from any great confidence in the time of prayer, (at leaſt, until it draw towards the cloſe of it) it ſtandeth much in a vivacity of the underſtanding to take up the caſe which a man is to ſpeak before God, ſo as he can order his caſe; and next, there be words or verbal expreſſions, elegant, ſuitable, and very emphatical, or powerful and pithy; there is alſo joyned a fervency of ſpirit in prayer, whereof the Scripture ſpeaketh; the ſoul is hot and bended, and very intent: There is alſo ordinarily in this liberty, a ſpecial melting of the heart (often joyned with a great meaſure of the Spirit of grace and ſupplication, Zech. 10. 11.) for ſo the ſoul in poured out before God as for a firſt born: Such is the liberty, which many Saints get before God, whilſt in much brekenneſs of heart, and fervency of ſpirit, they are admitted to ſpeak their mind fully to God, as a Living God, noticing (at leaſt) their Prayer. Sometimes this liberty is joyned p. 64with confidence, and then it is not only a free, but alſo a bold ſpeaking before God; it is that boldneſs with confidence, Epheſ. 3. 12. this is more rarely imparted unto men than the former, yet it is ordinary. It hath in it beſide what we ſpake before, ſome influence of the Spirit upon faith, making it put out ſome vigorous acting in Prayer; there is a ſweet mournful frame of Spirit, by which a man poureth out his heart in Gods boſome, and with ſome confidence of his Favour and good will, pleadeth his cauſe before him, as a living God; and this is all the ſenſible preſence that many Saints do attain unto: there is no ground of doubt about a mans eſtate in point of liberty before God in this laſt ſence, becauſe there is nothing eſſential to the making up of a gracious ſtate here: ſome have it, ſome want; ſome have it at ſometimes, and not at other times, ſo that it is much up and down; yet I may ſay, gracious men may do much (by a very ordinary influence) in contributing towards the attaining and retaining, or keeping of ſuch a frame of ſpirit.

Sixthly, There is a thing called Influence, or breathing of the Spirit. This gracious influence (for of ſuch only do I now ſpeak) is either ordinary, and this is the operation of the holy Spirit on the ſoul; and the habits of grace there, whereby they are ſtill kept alive, and in ſome exerciſe and acting, although not very diſcernable. This influence (I conceive) doth alwayes attend Believers, and is that keeping and watering night and day, and every moment, promiſed, Iſa. 27. 3. Or, this influence is more ſingular and ſpecial, and is the ſame to a gracious (although a withered) ſoul, as the wind and breath to the dry bones, putting them in good eaſe, Ezek. 37. 9, 10. And as the dew or rain to the graſs, or newly mowen field and parched ground. Pſal. 72. 6. Such influence is meant, Cant. 4. 16. by the blowing of the p. 65South wind, making the Spices to flow out. When the Spirit moveth thus, there is an edge put upon the gra…es of God in the ſoul, and they are mad to act more vi…orouſly. This is the inlarging of the heart, by which a … doth run in the wayes of God, Pſal. 119. 32. This influence is more diſcernable than the former, and not ſo ordinarily communicated. Alſo here, ſometimes the wind bloweth more upon one grace, and ſometimes more diſcernably upon another, and often upon many of the graces together; and according to the leſſer, or greater meaſure of this influence, the ſoul acteth more or leſs vigorouſly towards God: and ſince faith is a created grace in the ſoul, this influence of the Spirit is upon it, ſometimes leſs, ſometimes more, and accordingly is the aſſurance of faith, ſmall or great.

Seventhly, There is the hearing of prayer often ſpoken of in Scripture, and many vex themſelves about it, alleadging that they know nothing of it experimentally. I grant there is a favourable hearing of prayer: But we muſt remember it is two fold.

