The Mystical Union of Believers with Christ, Treatise · Chapter 11

The Mystical Union of Believers with Christ · Treatise · Chapter 11

p. 306CHAP. XI. The Uſe of Trial. Self-examination the way to attain the knowledge of our Union with Chriſt. Wherein the work of Self-examination conſiſteth. Motives to quicken thereunto. Directions for the right managing of that work.

2. THe principal uſe I drive at for the improvement of this point, is by way of examination and Trial. If union with Chriſt, or having the Son, be of ſuch abſolute neceſſity in order to ſalvation by him; Then it concerneth us to take this doctrine home to our ſelves, and to enter upon a ſerious debate wich, and examination of our ſelves; whether we be in Chriſt: whether we have the Son, by being united unto him. Elſe we have no right to eternal life, but are ſtill in our ſins, and under the wrath of God. So that, as you tender your everlaſting well-being, and the welfare of your immortal ſouls; put this queſtion cloſly to your hearts, and follow it earneſtly till you get a determinate anſwer thereunto. Am I united unto the Son of God? Doth Chriſt dwell in me, and am I ingraffed into him? It is a matter of infinite weight and moment: for if you fall ſhort of this priviledge, you are ruined everlaſtingly. A miſtake herein may undo you utterly, without recovery. This is the foundation of all true peace and comfort; ſo that make a ſtrict enquiry into it. It is a matter which may be known, for the Apoſtle John telleth us of Believers, that they knew they were in Chriſt, 1 Joh. 2.5. and Self-examination p. 307is the way to know it. And therefore take my counſel in the words of S. Paul, 2 Cor. 13.5. Examine your ſelves, whether you be in the faith: prove your own ſelves: Know you not your own ſelves, how that Chriſt is in you, except ye be reprobates? Examine and prove, that is, make a curious and narrow ſearch into it: be very inquiſitive concerning it; ranſack your whole ſouls, that ye may find it out? pierce your ſelves through, leave no ſtone unturned, no corner of your hearts unript up. What! know ye not your own ſelves? q. d. Is it not a ſhame to be ignorant of your own ſpiritual eſtate, whether you be in Chriſt, and Chriſt be formed in you? Can you reſt contentedly without the knowledge of it? Why, if you do not know it, the fault is probably in your ſelves, becauſe you do not ſet upon the work of Self-examination; or you are ſlight and ſuperficial in that work: ſo that enter upon it throughly and in good earneſt.

My brethren, If you knew that you were united to the Son of God, your hearts would be able to make their boaſt of God continually; you might rejoyce in him all the day long; you might be aſſured of acceſs unto him, and a gracious acceptance with him, upon all occaſions: you needed not be afraid in times of evil, though one evil rumour come upon the neck of another, and one ſore calamity uſher in another. When others walk droopingly, and diſconſolately, you might ſerve the Lord with alacrity and gladneſs of heart; and this joy of the Lord would be your ſtrength. And if you continue out of Chriſt, better were it for you that you had never been born. So that it much lieth upon you, to get the knowledge of it; and therefore call your ſelves to an account, how the p. 308caſe ſtands with you. Say, Have I the ſon? Am I planted into Chriſt? If people are unacquainted with this particular touching themſelves, it is moſtly through the neglect, or perſunctory diſcharge of the work of Self-examination: As will evid intly appear by theſe three following conſiderations.

1. Without Self-examination, a man can never pertinently and appoſitely, apply the Word of God unto himſelf: nor compare the frame and temper of his ſoul with the Word of the Lord; ſo as to be able to paſs a righteous judgment thereupon. My brethren, it is the Word of God which is the rule for diſcovery, whether we be in Chriſt or not; (as I ſhall ſhew you more fully anon) but this diſcovery cannot be made, by a bare naked ſpeculation of the truths contained therein, except we perſonally apply the truths unto our ſelves, and compare our ſelves with them. Juſt as it is in ſecular matters: The Carpenters line and plummet will diſcover the ſtraightneſs, or crookedneſs, of a piece of timber; but this it cannot do by taking a ſingle view of the line, unleſs it be applyed unto the timber. The Standard is appointed to ſhew the juſtneſs or falſhood of weights and meaſures: but then you muſt bring them unto the ſtandard, and compare them with the ſtandard. So the Scripture is the rule for trial of mens hearts, whether they be ſtraight or crooked: It is the ſtandard to evidence a mans ſpiritual eſtate, whether his perſon will hold weight in the ballance of the ſanctuary, when he cometh to be judged of the Lord: but then he muſt apply this rule unto himſelf, and compare himſelf with this ſtandard. Such perſons as would know that they are of God, muſt not only view the light; but muſt alſo bring their perſons and actions unto the p. 309light, Joh. 3.21. He that doth good cometh unto the light, that his deeds may be manifeſt, that they are wrought in God. He taketh the light of God's word and his own ſoul, and purteth them both together, that he may ſee what correſpondency there is between the one and the other. And it is ſaid of the wicked, v. 20. of that Chapter, He hateth the light, and doth not come unto it; that is, He cannot endure perſonally to apply it unto himſelf. You have many carnal people could be content to know the truth in the general notion, but they hate it in the particular application to their caſe. But if you would know whether you are in Chriſt, you muſt apply and appropriate the word of God unto your ſelves, and compare it with your condition. Now, to bring this home to our purpoſe, This application of the word, and comparing our ſelves with it, can never be done aright, without ſelfexamination. Except the Phyſician know the conſtitution and temperament of the patient, he can never apply ſuitable remedies unto him: ſo except we ſearch and enquire into the frame of our ſouls, we can never apply the Scripture, properly, and ſuitably, unto our ſouls. Except a man ſearch into his wayes and actions, as well as into the word, he cannot compare thoſe actions with the word: But he will be apt upon every turn, to run into miſtakes, and practical errors: He will take that word home to himſelf, which doth not belong to him; and paſs ſuch a ſentence upon himſelf, as is not to be paſſed upon him. It is hinted as the ground of mens deceit, and ſelf-cozenage, becauſe they do not look into themſelves, Prov. 21.2. Every way of a man is right in his own eyes, but the Lord pondereth the hearts. As if the holy Ghoſt had ſaid, If p. 310men did but ſearch their own hearts, they would not be ſo miſtaken concerning their wayes; nor paſs ſuch a falſe judgment upon themſelves. They preſently conclude that their wayes are right, becauſe they do not throughly look into them, nor take a view of their ſpirits, which are the principle of action; but God ponder eth their hearts.

2. If you would know, that you are, or whether you are, united to Chriſt, you muſt be diligent in the examination of your ſelves; and the reaſon is, Becauſe that is the very means which God hath eſpecially deſigned to this end, and appointed to be made uſe of to this purpoſe, to bring us unto the knowledge of it. This is a Maxim in Religion as clear as the noon-day, That if we would comfortably expect any mercy from the Lord, or gracious aſſiſtance unto any work or buſineſs, we muſt look for it in the uſe of ſuch means as God hath appointed to that end, and wherein he is wont to convey ſuch grace and aſſiſtance. Now ſelf-examination is the means which God hath required to be made uſe of, to bring us to the knowledge of our ingrafture into Chriſt. For Sirs, although it is God alone who can powerfully and convincingly make it known to us; yet we muſt not ſit ſtill and be idle, and ſay, if God will diſcover it to me I ſhall know it: But we muſt wait upon him in the way wherein he is wont to meet his people to this end; which is in the duty of ſelf-examination. If we would have our calling and election made ſure, our ſelves muſt give dilige…e to make it ſure, 2 Pet. 1.10.

3. Self-examination is the way to arrive at this knowledge, whether we are ſpiritually ingraffed into the Son: Becauſe hereby we ſhall find out thoſe falſhoods, under which our ſpirits are apt to lie hid; p. 311and thoſe deceits whereby our hearts are ready to cheat us, in paſſing a falſe judgment upon our ſelves. Self-examination will ſhew us where the cheat lieth, and upon what ground it is that we deal treacherouſly in this matter. You read of a people, Iſa. 28.15. who thought themſelves to be free from the wrath of God, when indeed they were the very generation of his wrath. And what was the reaſon of it? whence did this deceit proceed? Why, they took ſanctuary in lies, and covered themſelves over with falſhoods. When the overflowing ſcourge ſhall paſs thorow, it ſhall not come unto us: for we have made lies our refuge, and under falſhood have we hid our ſelves. The meaning I take to be this; They built their hopes of deliverance upon rotten pillars, and ſandy foundations: They apprehended themſelves to be in a right way, when they were not: that their hearts were for God, when indeed it was a lie; for they were ſet upon ſin and idolatry, and full of deſperate wickedneſs: They thought they were in the ſervice of the Lord, and that therefore he would ſhew them favour, when in truth it was a falſhood; they were in the broad way that leadeth to deſtruction. Now how ſhould a man diſcover the falſhood of theſe pretences, and find out the fallacies whereby our hearts would impoſe upon us in this caſe? Why, By being diligent in the examination of our ſelves. There is a full Text to this purpoſe, Gal. 6.3, 4. For if a man think himſelf to be ſomething, when he is nothing, he deceiveth himſelf. But let every man prove his own work, and then he ſhall have rejoycing in himſelf alone, and not in another. As if he had ſaid, It is no marvel if your hearts beguile you, if you do not make a narrow ſcrutiny into your ſelves. Your ſpirits are p. 312treacherous, apt to put light for darkneſs, and darkneſs for light. You will be apt to entertain good thoughts and opinions of your ſelves, when perhaps you have nothing of the life and ſubſtance of godlineſs; and your deceitful hearts take hold of every advantage to ſtrengthen thoſe opinions. But if you would avoid this cheat, you muſt examine your ſelves. Let every man prove his own work] that is, every one that would not be thus deceived; and in order to the prevention of this ſelf-flattery, and cozenage. If you were much in ſelf-examination, you would not reſt in the good opinions of others; nor conclude you were holy, becauſe they thought well of you: or you would not determine of your ſpiritual eſtate, from the lives of others; that therefore you are the children of God, becauſe you are not ſo bad as they; or that you were in Covenant with the Lord, becauſe others run faſter than you in the devils ſervice: But upon the through trial of your ſelves it would be ſeen, whether you have any ſubſtantial ground of rejoycing.

