The Christians Great Interest, Part 1

The Christians Great Interest · Part 1

p. 74How to attain unto A Saving intereſt in CHRIST.

HAving in the former part of this Treatiſe put every mans ſtate to tryal; It now remains, th… in this following part, we give advice to thoſe who neither can, nor dare lay claim to the marks formerly mentioned.

Queſt. What ſhall they do who want the marks of a true and ſaving intereſt in Chriſt, already ſpoken of, and neither can nor dare pretend unto them?

Anſw. If men miſs in themſelves the marks of a Saving Intereſt in Chriſt, ſpoken of before: Then it is their duty, and of all that hear this Goſpel, perſonally and heartily to cloſe with Gods Contrivance of ſaving ſinners by Chriſt Jeſus, and this ſhall ſecure thy ſtate.

For the better underſtanding of this, we ſhall pr…miſe ſome things for information of thoſe who are more ignorant and then ſpeak more directly to the thing. As for the things to be premiſed,

1. The Lord did at the beginning, out of his bounty, make a Covenant with man in Adam, Gen. 2. 17. and did enable man to abide in that Covenant, Eccle. 7. 29. But man by eating of that forbidden fruit, Gen. 3. did break the Covenant, Hoſ. 6. 7. and made it void for ever, Rom. 2. 20. involved himſelf into all miſery thereby, Rom. 5. 12.

p. 752. The Lord did moſt freely, from everlaſting purpoſe and intend to ſave men another way, viz. by Chriſt Jeſus, and the Covenant of grace, in which he intended reconcilement with the Elect through Chriſt Jeſus (God and Man, born of a woman in due time, to make this agreement effectual.) And this device of ſatiſfying his own juſtice, and ſaving of the elect by Chriſt, he did at firſt intimate to our parents in Paradice, Gen. 3. 15. where he ſaith, that the ſeed of the woman ſhall bruiſe the Serpents head: and the Lord hath in all Generations made this known to his Church.

3. The Lord hath in all ages Covenanted to be the reconciled God of all theſe; who by their ſubjection to his Ordinances, did profeſs their ſatisfaction with this device, and oblige themſelves to acquieſce in the ſame, and to ſeek ſalvation by Chriſt Jeſus, as God doth offer him in the Goſpel: ſo all the people of Iſrael are called the Lords People, and are ſaid to avouch him to be their God, and he doth avouch them to be his People, Exod. 19. 5. 8, Deut. 26. 17, 18. yea, the Lord doth alſo engage himſelf to be the God of the ſeed and children of theſe who do ſo ſubject to his Ordinances. The Covenant is ſaid to be made between God and all the People, young and old, preſent and not preſent that day, Deut. 29. 10, 11—15. and all are appointed to come under ſome ſeal of that Covenant, as was en…oyned to Abrabam, Gen. 7. 10. not only was it ſo in …he Old Teſtament, but it is ſo in the New Teſtament alſo. The Lord makes offer of himſelf, to be our God … Chriſt Jeſus, and the people, profeſſing their ſatisfaction in that offer, and in Teſtimony thereof, ſubjecting themſelves unto the Ordinances, they are reckoned a Covenanted people, and are joyned unto his Church in Thouſands, receiving a ſeal of the Covenant, without a…y further particular previous tryal, Acts. 2. 38. 41. p. 764. Many do deal treacherouſly with God in this Covenant, Pſal. 78. 36, 37. and although they do profeſ… their eſtimation of Chriſt the Saviour, and heart-ſatisfaction with that device of ſaving ſinners by him, an… having the Image of God reſtored by him, in them; ye… their heart is not right with God, and they do conte… themſelves with an empty title, of being in a ſealed Covenant with God, John. 8. 39. Abraham is our Father (ſay they) For although the Lord obligeth ever… man who profeſſeth his ſatisfaction with Chriſt Jeſus the deviſed ranſom, to be cordial and ſincere herein, an… only to theſe who are ſo, doth he make out the Spiritua… Promiſes of the Covenant, (they only being priviledge… to be the Sons of God, who do really receive Chriſt John 1. 12. yet the Lord doth permit many to profeſ… their cloſing with him in Chriſt, both in the Old and New Teſtament, whileſt their heart is not engaged; and he doth admit them to be members of his Church, granting unto them the uſe of Ordinances, and many other external mercies and Priviledges denyed unto the Heathen, who are not in Covenant with him.

5. Although the great part of people do fooliſhly fancy, that they have cloſed with God in Chriſt Jeſus ſincerély and heartily, or at leaſt, they do without any ground or warrant, promiſe a new heart to themſelves before they depart this life; yet there be but very few, who d… really and cordially cloſe with God in Chriſt Jeſus, as he is offered in the Goſpel; and ſo there be but very fe… ſaved, as is clear, Mat. 7. 14. Strait is the gate, an… narrow is the way which leadeth unto life, and few ther… be who find it. Mat. 20. 16. Many are called, but fe… are choſen. If people would believe this, it might he… to alarm them.

6. Although none at all do cordially cloſe with Go… in Chriſt Jeſus, and acquieſce in that ranſom found … p. 77by God, except only ſuch as are elected, Rom. 11. 7. and whoſe hearts the Lord doth ſoveraignly determine to that bleſſed choice, John 6. 44. yet the Lord hath left it as a duty upon people who hear this Goſpel, to cloſe with his offer of Salvation through Chriſt Jeſus, as if it were in their power to do it. And the Lord, through theſe Commands and Exhortations (wherein he obligeth men to the thing) doth convey life and ſtrength to the elect, and doth therein convey the new heart unto them, which pointeth kindly toward this new Contrivance of ſaving ſinners, and towards Chriſt in his Covenant relations; or, it is the Lords mind in theſe commands and invitations, to put people on ſome duty, with which he uſeth to concur, for accompliſhing▪ that buſineſs between him and them; ſo then, it is a coming on our part, and yet a drawing on his part, John 6. 44. it is a drawing on his part, and running on our part. Cant. 1. 4. it is an approaching on our part, and yet a chuſing and cauſing to approach on his part, Pſal. 65. 4. it is a believing, or receiving on our part, John 1. 12. and yet it is given us to believe, Phil. 1. 29.

Having premiſed theſe things, I ſay, if men miſs in themſelves the marks of a ſaving intereſt in Chriſt, ſpoken of in the former part of the Treatiſe; then for ſecuring their ſtate, they are obliged with all diligence perſonally and heartily to accept of and cloſe with Gods deſign or contrivance of ſaving ſinners by Chriſt Jeſus, held out in the Goſpel. In handling of this, we ſhall 1. Shew what it is to accept of, and cloſe with that noble invention. 2. We ſhall ſhew, that it is the neceſſary duty of thoſe who would be in favour with God and ſecure their Souls. 3. What is previouſly required of thoſe who perform this duty. 4. What are the qualifications and properties of this Duty, if rightly managed. 5. What be the native conſequents of it, if it be performed aright.

As for the firſt, What is it to cloſe with Gods device p. 76duplicate page p. 77duplicate page p. 78of ſaving ſinners by Chriſt Jeſus, held out in the Goſpel▪ Here we muſt remember (as we ſhewed before) that a… firſt God willed man to abide in his favour, by holding faſt his firſt integrity in which he was Created; but ma… by his tranſgreſſion loſt Gods favour, made void tha… Covenant of Works, and put himſelf in an utter incapacity to regain the Lords friendſhip, which he had loſ… by his ſin, and to reſcue himſelf from the curſe and wrath now due to him for the ſame, or any way to procure his own ſalvation: But the Lord freely hath manifeſted another way of repairing mans loſt eſtate, viz. by ſending his Son Chriſt Jeſus in the fleſh to ſatisfie his juſtice for the ſins of the Elect, and to reſtore in them his Image now defaced, and to bring them unto glory; and he hath made open Proclamation in the Church, That whoſoever will lay aſide all thoughts of ſaving themſelves by the Covenant of Works, or inherent righteouſneſs, and will agree heartily to be ſaved by Chriſt Jeſus; they ſhall be reſtored to a better condition, than formerly man was in, and ſhall be ſaved. So then, to cloſe with Gods device of ſaving ſinners by Chriſt Jeſus, is, to quit and forego all thoughts of help or ſalvation by our own Righteouſneſs, and to agree unto this way which God hath found out; It is to value and highly eſteem of Chriſt Jeſus, as the treaſure ſufficient to enrich poor man, and with the heart to believe this record, That there is life enough in him for men. It is to plead this invention, and to acquieſce in it, as the only way to true happineſs: It is to point towards this Mediator, as God holdeth him out in the Goſpel, with deſire to lay the ſtreſs of our whole eſtate on him. This is that which is called Faith or Believing, the receiving of Chriſt, or believing on his Name, John 1. 12. This is that believing on the Name of the Lord Jeſus, commanded unto the Jaylor for his ſafety, Acts 10. 31. This agreeth to all the p. 79deſcriptions of juſtifying faith in the Scripture, this doth anſwer the type of looking to the Brazen Serpent lifted up in the Wilderneſs, John 3. 14, 15. and this is ſuppoſed in all theſe ordinary actings of Faith; to which, promiſes are annexed in the Scripture, and will be found in all who have got the new heart from God, and it will be found in none elſe.

As to the Second thing, viz. That this is the neceſſary duty of all ſuch who would be in favour with God, and ſecure their Souls. It appeareth thus.

1. This cloſing with Gods contrivance, or believing in Chriſt, is commanded every where in Scripture by the Lord, as the condition of the new Covenant, giving title and right unto all the ſpiritual bleſſings of the ſame; for it is, upon the matter, the receiving of Chriſt: This is commanded, whilſt God bids men come and buy; that is impropiate all, by cloſing with that contrivement Iſa. 55. 1. the weary are commanded to come uuto him thus for their reſt, Mat. 11. 28. This is his commandment, that we believe on the name of his Son, 1. John 3. 23. this is enough to prove it a duty incumbent. But further, it is ſuch a duty, as only giveth title and right to a Sonſhip; for, only they who receive him, are priviledged to be Sons, John 1. 12. To as many as received him, to them he gave power to be the ſons of God, even to ſuch as believed on his name.

2. It appeareth to be the neceſſary duty of all, thus: No leſs than this doth give a meeting unto God, offering himſelf to be our God in Chriſt, and no leſs than this doth anſwer our profeſſion, as we are in Covenant with him, as Members of his viſible Church. The Lord offereth to be our God in Chriſt; if we do not cloſe with the offer, in laying aſide all thoughts of other ways, by which we may attain to happineſs, we give no meeting to him; he ſaith, This is my beloved Son, in whom I am p. 80well pleaſed, hear ye him, Mat. 17. 5. If we cloſe not with the offer, we give no anſwer unto God. Moreover, we are all baptized in the name of the Lord Jeſus Chriſt, for the remiſſion of Sins, Acts 2. 38. Now unleſs we cloſe with Chriſt, as is ſaid, we falſifie that profeſſion; therefore ſince this is the thing which doth anſwer Gods offer in the Goſpel, and make good our profeſſion, as members of his Church, it is a neceſſary duty lying upon us.

3. Whatſoever a man hath elſe, if he do not thus cloſe with Gods Invention about Chriſt Jeſus, and do not receive him, it doth not avail, either as to the accepting of his perſon, or of his performances, or as to the ſaving of his ſoul. Men are accepted only in Chriſt the beloved, Eph. 1. 6. Abel and his offering are accepted by faith, Heb. 11. 4. Without faith it is impoſſible to pleaſe God, Heb. 11. 6. and, He that believeth not, is condemned already, and ſhall not ſee life, but the wrath of God abideth on him, John 3. 18. 36. for want of this, no external title doth avail; the Children of the Kingdom are caſt out, if this be wanting, Mat. 8. 10, 11, 12. The people of Iſrael are like other Heathens, in regard of a graceleſs ſtate, lying open to the wrath of God, Jer. 9. 25, 26. If men do not believe, that he who was ſlain at Jeruſalem, who was called Chriſt Jeſus, and witneſſed unto by the Prophets, and declared to be the Son of God by many mighty works: I ſay, if men do not believe that he is the way, and cloſe not with him as the only way, they ſhall dye in their ſins, John 8. 24.

We ſay then, it is a moſt neceſſary duty thus to cloſe with Chriſt Jeſus, as the bleſſed relief appointed for ſinners; every one who is come to years of underſtanding, and heareth this Goſpel, is obliged to take to heart his own loſt condition, and Gods gracious offer of peace and p. 81ſalvation, throngh Chriſt Jeſus, and ſpeedily to fly from the wrath to come, by accepting and cloſing with this offer, heartily acquieſcing therein, as a ſatisfying way for ſaving of poor Sinners: And that all may be the more encouraged to ſet about this duty, when they hear him praying them to be reconciled unto them, let them remember that peace and ſalvation is offered to the people in univerſal terms, to all without exception: If any man will, he ſhall be welcome, Rev. 22. 17. If any thirſt, (although after that which will never profit) yet they ſhall be welcome here, on the condition aforeſaid, Iſa. 55. 2, 3. all are commanded to believe, 1 John 3. 23. The promiſes are to all who are externally called by the Goſpel; God excludes none, if they do not exclude themſelves, Acts 2. 39. ſo that if any have a mind for the thing, they may come forward, he will in no wiſe caſt them out, John 6. 37. being able to ſave to the utmoſt, them who come to God through him, Heb. 7. 25. And theſe who have long delayed to take this matter to heart, had now the more need to look to it, leſt what belongs to their peace, be hid from their Eyes: but all theſe words will not take effect with people, until God pour out his Spirit from on high, Iſa. 32. 15. to cauſe men to approach unto God in Chriſt, yet we muſt ſtill preſs mens duty upon them, and beſeech and charge them, by the appearing of the Lord Ieſus Chriſt, and their reckoning to him in that day, that they give the Lord no reſt, until he ſend out that Spirit (which he will give to them who ask it, Luke 11. 13.) and cauſe them to know what belongs unto their peace, and bring them up to their duty.