Either, 1. It is ſuch as a man is ſimply to believe by way of argument on Scriptural grounds. As if I be fled unto Chriſt, and do approach unto God in him, pray according to his will, not regarding iniquity in my heart, exerciſing faith about the thing I pray for, abſolutely or conditionally, according to the nature of the thing and promiſes about it. I am obliged to believe that God heareth my prayer, and will give what is good, according to the Scriptures, Joh. 14. 13, 14. Whatſoever ye ask in my name, I will do it, 1 John 5. 14. This is our confidence, that whatſoever we ask according to his will, he heareth us, Mark 3. 24. Believe that you receive, and you ſhall have what you deſire, Pſal. 66. 18. If I regard iniquity, he will not hear. Then if I regard not iniquity, I may believe that he doth hear me. p. 66Or, 2. A man doth ſenſibly perceive that God heareth his prayer, It is made out to his heart without any ſyllogiſtical deduction. Such a hearing of prayer got Hannah, 1 Sam. 1. 8. Her countenance was no more ſad. Surely the Lord did breath upon her faith, and made her believe that ſhe was heard, and ſhe could not make it out by any argument, for ſhe had not grounds whereupon to build the premiſes of the argument according to Scripture in that particular. God did ſtamp it in ſome way upon her heart ſenſibly, and ſo made her believe it. This is but rarely granted, eſpecially in caſes clearly deducible in Scripture. And therefore people are much to be ſatisfied in exerciſing their faith about the other, and let God give of this latter what he pleaſeth. A mans gracious ſtate ſhould not be brought upon debate, upon the account of ſuch hearing of prayer.

Eighthly, There is Aſſureance of Gods favour by the witneſſing of our own ſpirits; which aſſurance, is deduced by way of argument ſyllogiſtically, Thus, Whoſoever believeth on Chriſt ſhall never periſh; But I do believe on Chriſt: Therefore I ſhall never periſh. Whoſo hath reſpect unto all Gods Commandments, ſhall never be aſhamed; But I have reſpect unto all his Commands: Therefore, I ſhall never be aſhamed. I ſay, by reaſoning thus, and comparing Spiritual things with ſpiritual things, a man may attain unto a good certainty of his Gracious State. It is ſuppoſed, 1 John 3. 18, 19. That by loving the Brethren in deed and in truth, we may aſſure our hearts before God, and that a man may rejoyce upon the Teſtimony of a Good Conſcience, 2 Cor. 1. 12. A man may have confidence, if his heart do not condemn him, 1 John 3. 21. We may then attain unto ſome aſſurance (although not full aſſurance) by the witneſs of our own ſpirit. I do not deny, that in this witneſſing of our Spirits towards Aſſurance, there is ſome concurrence of the p. 67Spirit of God. But, I conceive there needeth but a very ordinary influence, without which we can do nothing. Now, this aſſurance, ſuch as it is, may be reached by intelligent Believers, who keep a good conſcience in their walk. So I hope, there needs be no debate about it, as to a mans gracious ſtate; for if a man will clear himſelf of heart condemnings, he will ſpeedily reach this aſſurance.

Ninthly, There is a Witneſſing of Gods Spirit mentioned, Rom. 8. 16. A bearing witneſs with our Spirits that we are the Children of God. This operation of the Spirit is beſt underſtood, if we produce any ſyllogiſm by which our ſpirit doth witneſs our Sonſhip: as for example, Whoſoever loveth the Brethren, is paſt from Death to Life, and conſequently is in Chriſt, But I love the Brethern; Therefore I am paſſed from Death to Life, Here there is a threefold operation of the Spirit, or Three Operations rather.

The firſt is a beam of Divine Light upon the firſt Propoſition, perſwading the Divine Authority of it as the Word of God; the Spirit of the Lord muſt witneſs the Divinity of the Scripture, and that is the infallible Word of God, far beyond all other arguments can be uſed for it.

The ſecond Operation is, A Glorious beam of Light from the Spirit, ſhining upon the ſecond propoſi…n, and ſo upon his own graces in the Soul, diſcovering them to be true graces; and ſuch as the Scripture calleth ſo. Thus are we ſaid to know by his Spirit, the things freely given to us of God, 1 Cor. 2. 13.