So that let me tell you again, If you love your ſouls, if you would be aſſured to eſcape everlaſting vengeance, that you are perſons in favour with God, and ſhall arrive with ſaſety at the kingdom of heaven, when all impenitent ſinners are bound up in bundles together, and caſt into hell fire; make it appear that you are united to Chriſt. Get knowledge and aſſurance that you have the Son; and to that end be diligent in the ſearch of your ſelves: for ſelf-examination is the way to know it.

You will ſay, What courſe ſhall we take in the ſearch of this matter? or in what method ſhall p. 313we proceed, in this examination of our ſelves, that thereupon we may know whether we be ingraffed into Chriſt? This is a work and duty, in the diſcharge whereof eternal life it ſelf lieth at the ſtake; if it be not managed aright, it may prove the occaſion of a mans utter ruine and deſtruction. And therefore I will inſiſt upon it ſomewhat largely, by paſſing over theſe three heads of particulars.

By

1. By ſhewing you the nature of this duty, That you may know wherein your work lieth in this buſineſs; or what this ſelf-examination is, in order to finding out whether you be knit to Chriſt.

2. Preſſing upon your ſpirits, ſome of the principle motives or provocatives, to quicken you to ſet ſpeedily, and vigorouſly, upon the diſcharge of this work.

3. Subjoyning, in the cloſe, ſome ſpecial directions to guide you in the diſcharge of this work: that you may come to a right concluſion, whether you have the Son; and not be deceived therein.

1. To begin with the firſt, of ſhewing you wherein your work lieth in this buſineſs of examining whether you be one with Chriſt, and have the Son: or what this duty of ſelf-examination is. Which is a mater needful to be a little explained: Becauſe, it is to be feared, that multitudes, who are called Chriſtians, are much in the dark as to any diſtinct knowledge of the nature of this work: that they are not only ſtrangers to the practiſe of it, but in a great meaſure as to any clear apprehenſions concerning it. But I ſhall not handle it by way of deſcription, at large; only I will give you p. 314ſome hints of the moſt material points, which have a reference to this work, and that will be needful to open our way for the directions I would give you, for the right management thereof. All that ſhall be delivered under this head, I have gathered into ſix plain concluſions.

Concl. 1. The firſt concluſion is this, That ſelf-examination, as to our union with Chriſt, is for the matter of it, a compounded duty; made up of a threefold ſpiritual and reflexive action, in relation to a mans ſelf.

There is

1. A ſearch, or enquiry made into a mans ſelf.

2. The probation and trial of a mans ſelf.

3. The paſſing ſentence, or judgment upon a mans ſelf.

a mans ſelf.

Mark it Sirs, It doth not lie in one only ſingle act of the ſpirit, but it doth conſiſt of ſeveral acts. For as there are ſome complicated ſins, which carry many tranſgreſſions together in the bowels of them: So there are ſome duties, which we may call complicated or compounded duties. And ſuch is this of ſelf-examination; wherein there are many actions folded up together: For it comprehends a threefold reflexive act.

1. There is an act of inſpection, or retroſpection into a mans ſelf: A ſearch or enquiry made into our perſons and wayes; our inward qualifications, and all our performances. He that examineth himſelf, muſt curiouſly pry, and look into his own heart and practiſe; into his principles and converſation, and into all the workings of thoſe principles, and the manner of them. He muſt deſcend into, and take a narrow view of every corner of his ſpirit, p. 315and the ſeveral parts of his demeanour: As a man would look with a candle into every room, and caſt his eye into every hole and crany of an houſe, for the finding out any thing which is loſt. You have it under this very ſimilitude, Prov. 20.27. The ſpirit of a man is the candle of the Lord, ſearching all the inward parts of the belly. It is the candle of the Lord] that is, there is a ſpecial faculty put into a mans ſoul by God himſelf, whereby he is enabled to make enquiry into his innermoſt thoughts, and and the ſecret operations of his own heart: in the exerciſe whereof he may make a narrow ſcrutiny into himſelf, and look wiſtly into what is within him, or hath been done by him: as a man doth that taketh a torch, or candle, to ſee that which could not otherwiſe be perceived. **In mente hominis, quaſi in tabulis obſignatis conſcriptum relinquitur, quid fecit, & quo animo, quod etiam tandem … conſcientia legitur & pronunciatur. Ameſ. de conſc.It is ſometimes ſtiled in reſpect to a mans wayes (which, as I ſhall ſhew you by and by, are a main evidence of our union with Chriſt, or eſtrangedneſs from him) a thinking upon them, Pſal. 119.59. I thought upon my wayes, and turned my feet unto thy teſtimonies. So that then doth a perſon examine himſelf, when he ſits down and looketh into his own ſoul, what graces are there, and how they are exerciſed; what corruptions abide within him, and how much force and power they have had over him, and the like: When he doth bethink himſelf as to his wayes, with what care and conſcience he hath ſanctified the Sabbath; how inſtant and fervent he is on the one hand, or cold and careleſs on the other hand, in the duty of prayer; how often he doth read the Word, and p. 316meditate thereupon; with what ſpiritualneſs and faithfulneſs, he doth fill up his particular calling and relations. When he doth take a review of all his affairs on a ſpiritual account. As a man that hath loſt any thing in his travels, he goeth over them back again, in his thoughts: He conſidereth where he was ſuch a day, and what place he lay in the other night, and who was in his company, and where he was moſt likely to leave that which he miſſeth. So doth a Chriſtian, who is ſerious inſelf-examination; he doth traverſe his wayes back again, in his retired contemplations. He bethinketh himſelf, what indowments he hath, with what circumſpection he hath walked, how he hath improved this opportunity, and redeemed the other part of his time, &c. This is the firſt reflexine act whereof this work is compounded, viz. An act of inſpection, or retroſpection into a mans ſelf.

2. There is an act of probation and trial of amans ſelf. When a perſon that examines himſelf hath found out the particulars to be obſerved, touching his heart and wayes, he doth not reſt there: but immediately bringeth all to the teſt and touchſtone, that he may ſee of what ſort his qualifications are, and of what kind his actions have been: whether they are of the right metal and ſtamp, as they ought to be; and as he would have them to be: whether they be ſuch as will paſs for currant in the court of Heaven. As a careful Goldſmith, when he receiveth a ſum of mony, doth not only count the pieces; but if any of them be ſuſpected, or look but ſuſpiciouſly, he trieth them, whether they be ſuch as will paſs in payment: So doth a Chriſtian in this ſpiritual work of the examination of himſelf, touching his union with Chriſt; Firſt he obſerveth p. 317and takes notice what is within him, and what hath been done by him, and then he trieth what metal they are of: that is, whether the graces which appear to be within him, are ſaving graces indeed, or only counterfeit coin: And whether his obedience be evangelical and ſpiritual obedience, or not: And whether the ſins which he hath committed be ſuch as may be ſtiled, The ſpots of God's children, or no. And the reaſon of it lieth in this, Becauſe, in ſoul concernments, eſpecially, there is oftentimes a vaſt difference betwixt reality, and appearance. Many things at the firſt view, ſeem to be right and good; When upon a ſtricter enquiry they are found falſe and rotten. And therefore, if we would not be deceived, all things muſt be proved and tried. This is mentioned as an act diſtinct from the former, Lam. 3.40. Let us ſearch, and try our wayes. Firſt we muſt labour to find out our wayes what they have been; and then trie them by the light of the Word, of what ſort they have been: wherein they accord with the rule, how we have deviated from it, or fallen ſhort of living up thereunto. This is elſewhere called, The weighing of a mans ſelf: in alluſion to the practiſe of Tradeſmen in their negotiation and traffick. They do not only view the commodities which they buy, but then they put them into the ſcales, to ſee if they will hold weight, for what they wefe bought. So doth a careful Chriſtian as to his demeanour. Firſt he obſerveth his own qual fications and performances; and then he he trieth whether they will hold weight in the ballance. Job 31.5, 6. If I have walked with vanity, or if my foot hath haſted to deceit: Let me be weighed in an even ballance, that God may know mine integrity; q. d. Let my actions be throughly fifted, and exactly p. 318looked, and they will be found ſuch as are acceptable unto the Lord. This is the ſecond reflexive act, whereof ſelf-examination is made up or compounded.