We come now to ſpeak of the Third thing, (viz.) What is previouſly required of theſe who are to perform this duty: Men muſt not raſhly, inconſiderately and ignorantly ruſh in upon this matter, ſaying, They will plead p. 82that device of ſaving ſinners by Chriſt, and will acquieſce and reſt on him for ſafety: Often men do deceive themſelves here, and do imagine that they have done the thing; We ſhall therefore hold out ſome things pre-required in a perſon, who is to cloſe with Chriſt Jeſus, which although we offer not as poſitive qualifications; fitting a man for Chriſt that way, Iſa. 55. 1. yet they are ſuch things, as without them a man cannot knowingly and cordially perform the duty of believing on Chriſt Jeſus. Beſide the common principles which are to be ſnppoſed in theſe who live under Goſpel-ordinances, as, The knowledge that men have immortal ſouls; Soul and body will be united again at the laſt day, There is a Heaven and Hell, one of which will be the everlaſting Lot of all men; The Old and New Teſtament is the true Word of God, and the rule of faith and manners; Every man is by nature void of the grace of God, and is an enemy unto God, and an heir of condemnation: Reconciliation is only by the Mediator Chriſt Jeſus; Faith unites unto him, and is the condition of the new Covenant; Holineſs is the fruit of true faith, and is to be ſtudied, as that without which no man ſhall ſee God: I ſay, beſide theſe things, the knowledge of which is neceſſary, it is required of him who would believe on Chriſt Jeſus.

1. That he take to heart his natural condition. And here he muſt know ſome things, and alſo be very ſerious about them: I ſay, he muſt know ſome things; as (1.) That as he was born a Rebel and out-law unto God, ſo he hath by many actual tranſgreſſions diſoblig'd God, and ratified the forfeiture of his favour; yea, a man ſhould know many particular inſtances of his rebellion on all hands, as that he is a liar, ſabbath-breaker▪ blaſphemer, or the like, as Paul ſpeaketh very particularly of himſelf afterward, 1. Tim. 1. 15. (2.) The ma… muſt know, that the wrath of God denounced in Scripture, p. 83is ſtanding in force againſt theſe very ſins whereof he is guilty, and ſo conſequently, he is the party undoubtedly againſt whom God (who cannot lie) hath denounced war. A man muſt know, that when the Scripture ſaith, Curſed is he that offereth a corrupt thing unto God, Mal. 1. 14. it ſpeaketh againſt him for his ſuperficial ſervice performed unto God with the outward man, when his heart was far off. When the word ſaith, God will not hold him guiltleſs that taketh his name in vain, Exod. 20. 7. the man muſt know it ſpeaketh againſt himſelf, who hath often careleſly profained that dreadful name before which all knees ſhould bow, Phil. 2. 10. and which his enemies do take in vain, Pſal 139. 20. When the Word ſaith, Curſed is he that doth the Work of the L…rd negligently, Jer. 48. 10. the man muſt know that it ſpeaketh againſt himſelf, who hath irreverently, with much wandering of heart, and drowſineſs, heard the Word preached; and without ſenſe, faith, or underſtanding, hath often prayed before him: When the Word ſaith, Wo be unto him who giveth his neighbour drink, and putteth his bottle to him, to make him drink alſo, that he may look on his nakedneſs, Hab. 2. 15. 16. the man muſt know that it is ſpoken againſt himſelf, who hath gloried in making his neighbour drunk, and that dreadful wrath is determined by the Lord againſt him, according to that Scripture: When the Word ſaith, God will judge unclean perſons, Heb. 13. 4. and will ſhut them out of the … Jeruſalem, Rev, 21. 8. the man muſt know that the Scripture ſpeaketh theſe words againſt him, he being an unclean perſon, ſo that he is the perſon againſt whom the curſes of the Law do directly ſtrike. (3.) A man muſt know that he hath nothing of his own to procure his peace, and to ſet him free of the hazzard under which he lieth, becauſe all his righteouſneſs in an unclean …ing, Iſa. 64. 6. his prayers, his other ſervice done to p. 84God, his alms-indeed; &c. are not guiltleſs before God, ſince they come not from a right principle in h… heart, and were not performed in a right way, nor upon a right account, nor for a right end, his Sacrifice▪ have been an abomination unto God, Prov. 21. 27. (4.) He muſt know, that as he is void of all the ſaving graces of the Spirit, as the true love of God, the true fear of his Name, godly ſorrow for ſin, &c. ſo particularly, that he wants Faith in Chriſt, who taketh burden for all them wbo believe on him: Until a man know this, he will ſtill leave all his debt and burden without care or regard, at the door of Chriſt, the common cautioner.

Now not only muſt a man know theſe things, as I ſail before, but muſt alſo very ſeriouſly take them to heart, that is to ſay, he muſt be affected with theſe things, and be in ſad earneſt about them, as he uſeth to be in other caſes, wherein he uſeth to be moſt ſerious; yea, he ſhould be more in earneſt here, than in other caſes, becauſe … is of greater concernment unto him. This ſeriouſneſs produceth, (1.) A taking of Salvation to heart, more than any thing elſe. Shall men be obliged to ſeek firſt t… Kingdom? Mat. 6. 33. Is there but one thing neceſſary▪ Luk. 10. 42. Shall Paul count all things loſs and dung for this matter? Phil. 3. 8. Is a Man a loſer, gaining all the World, if he loſe his ſoul? Mark 8. 36. Shall this be the only ground of joy, that mens names are written in the book of life? Luk. 10. 26. and ſhall not men (who would be reckoned ſerious) take their ſoul and ſalvation more to heart than any thing elſe? Surely it cannot fail. Let none deceive themſelves. If the hazzard … their ſoul, and the ſalvation thereof, and how to be i… favour with God, hath not gone nearer to their heart tha… any thing in the world beſide, it cannot be preſumed upon juſt grounds, that they ever knew ſin, or the eve… laſtingneſs of God, or his wrath aright (2.) This ſeriouſneſs p. 85breaketh the mans heart, and fainteth the ſtoutneſs of it, and leadeth it out to ſorrow as one doth for her firſt born: Zech. 12. 10. I grant their ſorrow will better ſuit that Scripture afterwards, when they apprehend Chriſt pierced by their ſins. (3.) It leadeth the man to ſelf-loathing. A man taking up himſelf ſo, cannot but loath himſelf for his abomination, whereby he hath deſtroyed himſelf. There is ſomewhat of that ſpirit of revenge, which is mentioned as a fruit of true repentance, 1 Cor. 7. 11. (4.) this ſeriouſneſs doth make the man peremptory to find relief; ſince it is not in himſelf, he dare not put off and delay his buſineſs, as before: and this is indeed required that he finds himſelf, ſo purſued and put to it, that he flees for refuge ſomewhere. I grant ſome have a higher, and ſome a leſſer degree of this ſeriouſneſs, as we ſhew in the former part of this Treatiſe. But if we ſpeak of the Lords ordinary way of working with thoſe who are come to age, we ſay, they muſt very ſeriouſly take their ſouls eſtate to heart, deſpairing of help in themſelves, Since the whole need no Phyſitian, but thoſe who are ſick, Mat. 9. 12. As for the meaſure, we plead on that which probably doth ſuppoſe, that a man will be induced thereby to tranſact cordially with Chriſt, on any terms he doth offer himſelf to be cloſed with.

The ſecond thing pre-required of him who would believe on Chriſt Jeſus, is▪ He muſt know and take to heart the way of eſcape from Gods wrath; The Spirit muſt convince him of that righteouſneſs. Here a man muſt underſtand ſomewhat diſtinctly, that God hath deviſed a way to ſave poor loſt man by Jeſus Chriſt, whoſe perfect righteouſneſs hath ſatisfied offended juſtice, and procured pardon and everlaſting favour to all thoſe whom he perſwadeth by his Goſpel, to accept of Gods offer. Acts 13. 38, 39. John. 1. 12. So that no perſon is excluded of whatſoever rank or condition, whatſoever hath p. 86been his former way (unleſs he be guilty of the ſin againſt the Holy Ghoſt, which is, a malicious hatred and rejection of the remedy appointed for ſinners, as we ſhall hear) for, all manner of ſin is given unto thoſe who accept of the offer in Gods way, Matth. 12. 13. He is able to ſave to the uttermoſt thoſe that come unto God through him, Heb. 7. 25.

The third thing pre-required is, A man muſt know that as God hath not excluded him, from the relief appointed; ſo he is willing to be reconciled unto men through Chriſt, and hath obliged men to cloſe with him through Chriſt Ieſus, and ſo to impropriate that ſalvation to themſelves. He not only invites all to come, Iſa. 55. 1, 2. And welcometh all that come, as we find in the Goſpel, and commendeth thoſe who come, Matth. 8. 10. and 15. 28. and chideth for not coming and cloſing with him, Joh. 3. 18. But alſo he commandeth all to believe on Chriſt, 1 John 3. 23. So as a man is not to queſtion the Lords willingneſs to receive men, who go to Chriſt honeſtly, for God hath abundantly cleared that in Scripture; unleſs that a man know ſo much, he will ſcarcely dare to lay his heart open for that noble device of ſaving ſinners, or adventure his own weight and ſtreſs upon Chriſt Jeſus.

The fourth thing pre-required, is, The man who would cloſe with Chriſt Jeſus, muſt reſolve to break all Covenants with Hell and death, Iſa. 28. 15. Whatſoever known evil men are engaged into, they muſt reſolve to forego it; for there is no concord between Chriſt and Belial, 2 Cor. 6. 14, 15, 16, 17, 18. The Lord requireth that they who would expect him to be for them, ſhould not be for another, Hoſ. 3. 3. This is far from Evangelick repentance, which (I grant) doth not precede a mans cloſing with Chriſt by faith; there is little here beyond a miſ-regard of theſe things unto which a man was formerly devoted, and a ſlighting what he was mad upon, p. 87becauſe he ſeeth himſelf deſtroyed thereby, and relief now offered, whereupon his heart beginneth to be more intent than formerly it was. After this, when Chriſt is lookt upon alone, his worth and beauty doth appear, ſo as among all the gods there is none like unto him, and he looketh out as a ſufficient covering of the eyes to all who get him. Upon which the heart loveth Gods device in the new Covenant, and loveth to lay its weight upon Chriſt, rather than any other way, bending towards him, and ſo the man becometh a believer. Now I will not ſay that all theſe things whereof we have ſpoken, are formally, orderly and diſtinctly found in every perſon before he cloſe with God in Chriſt; for the way of the heart with Chriſt, may be added to the four wonderful things, Prov. 18. 19. It is hard to trace the heart in its tranſlation from darkneſs to light; yet we hold out the moſt ordinary and likely way, to him who doth ask the way, debarring thereby ignorant and ſenſeleſs perſons from medling, and diſcharging them to pretend to any intereſt in him whilſt they remain ſuch.

The fourth thing we propoſe to ſpeak to, is, The properties of this duty, when rightly gone about. I ſhall only hint a few.

1. Believing in Chriſt mùst be Perſonal; a man himſelf, and in his own proper perſon muſt cloſe with Chriſt Jeſus. The juſt ſhall live by his faith? Heb. 2. 4. This faith, that it will not ſuffice; for a mans ſafety and relief, that he is in Covenant with God, as a born member of the viſible Church by vertue of the parents ſubjection to Chriſts Ordinances, neither will it ſuffice that the perſon had the initiating ſeal of Baptiſm added, and that he then vertually engag'd to ſeek ſalvation by Chriſts blood, as all infants do. Neither doth it ſuffice that men are come of believing parents; their faith will not inſtate their children into a right to the ſpiritual bleſſings of the p. 88Covenant. Neither will it ſuffice that parents did in ſome reſpect engage for their children, and give them away unto God; all theſe things do not avail. The children of the kingdom and of godly predeceſſors are caſt out; unleſs a man in his own perſon, put out faith in Chriſt Jeſus, and with his own heart pleaſe and acquieſce in that device of ſaving ſinners, he cannot be ſaved. I grant this faith is given unto him by Chriſt: but certain it is, that it muſt be perſonal.