The third Operation is, in order to the third propoſition of the Argument, or the Concluſion; and this I conceive, to be nothing elſe, but an influence upon Faith, ſtrengthning it to draw a concluſion of full aſſurance upon the foreſaid premiſes. Now (with ſubmiſſion unto others, who have greater light in the Scripture, and more experience of p. 68theſe precious communications) I do conceive the Witneſs of the Spirit, or witneſs of it, which is mentioned, Rom. 8. 16. is not that firſt operation upon the firſt propoſition; for that operation is that teſtimony of the Spirit, by which he beareth witneſs to the Divinity of the whole Scripture, and aſſerteth the Divine authority of it unto the ſouls of gracious men; and ſuch an operation may be upon a truth of Scripture, which doth not relate to a mans ſonſhip or intereſt in Chriſt at all. The Spirit may ſo ſhine upon any truth, relating to duty, or any other fundamental truth perſwading the Divinity of it, upon and unto the ſoul, and ſpeaking nothing relating to a mans intereſt in Chriſt. Neither is the third operation of the Spirit, by which he makes faith boldly draw the concluſion this witneſſing of the Spirit; for that operation is nothing elſe but influence upon faith, bringing it out to full aſſurance: but that whereupon this full aſſurance is drawn or put out, is ſomewhat deponed and witneſſed already. Therefore I conceive the ſecond operation of the Spirit upon the ſecond propoſition, and ſo upon the graces in the man, is that witneſs of Gods Spirit, that …ea… of divine light, ſhining upon thoſe graces, whereby they are made very conſpicuous to the underſtanding: That is the witneſs, the ſhining ſo on them in his witneſſing: For only here in this propoſition and in this operation, doth the Spirit of God prove a co-witneſs with our ſpirit: For, the main thing wherein the witneſs of our ſpirit lyeth, is the ſecond propoſition, and ſo the Spirit of God, witneſſing with our ſpirits, is alſo in that ſame propoſition. So theſe two witneſſes, having deponed and witneſſed one and the ſame thing, viz. The truth and reality of ſuch and ſuch graces in the man, which our own ſpirit or conſcience doth depone, according to its knowledge, and the Spirit of the Lord doth certainly affirm and witneſs to be ſo. There is a ſentence drawn forth, p. 69and a concluſion of the mans ſonſhip, by the mans faith, breathed upon by the ſpirit for that effect, and this concluſion beareth the full aſſurance of a mans ſonſhip. It may be preſumed, that ſome true Saints do not partake of this all their dayes, as Heb. 2. 15.

Tenthly, (I ſpeak with the experience of many … and, I hope, according to Scripture,) If, I ſay, there is a communication of the Spirit of God which is let out to ſome of his people ſometimes; it is ſomewhat beſide, if not beyond that witneſſing of a ſonſhip, ſpoken of before. It is a glorious divine manifeſtation of God unto the ſoul, ſhedding abroad Gods love in the heart; It is a thing better felt than ſpoken of; It is no audible voice, but it is a glance of glory, filling the ſoul with God, as he is life, light, love, and liberty, countervailing that audible voice, O man greatly beloved, Dan. 9. 22, 33. putting a man in a tranſport, with this on his heart, It is good to be here, as Mat. 17. 4. It is that which went out from Chriſt to Mary, when He but mentioned her name, John 20. 16. he had ſpoken ſome words to her before, and ſhe underſtood not that it was he. But when he uttered this one word, MARY, there was ſome admirable divine conveyance and manifeſtation made out unto her heart, by which ſhe was ſo ſatisfyingly filled, that there was no place for arguing and diſputing, whether or not, that was Chriſt, and if ſhe had any intereſt in him. That manifeſtation made faith to it ſelf, and did purchaſe credit and truſt to it ſelf, and was equivalent with, T…us ſaith the Lord. This is ſuch a glance of glory, that it may in the higheſt ſence, be called the earneſt, or firſt fruits of the inheritance: For it is a felt armful of the Holy God, almoſt wholly conforming the man unto his likeneſs, ſo ſwallowing him up that he forgetteth all things, except the preſent manifeſtation: O how glorious is this manifeſtation of the Spirit▪ Faith here riſeth to ſo full an aſſurance, that it reſolveth p. 70wholly into ſenſible embracements of God. This is the thing which doth beſt deſerve the title of ſenſible preſence. And, it is like, is not given unto all Believers; ſome whereof are all their dayes under bondage, and in fear, Heb. 2. 15. But here love, almoſt perfect, caſteth out fear. This is ſo abſolutely let out upon the Maſters pleaſure, and ſo tranſient and paſſing, or quickly gone when it is, that no man may bring his gracious ſtate upon debate for want of it.