3. There is a concluſive determination, or the paſſing ſentence and judgment upon a mans ſelf, according to that ſearch and trial. As it is in Courts of Judicature amongſt men; when the cauſe is throughly opened, and witneſſes produced, and the Law conſulted in the caſe; then according thereunto verdict is brought in, and ſentence pronounced. Why Sirs, ſelf-examination is the erecting of a Court of Judicature in a mans breaſt; where, upon trial of the matter, judgment doth paſs for, or againſt the perſon. **Conſcientia reſpectu propoſitionis eſt lex: reſpectu aſſumptionis, teſtis; & reſpectu concluſionis maximè prop…iè Judex.Therein a man doth gather a concluſion, touching his own wayes; that they are juſt, or unjuſt; pleaſing unto God, or provocations of the wrath of God. And ſo concerning his perſon, He draweth an inference, and paſſeth ſentence upon himſelf; that he is righteous or wicked; a child of God, or one of his adverſaries; united unto Chriſt, or ſtill eſtranged from him, 1 Cor. 11.31. If we would judge our ſelves, we ſhould not be judged. And you have mention of the hearts paſſing ſentence, in both reſpects. As, 1. of condemnation, upon ſuppoſal of the perſons being wicked. 2. Of approbation and abſolution, if righteous, 1 Joh. 3.20. If our heart condemn us; that is, If upon a diligent ſearch it pronounce ſentence againſt us, as unſound; and ſuch who have dealt falſely and unfaithfully in the Covenant of God. And v. 21. Beloved, if our heart condemn us not [if it acquit and diſcharge us] then have we confidence towards God. p. 319Job 27.5, 6. Till I die, I will not remove mine integrity from me. My righteouſneſs I will hold faſt, and will not let it go: my heart ſhall not reproach me, as long as I live; q. d. I will conclude that I am a perſon accepted of God, and in Covenant with him, & that I have walked in uprightneſs before him; whatever arguments you have urged to ſhake my confidence. My righteouſneſs I will hold faſt; i. e. I have concluded through grace, that I am righteous: and by this concluſion I will ſtick. I will not paſs ſentence in mine own wrong. This is the firſt concluſion aſſerted, for opening the nature of ſelf examination.

Concluſ. 2. The ſpecial faculty or power of the ſoul, by which this work of ſelf-examination is performed, is the practical judgment, or conſcience of a man. That is the reflexive eye of the ſoul, whereby a perſon is inabled to look inward; and to take an account of his own heart and wayes. There is a twofold ſpiritual eye, whereby a man hath preheminence above all the inferiour creatures. 1. There is the eye of the ſpeculative underſtanding, in the exerciſe whereof he taketh a view of matters without himſelf, at the remoteſt diſtance of place, or time. 2. The eye of the practical judgment or conſcience, whereby he doth reflect upon himſelf, and animadvert upon his own ſpirit, and wayes. So that your work, in this reſpect, if you would rightly examine your ſelves touching your union with Chriſt, is to labour to get an awakened conſcience, and a well informed conſcience, and a faithful conſcience, free from guile and ſelf-flattery. It concerneth you to take heed of deadneſs, and ſecurity, and treachery in the conſcience: For as that is the faculty which doth eye and obſerve a man in his wayes; ſo whereby p. 320he is impowred to take an account of thoſe wayes, and to acquit or condemn himſelf, according to the merits of the cauſe, and as the matter doth require. You read of the Apoſtle Paul, that he had a witneſs on his ſide, that he was a ſervant of God, and walked in ſincerity before the Lord; whereupon his heart was filled with joy and gladneſs. And what was that witneſs? Why, his conſcience had examined and found it to be ſo, 2 Cor. 1.12. For our rejoycing is this, the teſtimony of our conſcience, that in ſimplicity & godly ſincerity, not with fleſhly wiſdom, but by the grace of God, we have had our converſation in the world. And both the buſineſs of accuſing, and abſolving a ſinner is attributed thereunto, namely to the workings of conſcience, Rom. 2.15. Their conſcience alſo bearing witneſs, and their thoughts the mean while accuſing, or elſe excuſing one another, Joh. 8.9. They went out one by one, being convicted by their own conſciences. This you are ſometimes to underſtand by the heart and ſpirit of a man, when it is ſaid to take cognizance of the things which are within him. The heart knoweth its own bitterneſs, Prov. 14.10. What man knoweth the things of a man, ſave the ſpirit of man which is in him? 1 Cor. 2.11. Again Eccl. 7.21, 22. Alſo take no heed to all words that are ſpoken, leſt thou hear thy ſervant curſe thee. For oftentimes alſo thine own heart knoweth, that thou thy ſelf likewiſe haſt curſed others. That is, If you would ſet your conſciences awork, they would declare plainly what is the filthineſs that cleaveth to you, and the abominations that have been committed by you. So that your care muſt be to keep life, and vigour, and activity in your conſciences: and you muſt take heed to your ſelves, that no miſtakes, or falſhoods, or practical errors ſettle within your conſciences.

p. 321Concl. 3. Although it be the conſcience of a man, by which he doth examine himſelf touching his union with Chriſt, and paſſeth judgment upon himſelf in that caſe: yet this work can never be performed effectually and to purpoſe, without the concurrent aſſiſtance of the Spirit of God, and the powerful infl…ence of the holy Ghoſt. It is the Spirit of God, by whom the conſcience of a ſinner is excited and ſtired up unto this work, and directed and guided therein; that it may ſee clearly into matters, and may paſs a right and convincing ſentence thereupon. It is the ſame Spirit alone which converteth a ſinner from his natural eſtate, that can convincingly ſhew him his ſad eſtate in order to converſion. And the ſame Spirit alone which planteth grace into the ſoul, can diſcover that grace where it is planted; that ſo a Believer may take comfort therein, and conclude from thence that he is ingraffed into Chriſt. And therefore when we attain any comfortable evidences of our eſtate Godward, we are ſaid, to be ſealed by the Spirit: becauſe it depends upon his aſſiſtance and teſtimony, Eph. 1.13, 14. In whom alſo, after that ye believed, ye were ſealed with that holy Spirit of promiſe: which is the earneſt of our inheritance. It is a manner of ſpeech taken from the practiſe of men; who for confirmation and aſſurance of a deed or grant, give writings under ſeal: ſo hath the Lord been pleaſed, ſaith the Apoſtle, to deal with you; you have not only the promiſes of acceptance, and pardon, and eternal life made unto you; but theſe promiſes are ſealed. How? Why, by the teſtimony of the Spirit. Again, in making of a bargain men are wont to give earneſt to confirm it; which is not only a part of payment, but for aſſurance of the whole: This earneſt, p. 322ſaith he, you have received; which is the witneſs of the holy Ghoſt. It is not the teſtimony of conſcience alone, can make a man effectually to know his relation to Chriſt, or ſeparation from Chriſt, without the concurrent operation of the Spirit. There is a famous Text in reference to both, Rom. 8.15. For ye have not received the ſpirit of bondage, again to fear: but ye have received the ſpirit of adoption whereby we cry Abba father. Mark it, If a man be brought into bondage by the knowledge of his undone condition, by ſeeing himſelf to lie under the guilt of his ſins, and obnoxious to the inſupportable wrath of God, it is through the operation of the Spirit: And if he be able to plead his adoption, and to look up unto God as his Father in Chriſt; it is by the efficacious workings of the ſame Spirit. So that for the examination of your ſelves concerning your union with Chriſt, and finding out whether you are knit unto him, your work in this reſpect lieth in two things (1) In being earneſt petitioners and ſupplicants at the throne of grace, for the ſpecial aſſiſtance of the holy Ghoſt, to make this diſcovery to you; to ſtrike in with your conſciences in bearing witneſs unto your ſpiritual eſtate. That the God and Father of our Lord Jeſus Chriſt, the father of glory, may give unto you the ſpirit of wiſdom and revelation in the knowledge of him: that the eyes of your underſtandings being enlightned, ye may know, what is the hope of his calling, and what the riches of the glory of his inheritance in the Saints, Eph. 1.17, 18. (2) Your buſineſs lieth in a careful attendance upon the dictates of the Spirit, and taking heed that you reſiſt not the holy Ghoſt, in theſe actings. For it is an ordinary thing in many of the people of God to be acceſſary to the diſconſolateneſs of their own ſouls, p. 323by oppoſing the ſpirit of conſolation. They go on without that comfort, which they might have, in the knowledge of their union with Chriſt, becauſe they refuſe to be comforted: as the Pſalmiſt ſpeaketh of himſelf, Pſal. 77.2. This is a common diſtemper in times of ſtrong temptations. As the ungodly reſiſt the ſpirit of conviction, and converſion: ſo believers themſelves are apt to withſtand, and ſtrive againſt, the ſpirit of conſolation. And therefore your work is to give diligent attendance upon the Spirit, and to hear attentively what he ſhall ſpeak unto you.

Concl. 4. The way of procedure in this buſineſs of ſelf-examination, or the means whereby it muſt be found out, whether we are united to Chriſt, is, By conſulting and enquiring into thoſe marks and ſigns, which are the evidencing characters, and properties of that union. For Sirs, the change wrought upon a Believer, by his oneneſs with Chriſt, is a relative change; and cannot be ſeen immediately in it ſelf, and of it ſelf: But it is diſcerned and diſcovered unto the ſpirit of a man, by its properties and concomitants; which are as certain characteriſtical marks, and tokens, whereby the ſtate of union with Chriſt is differenced, and diſtinguiſhed, from that of being ſtrangers unto him. As it is in natural things, If I would know, whether this or the other ſtone be a true diamond, or a counterfeit; whether this, or the other piece of money, be pure gold, or adulterate metal; I muſt conſider, whether it have the properties of pure gold; and whether the ſtone have the properties of a right diamond, or not: So upon a ſpiritual account, If I would know whether I am one with Chriſt, and in the ſtate of grace, I muſt enquire whether I be made p. 324partaker of ſuch things as are the properties and concomitants of that eſtate, and peculiar thereunto. Theſe we call marks, and ſigns; becauſe they denote and ſignifie, what ſpiritual condition a perſon is in.**Signum est quod ſeipſum, & aliquid praeter ſe potentiae cognoſcenti repraeſentat.