2. This duty muſt be cordial and hearty: with the heart man believeth unto righteouſneſs, Rom. 10. 10. A man muſt be ſincere, and without guile in cloſing with Chriſt, judging him the only covering of the eyes, not hankering after another way. The matter muſt not ſwim only in the head or underſtanding, but it muſt be in the heart; the man not only muſt be perſwaded that Chriſt is the way, but affectionately perſwaded of it, loving and liking the thing, having complacency in it; ſo that it is all a mans deſire, as David ſpeaketh of the Covenant, 2 Sam. 23. 5. If a man be cordial and affectionate, in any thing, ſurely he muſt be ſo here, in this one thing neceſſary: It muſt not be ſimply a fancy in the head, but it muſt be a heart… buſineſs, a ſoul-buſineſs; yea, not a buſineſs in the outer court of affections, but in the flower of affections, and in the innermoſt Cabinet of the ſoul, where Chriſt is forme…. Shall a man be cordial in any thing, and not in this, which doth comprize all his chief intereſts, and his everlaſting ſtate within it? Shall the Lord be ſaid to rejoyce over a man, as a Bridegroom rejoyceth over his Bride, Iſa. 62. and to reſt in his love with joy, Zeph. 3. 17. and ſhall not the heart of man go out and meet him here? the heart or nothing▪ love, or nothing: Marriage love, which goeth from heart, to heart; love of eſpouſals, or nothing▪ Prov. 23. 26. 1 Cor. 13. 2. I will not ſay that there is in all as ſoon p. 89as they believe, a prevailing ſenſible love, which maketh ſick; but there muſt be in believing, a rational and kindly love, ſo well grounded, and deeply engaging, that many waters cannot quench it; It is ſtrong as death, and jealouſie in it, burneth as …ire, Cant. 8. 6, 7.

The third property, or qualification of believing as it goeth out after Chriſt, it muſt be rational.

Hereby I mean, that the man ſhould move towards God in Chriſt, in knowledge and underſtanding, taking up Gods device of ſaving ſinners by Chriſt, as the Scripture doth hold it out, no fancying a Chriſt to himſelf, otherwayes than the Goſpel ſpeaketh of him, nor another way of relief by him, than the word of God holdeth out. Therefore we find knowledge joyned to the Covenant between God and man as a requiſite, Jer. 24. 7. & 31. 34. I mean here alſo, that a man be in calmneſs of ſpirit, and as it were, in his cold blood in cloſing with Chriſt Jeſus, not in a ſimple fit of affection which ſoon vaniſheth: Mat. 13. 20. nor in a diſtemper through ſome outward diſtreſs, as the people were, Pſal. 78. 34. and proved not ſtedfaſt in the Covenant; not under a tentation of ſome outward temporary intereſt, as Simon Magus was when be believed, Acts 8. A man muſt act here rationally, as being Maſter of himſelf, in ſome meaſure able to judge of the good or evil of the thing as it ſtands before him.

The fourth is, Faith as it goeth out rationally, ſo it goeth out reſolutely. The poor diſtreſt people in the Goſpel did moſt reſolutely caſt themſelves upon Chriſt. This reſoluteneſs of ſpirit, is in order to all difficulties that lye in the way: Violence is offered to theſe. The man whoſe heart is a ſhaping out for Chriſt Jeſus, cannot ſay, There is a Lion in the ſtreet, Prov. 26. 13. If he cannot have acceſs by the door he will break through the roof of the houſe, with that man, Luk 5. 19. He often p. 90doth not regard that which the World calleth diſcretion or prudence, like Zacheus climbing upon a tre… to ſee Chriſt, when faith was breeding in his boſome▪ Luke. 19. This reſoluteneſs of ſpirit looketh toward… what inconveniences may follow, and waveth all theſe▪ at leaſt reſolving over all theſe, like a wiſe builder who reckoneth the expence before-hand, Luke 14. 28. This reſoluteneſs is alſo in order to all a mans Idols, and ſuch weights as would eaſily beſet him, if he did not bend after Chriſt over them all, like that blind man who did caſt his garments from him when Chriſt called him, Mark. 10. 50. This reſoluteneſs in the ſoul, proceedeth from deſperate ſelf-neceſſity within the man, Act… 16. 30. And from the ſoveraign command of God obliging the man to move towards Chriſt, 1 John 3. 23▪ and from the good report gone abroad of God, that he putteth none away that come unto him through Chriſt, John 6. 37. but doth commend ſuch as do adventure▪ over the greateſt difficulties, Mat. 15. …8▪ But above all, this reſoluteneſs doth proceed from the arm of Jehovah, ſecretly and ſtrongly drawing the ſinner towards Chriſt, Joh. 6. 44. I will not ſay that every one, cloſing with Chriſt in the offers of the Goſpel, hath all the foreſaid thoughts formally in his mind; yet, upon ſearch, it will be found, if he be put to it, or put in mind of theſe things, they are then aloft in the ſoul.

By what is ſaid, it doth manifeſtly appear that many in the viſible Church had need to do ſomewhat further for ſecuring of their ſouls, when they come to years of diſcretion, than is found to have been done by them before, in the Covenant between God and the Church, ſealed to them in Baptiſm. By what is ſaid alſo, there is a competent guard upon the free grace of God in the Goſpel, held out through Chriſt Jeſus; ſo as ignorant, ſenſleſs, profane men, cannot with any ſhadow of reaſon pretend p. 91to an intereſt in it. It is true, believing in Chriſt, and cloſing with him as a perfect Saviour, ſeemeth eaſie; and every godleſs man ſaith, that he believeth on him: But they deceive themſelves, ſince their ſoul hath never cordially, rationally, and reſolutely gone out after Chriſt Jeſus, as we have ſaid. It may be ſome wicked men have been enlightned, Heb. 6. 4. and have found ſome motion in their fear, Act. 24. 25. or in their joy; Mat. 13. 20. Ma… ▪ 6. 20. But not having engaged their heart in approaching to God, Jer. 30. 21. have either ſitten down in that common work, as their ſanctuary, until the tryal came, Mat. 13. 20, 21. or they return back with the Dog to their vomit, from which they had in ſome meaſure eſcaped by the knowledge of the Lord and Saviour, 2 Pet. 2. 20, 21, 22. or they utterly fall away to the hatred and malicious deſpiſing and perſecuting of Chriſt and his intereſts; from whence hardly can they be recovered, Heb. 6. 4, 5, 6. and 10. 26, 29. which thing ſhould provoke men to be ſerious, in this great buſineſs.

We come now to ſpeak to the fifth thing propoſed, and that is, What be the native conſequents of true believing, I ſhall reduce what I will ſpeak of them to theſe two, viz. Ʋnion with God, and Communion with him.

Firſt then, I ſay, when a ſinner cloſeth with Chriſt Jeſus, as is ſaid, there is preſently an admirable union, … ſtrange oneneſs, between God and the man. As the Husband and wife, head and body, root and branches, are not to be reckoned two, but one; So Chriſt, or God in Chriſt, and the ſinner cloſing with him by faith, are one, Eph. 5. 30, 32. He that is ſo joyned unto the Lord is one Spirit, 1. Cor. 6. 17. As the Father is in the Son, and Chriſt in the Father; ſo believers are one in the Father and the Son. They are one, as the Father and the Son are one: the Father in Chriſt, and Chriſt in believers, p. 92that they may be made perfect in one. O what a ſtrange inter-weaving, and indiſſoluble knot is there! Joh. 17. 21, 22, 23, 26. Becauſe of this union between God and the believer, 1. They can never hate one another, henceforth the Lord will never hate the believer: As no… man hateth his own fleſh at any time, but cheriſheth it and nouriſheth it, ſo doth Chriſt his people, Eph. 5. 29. He may be angry, ſo as to correct and chaſtiſe the man that is a believer, but all he doth to him, is for his good and advantage; all the Lords paths muſt be mercy and truſt to him, Pſal. 35. 10. All things muſt work together for good to him, Rom. 8. 28. On the other ſide, the believer can never hate God maliciouſly; for, he that is born of God ſinneth not, 1 Joh. 3. 9. For the Lord hath reſolved and ordained things ſo, that his hand ſhall undoubtedly ſo be upon all believers for good, that they ſhall never get leave to hate him, and be ſo pluckt out of his hands. 2. Becauſe of this union, there is as a ſtrange ſympathy and fellow-feeling between God and the believer: The Lord is afflicted with the mans afflictions; he doth tenderly, carefully, and ſeaſonably reſent it, as if he were afflicted with it, Iſa. 63. 9. He who toucheth the believer, toucheth the apple of the Lords eye, Zech. 2. 8▪ He is touched with the feeling of their infirmities, Heb. 4. 15. And precious in his ſight is their blood, Pſal. 116. 15. In a word, what is done to them, is done unto him; and what is done unto them, is not done unto him, Mat. 10. 40. & 25. 40, 45. On the other part, the zeal of his houſe ſitteth in the heart of the believer, Pſal. 69. 9. The Lords reproach lighteth on the believer, if it go well with his affairs, that is the buſineſs of his people. So there is a ſtrange ſympathy between God and believers, all by vertue of the union between them; becauſe of which, men ſhould hate every thing which would compete with him in their love, or affections; and ſhould diſdain to be p. 93ſlaves to the Creatures, ſince theſe are the ſervants of their Lord and Husband, and their ſervants through him. What a hateful thing is it for a Queen to whore with the ſervants of her Prince and Husband? It is alſo a ſhame for a Believer to be afraid of evil tidings, ſince the Lord, with whom he is one, alone ruleth all things, and doth whatſoever pleaſeth him in Heaven and in Earth, 1 Cor. 3. 21, 23. Pſal. 112. 6, 7. and 115. 3.

The other great conſequent of believing, is an admirable unpararell'd communion: by vertue whereof, 1. The parties themſelves do belong each to other: The Lord is the God of his people, he himſelf, Father, Son, and Holy Ghoſt, is their God, in all his glorious Attributes: his juſtice, as well as his mercy; his wiſdom, power, holineſs, &c. for He becometh the God of his people, as he often ſpeaketh in the Covenant On the other part, the Believers are his people: in their very perſons they are his, as the Covenant doth ſpeak; They ſhall be his people; their head, their heart, their hand, &c. whatſoever they are, they are his. 2. By vertue of this communion, they have a mutual intereſt in one anothers whole goods and geer, in as far as can be uſeful. All the Lords Word doth belong to the Believer: Threatnings as well as Promiſes, for their good; all his wayes, all his works of all ſorts, ſpecial communications, death, devils, even all things, in ſo far as can be uſeful 1. Cor, 3. 21, 22, 23. On the other ſide, all which belongeth to the Believer, is the Lords; heritage, children, life, wife, credit, all is at his diſpoſing; if any of theſe can be uſeful to him, the Believer is to forego them, elſe he falſifieth that communion, and declareth himſelf in ſo far, unworthy of Chriſt, Luke 14. 26. 3. By vertue of this communion, there ſhould be much familiarity between God and the Believer. The Lord may meddle with any thing which doth belong to the believer, and do to him p. 94what ſeemeth good to him, and the man is not to miſtake, or ſay unto God, What doſt thou? (but in ſo far as concerneth his duty) yes, he is ſtill to ſay in every caſe, Good is the Word and Will of the Lord, Iſa. 38. 8. 2. Kings. 4. 23, 26. On the other part, the believer may in an humble way, be free and familiar with God in Chriſt; he may come with boldneſs to the throne of Grace, and not uſe a number of complements in his addreſſes unto God, Heb. 4. 16. For he is no more a ſtranger unto God, Eph. 2. 19. ſo as that he needs not ſpeak unto God, as one that hath acquaintance to make every hour, as many profeſſors do, and it maketh a huge inconſiſtency in their Religion. The believer alſo may lay open all his heart unto God, 1. Sam. 1. 15. and impart all his ſecrets unto him, and all his tentations without fear of a miſtake. The believer alſo may enquire into what God doth, in ſo far as may concern his own duty, or in ſo far as may ward off miſtakes of the Lords way, and reconcile it with his Word, John 13. 15. The believer is a friend in this reſpect, as knowing what the Maſter doth, ſee Gen. 18. 23. &c. Jer. 12. 1. Iſa. 63. 17. The believer alſo may be free with God, to go in daily with his fallings, and ſeek repentance, pardon and peace through Chriſts Advocateſhip, Acts. 5. 31. 1 John 2. 1. O how often in one day may the believer plead pardon, if he intend not to mock God, or to turn grace into wantonneſs! The Lord hath commanded men to forgive ſeventy times ſeven in one day, and hath hinted therein a parable, how much more the Maſter will forgive, Mat. 18. 22, 28. The believer alſo may be free to entruſt God with all his ovtward concernments, for he doth care for theſe things, Mat. 6. 30, 32. 1 Pet. 5. 7. Yea, the believer may humbly put God to it, to make him forth-coming for him, in all caſes, as beſeemeth, and to help him to ſuitable fruit in every ſeaſon, even grace in time of need. p. 95Heb. 4. 16. Yea, how great things may believers ſeek from him in Chriſt Jeſus, both for themſelves and others, 1 John 5. 14, 15. John 14. 13. Iſa. 45. 11. It is the ſhame and great prejudice of his people, that they do not improve that communion with God more than they do; Chriſt may juſtly upbraid them, that they ask nothing in his Name, John, 16. 24.