Eleventhly, There is a thing we call Peace, about which many do vex themſelves. This Peace is either about a mans ſtate, that he is reconciled unto God by Jeſus Chriſt, or it is about his preſent caſe and condition, that he is walking ſo, as approved of God, at leaſt, ſo far, as there is no quarrel or controverſie between God and him threatning a ſtroke: Both of theſe, are either ſuch in the court of Scripture, and conſequently in Gods account, or in the court of a mans own conſcience. Peace, about a mans ſtate, as being in Chriſt, is ſure in the court of Scripture, and of Heaven, when a man doth by Faith cloſe with Chriſt and the New Covenant, Rom. 5. 1. Being juſtified by faith, we have peace with God. It Being ſure and ſolid in the court of Scripture, it ſhould hold ſure in the court of mans conſcience, it being rightly informed; for in that caſe, it ſtill ſpeaks according to Scripture; but, becauſe often the conſcience is miſinformed, or in the dark, therefore there is often peace about a mans ſtate according to Scripture, whilſt his conſcience doth threaten the contrary, and doth ſtill condemn, and refuſeth to aſſoil the man, as being reconciled unto God through Chriſt. In this caſe the conſcience muſt be informed, and the mans gracious ſtate made out by the marks of grace, as we ſhewed before; and here the witneſs of my own ſpirit, will do much to allay the cry of the conſcience; and if the Spirit of the Lord joyn his p. 71witneſs and teſtimony, the conſcience is perfectly ſatiſfied, and proclaimeth peace to the man. The other peace, about a mans preſent caſe or condition, viz. That it is approved of God in a Goſpel ſenſe, it may be wanting, and juſtly wanting, although the other peace about a mans ſtate be ſure. This peace about a mans caſe and condition, it is either ſuch in the court of Scripture, and this is when a a man is not regarding iniquity, and expecting the Commands of God without exception; then the Scripture ſaith, he ſtands in an even place, and he … fear no ſtated quarrel between God and him, in order to a temporary ſtroke; and when it is thus, his conſcience ſhould alſo aſſoil him that ſame way; and would do ſo, if it were rightly informed; but becauſe the conſcience is often in the dark, therefore a man may be alarm'd with evil in the court of conſcience, as if he were juſtly to expect a ſtroke from God becauſe of his ſin, and ſome quarrel God hath at him, although he intends ſalvation for him; this is enough to keep a man in diſquiet, and to inhibit him, the rejoycing allowed unto him, whilſt he is walking in his integrity: Therefore a man muſt here alſo inform his conſcience, and receive no accuſations, nor condemnings from it, unleſs it make them clear by Scripture. At that Bar let every man ſtand, both about his ſtate, and his condition or caſe; and let him appeal from all other courts to that, and not receive any indictment but conform to the truth, of God, by which the conſcience is to proceed in all things: and if this were well lookt unto, there would not be ſo many groundleſs ſuſpicions, amongſt the Lords people, either about their ſtate, or condition, upon every thought which entereth their mind.