I know there are ſome who have ſpoken very ſlightly and contemptibly of this way of procedure: They would have us only depend upon the immediate witneſs of the Spirit, without making uſe of theſe marks and ſigns. But my Brethren, this is the way which the ſervants of God have taken, in paſſing a judgment upon themſelves; who are left upon record in the Scripture, as patterns for our imitation. And if you would not be deluded, you muſt take this courſe likewiſe. For elſe how ſhall we know, that ſuch an immediate teſtimony, as they ſpeak of, is from the Spirit of God, and not a deluſion of Satan, or a fond perſwaſion of our own deceitful ſpirits, but by bringing it to the touchſtone of theſe marks and ſigns? See 1 Joh. 2.3. And hereby we know that we know him, if we keep his commandments. Mind it, ſaith the Apoſtle, we are acquainted with Chriſt, and intereſted in him; and through grace we may come to the knowledge of it. How, or by what means? Why, by this mark or character, if we keep his commandments; that will be a certain ſign or evidence of it. 1 Joh 3.14. We know that we have paſſed from death to life, becauſe we love the brethren. As if he had ſaid, By this mark or character we diſcern our tranſlation into the ſtate of grace, Pſal. 119.94. I am thine, ſave me, for I have ſought thy precepts. Mark it, David had not only a title to the favour of God, but he p. 325was able to plead that title; I am thine. How do you prove it? Why, by this mark or evidence, Becauſe I have ſought thy precepts. My brethren, the ſoul of a man is not acted in this work, by way of Enthuſiaſme; nor are we to depend upon a ſpecial revelation: but the work is to be carried on by way of ſpiritual reaſoning or argumentation. Thus, he who hath reſpect to all the commandments of God, hath the Son, and is united unto the Son: Now, ſaith the ſoul, through grace I find, upon a diligent ſearch of my ſelf, that I bear a reſpect to all Gods commmandments; and from thence I conclude, that I have the Son of God, and am ingraffed into him. Again, He that loveth the Brethren is in the ſtate of grace, tranſlated from death to life. And through mercy, ſaith the ſoul, I find this property in my ſelf: So that hence I gather, that I am in the ſtate of grace. Take an inſtance on the other hand.

Whoſoever walketh in darkneſs, hath no fellowſhip with Chriſt. My conſcience tells me, ſaith the ſinner, that I walk in darkneſs. Hence it evidently followeth, that, whilſt I remain in this condition, I have no fellowſhip with Chriſt.

So that the convictions of conſcience, on the one hand, as to the ſad eſtate of a ſinner; are rational convictions: and the witneſs of conſcience on the other hand, in behalf of the Saints, that they are in Chriſt, is a rational witneſs; and the Spirit of God doth joyn in a concurrent teſtimony therewith, Rom. 8.16. The Spirit it ſelf beareth witneſs with our ſpirit, that we are the children of God. Mark it, not only to our ſpirits, but with our ſpirit. They joyn together in giving evidence of a Believers union with Chriſt. This is the fourth concluſion, p. 326That the way of procedure, in this buſineſs of ſelf-examination, is by marks and ſigns. For my part, I do not queſtion, but the holy Ghoſt may pleaſe, at ſome peculiar ſeaſons, to dart comfort (as it were) into the heart of a Believer; and in a kind of immediate way, to ſignifie to him, that he is in favour with God, and in a ſtate of reconciliation; without any expreſs or ſenſible reflection, at that inſtant of time, upon the gracious qualifications, which are the marks of that eſtate: But then remember, that in the concluſion it muſt be reduced to marks and ſigns. For elſe, how ſhall a Chriſtian be ſatisfied, that it was indeed from the Spirit of God, unleſs he prove it by ſuch evidencing properties as are given to that end?

Concl. 5. The ſpecial marks and ſigns, or evidential properties and characters, by which we ſhould examine our ſelves, touching our union with Chriſt, and from which we may be able to judge moſt clearly, whether we are in him, are ſuch as are adaequate and proportionate to that eſtate. Such marks of union as are appropriate thereunto, and run exactly parallel therewith: that are of the ſame ex…ent, and latitude, as union with Chriſt is; and in no wiſe appertain or belong to any other whomſoever. Such marks as theſe, Logicians call properties in the ſtricteſt acception; that belong only to ſuch as are in Chriſt, and are to be found in all that are in him, at all times and ſeaſons.**Proprium quarto modo, quod omni, ſoli, & ſemper convenit ſpeciei, & cum eâ reciprocatur.

This will be cleared up, to the apprehenſions of the meaneſt capacity, by giving you a diſtinction of three ſorts of marks and ſignes, as to a mans ſpiritual ſtate, or relation to Chriſt: and by ſhewing p. 327you the ſeveral uſe, that is to be made of each of them, in the buſineſs of ſelf-examination, or trial of our union with Chriſt.

There are

1. Excluſive, or Negative. markes and properties.

2. Incluſive, or Accumulative markes and properties.

3. Adaequate, and proportionate markes and properties.

1. There are excluſive, or negative marks and ſigns, as to union with Chriſt. Properties of the firſt rank as they are commonly ſtiled: that is, ſuch as belong to all who are ingraffed into the Lord Jeſus, but do not ſolely, or peculiarly, appertain to them: They are of a greater extent and latitude than union with Chriſt is. To make it plain by inſtances, Theſe are properties of the firſt rank, viz. To have an enlightened underſtanding, and competent knowledge of the myſteries of godlineſs: To be convinced of the evil of ſin, and to have the conſcience awakened in the ſenſe of it: To believe the word of God to be true: To perform external duties, and to carry on a reformation in the life and practiſe, and the like. Theſe are properties to be found in all, who are knit unto Chriſt; but not in them only. An unregenerate perſon may partake of them likewiſe. And what is the uſe of theſe in the work of ſelf-examination, as to our union with Chriſt? Why, By the want of theſe, a perſon may conclude negatively, that he is not in Chriſt: but by the attainment of theſe alone he cannot conclude affirmatively, that he is in him. Therefore I call them negative marks, for diſtinction ſake. The abſence of any of theſe, will be a ſign that a perſon is excluded p. 328from this priviledge of having the Son; but the preſence of them will not prove that he is partaker thereof. If a ſinner hath no knowledge of divine truths, but is groſly ignorant of the fundamentals of Religion, he may conclude negatively, that he is none of Chriſt's, Prov. 19.2. 1 Tim, 2.4. But although he hath much knowledge of the principles of Religion, he cannot from thence conclude affirmatively, that he doth belong to Chriſt, Rom. 2.17, 18, 21. 1 Cor. 13.2. See it in the caſe of legal humiliation. A man may conclude negatively, that he is not a child of God, if he were never humbled for ſins againſt the Lord, Jer. 44.9, 10. But he cannot gather in the affirmative, that he is at peace with God, only becauſe he hath felt ſome trouble upon his ſpirit for tranſgreſſing againſt him, 1 Kings 21. v. 27, 29. 1 Sam. 24.16, 17. In the caſe of outward reformation, a perſon may determine negatively, that he is not in covenant with God, if he live in the practiſe of open ſins, and the common neglect of external duties, Pſal. 36.1, 2, 3. But he cannot infer affirmatively, that he is one of the peculiar people of God, becauſe he hath broken off the practiſe of ſome groſſer wickedneſſes, & ſetteth upon the diſcharge of ſome outward duties, Luke 18.11, 12. So I might go over the reſt. Every true Believer is convinced of the evil of ſin; but all perſons under convinction of ſin cannot ſay, that therefore they are true Believers. All ſincere Chriſtians have their conſciences awakened, and aſſent to the truth of Scripture-doctrines: But it will not follow, that all whoſe conſciences are awakened, and believe the Scriptures by an hiſtorical faith, are to be reckoned amongſt the number of ſincere Chriſtians.

p. 3292. There are incluſive marks, or properties of the ſecond rank: which belong only to ſuch as are united to Chriſt, but are not to be found in all of them. As now for instance, To have ſuch high degrees of this, or the other grace, as ſome believers have attained: To have ſuch a meaſure of power over their luſts and corruptions, as ſome eminent Saints have had: To be verſed in the higher myſteries of godlineſs, as they who have their ſpiritual ſenſes exerciſed to diſcern betwixt good and evil. To be ſtrong in the faith, as Abraham; and renowned for meekneſs, as Moſes; and eminent for patience, as Job; and to labour more abundantly, as Paul, and the like. Now what is the uſe of this ſort of marks in the work of ſelf-examination? Why, from the attainment of them, a Chriſtian may conclude affirmatively, with a great deal of clearneſs and undoubtedneſs, that he is a member of Chriſt: But he cannot from the want of them conclude negatively, that he is not intereſted in Chriſt. And this is the reaſon, Becauſe a mans ſpiritual eſtate Godward, and Chriſtward, doth not depend upon the degrees of grace; but upon the truth of grace. A perſon may have his heart ſound in the ſtatutes of God, who hath not arrived at that meaſure of acquaintance with God, as ſome others have done. There are ſeveral forms of Scholars in the School of Chriſt, and yet all of them ſavingly taught by him. There are divers ranks of perſons in the houſhold of faith, of different growth and ſtature; babes, and children; as well as men grown up to their full ſtrength, and old experienced diſciples, Mat. 15.28. Mat. 8.26. 1 Joh. 2.12, 13. Rev. 3.8.

This is well to be obſerved, becauſe the neglect p. 330of the conſideration of this very thing, hathoccaſioned the troubles and perplexities of many poor ſouls, that walk in the anguiſh and bitterneſs of their ſpirits. They cannot find ſuch workings in their own hearts, as ſometimes are mentioned to be in the hearts of David and Samuel, and Iſaiah and Paul, and other ſervants of God in Scripture; and from thence they preſently draw ſad conſequences touching themſelves; that ſurely their eſtate is naught, and their hearts are rotten: Whereas poſſibly theſe are workings of ſpirit that are not ever to be found in all the people of God; but only in ſome that are eminent above others, and have attained to an higher pitch of godlineſs than others. Only let me add this as a memento by the way, That the weakeſt believer, who hath the leaſt degrees of grace, is ſtill preſſing after the higheſt. He doth not ſit down contented with any meaſures attained; but is ſtill thirſting after more. He would, if it were poſſible, pluck up corruption by the very root, out of his ſoul; and be ſerviceable unto the Lord at the higheſt rate, and in the moſt excellent manner, Phil. 3.13, 14, 15. 2 Cor. 7.1.