By what is ſaid, it doth appear of how great conſequence this duty of believing is, by which a man cloſeth with Chriſt Jeſus, whom the Father hath ſealed, and given for a Covenant to the people. It is ſo honourable for God, anſwering his very deſign, and ſerving his intereſt in the whole contrivment and manifeſtation of the Goſpel. And it is ſo advantagious to men, that Satan and an evil heart of unbelief, do mightily oppoſe it, by moving objections againſt it. I ſhall hint ſome moſt ordinary.

Object. I am ſo baſe, worthleſs and faithleſs of my ſelf, that I think it were high preſumption for me to meddle with Chriſt Jeſus, or the ſalvation purchaſed at the rate of his blood.

Anſw. It is true, all the Children of Adam are baſe and vile before him who chargeth his Angels with folly, Job. 4. 18. All Nations are leſs than nothing and vanity before him, Iſa. 40. 17. There is ſuch a diſproportion between God and men, that unleſs he himſelf had deviſed that Covenant▪ and of his own free will had offered ſo to tranſact with men, it had been high treaſon for men or Angels to have imagined, that God ſhould have humbled himſelf, and become a ſervant, and have taken on our nature, and have united it by a perſonal union to …e the bleſſed God-head: and that he ſhould have ſub…cted himſelf to the ſhameful death of the Croſs; and …del this, that men, who were rebels, ſhould be reconciled unto God, and be made eternally happy, by being in his holy company for ever. But I ſay, all that was his p. 96own device and free choice: Yea, moreover, if God had not ſoveraignly commanded men ſo to cloſe with him in and through Chriſt, Iſa. 55. 1, 2, 3. Mat. 11. 28. 1 Joh. 3. 23. 2 Cor. 5. 10. no man durſt have made uſe of that device of his. So then, although with Abigale … may ſay, let me be but a ſervant to waſh the feet of the ſervants of my Lord, 1 Sam. 25. 41. Yet ſince he hath in his holy wiſdom deviſed that way, and knoweth how to be richly glorified in it, Epheſ. 1. 18. John 17. 10. and hath commanded me, as I ſhall be anſwerable, in the great day, to cloſe with him in Chriſt, as is ſaid: I dare not diſobey, nor enquire into the reaſons of his contrivements and commands, but muſt adventure on the buſineſs, as I would not be found to fruſtrate the grace of God, and in a manner diſappoint the Goſpel, Gal. 2. 21. and falſifie the record which God hath born of his Son, that there is Life enough in him for Men 1 John 5. 10. 11. and ſo make God a lyar, and add that rebellion to all my former tranſgreſſions.

Object. I am a perſon ſingularly ſinful, beyond any I know; Therefore I dare not preſume to go near unto Chriſt Jeſus, or look after that ſalvation which is through his rightouſneſs.

Anſw. Is your ſin beyond the drunkenneſs and inceſt of Lot? adultery, covered with Murder, in David? Idolatry, and horrid Apoſtacy in Solomon? Idolatry, Murder, and Witchcraft in Manaſſeh? anger againſt God, and his way in Jonah? forſwearing of Chriſt in Peter, after he was forewarned, and had vowed the contrary; bloody perſecution in Paul, making the Saints to blaſpheme? &c. (now wo …o him who is imboldned to ſi… by theſe inſtances recorded in Scripture, and adduce… here to the commendation of the free and rich grace… God, and to encourage poor penitent ſinners to fly un… Chriſt) I ſay, are your ſins beyond theſe? Yet all the… p. 97obtained pardon through Chriſt, as the Scripture doth ſhew. Know therefore, that all ſins do lye alike level before the free grace of God, who loveth freely, Hos. 14. 4. and looketh not to leſs or more ſin: If the perſon have a heart to come unto him through Chriſt, then he is able to ſave to the utmoſt, Heb 7. 25. Yea, it is more provoking before God, not to cloſe with Chriſt, when the offer cometh to a man, than all the reſt of his tranſgreſſions are: for, He that believeth not, hath made God a lyar, in that record he hath born of life in the Son: and he who doth not believe, ſhall be condemned for not believing on the Son of God; that ſhall be the main thing in his indictment, John 3. 18. So that much ſin cannot excuſe a man, if he ſcare at Chriſt, and ſhift his offer, ſince God hath openly declared, that this is a faithful ſaying, and worthy of all acceptation, Chriſt came to ſave ſinners whereof I am chief. Even he who is chief of ſinners in his own apprehenſion, is bound to believe and accept this ſaying, 1 Tim. 1. 15.

Object. My ſins have ſome aggravating circumſtances beyond the ſame ſins in other perſons, which do much terrifie me.

Anſw. What can the aggravations of thy ſins be, which are not parllell'd in the fore-cited examples▪ Is thy ſin againſt Great Light? So behooved many of theſe we ſpake of before. Was it againſt ſingular mercies and deliverances? So was that of Lot and Noah's drunkenneſs. Was thy ſin done with much …eliberation? So was Davids whilſt he wrote the letter againſt Ʋriah. Was it againſt, or after any ſingular manifeſtation of God? So was Solomons. Was it by a ſmall and deſpicable tentation? So was that of Jonah, and of Peter, if we conſider the hainouſneſs of their tranſgreſſion. Haſt thou rei…rated the ſin, and committed it over again? So did Lot, ſo did Peter, ſo did Jehoſaphat in joyning with Ahab p. 98and Jehoram; 1 Kings 22. 2 Kings 3. Are there many groſs ſins concurring together in thee? So were there in Manaſſeh. Haſt thou ſtood long out in Rebellion? (that, as all the former, is thy ſhame: but) ſo did the thief on the Croſs, he ſtood it out to the laſt gaſp, Luke 23. 42. If yet thou haſt an ear to hear, thou art commanded to hear, Mat. 13. 19. Although thou haſt long ſpent thy money for that which is not bread; Iſa. 55. 1. 2. Thou haſt the greater need now to haſte, and to flee for refuge; and if thou do ſo, he ſhall welcome thee, and in no wayes caſt thee out, John 6. 37. eſpecially, ſince he hath uſed no preſcription of time in Scripture, So that all thoſe aggravations of thy ſin will not excuſe thy ſhifting off the Lords offer.

Object. In all theſe inſtances given, you have not named the particulars whereof I am guilty: Nor know I any who ever obtained mercy before God, being guilty of ſuch things as are in me.

Anſw. It is hard to condeſcend upon every particular tranſgreſſion which may vex the conſcience; yea, leſſer ſins than ſome of thoſe I have mentioned, may hugely diſquiet, if the Lord blow the fire. But, for thy ſatisfaction, I ſhall condeſcend upon ſome truths of Scripture, which do reach ſins and caſes more univerſally, than any man can do particularly. See Exod. 34. 7. God pardoneth iniquity, tranſgreſſion and ſin: that is, all manner of ſin, Ezek. 18. 21, 22, 30. If a man turn from all his wickedneſs, it ſhall no more be remembred, or prove his ruine, Job. 6. 37. Him that cometh, he will in … wayes caſt out; that is, whatſoever be his ſins, or aggravations of them, John 3. 16. Whoſoever believe… ſhall be ſaved; that is, without exception of any ſin, … any caſe, Heb. 7. 25. He is able to ſave to the utmoſt the… who come to God through him: no man can ſufficiently declare what is Gods uttermoſt, Mat. 12. 31. … p. 99manner of ſin and blaſphemy ſhall be forgiven unto men, that is, there is no ſort of ſin, whereof one inſtance ſhall not be forgiven in one perſon or other, except the ſin againſt the Holy Ghoſt. Theſe, and the like Scriptures, do carry all ſorts of ſin before them; ſo that, let thy ſins be what they will, or can be, they may be ſunk in one of theſe two truths, ſo as thy ſin can be no excuſe to thee for ſhifting the offer of peace and ſalvation through Chriſt, ſince any man who will, is allowed to come and take, Rev. 22. 17. we will not multiply words. The great God of Heaven and Earth, hath ſoveraignly commanded all who ſee their need of relief, to betake themſelves unto Chriſt Jeſus, and to cloſe cordially with Gods device of ſaving ſinners by him, laying aſide all objections and excuſes, as they ſhall be anſwerable unto him in the day he ſhall judge the quick and the dead, and ſhall drive away out of his preſence all theſe who would dare to ſay, their ſins and condition were ſuch, as that they durſt not adventure upon Chriſts perfect Righteouſneſs for their relief, notwithſtanding of the Lords own command often interpoſed, and in a manner, his credit engaged.

Object. I ſuſpect I am guilty of the ſin againſt the Holy Ghoſt, and ſo am incapable of pardon, and therefore I need not think of believing on Chriſt Jeſus for ſaving of my Soul.

Anſw. Although none ſhould charge this ſin on themſelves, or on others, unleſs they can prove the charge according to Chriſts example, Matth. 12. 25, 26, 32. yet for ſatisfying of the doubt, I ſhall, 1. Shew what is not the ſin againſt the Holy Ghoſt, properly ſo called, becauſe there be ſome groſs ſins which people do unwarrantly judge to be this unpardonable ſin. 2. I ſhall ſhew what is the ſin againſt the Holy Ghoſt. 3. I ſhall draw ſome concluſions in anſwer directly to the objection.

As for the Firſt, There be many groſs ſins, which although (as all other ſins) may be ſins againſt the Holy p. 100Ghoſt, who is Gods equal and one with the Father and the Son, and are done againſt ſome of his operations and motions, yet are they not the ſin againſt the Holy Ghoſt▪ which is the unpardonable ſin. As, firſt, blaſphemin… of God, under bodily tortures, is not that ſin, for ſom… Saints fell into this, Acts 26. 11. much leſs, blaſpheming of God in a fit of diſtraction, or frenzy, for a man is not a free rational agent at that time; and he that ſpareth his people as a Father doth the Son that ſerveth him, and doth pity, ſo Mal. 3. 17. Pſal. 103. 13. doth he ſpare and pity in theſe rovings; For ſo would our Fathers according to fleſh do, if we blaſphemed the… in a fit of diſtraction; much leſs are horrid blaſphemies againſt God, darted in upon the ſoul, and not allowed there, this unpardonable ſin; for ſuch things were offered to Chriſt, Mat. 4. and are often caſt in upon the Saints. 2. The hating of good in others, whilſt I am not convinced that it is good, but in my light do judge it to be evil; yea, the ſpeaking againſt it, yea, the perſecuting … it in that caſe, is not the ſin againſt the Holy Ghoſt; for all theſe will be found in Paul before he was converted▪ and he obtained Mercy, becauſe he did theſe things ignorantly. 3. Heart-riſing at the thriving of others in the work and way of God, whileſt I love it in my ſelf; yea, the riſing of heart againſt providence, which often expreſſeth it ſelf againſt the creatures neareſt our hand; yea▪ this riſing of heart entertained, and maintained (although they be horrid things, leading towards that unpardonable ſin, yet) are not that ſin; for theſe may be in the Saints, proceeding from ſelf-love, which canno… endure to be darkned by another, and proceeding fro… ſome croſs in their Idol under a fit of tentation; th… moſt part of all this was in Jonah, Jonah 4. 4. N… only are not decayes in what was once in the man, an… falling into groſs ſins againſt Light, after the receiving … p. 101the truth, this unpardonable ſin (for then many of all the Saints in Scripture were undone) but further, Apoſtacy from much of the truth is not that ſin; for that was in Solomon, and in the Church of Corinth and Galatia; yea, denying, yea, forſwearing of the moſt fundamental truth under a great tentation, is not this ſin▪ for then Peter had been undone. 5. As reſiſting, quenching, grieving and vexing of the Spirit of God by many ſinful wayes, are not this unpardonable ſin, for they are charged with theſe who are called to repentance in Scripture, and not ſhut out, as guilty of this ſin: So neither reiterating ſin againſt light, is the ſin againſt the Holy Ghoſt, although it leadeth towards it, for ſuch was Peters ſin in denying Chriſt; ſo was Jehoſaphats ſin in joyning with Ahab and Jehoram. 6. Purpoſes and eſſays of ſelf-murther, and even purpoſes of murthering godly men, (the party being under a ſad fit of tentation) yea, actual ſelf-murther, (although probably it often joyneth in the iſſue with this unpardonable ſin, which ought to make every ſoul look upon the very tentation to it with horrour and abhorrency, yet) is not the ſin againſt the Holy Ghoſt; The Jaylor intended to kill himſelf upon a worſe account than many poor people do in the ſight and ſenſe of Gods wrath, and of their own Sin and Corruption; yet that Jaylor obtained pardon Acts. 16. 27. 34. And Paul before his effectual calling, was acceſſory unto the murther of many Saints, and intended to kill more, as himſelf granteth, Acts 26. 9. to 13. Athough all theſe are dreadful ſins, each of them deſerving wrath ever laſting, and not being repented of, bringeth endleſs vengeance, eſpecially the laſt cuts off hope of relief, for ought can be expecting in an ordinary way, yet none of theſe is the unpardonable ſin againſt the Holy Ghoſt; and ſo under any of theſe, There is hope to him that hath an ear to hear the joyful ſound of the Covenant; All manner of p. 102ſuch ſin and blaſphemy may be forgiven, as is clear in the Scripture, where theſe things are mentioned.