Twelfthly, There is the Joy of the Holy Ghoſt, and this is when the ſpirit doth breath upon our rejoycing in God (which is a grace very little in exerciſe with many) and maketh it ſet out ſenſibly and vigorouſly; and p. 72he exciteth and ſtirreth the paſſion of joy and delight in the ſoul, ſo as there is an unſpeakable and glorious joy in the ſoul, in the apprehenſion of Gods friendſhip and nearneſs unto him, 1 Pet. 1. 8. This joy followeth upon peace, and peace followeth righteouſneſs, Rom. 14. 17. This joy readily will not fail to be according to the meaſure of the aſſurance of Faith, as 1 Pet. 1. 8. In whom believing, ye rejoyee, &c. So that the removal of miſtakes about other things, will allay doubts about this.

Now, becauſe ſome of theſe excellent communications of the ſpirit, after they are gone, are brought in queſtion, as deluſions of Satan. For vindication of them we ſay, that the ſpecial operations of Gods Spirit in any high degree, uſually are communicated to people after ſuch brokenneſs of Spirit, Pſal. 51. 8. after ſo ſingular pains in Religious duty, Dan. 9. 3, 21. or in time of ſuch ſuffering for righteouſneſs, 1. Pet. 4. 14. or if they break in as the rain that waiteth not for man, then they do ſo humble and abaſe the perſon, Iſa. 6. 5. and there are found ſo many evidences of grace in the man, Rom. 8. 16. or theſe things do ſo provoke unto holineſs, and to have every thing anſwerable; and conform unto theſe manifeſtations of God, 2. Tim. 2. 19. the perſon under them doth ſo loath all things beſide Gods friendſhip and fellowſhip, Mat. 17. 4. and theſe things do carry on them and with them ſo much authority, and divine ſuperſcription, whilſt they are in the Soul, that afterwards they may appear ſufficiently to be ſpecial communications of God, and ſingular gracious operations of his ſpirit, and no deluſions of Satan transforming himſelf unto an Angel of Light, 2 Cor. 11. 14. nor ſuch common flaſhes of the ſpirit, as may admit afterwards irrecoverable Apoſtacy from God, Heb, 6. 4, 5, 6.

Now then, to conclude this part of the work that relateth unto tryal, I ſay, to all theſe who complain of the p. 73want of the precious out-lettings of the Spirit. 1. Bleſs God if you want nothing eſſential for making out of a ſaving intereſt in Chriſt. God hath given unto you Chriſt Jeſus, the greateſt gift he had, and ſince your heart is ſhapen out for him, he will with him give you all things that are good for you in their ſeaſons. 2. I do believe, upon a right ſearch and tryal, after you have underſtood the communications of the Spirit, you are not ſo great a ſtranger to many things, as you did ſuſpect your ſelf to be. But 3. Remember the promiſes of life, and of peace with God, are now here in Scripture made unto theſe ſpecial things whereof you alledge the want: The promiſes are made unto Faith, followed with holineſs: And it may be preſumed, that many heirs of glory not in this life partake of ſome of theſe things, but are in bondage all their dayes through fear of death, Heb. 2. 15. ſo that there ſhould be no miſtake about theſe things we may ſeek after them, but God is free to give or withhold them. 4. Many do ſeek after ſuch manifeſtations before they give credit by faith unto Gods word; He hath born record that there is life enough for men in Chriſt Jeſus, and if men would by believing ſet to their ſeal, that God is true, they ſhould partake of more of theſe excellent things. 5. I may ſay, many have not honourable apprehenſions and thoughts of the ſpirit of God whoſe proper work it is, to put out the foreſaid noble operations: they do not adore him as God, but vex, grieve, quench, and reſiſt him, and many people complaining of the want of theſe things, are not at the pains to ſeek the ſpirit in his out-goings, and few do ſet themſelves apart for ſuch precious receits: Therefore be at more pains in Religion, give more credit to his Word, and eſteem more highly of the Spirit of God, and ſo you may find more of theſe excellent things.