3. There are adaequate, and proportionate marks and ſigns of our union with Chriſt. Such as are of an even ſize with the ſtate of grace; that carry the ſame breadth with them, as intereſt in Chriſt doth; and run exactly and preciſely, parallel thereto. Properties in the ſtricteſt acception, that are to be found only in the children of God, and are to be found in all of them without exception, and at all times and ſeaſons. As now for inſtance, To have the Law of God wrote upon our hearts; to worſhip God in Spirit; to hate every falſe way; to walk before the Lord, as in his ſight and preſence; to reſign up p. 331our ſelves unreſervedly to Chriſt, and to God by him. And theſe are as two-edged ſwords, that cut both wayes. In the examination of your ſelves, and paſſing judgment upon your ſelves, touching your union with Chriſt, you may conclude from them both negatively and affirmatively. If you be without theſe qualifications, you are ſtrangers unto Chriſt: and ſuch as are thus qualified, are implanted into him. Theſe marks you have plentifully ſcattered up and down the Scriptures, Rom. 8.6, To be carnally minded is death, but to be ſpiritually minded is life and peace. Mat. 10.32.33. Whoſoever ſhall confeſs me before men, him will I alſo confeſs, before my Father which is in heaven. But whoſoever ſhalt deny me before men, him will I alſo deny before my Father which is in heaven. Ezek. 18.30. Repent and turn your ſelves from all your tranſgreſſions: ſo iniquity ſhall not be your ruine. But except you repent, you ſhall periſh, Luke 13.3. Bleſſed are the pure in heart, for they ſhall ſee God, Mat. 5.8. And without holineſs no man ſhall ſee the Lord, Heb. 12.14. Bleſſed are the merciful, for they ſhall obtain mercy, Mat. 5.7. And he ſhall have judgment without mercy, that hath ſhewed no mercy, Jam. 2.13. He that believeth on him [Chriſt] is not condemned: but he that believeth not is condemned already, Joh. 3.18.

Theſe adaequate properties are ſuch as you ſhould principally take notice of, and ſelect for your uſe in the trial of your union with Chriſt; and for the clearing of it up to your ſelves, whether you are ingraffed into him. You will know them by theſe three conditions. 1. There muſt be univerſality of the ſubject, they muſt be found in all perſons united to the Son. 2. Peculiarity, they muſt be ſuch as belong only unto them. 3. Indefiniteneſs of time, p. 332ſuch as appertain to the Saints at all ſeaſons. This is the fifth Concluſion I intended, to open the nature of ſelf-examination.

Concl. 6. The laſt aſſertion is this. That ſuch marks and ſigns, of whatever ſort they be, whereupon a Chriſtian may confidently reſt in the examination of himſelf, and according to the tenour of which he may paſs a righteous ſentence upon himſelf, whether he be united to Chriſt; muſt be clearly deduced from the Scriptures, and plainly bottomed thereupon. Mark it, I ſay, if you would not be deceived and proceed upon miſtakes, you muſt fetch your evidences from thence; and ſee that they be ſuch characters of union as are warranted thereby. Elſe you may poſſibly get ſome preſumptuous hopes, but you can never attain unto a well-grounded aſſurance: For the Word of God is the only ſure foundation, which you can build upon; in this caſe of enquiry. And the reaſon lieth herein, becauſe our Lord Jeſus in his proceedings, will judge us by the Scriptures, and paſs everlaſting ſentence upon us according to the tenour of the Scriptures: And therefore by that rule we ſhould judge our ſelves. If a man have a trial at Law, touching his eſtate or life; and would know before-hand, whether his cauſe be good; he doth not depend upon what this neighbours thoughts are, or the others opinion is: But he ſearcheth the Law, and addreſſeth himſelf to men skilful in the Law; as knowing the judge will proceed according to that Rule. Why Sirs, At the great and general Aſſizes, Chriſt will try all cauſes by the Word of God, and paſs judgment upon all ſorts according to the Word: ſo that by it we are to be guided in the trial of our ſelves, Joh. 12.48. He that rejecteth me, and receiveth not my p. 333words, hath one that judgeth him: the word that I have ſpoken the ſame ſhall judge him in the laſt day. As Chriſt himſelf is ordained to be the judge of the quick and dead: ſo the doctrines which he hath delivered, will be the rule of all his judicial proceedings; both in acquitting the righteous, and condemning the wicked. You read, Dan. 7.10. that when judgment is ſet, The books ſhall be opened: And this is one of thoſe books which ſhall be conſulted with in the caſe, The book of the Statutes and Ordinances of the King of heaven; the Law which he appointed for a teſtimony in Jacob. As the book of every mans conſcience ſhall be opened for their conviction, wherein they ſhall read their guilt in legible characters: For that is a book of record wherein mens actions are entred; and although now it be ſhut, and ſinners will not look into it; many of the lines and ſentences are almoſt obliterated, or blotted, that they cannot be read: Yet at the day of accounts, God will refreſh and recover the luſtre of thoſe ancient writtings. And as the book of life ſhall be opened, Rev. 20.12. that is to ſay, the decrees of God will be then publiſhed and made known, which now are ſealed up in his breaſt, and locked up in his Archives. Then it will be ſeen who are appointed to life, for the glorifying of the free grace of God; and whom he purpoſed to leave in their ſins and periſh, for the exaltation of his juſtice. I ſay, As theſe books ſhall be opened, ſo there is another book to be made uſe of in that day, to wit, The great Statute-book of the Lord of Hoſts, the records of the Goſpel of Jeſus Chriſt, Jam. 2.12. So ſpeak ye, and ſo do, as they that ſhall be judged by the Law of liberty; i. e. by the word of the truth of the Goſpel of Chriſt; the p. 334whole Word of God regiſtred in the Scriptures, Chap. 1.23, 25. which, if hearkened unto, is the means to ſet men at liberty from their bondage to ſin, and Satan: By the Goſpel of Chriſt; which though it give no manner of countenance unto licentiouſneſs, but is a ſtrong argument againſt it; yet proclaimeth liberty to penitent ſinners, and the opening of the priſon to them that are bound, upon a due ſubmiſſion to the government of Chriſt. Beſides it may be called a Law of liberty or freedom, becauſe it doth not flatter any man as to his ſpiritual condition, but dealeth openly and freely with him, and telleth him his own, without tergiverſation. And this affords us another reaſon why we ſhould fetch our marks of union from the Scripture; becauſe it will deal freely and plainty in the diſcovery of our ſpiritual eſtate, without reſpect of perſons. For Sirs, if you build your confidence upon the opinions of men, or upon the bare dictates of your own hearts; you may be deceived. Men may ſooth you up in your ſins; and your hearts will flatter you; but the word of God will deal freely, and impartially with you: It will repreſent matters as they are, in their own proper colours, without favour, or affection.

So that this is an excellent means to overthrow preſumptuous hopes, and to build aright in our expectations of eternal life; when we fetch all our marks and ſigns of being in Chriſt, from the Scriptures; and bring our evidences unto the Scriptures. Thou hopeſt to be ſaved through Chriſt, becauſe thou waſt born in the Church, and baptized, and performeſt ſome outward duties of Chriſt's appointment. Nay, but, Ovain man, where doth the Scripture ſay, theſe are tokens and evidences of union p. 335with Chriſt, and ſalvation through him? Thou hopeſt for admiſſion into heaven, upon the account of Chriſt, becauſe thou art free from ſuch ſcandalous ſins, whereof others are guilty: thou knoweſt ſuch and ſuch truths, whereof many are ignorant: or becauſe ſuch godly perſons converſe with thee, and have a good opinion of thee. But, poor deluded wretch, where doth the Scripture ſay, that any, or all of theſe are marks of having the Son, or of coming to the kingdom of heaven, by the mediation of the Son? Remember, my bres thren, that the Word of God is appointed, not only for the rule of faith, and guide of our converſations, but alſo for the trial of our ſpiritual eſtate; whether we be intereſted in Chriſt, and united unto him: That we may have hopes indeed, and not only a preſumptuous confidence, which will make us aſhamed at the laſt, Rom. 15.4. For whatſo…er things were written aforetime, were written for our learning, that we through patience and comfort of the Scriptures might have hope, Pſal. 130.5. I wait for the Lord, my ſoul doth wait: and in his word do I hope.

So much for the firſt thing I intended under this uſe of Trial, viz. to ſhew you what this ſelf-examination is, and wherein conſiſteth your work in the performance of it.

2. By way of motive, and prove…ative; to quicken and ſtir you up, to the diſcharge of it. It is a duty whereunto the heart of a man is hardly brought; as indeed all ſpiritual work is untaſtful, and unpleaſing to fleſh and bloud. So that, as we need line upon line, and precept upon pracept, to diſpel the miſts of ignorance whereby our minds are blinded, p. 336and to prevent the miſtakes whereupon we are apt to proceed in this work: ſo we need motive upon motive, and one ſpiritual argument upon the neck of another, to cure the backwardneſs of our hearts, whereby we are commonly averſe to the performance of this work. I will not be large under this head, but only preſs upon you theſe four moving conſiderations, or incentives.