As for the ſecond thing. Let us ſee what the ſin againſt the Holy Ghoſt is. It is not a ſimple act of tranſgreſſion, but a complex, of many miſchievous things, involving Soul and Body ordinarily in guilt. We thus deſcribe it; It is a rejecting and oppoſing of the Chief Goſpel Truth, and way of ſalvation, made out ſingularly to a man by the Spirit of God in the truth and good thereof, and that avowedly, freely, wilfully, maliciouſly and deſpightfully, breeding hopeleſs fear. There be three places of Scripture, which do ſpeak moſt of this ſin, and thence we will prove every part of this deſcription, in ſo far as may be uſeful to our preſent purpoſe, by which it will appear that none who have a mind for Chriſt, need ſtumble at what is ſpoken of this ſin in Scripture, See Mat. 12. 24.—32. Heb. 6. 4, 5. 6. and 10. 25,—29. Firſt then, let us conſider the Object about which this ſin, or ſinful acting of the man guilty thereof, is converſant, and that is the chief Goſpel-truth, and way of Salvation: both which run to one thing. It is the way which God hath contrived for ſaving of ſinners by Jeſus Chriſt the promiſſed Meſſiah and Saviour; by whoſe death and righteouſneſs men are to be ſaved, as he hath held forth in the Ordinances; confirming the ſame by many mighty works in Scripture tending thereto. This way of ſalvation is the Object. The Phariſees oppoſe this, that Chriſt was the Meſſiah, Mat. 12. 23, 24. The wrong is done againſt the Son of God, Heb. 6. 6, and the blood of the Covenant, and the Spirit graciouſly offering to apply theſe things, Heb. 10. 29. Secondly, In the deſcription, conſider the qualification of this object. It is ſingularly made out to the party by the Spirit of God, both in the truth and good thereof. This ſaith, 1. That there muſt be knowledge of the truth and way of Salvation. The p. 103Phariſees knew that Chriſt was the heir, Mat. 21. 38. The party hath knowledge, Heb. 10. 26. 2. That knowledge of the thing, muſt not ſwim only in the head, but there muſt be ſome half heart-perſwaſion of it. Chriſt knew the Phariſees thoughts, and ſo did judge them, Mat. 12. 25. and that the contrary of what they ſpake was made out upon their heart: There is a taſting, Heb. 6. 4, 5. which is beyond ſimple enlightning; yea, there is ſuch a perſwaſion ordinarily as leadeth to a deal of outward ſanctification, Heb. 10. 29. 3. This perſwaſion muſt not only be of the verity of the thing, but of the good of it. The party taſteth the good Word of God, and he apprehendeth the thing as eligible▪ Heb. 6. 5. 4. This perſwaſion is not made out only by ſtrength of Argument, but alſo by an enlightning work of Gods Spirit, ſhining on the truth, and making it conſpicuous. Therefore is that ſin called the ſin againſt the Holy Ghoſt, Mat. 12. Mark 3. The perſons are ſaid to have received the Holy Ghoſt, Heb. 6. 4. and to do deſpight unto the ſpirit of grace, who was in the neareſt ſtep of a gracious operation with them, Heb. 10. 29. Thirdly, In this deſcription, conſider the acting of the party againſt the object ſo qualified, It is a rejecting and oppoſing of it: which importeth, 1. That men have once, ſome way at leaſt been in hands with it, or had the offer of it, as is true of the Phariſees. 2. That they do reject, even with contempt, what they had of it, or in their offer. The Phariſees deny it, and ſpeak diſdainfully of Chriſt, Mat. 12. 24. They fall away, intending to ſhame Chriſt, Heb. 6. 5, 6. 3. The men ſet themſelves againſt it by the ſpirit of perſecution, as the Phariſees did ſtill. They rail againſt it: Therefore it is called Blaſphemy againſt the Holy Ghoſt, Mat. 12. 24. 31. They would Crucifie Chriſt again, if they could, Heb. 6. 6. They are Adverſaries, Heb. 10. 27. Fourthly, conſider the properties p. 104of this acting. 1. It is avouched, that is, not ſeeking to ſhelter or hide it ſelf. The Phariſees ſpeak againſt Chriſt publickly, Mat. 12. 24. They would have Chriſt brought to an open ſhame, Heb. 6. 6. They forſake the Ordinances which ſavour that way, and 10. 25. and deſpiſe the danger. For, looking for indignation, they trample that blood ſtill, Heb. 10. 27, 29. 2. The party acteth freely, it is not from unadviſedneſs, nor from force or conſtraint, but an acting of free choice; nothing doth force the Phariſees to ſpeak againſt and perſecute Chriſt. They Crucifie to themſelves, they re-act the murder of their own free accord, and in their own boſome, none conſtraining them, Heb. 6. 6. They ſin of free choice, as the word is, ſpontaneouſly, Heb. 10. 27. 3. It is acted willfully. They are ſo reſolute, they will not be diſſwaded by any offer, or the moſt precious means, as is clear in the aforeſaid Scriptures. 4. It is done maliciouſly, ſo as it proceeds not ſo much, if at all, from a tentation to pleaſure, profit, or honour; It proceedeth not from fear, or force, or from any good end propoſed; but out of heart-malice, againſt God and Chriſt, and the Advancement of his Glory and Kingdom. So that it is the very nature of Satans ſin, who hath an irreconcileable hatred againſt God, and the remedy of ſin, becauſe his glory is thereby advanced. This is a ſpecial ingredient in this ſin. The Phariſees are found guilty of heart-malice againſt Chriſt, ſince they ſpake ſo againſt him, and not againſt their own children caſting out Devils; and this is the force of Chriſts Argument, Mat. 12. 27. They do their utmoſt to Crucifie Chriſt again, and to bring him to an open ſhame. Heb. 6. 6. They are adverſaries like the Devil, Heb. 10. 27. 5. It is done deſpightfully. The malice muſt bewray it ſelf. The Phariſees muſt proclaim that Chriſt hath correſpondence with Devils, Met. …2. He muſt be put to an open ſhame, and crucified p. 105again, Heb. 6. they muſt tread under foot that blood, and do deſpite to the Spirit; Heb. 10. 29. ſo that the party had rather periſh a thouſand times, than be in Chriſts debt for ſalvation. The laſt thing in the deſcription, is, the ordinary attendant or conſequence of this ſin, it breedeth Deſperate and Hopeleſs fear. They fear him, whom they hate, with a ſlaviſh, hopeleſs fear, ſuch as Devils have, Heb. 10. 27. They know that God will put out his power againſt them; they tremble in the remembrance of it; and if they could be above him, and deſtroy him, they covet it; and ſince they cannot reach that, they hate with the utmoſt of heart-malice, and do perſecute him, and all that is his with deſpite.

As for the third thing propoſed. (viz.) The Concluſions to be drawn from what is ſaid, whereby we will ſpeak directly to the Objection, 1. As I hinted before, ſince the ſin againſt the Holy Ghoſt is ſo remarkable, and may be well known where it is, none ſhould charge themſelves with it, unleſs they can prove and make good the charge; for it is a great wrong done unto God, to labour to perſwade my ſoul that he will never pardon me; It is the very way to make me deſperate, and to lead me unto the unpardonable ſin; Therefore unleſs thou canſt and dareſt ſay, that thou doſt hate the way which God hath deviſed for ſaving of ſinners, and doſt reſolve to oppoſe the thriving of his Kingdom, both with thy ſelf and others, out of malice and deſpite againſt God, thou oughteſt not to ſuſpect thy ſelf guilty of this ſin. 2. Whatſoever thou haſt done againſt God, if thou doſt repent it, and wiſh it were undone, thou canſt not be guilty of this ſin; for in it, heart-malice and deſpight againſt God do ſtill prevail. 3. If thou art content to be his debtor for pardon, and wouldeſt be infinitely obliged unto him for it, then thou canſt not in p. 106that caſe be guilty of the ſin againſt the Holy Ghoſt; for, as we ſhewed before, they who are guilty of it, do ſo deſpite God, that they would not be his debtors for ſalvation. 4. Whatſoever thou haſt done, if thou haſt a deſire after Jeſus Chriſt, and doſt look with a deſiring after him, and canſt not think of parting with his Bleſſed Company for ever: Or if thou muſt part with him, yet doſt wiſh well to him, and all his, thou needeſt not ſuſpect thy ſelf to be guilty of this unpardonable ſin; For there can be no ſuch hatred of him in thy boſome, as is neceſſarily required to make up that ſin. 5. If thou wouldeſt be above the reach of that ſin, and ſecure againſt it for ever, then go work upon thy heart to plead ſalvation by Chriſt Jeſus, and to cloſe with God in him, acquieſcing in him as the ſufficient ranſome and reſt, as we have been preſſing before, and yield to him to be ſaved in his way: Do this in good earneſt, and thou ſhalt be for ever put out of the reach of that ugly thing wherewith Satan doth affright ſo many poor ſeekers of God.

Object. Although I be not excluded from the benefit of the New Covenant, yet it is not in my power to believe on Chriſt; For Faith is the gift of God, and above the ſtrength of fleſh and blood.

Anſw. It is true, that ſaving Faith, by which alone a man can heartily cloſe with God in Chriſt, is above our power, and is the gift of God, as we ſaid before in the premiſes: Yet remember, 1. The Lord hath left it as a Duty upon all who hear this Goſpel, cordially by faith to cloſe with his offer of ſalvation through Chriſt, as is clear in the Scripture; And you muſt know, that although it be not in our power to perform that duty of our ſelves, yet the Lord may juſtly condemn for not performing of it, and we are inexcuſable, becauſe at firſt he made men perfectly able to do whatſoever he ſhould command. 2. The Lord commanding this thing, which is above our power, p. 107willeth us to be ſenſible of our inability to do the thing, and would have us putting on him to work it in us. He hath promiſed to give the new heart, and he hath not excluded any from the benefit of that promiſe. 3. The Lord uſeth by theſe Commands and Invitations, and mens meditation on the ſame, and their ſupplication about the thing, to convey power unto the ſoul to perform the duty: Therefore, for anſwer to the objection, I do beſeech thee in the Lords Name, to lay to heart theſe his Commandments and Promiſes; and meditate on them, and upon that bleſſed buſineſs of the New Covenant, and pray unto God as you can, over them, (for he will be enquired to do theſe things, Ezek. 36. 37.) and lay thy cold heart to that device of God expreſt in the Scriptures, and unto Chriſt Jeſus, who is given for a Covenant to the People, and look to him for life and quickening; Go and eſſay to plead that ſalvation in the way God doth offer it, and to cloſe with, and reſt on Chriſt for it, as if all were in thy power, yet looking to him for the thing, as knowing that it muſt come from him; And if thou do ſo, he who meets theſe who remember him in his wayes, Iſa. 65. 5. will not be wanting on his part, and thou ſhalt not have ground to ſay, that thou moved towards the thing until thou could do no more for want of ſtrength, and ſo left it at Gods door: It ſhall not fail on his part, if thou have a mind for the buſineſs. Yea, I may ſay, if by all thou haſt ever heard of that matter, thy heat loveth it, and deſireth to be in hands with it, thou haſt it already performed within thee, ſo that difficulty is paſt, before thou waſt aware of it.

Object. Many who have cloſed with Chriſt Jeſus, as is ſaid, are ſtill complaining of their leanneſs and fruitleſneſs, which maketh my heart lay the leſs weight on that duty of believing.

Anſw. If you be convinced that it is a duty to believe p. 108on Chriſt, as is ſaid, yo may not ſhift it under any pretence. As for theſe complaints of ſome who have looked after him, not admitting every one to be judge of his own fruit. I ſay, 1. Many by their jealouſies of Gods love, and by their miſ-belief (after they have ſo cloſed with God) do obſtruct many precious communications, which otherwiſe would be let out to them, Mat. 13. 58. 2. It cannot be, that any whoſe heart is gone out after Chriſt, have found him a wilderneſs 2. 31. ſurely they find ſomewhat in their ſpirit, ſwaying them towards God in theſe two great things, (viz.) how to be found in him in that day, Phil. 3. 8, 9. and how to be forthcoming to his praiſe in the Land of the Living, Pſal. 119. 17. and 56. 13. they find theſe two things aloft in the ſoul, and that is much; Moreover, they ſhall after ſearch, if they judge aright, find ever ſince an emptineſs in the Creatures, which abundance of the Creature cannot fill up, all is vanity; Only God can fill the empty room in their heart, and when he but breatheth a little, there is no room for additional comfort from creatures; This ſaith, that God hath captivated the man, and hath fixed that ſaving principle in the underſtanding and heart, who is God but the Lord? Worſhip him all ye Gods, Pſal. 97. 7. Yea, further, theſe whoſe heart hath cloſed with God in Chriſt, as is ſaid, will not deny that there have been ſeaſonable preventings and quickenings now and then, when the ſoul was like to fail, Pſal. 21. 3. & 94. 18, 19. therefore, let none ſay, that there is no fruit following, and let none ſhift their duty upon the unjuſt and groundleſs complaints of others.