Mot. 1. If you be loath to enter throughly, into the diſquiſition of this matter, and to debate the caſe with your ſelves, whether you are one with Chriſt, or not; That very thing will be a ſhrewd argument againſt you, that you are utter ſtrangers unto Chriſt; and in no wiſe partakers of ſalvation through him. It will be a ſign that your profeſſion is unſound, and your hearts rotten, when you are unwilling to ſearch into your ſpiritual condition. As when a Tradeſman will not ſuffer his wares to be throughly viewed, it miniſters ground of ſuſpition, that they are not right and good: So it is in theſe ſpiritual affairs; If you are hardly brought to make enquiry into your ſelves, it will yield matter of ſuſpition, that you are conſcious of ſome wickedneſs allowed in your ſelves; and that your hearts are not right in the ſight of the Lord. For my brethren, It is not truth, but falſhood, that hateth the light, and will not come to the light, leſt it ſhould be diſcovered. A perſon that is indeed in Covenant with God, and dealeth faithfully with him, in living up to the terms of that Covenant, is willing to be ſearched to the uttermoſt, Pſal. 26.2, 3. Examine me, O Lord, and prove me, trie me and know my heart. For thy loving kindneſs is before mine eyes: and I have walked in thy truth. I have not ſate with vain perſons, &c.

p. 337Mot. 2. It concerns you to examine diligently, whether you be united unto Chriſt, Becauſe it is an ordinary thing for men and women to be miſtaken in this reſpect: to think that they have the Son, and are in a ſtate of ſalvation, when as in truth they lie ſtill in the gall of bitterneſs: And this miſtake is the cauſe of their eternal ruine. From hence it is that they neglect to ſeek after a remedy, becauſe in their own apprehenſions they are ſafe already: For, as our Saviour ſaith, They that be whole need not a Phyſician, but they that are ſick, Mat. 9.12. Whilſt men have good conceits of their own condition, they reſt ſecure therein, and are not ſenſible of the need of having it changed. **Immittit Diabolus ſecuritatem, ut inferat perditionem. Neque dinumerari poſſunt, quantos hac inanis ſpei umbra deceperit. Aug.And there are multitudes of this ſort, who ſay they are Jews, when they are the Synagogue of Satan, as it is expreſſed, Rev. 3.9. That is, they imagine themſelves to be, and would have others eſteem them as living members of the body of Chriſt; when as in reality they are nothing elſe, but the children of the devil. You find it was the houſe of Jacob, that is, the generality of the people, who were thus deceived, Iſa. 48.1, 2, 3, 4. They were obſtinate and obdurate ſinners, their neck was an iron ſinew, and their brow as braſs: and yet they called themſelves of the holy City, and ſtayed themſelves upon the God of Iſrael. And Rev. 3.1. it is mentioned of the Church of Sardis, that is, the body of the people (for unto them Chriſt ſpeaketh by his Spirit: Although the Epiſtle was directed to the Angel, yet it was to be communicated to the Church, v. 6.) That they had a name to live, whereas indeed they were dead.

p. 338Mot. 3. If upon the examination of your ſelves, you ſhall find, that through grace you are indeed united to Chriſt, and make it ſure to your ſelves that you have the Son; the ſweetneſs of that knowledge, or aſſurance, will abundantly recompenſe you, for all the pains you were at, in the ſearch of it, and the travel you took in purſuance after it. O what an excellent priviledge will this be, to be able to ſay, that Chriſt is yours; that his death is a ſatisfaction for your ſins, and the ſalvation he purchaſed is your inheritance, and that he is now at the right hand of the Father interceding on your behalf? With what inexpreſſible joy will this fill your ſpirits? How will it ſweeten your enjoyments, and eaſe your burdens, and bring a vein of conſolation and gladneſs into every condition that you are in, and under every providence that befalleth you! Yo… will then be able to read the Scriptures with delight, when you can ſay, This promiſe conveyeth mercy to my ſoul; and this is a bleſſing wherein I am a ſharter: And as for the threatnings of judgment, they ſpeak not a word of terror to my ſoul for I am not under the Law, but under grace, being united unto Jeſus the head of the Covenant o… grace. This will inable you to walk cheerfully throughout your pilgrimage; and to meditate up on the excellencies of God, with an holy exultation; when you can ſay, This God is my God, upon the account of Chriſt, unto whom I am knit in ſeparably: This infinite power is ingaged for m… protection, and ſafeguard; this incomprehenſib… wiſdom is at work for my direction, and guidanc… this alſufficiency is for my ſatisfaction, and bleſſedneſs; and the like. Then you may ſay with th… Prophet, Hab. 3.19. The Lord God is my ſtreng… p. 339and he will make my feet like Hinds feet: and he will make me to walk upon my high places. Then you may appropriate the Lord and his attributes unto your ſel…es; and be aſſured he will make haſte for your preſervation and deliverance, as ſpeedily and ſwiftly, as the Hind runneth into her covert: and that he will ſet you on high in the munitions of rocks. I might thus expatiate abundantly, in ſetting forth the ſweetneſs of this knowledge of your union with Chriſt. Then you would taſte real comfort in the accomodations of this life, and be no way terrified or diſmayed at the apprehenſions of death: for it will but tranſlate you hence into a paradiſe of bliſs and glory.

Mot. 4. Conſider ſeriouſly in the laſt place, That although upon the examination of your ſelves, it ſhould appear that you are ſtill in the ſtate of wrath, …nd condemnation, without a ſaving intereſt in …he Son of God; yet the finding it to be ſo, would …e one good ſtep towards your reſtauration, and re…overy out of that eſtate; and make way for your …ture getting into Chriſt. It is leſs dangerous, for a …an to be a ſtranger unto Chriſt, and know that he is ſo; …an to be in that condition, and not to know it. This I …dd to remove the main impediment, that hindreth …ens ſetting about the work of ſelf-examination: …or I am verily perſwaded, herein l…eth a principal …ſtacle. They are loath to ſearch themſelves, leſt …ey ſhould find the worſt by themſelvs. Juſt as ſome …releſs Shop-keepers, that are run much behind …nd, they cannot endure to look into their books, … to caſt up their accounts; leſt they ſhould be …quainted with their own poverty, and ſee in …at a low condition they are. But mind it Sirs, it …better to trie and know that you are under the p. 332duplicate page p. 333duplicate page p. 334duplicate page p. 335duplicate page p. 336duplicate page p. 337duplicate page p. 338duplicate page p. 339duplicate page p. 340guilt of your ſins, and children of the wrath of God; then to continue ſuch, and not to know it. It is the knowledge of a ſinners periſhing condition will cauſe him to hunger and thirſt after the righteouſneſs of Chriſt; and make him reſtleſs in his ſpirit till he get into Chriſt. Theſe are the people to whom Chriſt is ſent, to bring deliverance; ſuch as find they are ſinners, and are heavy laden under the burden of ſin, Iſa. 61.1, 2, 3. They are ſuch loſt ſheep, which the great Shepherd of ſouls will ſeek after; that is, ſuch as are ſenſible of their loſt condition, Ezek. 34.16. I will ſeek that which is loſt, and bring again that which was driven away, and will bind up that which was broken, and will ſtrengthen that which was ſick: But I will deſtroy the fat and the ſtrong, and feed them with judgment. And it is ignorance of mens miſery and wretchedneſs, which is the devils great engine, whereby he carrieth ſinners blindfold, and headlong into the pit of deſtruction. As the knowledge of the diſeaſe is the firſt part of the cure; ſo it is the knowledge of a mans damnable condition, which is one of the firſt ſteps unto his converſion and ſalvation.

This is all I ſhall ſpeak to the ſecond head under the Uſe of Trial: By way of motive and provocative thereunto.

3. Let me cloſe this Uſe with ſome ſpecial directions, to guide you in the diſcharge of this work of ſelf-examination: That you may come to a right concluſion, and reſolution of the caſe, Whether you are ſpiritually ingraffed into Chriſt, and be ſuch as have the Son, and life through him, or not. And here I might give you a catalogue of Scripture-marks and evidences, for trial upon this account: But I p. 341ſhall not multiply particulars; we will only inſiſt upon the principal matter to be enquired into, for proof of your union with the Son of God. And a little to direct you in the method of your proceeding herein, that it may be done effectually and ſucceſsfully, you muſt diligently heed and obſerve theſe following Rules of advice; wherein I will proceed by way of gradation, the better to help both your underſtandings and memories.

Direct. 1. For the examination and trial of your ſelves, and in order to the paſſing a righteous ſentence upon your ſelves, whether you are united to Chriſt, You muſt, firſtly, and fundamentally enquire, if the grace of regeneration hath been poured out upon you, and a ſound converſion wrought within you. This is the foundation evidence of a mans having the Son; and other marks are made uſe of for diſcovery of this, and in a ſubſerviency to the manifeſtation hereof. And the reaſon of it is obvious, Becauſe in the day of converſion this union is made up: By the ſpirit of regeneration, Chriſt doth take poſſeſſion of ſinners for himſelf; and by a living faith, which is one of the graces then planted in their ſouls, they do receive Chriſt, and embrace him as theirs: and ſo are knit unto him; as hath been largely opened. By a through converſion, the Lord Jeſus doth cull out a people from the world, and gather them unto himſelf: So that this is primarily and chiefly to be ſought into, whether you are truly converted, and made partakers of the renewing grace of the holy Ghoſt. For if any man be in Chriſt, he is a new creature, 2 Cor. 5.17. Here is the grand queſtion, Are we new creatures? Is there a through change wrought upon our ſpirits? Is corruption mortified in us, and the power of it ſubdued; and a new principle of holineſs p. 342put into, and ingraven upon our hearts? Thus it will be if you are one with Chriſt. Except you are converted, you are ſtrangers to him, and have no ſaving intereſt in him, Rom. 8.10. If Chriſt be in you, the body is dead, becauſe of ſin: but the Spirit is life, becauſe of righteouſneſs. The body is dead] that is, the body of corruption is mortified, and the force of it is taken away, whereby it exerciſed dominion over you: As before you were dead in ſin, ſo now you are dead unto ſin; and quickned and made alive unto righteouſneſs.

Here is the failure of many, and the occaſion of their being deceived in this point of their belonging to Chriſt: They ſometimes look into the actions of their lives, but never ſeriouſly conſider, whether the grace of converſion be ſhed abroad into their hearts. They reſt in a civil, moral converſation; and do not throughly weigh whether they are made partakers of the ſpirit of regeneration. Whereas this is the fundamental evidence of our union with Chriſt, 1 Joh. 4.13. Hereby we know that we dwell in him, and he in us, becauſe he hath given us of his Spirit. And Rom. 8.9. If any man have not the Spirit of Chriſt he is none of his. That is, If he have not thoſe gracious qualifications which are infuſed into the ſoul by the spirit, in the work of converſion: If he have not his heart moulded anew, and faſhioned aright by the holy Ghoſt: If he have not the ſpirit of wiſdom and underſtanding, the ſpirit of counſel and might, the ſpirit of knowledge, and of the fear of the Lord; which was the ſpirit that reſted upon Chriſt, he is none of his. Iſa. 11.2. This is firſtly, and fundamentally, to be enquired after, whether the work of converſion p. 343be wrought upon us, and the grace of regeneration be formed in us.

Direct. 2. If a perſon would be inabled to take cognizance of himſelf, and to paſs a right judgment upon himſelf, whether he be converted, and ſo knit to Jeſus; He muſt of neceſſity, in order thereunto, be well inſtructed in the nature, and quality of converſion. My meaning is this, He muſt rightly underſtand wherein a ſound and ſincere converſion lieth, and what a change it maketh upon the ſoul, and what effects it produceth: that ſo he may not miſtake a feigned converſion, for a true; and a ſlight work upon the ſpirit, which is common to the wicked, for the grace of regeneration which is peculiar to the people of God.

For mark it, Sirs, There is a falſe converſion as well as a true: and counterfeit grace, as well as that which is grace indeed, and in reality. As there is a feigned faith, and formal worſhip, and hypocritical obedience, ſo there is a counterfeit converſion, Jer. 3.10. Her treacherous ſiſter Judah hath not turned unto me with her whole heart, but feignedly, ſaith the Lord. There is much deceit and treachery in this work; there may be a turning from ſin, when it is done in falſhood; there may be an inward work upon the heart, that doth not amount to a ſaving change, or ſanctifying of the heart. As for inſtance. (1.) There may be a kind of abhorrence and forſaking of ſome wicked wayes, to cleave the faſter unto others. A ſinner may ſhake off ſome kind of pride, to feed his covetouſneſs, and in compliance therewith: He may leave his profaneneſs, and become an Idolater or ſuperſtitious. As it was in the caſe of Micha, Judg. 17.2, 5. When his mother curſed and bann'd for her money that p. 344was ſtollen, this ſtartled his conſcience, and made him vomit up the ſweet morſel, which he had ſwallowed down. But the man Micah had an houſe of Gods, an made an Ephod, and a Teraphim. A ſinner may leave his worldlineſs, and become looſe and wanton: He may caſt off his open debauchery, and become a ſecret oppoſer of the power of godlineſs. For as ſin is contrary to grace, and ſtriveth againſt it: ſo there are corruptions which are contrary to one another, and fight one againſt the other, Jam. 4.1. (2.) There is a kind of converſion from ſin, to civility: When a perſon leaveth his ſwearing, and drunkenneſs, and revelling, and the like; and becometh a civil man, and of an ordinary external demeanour, but proceedeth no further, Mat. 23.27, 28. (3) There may be an abandoning and caſting away many miſcarriages in the practiſe, when yet the heart ſtill hankereth after them; and were it not for ſome reſtraints of providence, would quickly ruſh into the actual commiſſion of them. What could have been ſpoken more like to a convert than that of Balaam? Numb. 24.13. If Balak would give me his houſe full of ſilver and gold, I cannot go beyond the commandment of the Lord, to do either good or bad of mine own mind: but what the Lord ſaith that will I ſpeak. When yet, he loved the wages of unrighteouſneſs, and fain would have curſed Iſrael, 2 Pet. 2.15. (4.) There may be a kind of converſion from ſin for the preſent, with a ſecret purpoſe of the heart to return to it again, in convenient ſeaſon. A ſinner may fall out with his luſts, and be filled with diſlike of them, for ſome preſent miſchief they have done him; when he is corrected for them, with an outward judgment; and yet the heart intend no total divorce, p. 345or ſeparation. Juſt as friends may fall out in a fit of paſſion; but when they are come to themſelves, they are eaſily reconciled again. As it was in the caſe of the Jews, Jer. 34.9, 10, 11, 15, 16, 17. When the King of Babylons army fought againſt Jeruſalem, and the Princes and people were in great diſtreſs, they turned and did that which was right in the ſight of the Lord: But when the diſtreſs was over, they returned back again to their ſins as faſt as ever. So it is with many carnal people when they are on their ſick beds: O how hot are they then againſt their ſins! and what a cry will they make, as if none were more filled with hatred againſt ſin! But when once the ſickneſs is over, they quickly repent of their repentance. See how far the people went in time of a deſtroying plague, when they were every hour in jeopardy of their lives, Pſal. 78.34, 35, 36. When he ſlew them, then they ſought him; that is, they prayed to him, and they lamented after the Lord; they poured out their ſupplications in the time of chaſtiſement. And they returned] that is, they left their ſins, and promiſed amendment, and poſſibly made ſolemn vows & Covenants never to return to them again; if God would deliver them but this once, they would ſerve him for ever. And they enquired early after God] that is, earneſtly and affectionately, as if they were eagerly ſet upon regaining his favour, and nothing would ſatisfie them without it: They enquired after him, as if they had been ready to do whatſoever he ſhould command them. And they remembred that God was their rock, and the high God their redeemer. So that this was not only a ſudden flaſh of their ſpirits, but a matter done upon ſome kind of deliberation: they were convinced that it was p. 346beſt for them to ſerve the Lord, and they caſt off their ſins upon that conviction. And yet all was done but in hypocriſie, as it followeth, v. 36. Nevertheleſs they did flatter him with their lips, and they lied unto him with their tongues. For their heart was not right with him, neither were they ſtedfaſt in his Covenant.

Now if perſons be not rightly inſtructed, in the nature of a true converſion, and where the difference is betwixt it, and this counterfeit work; it is impoſſible they ſhould rightly judge, if themſelves are truly converted. If they be not rightly informed of the nature of ſaving grace, they cannot rightly determine, whether they are partakers of it. I am perſwaded that this is the original of the preſumption, and ſelf-deceit of many. They preſently conclude themſelves to be godly, becauſe they are not well inſtructed in the nature of godlineſs. They think that they have repented unto ſalvation, becauſe they know not wherein ſuch repentance doth conſiſt: they take the form of godlineſs, for the power of it; and a legal repentance, for evangelical. If they find ſome convictions and trouble in their ſpirits for ſin, they are preſently willing to believe it is a converſion from ſin: If there be found in their hearts ſome ſlight affections to the word, they apprehend themſelves to be ſavingly wrought upon by the word: If in their converſations they leave ſome old ſins, and turn over a new leaf, they imagine themſelves to be new creatures. Whereas a ſaving converſion is another kind of matter; it maketh a change in the whole nature of the ſinner. It is not limited and confined to any particular faculties of the ſoul, but extendeth it ſelf to the renovation of the whole man, Jer. 24.7. It p. 347doth not only ſet a man free from ſome groſſer acts of iniquity, which a natural conſcience will ſtartle at; but ſetteth up a ſtanding enmity in the ſoul againſt every falſe way, whether greater or leſſer, whether they be ſins of the fleſh or of the ſpirit, Pſal. 119.104. And this enmity is a laſting, irreconcileable enmity, ſuch as ſhall never be rooted out again. It is not as the damming up of a ſtream with mounds and banks, which when they are broken, it runneth the ſame way with as great a violence as ever; but it is as the cleanſing of the fountain, and turning the water into another channel, Jer. 3.19. A ſound converſion doth not only turn the ſoul from ſin, but cauſeth him to return unto the Lord, even unto the Lord; and actually ingageth him in all the parts of his ſervice, Joel 2.12. Jer. 4, 1, 2. There is a kind of converſion from ſin, which is not a returning to the moſt High: when perſons take up their reſt in negative righteouſneſs, and abſtaining from ſome pollutions; but cannot endure to be in ſubjection to the whole government of Chriſt; they hate the poſitive part of Religion, which conſiſteth in a cloſs walking with God, and ſtudying in all things to approve themſelves unto him. A ſound converſion bringeth a man unto the Lord, that he may become his ſervant, and have his fruit unto holineſs, Rom. 6.22. It is not every ſtrong conviction of the excellency of Religion, accompanied with ſome faint inclinations and reſolutions to cloſe with it, that will amount to a ſaving converſion: But in every reſpect it muſt be an univerſal work. For it is a turning of the whole man, from the whole ſervice of ſin, unto the whole obedience unto the will of God, during the whole courſe of our lives. And this is a matter you muſt give diligence p. 348to get right apprehenſions of: For if you erre in the premiſes, you will miſtake in the concluſion deduced from thoſe premiſes: If you know not wherein the nature of converſion and regeneration conſiſteth; you can never rightly paſs ſentence upon your ſelves, whether you are converted and regenerate.