Object. Although I judge it my duty to cloſe with Gods device in the Covenant, I am in the dark how to manage that duty, for ſometimes God doth offer to be our God without any mention of Chriſt, and ſometimes ſaith, that he will betruth us unto him; And in other places of Scripture, we p. 109are called to come to Chriſt, and he is the Bridegroom. Again, God ſometimes ſpeaketh of himſelf as a Father to men, ſometimes as a Husband; Chriſt is ſometimes called the Husband, and ſometimes a Brother, which relations ſeem inconſiſtent, and do much put me in the dark how to apprehend God when my heart would agree with him, and cloſe with him.

Anſw. It may be very well ſaid, that men do come to God, or cloſe with him, and yet they come to Chriſt and cloſe with him. They may be ſaid to come under a marriage relation unto God; and unto Chriſt alſo, who is Husband, Father, Brother, &c. to them, and there is no ſuch myſtery here as ſome do conceive. For the better underſtanding of it, conſider theſe few things, 1. Although God made man perfect at the beginning, and put him in ſome capacity of tranſacting with him immediately, Eccleſ. 7. 29. Gen. 2. 16, 17. Yet man, by his fall, did put himſelf at a perfect diſtance from God, and in an utter incapacity to bargain or deal any more with him immediately. 2. The Lord did, after Adams fall, make manifeſt the new covenant, in which he did ſignifie that he was content to tranſact with man again, in and through a Mediatour; and ſo did appoint men to come to him through Chriſt. Heb. 7. 25. and to look for acceptation only in him, Epheſ. 1. 6. ordaining men to hear Chriſt, He being the only party, in whom God was well pleaſed, Mat. 17. 5. 3. This matter is ſo clear, and ſuppoſed to be ſo notorious in Scripture, and ſo manifeſt to all who are under the Ordinances, that the Lord doth often ſpeak of tranſacting with himſelf, not making mention of the Mediator, becauſe it is ſuppoſed, that every one in the Church knoweth that now there is no dealing with God, except by and through Chriſt Jeſus the Mediator. 4. Conſider, that Chriſt Jeſus, God-man, is not only a fit meeting-place for God and men to meet into, and a fit ſpokeſ-man to treat between the parties now at variance, p. 1102, Cor. 5. 19. But we may ſay alſo he is, the immediate Bridegroom, and ſo our cloſing or tranſacting with God, may be juſtly called the marriage of the Kings Son; and the elect may be called the Lambs Wife, Chriſt Jeſus being, as it were the hand which God holdeth out unto men, and on which they lay hold when they deal with God. And ſo through and by Chriſt, we cloſe with God, as our God, on whom our ſoul doth terminate laſtly and ultimately through Chriſt, 1 Pet. 1. 21. 5. Conſider that the diverſe relations mentioned in Scripture, are ſet down, to ſignifie the ſure and indiſſoluble union and communion between God and his people: whatſoever nearneſs is between head and members, root and branches, King and Subject, ſhepherd and flock, father and children, brother and ſiſter, Husband and Wife, &c. all is here, John 17. 21. to 27. So that whatſoever be ſpoken in the Scripture, people may be clear, that God calleth them to be reconciled unto him through Chriſt, and doth offer himſelf to be their God and Husband in him alone, and men are to accept God to be their God in Chriſt, pleaſing that way of relief for poor man, and to give up themſelves unto God in Chriſt, in whom alone they can be accepted. And they who cloſe with Chriſt, they do cloſe with God in him, who is in Chriſt reconciling the world to himſelf, 2 Cor. 5. 19. Joh. 14. 9. to 12. And we are not to dip further into the diverſe relations mentioned in Scripture, between God or Chriſt, and men, then as they may point out union and communion, or nearneſs with God through Chriſt Jeſus, and our advantage thereby.

Theſe things being clear we will not multiply words: But ſince to believe on Chriſt is the great duty, required of all that hear this Goſpel, we beſeech every one, in the Lords Name, to whom the report of this ſhall come, that without delay they take to heart their loſt condition in p. 111themſelves, and that they lay to heart relief which God hath provided by Jeſus Chriſt, whereof he hath made a free offer unto all who will be content of the ſame, and to be ſaved that way. And that they lay to heart, that there is no other way of eſcape from the wrath that is to come (becauſe of which men would be glad at the laſt day; to run into a lake of melted Lead to be-hid from the face of the Lamb, whom they do here deſpiſe) we ſay, we beſeech all in the conſideration of theſe things, to work up their hearts to this buſineſs, and to lay themſelves open for God, and to receive him through Chriſt in the offers of the Goſpel, acquieſcing in him, as the only deſirable and ſatisfying good, that ſo they may ſecure themſelves; go ſpeedily and ſearch for his offers of peace and ſalvation in the Scripture, and work up your heart and ſoul to cloſe with them, and with Chriſt in them, and with God in Chriſt: And do it ſo, as you may have this to ſay, that you were ſerious, and in earneſt, and cordial here, as ever you were in any thing to your apprehenſion, and for ought you know, Chriſt is the choice of your heart, at leaſt, you neither know nor allow any thing to the contrary: Whereupon your heart doth appeal unto God to ſearch and try if there be ought amiſs, to rectifie it, and lead unto the right way. Now this cleaving of the heart unto him, and caſting it ſelf upon him, to be ſaved in his way, is believing, which doth indeed ſecure a man from the wrath that is to come, becauſe now he hath received Chriſt, and believeth on him, and ſo ſhall not enter into condemnation, as ſaith the Scripture.

Object. When I hear what it is to believe on Chriſt Jeſus, I think ſometimes I have faith: For I dare ſay, to my apprehenſion, the invention of ſaving ſinners by Chriſt Jeſus, pleaſeth me, my heart goeth out after him, and doth determinate upon him as a ſatisfying treaſure; and I am glad to accept God to be my God in him. But I often do p. 112queſtion if ever I have done ſo, and ſo am for moſt part kept heſitating and doubting if I do believe, or be ſavingly in Covenant with God.

Anſw. It is ordinary for many whoſe hearts are gone out after Chriſt in the Goſpel,Expreſs tranſacting with God. and have received him, to bring the ſame in queſtion again. Therefore I ſhall adviſe one thing as a notable help to fix the ſoul, in the maintaining faith and an intereſt in God; and that is, that men not only cloſe heartily with God in Chriſt, as is ſaid, but alſo, they expreſly, explicitely, by word of mouth and viva voce; And formally cloſe with Chriſt Jeſus, and accept Gods offer of ſalvation through him, and ſo make a Covenant with God. And this, by Gods bleſſing may contribute not a little for eſtabliſhing them about their ſaving intereſt in God.

Before I ſpeak directly to this expreſs Covenanting with God, I premiſe theſe few things. 1. I do not here intend a covenanting with God, eſſentially differing from the Covenant between God and the viſible Church, as the Lord doth hold it out in his revealed Will. Neither do I intend a Covenant, differing eſſentially from that tranſacting of the heart with God in Chriſt, formerly ſpoken unto: It is that ſame Covenant, only it differeth by a ſingular circumſtance, viz. the formal expreſſion of the thing which the heart did before practiſe. 2. I grant this expreſs covenanting and tranſacting with God, is not abſolutely neceſſary for a mans ſalvation: For, if any perſon cloſe heartily and ſincerely with God, offering himſelf in Chriſt in the Goſpel, his ſoul and ſtate is thereby ſecured, according to the Scripture, although he utter not words with his mouth: But this expreſs verbal covenanting with God is very expedient, for the better being of a mans ſtate, and his more comfortable maintaining of an intereſt in Chriſt Jeſus. 3. This expreſs covenanting p. 113with God is very expedient, for the better being of a mans ſtate, and his more comfortable maintaining of an intereſt in Chriſt Jeſus. 3. This expreſs covenanting with God by word of mouth, is of no worth, without ſincere heart-cloſing with God in Chriſt joyned with it: For, without that, it is but a prophaning of the Lords Name, and a mocking of him to his face, ſo to draw near unto him with the lips, whilſt the heart is far away from him. 5. I grant, both cordial and verbal tranſacting with God will not make out a mans gracious eſtate unto him, ſo as to put and keep it above controverſie, without joynt witneſs of the Spirit, by which we know what is freely given unto us of God; yet this explicite way of tranſacting with God, joyned with that heart-cloſing with him in Chriſt, contributes much for clearing up unto a man, that there is a fixed bargain between God and him, and will do much to ward off him many groundleſs jealouſies and objections of an unſtable mind and heart, which uſeth affrontedly to deny this hour, what it did really act and perform the former hour. This explicite covenanting, is an Inſtrument taken of what paſt between God and the ſoul, and ſo hath its own vantage for ſtrengthening of Faith.

As for this expreſs covenant, we ſhall 1. Shew that is a very warrantable practice. 2. We ſhall ſhew ſhortly what is preparatorily required of thoſe who do ſo tranſact with God, 3. How men ſhall go about that duty. 4. What ſhould follow thereupon.

As to the firſt, I ſay, it is a warrantable practice, and in incumbent duty, exp…ly and by word to covenant with God, which appeareth thus.

1. In many places of Scripture (if we look to what they may bear according to their ſcope and the analogy of Faith) God hath commanded it, and left it on people as a duty, Iſa. 44. 5. One ſhall ſay, I am the Lords, p. 114Iſa. 45. 24. Surely, ſhall one ſay, In the Lord have I righteouſneſs and ſtrength, Jer. 31. 4. Wilt thou cry unto me, My father, thou art the guide of my youth, Zech. 13. 9. They ſhall ſay, The Lord is my God, Hoſ. 2. 16. Thou ſhalt call me Iſhi, and in many places elſewhere. Now ſince God hath ſo clearly left it on men in the matter of the word, they may be perſwaded, that it is a practice warranted and allowed by him, and well-pleaſing unto him.

2. Arg. It is the approved practice of the Saints in Scripture, thus expreſly to covenant with God, and they have found much quiet in that duty afterwards. David did often expreſly ſay unto God, that he was his God, his portion, and that himſelf was his ſervant. Thomas will put his intereſt out of queſtion with it, Joh. 20. 28. Yea, I ſay, the Saints are much quieted in remembrance of what hath paſt that way between God and them, Pſal. 73. 25. Pſal. 142. 5. we find it often in the Book of the Canticles. Now ſhall the chief Worthies of God be ſo much in a duty, breeding ſo much quiet and ſatisfaction to them in many caſes, and ſhall we be under the New Teſtament, unto whom acceſs is miniſtred abundantly and who partake of the ſap of the Olive; ſhall we (I ſay) lie behind in this approved piece of freedom with God? Since we ſtudy to imitate that cloud of witneſſes in other things (as faith, zeal, patience, &c.) let us all imitate them in this.

3. Arg. The thing about which we move here is a matter of the greateſt concernmen … all the World: It is the life of our Soul, Deut. 32. 47. Oh ſhall men ſtudy to be expreſs, explicite, plain and peremptory in all their other great buſineſſes, becauſe they are ſuch, and ſhall they not much more be peremptory and expreſs in this, which doth moſt concern them? I wonder that many not only do not ſpeak it with their mouth, but that they p. 115do not ſwear, and ſubcribe it with their hand, and do not every thing for ſecuring of God to themſelves in Chriſt; and themſelves unto God, which the Scripture doth warrant, Iſa. 44. 5.

This alſo may have its own weight, as an argument to preſs this way of covenanting with God. The buſineſs of intereſt in Chriſt, and of real and honeſt tranſacting with him, is a thing, which in experience of Saints, is moſt frequently brought upon debate, and in queſtion. Therefore men had need, all the ways they can, even by thought, word, and deed, to put it to a point.

This alſo may have place here for preſſing this as a duty, that God is ſo formal, expreſs, diſtinct and legal, (to ſay ſo) in all the buſineſs of mans ſalvation, viz. Chriſt muſt be a near kinſman, to whom the right of redemption doth belong; he muſt be choſen, called, authorized and ſent, Covenants formally draw between the Father and him, the Father accepting payment and ſatisfaction, giving formal diſcharges, all done clearly and expreſly. Shall the Lord be ſo expreſs, plain and peremptory in every part of the buſineſs, and ſhall our part of it reſt in a confuſed thought, and we be as dumb beaſts before him? If it were a marriage between man and wife, it would not be judged enough, although there were conſent in heart given by the woman, and known to the man, if ſhe did never expreſs ſo much by word, being in a capacity to do ſo. Now this Covenant between God and man, is held out in Scripture as a marriage between man and wife, Hos. 19. 20. 2 Cor. 2. The whole Song of Soloman ſpeaketh it. The Lord uſeth ſimilitudes, to ſignifie unto us what he intends, and ſurely this is a ſpecial requiſite in Marriage, that the wife give an expreſs and explicite conſent unto the buſineſs: The man ſaith ſo, I take thee to be my lawful wife, and do oblige my ſelf to be a dutiful husband: The woman is obliged on the other p. 116Part, to expreſs her conſent, and to ſay, Even ſo I take thee to be my lawful husband, and do promiſe duty and ſubjection: It is ſo here; The Lord ſaith, I betroth thee unto me in faithfulneſs, and thou ſhalt call me Iſhi, my husband, Hoſea 2. I will be for thee as a head and husband if thou wilt not be for another, Hoſea 3. the man ought to anſwer, and ſay, Amen, So be it, Thou ſhalt be my God, my head, and Lord, and I ſhall and will be thine, and not for another, Cant. 6. 3. And ſo this making of this Covenant with God, is called, a giving of the hand to him, as the word is, 2 Chron. 30. 8. which doth hint a very expreſs, formal, explicite and poſitive bargaining with God. So then, we conclude it to be an incumbent duty, and a very approved practice, neceſſary for the quieting of a mans mind, and his more comfortable being in Covenant with God, and more fully anſwering Gods condeſcendence and offer in that great and primary promiſe. I will be your God, and ye ſhall be my people.

Not only may, and ſhould, people thus expreſly cloſe with God in Chriſt for fixing their heart; but they may, upon ſome occaſions, renew this verbal tranſacting with God; eſpecially, when through tentations they are made to queſtion if ever they have really and ſincerely cloſed Covenant with God, as they are to put out new acts of faith, embracing Chriſt as the deſirable portion and meaſure, and alſo upon other occaſions, ſo were it expedient, eſpecially if there remain any doubt about the thing, that by viva voce and expreſs word, they determine that controverſie, and ſay of the Lord and to him, that he is their refuge and portion, Pſalm 91. 2. Pſalm 142. We find the Saints doing ſo; and we may imitate them, eſpecially, 1. In the time of great back-ſliding, people were wont to renew the Covenant with God, and we ſhould do ſo alſo; Our heart ſhould go after Chriſt, in the promiſes of reconciliation with God, for he is our peace p. 117upon all occaſions, and our Advocate, and we are bound to apprehend him ſo when we tranſgreſs, 1 Joh. 2. 1. and to expreſs ſo much by word as Saints did in their formal renewing of the Covenant. 2. When people are in hazzard, then it were good that they ſhould ſend out their heart after him, and expreſs their adhering unto him, for ſecuring their own heart; We find Joſhua doing ſo, when he was to ſettle in the land of Canaan, in the midſt of ſnares, Joſhua 24. ſo David doth in his ſtraits, Pſal. 57. 1. 3. When men apprehend God to be at a diſtance from them, and their Soul be under withering and decay, then it is ſafeſt heartily to cloſe with Chriſt, and embrace him by faith for ſecuring of the Soul, and it were good to put it out of queſtion, by the expreſſing of the thing; This is the ready way to draw ſap from Chriſt the root, for recovering of the Soul, and for eſtabliſhing the heart before him. The Spouſe in the Song of Soloman doth ſo, thus aſſerting her intereſt in him, when in ſuch a condition; Profeſſing and avouching him to be hér beloved, Cant. 5. 4. At the celebration of the Lords Supper, men ſhould thus cordially cloſe with God in Chriſt, and ſpeak and expreſs ſo much; For, that is a feaſt of Love; And then, and there we come under a ſolemn profeſſion of cloſing with God in Chriſt, perſonally and openly, and do receive the ſeal of it: it is therefore beſeeming, at that time, to bring up both heart and tongue to ſecond and anſwer our profeſſion, apprehending God to be our God, and reſigning over our ſelves to be his, and at his diſpoſing. We ſhall not confine the Lords people to times and ſeaſon of this duty; The Lord may bind it upon them at his pleaſure; Only there is hazzard, that by too frequent expreſs covenanting with God, men turn too formal in it; Therefore, it is not ſo fit that people ſhould cordially at full length renew that explicite tranſacting with God, but rather to declare unto God, that p. 118they adhere unto the Covenant made with him, and that they do maintain and will never revoke nor recal the ſame; and withal, they may hint the ſum of it, in laying claim unto God in Chriſt, as their own God; and this they may do often, even in all their addreſſes to God, and probably this is the thing deſigned by the Saints in their ſo ordinary practice in the Scripture, whilſt they aſſert their intereſt in God, as their God and portion; And it is fit that men in all their walk, hold their heart at the buſineſs, by heart-cleaving to God in Chriſt, The life we live in the fleſh, ſhould be by faith in the Son of God, Gal. 2. 20.

As to the ſecond thing, viz. what is preparatorily required of him who is expreſly to tranſact with God: Here beſides what we ſpake before as previous to a mans cloſing with Chriſt Jeſus, we only add, 1. That he that would explicitly bargain with God, muſt know, that to do ſo, is warranted and allowed by God, as we ſhewed before: If this be wanting, a man cannot do it in faith, and ſo it will be ſin unto him, Rom. 14. 23. 2. The man muſt labour to bring up his heart to the thing, that it do not belye the tongue; It will be a great mocking of God, ſo to draw near him with the lips, whilſt the heart is far off from him, Iſa. 29. 13.

The third thing to be conſidered in this expreſs verbal covenanting with God, is the way how it is to be performed and managed; And beſide what was ſaid before in heart-cloſing with Chriſt; I add here.

1. The man ſhould do it confidently, not only believing that he is about his duty when he doth it; But alſo, that God in Chriſt Jeſus will accept his poor imperfect way of doing this duty, he do accept a man according to what he hath, if there be a willing mind, 2 Cor. 8. 12. a mite is accepted, ſince it is all the poor womans ſubſtance, Mat. 12. 44. yea if it can be attained, the man p. 119ſhould believe that the iſſue and conſequence of this tranſacting ſhall prove comfortable, and all ſhall be well, and that God, who engageth for all in the Covenant (ſince he hath determined the man to this happy choice) will in ſome meaſure make him forth-coming, and will perfect what concerns him; Faithful is he who hath promiſed, who will alſo do it, 1. Theſſ. 5. 24. If this confidence be wanting, the matter will be done with much fear and jealouſie, if not worſe, and will ſtill prove a diſquieting buſineſs to the man.

2. It ſhould be done holily: It is called the Holy Covenant, Luke 1. 72. The holy things of David, Acts 13. 34. Here it were fitting, that what is done in this expreſs tranſacting with God, ſhould not be done paſſingly, and on the by, but in ſome ſpecial addreſſes unto God: the thing ſhould be ſpoken unto the Lord, Pſal. 142, 5. It is beſeeming in ſo great a buſineſs that a piece of time were ſet apart for confeſſing and ſupplication before God: yea, alſo the perſon ſo tranſacting with God, ſhould labour to have high apprehenſions of Gods greatneſs and ſoveraignty, 2. Sam. 7. 22. although he thus humble himſelf to behold things in Heaven and Earth, and theſe high and holy thoughts of him, will and ſhould be attended with debaſing and humbling thoughts of ſelf, although admitted to this high dignity, 2 Sam. 7. 18. It is no ſmall thing to be allyed unto, and with the great God of Heaven, and his Son Chriſt, as David ſpeaketh when King Saul did offer his Daughter unto him, 1 Sam. 18. 22. Yea, further, there ſhould be ſpecial guarding and watching, that the heart keep ſpiritual tranſacting with God; there is great reaſon for this holy way of performing the duty; For, men are ready to forget themſelves, and to ſhape the Lord according to their own fancy, and to turn carnal in the buſineſs, ſince it is a marriage tranſaction held out in all the ordinary expreſſions of love, p. 120as in the Song of Soloman, Iſa. 62. 5. Zeph. 3. 17.

The fourth thing we ſhall ſpeak a word unto, is, what ſhould follow upon this expreſs verbal Covenanting with God; I ſay, beſide that union and communion with God in Chriſt, following upon believing, if a man explicitly by word tranſact with God, 1. He ſhould thenceforth be ſingularly careful to abide cloſe by God in all manner of converſations; For if a man thenceforth do any thing unſuitable, he doth falſifie his word before God, which will ſtick much in his Conſcience, and prove a ſnare; If a man henceforth forget God, and take on him to diſpoſe of himſelf, ſince he is not his own, and hath opened his mouth unto the Lord, he makes enquiry after vows, and devoureth that which is holy, Prov. 20. 25. 2. He who tranſacteth with God, ſhould hold ſtedfaſt that determination and concluſion; it is a ſhame for a man, whoſe heart hath cloſed with God; and whoſe mouth hath ratified and confirmed it ſolemnly before him, to contradict himſelf again, and to admit any thing to the contrary, he ought boldly to maintain the thing againſt all deadly.

Then let me beſeech you who deſire to be eſtabliſhed in the matter of your intereſt in God, that with all conveniency you ſet apart a piece of time for Prayer before God, and labouring to work up your heart to ſeriouſneſs, affection, and the faith of the duty, to make a Covenant, and to tranſact with God by expreſs words after this manner:

O Lord, I am a loſt and broken Creature by Nature, and by innumerable actual tranſgreſſions which I do confeſs particularly before thee this day; And although, being born within the viſible Chriſt, I was from the womb in Covenant with thee, and had the ſame ſealed unto me in bapsïſin; Yet for a long time I have lived without God in the p. 121world, ſenſeleſs and ignorant of my Obligation, by vertue of that Covenant. Thou haſt (at length) diſcovered unto me, and bound upon my heart, my miſerable ſtate in my ſelf, and haſt made manifeſt unto my heart the ſatisfying relief thou haſt provided by Chriſt Jeſus, offering the ſame freely unto me, upon condition that I would accept of the ſame, and would cloſe with thee as my God in Chriſt, warranting and commanding me upon my utmoſt peril, to accept of this offer, and to flee unto Chriſt Jeſus: Yea, to my apprehenſion, now thou haſt Soveraignly determined my heart, and ſhaped it for Chriſt Jeſus, leading it out after him in the offer of the Goſpel, cauſing me to approach unto the living God, to cloſe ſo with him, and to acquieſce in his offer, without any known guile; And that I may come up to that eſtabliſhment of Spirit in this matter, which ſhould be to my comfort, and the praiſe of thy glorious Grace; Therefore, I am here this day to put this matter out of queſtion, by expreſs words before thee, according to thy will: And now I, unworthy as I am, do declare, that I believe, that Chriſt Jeſus, who was ſlain at Jeruſalem, was the Son of God, and the Saviour of the World; I do believe that record, that there is life eternal for men in him, and in him only; I do this day in my heart, plead and acquieſce in that device of ſaving ſinners by him, and do intereſt my ſoul unto him; I do accept of reconciliation with God through him, and do cloſe with thee as my God in him; I chuſe him in all that he is, and all that may follow him, and do reſign up my ſelf, and what I am, or have, unto thee, deſiring to be divorced from every thing hateful unto thee, and that without exception, or reſervation of any thing (conſiſtent with my knowledge) or intended reverſion; Here I give the hand to thee, and do take all things about me witneſſes, that I, whatever I be, or have hitherto been, do accept ſo Gods offer of peace through Chriſt, and do make a ſure Covenant with thee this day never to be reverſed, p. 122hoping that thou wilt make all things forth-coming, both on thy part and mine, ſeriouſly begging (as I deſire to be ſaved) that my corruptions may be ſubdued, and my Neck brought unto thy ſweet yoke in all things, and my heart made chearfully to acquieſce in whatſoever thou doſt unto me, or with me, in order to theſe ends. Now, glory be unto thee, O Father, who deviſed ſuch a Salvation, and gave the Son to accompliſh it; Glory be to Chriſt Jeſus, who at ſo dear a rate, did purchaſe the out-letting of that love from the Fathers boſome, and through whom alone this acceſs is granted, and in whom I am reconciled unto God, and honourably united unto him, and am no more an Enemy or Stranger: Glory be to the Holy Ghost, who did alarm me when I was deſtroying my ſelf: and who did not only convince me of my hazzard, but did alſo open my eyes to behold the relief provided in Chriſt; yea, and did perſwade and determine my wild heart to fall in love with Chriſt, as the enriching treaſure; and this day doth teach me how to Covenant with God, and how to impropriate to my ſelf all the ſure Mercies of David, and bleſſings of Abraham, and to ſecure to my ſelf the favour and friendſhip of God for ever. Now with my ſoul, heart, head, and whole man; as I can, I do acquieſce in my choice this day, henceforth reſolving not to be my own, but thine; And that the care of whatſoever concerns me ſhall be on thee, as my Head and Lord, proteſting humbly that failings on my part, (againſt which I reſolve thou knoweſt) ſhall not make void this Covenant; for ſo haſt thou ſaid, which I intend not to abuſe, but ſo much the more to cleave cloſe unto thee, and I muſt have liberty to renew, ratifie, and draw extracts of this tranſaction, as often as ſhall be found needful. Now I know thy conſent to this bargain, ſtands recorded in Scripture, ſo as I need no new ſignification of it; and I, having accepted of thy offer upon thy own terms, will henceforth wait for what is good, and for thy ſalvation in the p. 123end; As thou art faithful, pardon what is amiſs in my way of doing the thing, and aceept me in my ſweet Lord Jeſus, in whom I only deſire pardon: And in teſtimony hereof, I ſet to my Seal, that God is True, and in declaring him a competent Saviour.

Let People Covenant with God in fewer or more words, as the Lord ſhall diſpoſe them; for we intend no Platform of words for any perſon; Only it were fitting that men ſhould, before the Lord acknowledge their loſt ſtate in themſelves, and the relief that is by Chriſt, and that they do declare that they accept of the ſame, as it is offered in the Goſpel, and do thankfully reſt ſatisfied with it, intruſting themſelves henceforth wholly unto God to be ſaved in his way, for which they according to his faithfulneſs. If men would heartily and ſincerely do this, it might heartily through the Lords bleſſing, help to eſtabliſh them againſt many fears and jealouſies; And they might date ſome good thing from this day and hour, which might prove comfortable unto them when they fall in the dark afterwards, and even when many failings do ſtare them in the face perhaps at the hour of death, 2 Sam. 23. 5. It is much if a man can appeal unto God, and ſay, Thou knoweſt there was a day and an hour, when in ſuch a place, I did accept of peace through Chriſt, and did deliver up my heart to thee, to write on it thy whole Law without exception; heaven and earth are witneſſes of it: Remember thy word unto thy Servant, on which thou cauſedſt me to hope.

Object. I dare not adventure to ſpeak ſuch words unto God, becauſe I find not my heart coming up full length in Affection and Seriouſneſs: So, I ſhould but lye unto God, in tranſacting ſo with him.

Anſw. It is to be regreted that mens heart doth not with much bended ſail of Deſire and Affection embrace p. 124and welcome that bleſſed offer and portion: Yet for anſwer to the objection, remember, 1. That thoſe to whom the Lord giveth the new heart, forming Chriſt in them, the whole heart is not renewed; There is Fleſh and Spirit luſting againſt each other, the one contrary unto the other, ſo as a man can neither do the good or evil he would do with full bended ſail, Gal. 5. 17. It is well if there be a good part of the heart going out after Chriſt, deſiring to cloſe with him on his own terms, 2. That there is often a rational love in the heart unto Chriſt Jeſus, expreſſing it ſelf by a reſpect to his Commandments. 1. John 5. 3. when there is not a ſenſible prevailing love which maketh the ſoul ſick, Cant. 2. 5. Men muſt not alwayes expect to find this. I ſay then, although ſome▪ what in your heart draw back, yet if you can ſay, you are convinced of your broken ſtate without him, you want a righteouſneſs to cover your guilt, and you want ſtrength to ſtand out againſt ſin, or to do what is pleaſing before God: You alſo ſee fulneſs in him in both theſe reſpects: You dare ſay ſomewhat, within your heart, would be fain at him upon his own terms, and would have both Righteouſneſs for Juſtification, and ſtrength in order to Sanctification; and what is within you contradicting this; is your burden in ſome meaſure, and your bondage. If it be ſo, your heart is brought up to a tolerable length; Go on to the buſineſs, and determine the matter by covenanting with God, and ſay with your mouth, that you have both Righteouſneſs and Strength in God, as he hath ſworn you ſhall do, Iſa. 45. 24. It is approved Divinity to ſay unto God, I believe, when much miſ-belief is in me, and the heart divided in the caſe, Mark 9. 24. Withal, ſhew unto God, how matters are in your heart, that ſo you may be without guile before him; concealing nothing from him, and put your heart, that is, in his hand to write his Law on it according to the Covenant; p. 125For that is the thing he ſeeketh of men, that they deliver up their heart to him, that he may ſtamp it with his whole Will, without exception; And if you can heartily conſent unto that, judging Chriſts blood a ſufficient ranſome and ſatisfaction for Mans Trangreſſion; You may go and expreſly ſtrike Covenant with God; for your Heart and Affection is ready engaged.

Object. I dare not ſo Covenant with God, leſt I break to him; Yea, I perſwade my ſelf, if ſuch a tentation did offer ſo and ſo circumſtantiate, I ſhould fall before it, and ſuccumb. Therefore to tranſact ſo with God, whilſe I foreſee ſuch a thing were but to aggvedge my condemnation.

Anſw. 1. You have already entred Covenant with God, as you are a member of his viſible Church; And what is now preſt upon you, is, but that you more heartily, ſincerely, particularly, and more expreſly covenant and tranſact with him; You are already obliged heartily to cloſe with God in Chriſt; And, if you do it in heart, I hope the hazzard is no greater by ſaying that you do ſo, or have done ſo. 2. What will you do if you ſhift hearty tranſacting with God in Chriſt, and do not accept his peace, as it is offered? You have not a ſecond of it in the World; Either you muſt do this, or periſh for ever: And if you do it with your heart, you may alſo ſay it with your tongue. 3. If people may ſcare at Covenanting with God, becauſe they will afterwards Tranſgreſs, then not one man ſhould Covenant with God; for ſurely every one will tranſgreſs afterwards, if they live any length of time after the tranſaction; And we know no way like this, to ſecure men from falling: For if you Covenant honeſtly with him, engageth, beſide the new heart, to put his fear and Law therein; To give his Spirit to cauſe you to walk in his way: And when you Covenant with God, you deliver up your ſelf unto him, to be ſanctified and made conform to his will; It is rather p. 126a giving up of your ſelf to be led in his way in all things, and kept from every evil way, than any formal engagement on your part, to keep his way, and to hold off from evil. So that you need not ſcare at the Covenant, the Language whereof is, Wilt thou not be made clean? Jer. 13. 27. And all that ſhun to ſtrike Covenant with God, do thereby declare, that they deſire not to be made clean. 4. As it is hard for any to ſay confidently, they will tranſgreſs, if ſuch a tentation did offer ſo and ſo circumſtantiate; becauſe men may think, that either God will keep a tentation out of their way, or not ſuffer them to be tempted above what they are able to bear, or give to them a way of eſcape, Pſal. 46. 1. 1 Cor. 10. 13. So the queſtion is not, What I may do afterwards, but, what I now reſolve to do. If my heart charge me preſently with any deceit or reſolution to tranſgreſs, I muſt lay aſide that deceit before I tranſact with God: But if my heart charge me with no ſuch purpoſe▪ yea, I dare ſay, I reſolve againſt every tranſgreſſion; And although I think I ſhall fall before ſuch and ſuch a tentation, yet that thought floweth not from any allowed, and approved reſolution to do ſo; But from knowledge of my own corruption, and of what I have done to provoke God to deſert me. But the Lord knows, I reſolve not to Tranſgreſs, nor do I approve any ſecret inclination of my heart to ſuch a ſin, but would reckon it my ſingular mercy to be kept from ſin in ſuch a caſe; And I judge my ſelf a wretched man, becauſe of ſuch a boby of death within me, which doth threaten to make me tranſgreſs. In that caſe, I ſay, my heart doth not condemn me, therefore I may, and ought to have confidence before God, 1 Joh. 3. 21. If this be the caſe, I ſay to thee, although thou ſhouldeſt afterwards fail many wayes, and ſo perhaps draw upon thy ſelf ſad temporal ſtrokes thereby, And loſe for a ſeaſon many expreſſions of his Love, p. 127yet there is an Advocate with the Father to plead thy pardon, 1 John 2. 1. Who hath ſatisfied for our breaches, Iſa. 53. 5, 6. and for his ſake, God reſolveth to hold faſt the Covenant with men after their tranſgreſſion, Pſal. 89. 30. 37. elſe how could he be ſaid to betroth us to himſelf for ever, Hoſ. 2. 19, 20. and how could the Covenant be called Everlaſting, ordered in all things and ſure, if there were not ground of comfort in it, even when our houſe is not ſo and ſo with God; 2 Sam. 23. 25. Yea, it were no better than the Covenant of Works, if thoſe who enter it with God, could ſo depart from him again, as to make it void unto themſelves, and to put themſelves into a worſe condition than they were in before they made it, Jer. 32. 40. compared with Heb. 8. 6. The Lord hateth putting away, Mal. 2. 16. No honeſt heart will ſtumble on this, but will rather be ſtrengthned thereby in duty, Hoſ. 14. 9. For other ties and bonds, beſide divorce, and puniſhment by death, do oblige the ingenuous wife unto duty. So here men will fear the Lord and his Goodneſs, Hoſ. 3. 5.

Object. I have at the celebration of the Lords Supper, and at ſome other occaſions, covenanted expreſly and verbally with God, but my barrenneſs in his ways, and the renewed jealouſies of my gracious ſtate, maketh me queſtion if ever I tranſacted with God in ſincerity, and I think I can do it no other wayes than I have done it.

Anſw. 1. Men are not to expect fruitfulneſs according to their deſire, nor full aſſurance of Gods Favour, immediately after they have fled unto Chriſt, and expreſly tranſacted with God in him. Theſe things will keep a man on work all his dayes. The Saints had their failings and ſhort-comings, yea, and back-ſlidings, with many fits of dangerous miſ-belief, after they had very ſeriouſly, and ſincerely, and expreſly cloſed with God, as their God in Chriſt. 2. Many do look for faithfulneſs in p. 128their walk and eſtabliſhment of faith, from their own ſincerity in tranſacting with God, rather than from the Spirit of the Lord Jeſus. They fix their heart in their own honeſty and reſolutions, and not in the Bleſſed Root Chriſt Jeſus, without whom we can do nothing, and are vanity altogether in our beſt eſtate. Men ſhould remember, that one piece of grace cannot produce any degree of grace; Further, nothing can work grace but the arm of Jehovah: And if men would lean unto Chriſt, and covenant with him as their duty abſolutely, whatſoever may be the conſequence, at leaſt, looking only to him for the ſuitable fruit, it ſhould be far better with them: God pleaſeth not that men ſhould betake themſelves unto Chriſt, and covenant with him for a ſeaſon until they ſee if ſuch and ſuch fruit and eſtabliſhment ſhall follow, purpoſing to diſclaim their intereſt in him, and the Covenant, if ſuch and ſuch fruit doth not appear within ſuch a length of time. This is to put the wayes of God to tryal, and is very diſpleaſing unto him. Men muſt abſolutely cloſe with Chriſt, and covenant with him, reſolving to maintain theſe things as their duty, and a ready way to reach fruit, whatſoever ſhall follow thereupon, they having a teſtimony within them, that they ſeriouſly deſign conformity to his revealed will in all things; And they that have cloſed Covenant with him for the ſame end, as well as to be ſaved thereby. 3. Men ſhould be ſparing to bring in queſtion their ſincerity in tranſacting with God, unleſs they can prove the ſame, or have great preſumptions for it. if you can prove any deceit or guile in your tranſacting with him, you are obliged to diſclaim and rectifie it, and to tranſact with God honeſtly, and without guile: But if you know nothing of your deceit or guile, in the day you did tranſact with him; Yea, you can ſay, that you did appeal unto God in that day, that you dealt honeſtly with him, and intended not p. 129to deceive: and, did obteſt him according to his faithfulneſs, to ſearch and try if there was any crookedneſs in your way, and to diſcover it unto you, and heal it, Pſal. 139. 23, 24. and afterwards you came to the Light▪ that your deeds might be manifeſt, John 3. 20, 21. and you can ſay, that Gods anſwers from his Word to you, in ſo far as you could underſtand, were anſwers of peace, and confirmations of your sincerity; Yea, further, you dare ſay, that if upon life and death, you were again to tranſact with him, you can do it no other way, nor intending more ſincerity and ſeriouſneſs than before: Then I dare ſay unto thee in the Lords name, thou oughteſt not to queſtion thy ſincerity in tranſacting with God, but to have confidence before God, ſince thy heart doth not condemn thee, 1 John 3. 21. and thou art bound to believe that God dealeth uprightly with the upright man, and with the pure doth ſhew himſelf pure, Pſal. 18. 25, 26. If a man intend honeſtly, God will not ſuffer him to beguile himſelf, yea, the Lord ſuffereth no man to deceive himſelf, unleſs the man intend to deceive both God and Men. 4. Therefore, impute your unfruitfulneſs to your unwatchfulneſs, and your miſ-belief; And impute your want of full aſſurance, unto an evil heart of unbelief, helped by Satan to act againſt the glorious free grace of God; And charge not theſe things upon want of ſincerity in your cloſing with Chriſt; And reſolve henceforth to abide cloſe by the root, and you ſhall bring forth more Fruit; And by much Fruit you lay your ſelf open to the witneſs of Gods Spirit, which will teſtifie with your Spirit, that you have ſincerely and honeſtly cloſed with God, and that the reſt of your works are wrought in God, and approved of him; and ſo the witneſs of the Spirit and the Water, joyning with the blood, whereupon you are to lay the weight of your Soul and Conſcience; And where alone you are to ſink the curſes of the Law, due p. 130unto you for all your ſins and failings in your beſt things. Theſe three do agree in one; viz. That this is the way of life, and peace, and that you have intereſt therein, and ſo you come to quietneſs and full aſſurance, John 15. 4, 5. and 14. 21, 23. Rom. 8. 16. 1 John 5. 1.

O bleſſed bargain of the New Covenant, and thrice bleſſed Mediator of the ſame! Let him ride proſperouſly, and ſubdue Nations and Languages, and gather in all his Jewels, that honourable company of the firſt-born, and ſtately troop of Kings and Prieſts, whoſe glory it ſhall be to have waſhed their garments in the blood of that ſpotleſs Lamb; and whoſe happineſs ſhall continually flouriſh in following him whitherſoever he goeth; And in being in the immediate company of the Ancient of dayes, one ſight of whoſe face ſhall make them in a manner forget that ever they were on the Earth. O if I could perſwade men to believe, that theſe things are not yea and nay, and to make haſte towards him, who haſteth to judge the World, and to call men to an account, eſpecially about the improvement of this Goſpel! Even ſo, come Lord Jeſus.