Direct. 3. The third Rule of direction is this. That the grace of regeneration and converſion, which is the fundamental evidence of union with Chriſt, is not alwayes diſcerned in the firſt plantation of it into the ſoul; or if it be diſcerned, yet it may afterwards be called into queſtion, concerning its truth and ſavingneſs; and therefore for the finding out whether you have that grace, you muſt enquire into the fruits and effects which are produced thereby. You muſt examine your works, to prove that you are made Gods workmanſhip; and ſearch into your converſations, that it may appear you are partakers of a ſound converſion. 'Tis the exerciſe of repentance in the life, that muſt manifeſt the grace of repentance poured forth into the heart: and your walking in the wayes of new obedience, that muſt evidence your being made new creatures. And the reaſon of it is, Becauſe it is not alwayes perceived in the firſt infuſion of grace into the ſoul: or at leaſt the ſinner may be in doubt, whether it be a ſaving work which he finds wrought within him. Although he find and feel a preſent change in his ſpirit; yet he may queſtion whether it be ſuch a change, as will ſpeake him a true Convert. So that the way to put it out of queſtion, is to examine our obedience, and practical holineſs, which is the natural product of the principle of regeneration. Hence it is that we are ſo often preſſed to p. 349try our works, and to obſerve what fruit we bring forth, in order to the knowledge of our ſpiritual eſtate, 1 Joh. 3.7. Little children, let no man deceive you; he that doth righteouſneſs is righteous. And v. 8. He that committeth ſin is of the devil. Again, v. 10. In this the children of God are manifeſt, and the children of the devil: whoſoever doth not righteouſneſs is not of God, neither he that loveth not his brother. You have many carnal perſons apt to boaſt of the integrity of their hearts. It is true, will they acknowledge, they live in a courſe of ſin, and neglect of duty, their lives are peſtered with divers ſorts of abominations: yea, but will they plead, our hearts are good, and we mean well, and we hope we may have grace within, as well as they who are more forward in Religion. Why mark it, ſaith the Apoſtle, this is a plain cheat you put upon your ſelves; If falſe teachers ſooth you up in this conceit, do not hearken to them; they will but delude you to your deſtruction: For if your hearts be good, your lives will be anſwerable: If the grace of God be within you, it will guide your feet in the wayes of righteouſneſs: you muſt prove your converſion, by the holineſs of your converſation.

So that this Rule of advice will be uſeful on both hands. 1. To overturn the preſumption of the wicked, when they boaſt of the ſincerity of their hearts. 2. For relief to the godly, when they queſtion the truth of their converſion. It is many times the ground of the hard thoughts they entertain concerning their ſpiritual eſtate, becauſe they never felt thoſe throws and pangs of the new birth, which ſome have felt: nor can they tell the time, when they were effectually called, and converted. Why remember Sirs, Although this change is viſible p. 350unto ſome in the firſt workings of it; yet grace is planted in others imperceptibly. And therefore the proof of it depends upon the fruit you bring forth, Mat. 3.8, 9. Bring forth therefore fruits meet for repentance; and think not to ſay within your ſelves, we have Abraham to our father; q.d. You muſt prove the truth of your profeſſion of being the children of God, by walking as becometh his children. How will you make it appear, that you have the grace of repentance; unleſs your converſations be anſwerable thereunto? As the root of a tree is hid in the earth, and is not ſeen with the eye; but if you would know what ſort the tree is of, you muſt look upon the fruit: ſo it is in ſpiritual things, The habits of grace themſelves (the root of the matter) are the hidden man of the heart; they lie deep within, and ſometimes their entrance is not diſcerned: and therefore you muſt examine by your works, Gal. 6.4. Let every man prove his own work. And no wonder that we are required to judge ourſelves by this Rule; for according to our works Chriſt will judge us at the laſt day. When he cometh to gather all people before him, and to divide them into companies, according to their ſpiritual condition; ſuch as are members of his body into one company, and ſuch as are ſtrangers to him into another; and to paſs an irrepealable ſentence upon them, he will proceed upon evidence drawn from their works, Rom. 2.6, 7, 8, 9. Who will render to every man according to his works. To them who by patient continuance in well-doing, ſeek for glory, and honour, and immortality, eternal life. But unto them that are contentious, and do not obey the truth, but obey unrighteouſneſs; indignation and wrath, tribulation and anguiſh, upon every ſoul of man that doth evil: p. 351of the Jew firſt, and alſo of the Gentile. Rev. 20.13. And they were judged every man according to his works.

This is the third Rule of Direction, That to prove your union with Chriſt, by your converſion; you muſt diligently obſerve and enquire into the holineſs of your converſation; what reſpect you have to the commandments of God. For 1 Joh. 3.24. He that keepeth his commandments dwelleth in him, and he in him. And 1 Joh. 2.5. Whoſo keepeth his word, in him verily is the love of God perfected: hereby we know that we are in him.

Direct. 4. In the examination of your wayes and works, as a proof of your converſion, and union with Chriſt thereupon, this muſt be carefully minded; That it is not the external diſcharge of ſome particular duties, will evidence a ſincere converſion unto God: but a diligent ſearch muſt be made into the main bent of your ſpirits, as to the wayes of holineſs; and the whole tenour of your converſations muſt be conſidered upon that account.

It muſt be obſerved, whether you make religion your buſineſs; and if it be the great deſign you drive on, to ſtudy to pleaſe the Lord, and to be accepted of him. It is not the workings of your ſpirits in a fit of affection, when your hearts are warmed by the word, or you are under the call of ſome awakening providence, that will prove you to be converts indeed; but the general ſcope and tendency of your lives: when godlineſs is the trade that you follow, and holineſs the high way wherein you travel. As the expreſſion is, Iſa. 35.8, 9. And a high way ſhall be there, and a way, and it ſhall be called the way of holineſs: the unclean ſhall not paſs over it, but it ſhall be for thoſe: the way-faring p. 352men though fools ſhall not erre therein. No Lion ſhall be there, nor ſhall any ravenous beaſt go up thereupon, it ſhall not be found there: but the redeemed ſhall walk there. Mark it Sirs, Holineſs is the high way, where the ſervants of Chriſt take their journey. They do not only, now and then, make an excurſion into ſome acts of piety and godlineſs, when they are under convictions, and the like: But they ſpend their very life time in walking with God. As holineſs is a plain way, wherein the meaneſt Chriſtian may go on directly to heaven without danger of miſcarrying: Though he be of never ſo low parts and endowments; yet if his deſign be to fear the Lord, and to be bleſſed in the enjoyment of him, God hath chalked out the way ſo clearly, that he that runs may obſerve it. And as it is a ſafe way, wherein the Lord hath undertaken for the protection of travellers, againſt all dangers, and evil occurrents: So it is the great road wherein all the redeemed ones travel, from one end of the week to the other.

My brethren, ſuch as are Chriſtians in good earneſt do not take up a garb of Religion for the Sabbath, and then lay it aſide the ſix dayes following: as men put on, and off, their beſt apparel: They do not put on a kind of ſeriouſneſs, in ſpiritual exerciſes; and live as Atheiſts and worldlings in their ſecular negotiations and affairs: They do not enter upon the performance of ſome particular duduties only, to ſtop the clamours of an awakened conſcience; and when that turn is ſerved, return to their vanity and wickedneſs: But they make the Lord their conſtant companion, and take holineſs as a clew of thread, that runs through all their undertakings and concernments, Zech. 14.20, 21. In p. 353that day there ſhall be upon the bells of their horſes, Holineſs to the Lord: and the pots in the Lords houſe ſhall be like the bowls before the Altar: yea every pot in Jeruſalem and Judah ſhall be holineſs to the Lord of hoſts. In that day] that is, when God doth pour out plentifully of the ſpirit of grace, and waſh ſinners in the fountain ſet open for ſin and uncleanneſs; then they ſhall endeavour to be ſpiritual in the very common and ordinary actions of their lives, and to be holy in all manner of converſation. As it is not ſome particular acts of ſin, into which a man falleth, through weakneſs, and the violence of temptations, that will prove the perſon offending to be wicked, and unconverted; but when he liveth in a courſe of ſin, and any ungodlineſs is the way wherein he goeth: So it is not the performance of ſome particular duties of Religion, unto which a man is carried by the force of a natural conſcience, will prove his converſion; but when holineſs is the high way wherein he travelleth, and the very buſineſs which he proſecuteth. This was Noah's evidence, that he was righteous and perfect in his generation; He did not only obey the voice of the Lord in ſome particulats, but he walked with God, Gen. 6.9. And Enoch had this teſtimony that he pleaſed God, for he walked with him for hundreds of years together; from one end of the year to the other. Compare Heb. 11.5. with Gen. 5.22.

Direct. 5. That obedience which will evidence that you are regenerated, and converted by the Spirit of Chriſt, and ſo knit unto him; muſt not only be right for the matter wherein it doth conſiſt, but rightly qualified alſo for the manner, how it is diſcharged and tendered unto the Lord. It is not barely the p. 354work done [opus operatum] but principally [modus operationis] **Bonum oritur ex cauſis integris: malum ex quolibet defectu.the manner of the performance, that will prove a principle of grace, to reſide in the heart of that man or woman, by whom it is done. As the ſinfulneſs of ſin doth lie chiefly in the manner how it is committed; as when men ſin wickedly and preſumptuouſly againſt light and knowledge, and break through convictions to the perpetration of evil: So doth the excellency and evidencing vertue of the acts of obedience lie eſpecially in the manner, how it is performed. An hypocrite may do the ſame external work which a believer doth, and which for the matter of it is good. Therefore the Lord doth expoſtulate with that ſinful people, who truſted in their outward duties; concerning their defectiveneſs in the manner of the performance of them, Iſa. 58.3, 5. They had faſted and ſought unto God; but, Is it ſuch a faſt as I have choſen? ſaith the Lord, v. 5. Mark it Sirs, In the trial of your obedience to prove that you are ſanctified, you muſt not only mind the ſubſtance of the work what is done, but likewiſe examine the ſuchneſs of it, how it is done. Poſſibly thou prayeſt often, and readeſt the Scriptures frequently, and giveſt alms to the poor, and the like; and from thence art confident of thy being in the ſtate of grace: But man, is it ſo praying as God requireth? And ſuch a ſtudying of the word, to which the bleſſing is annexed? Is it ſuch a giving of alms, as hath the promiſe of acceptance? It is a good thing to run in the way of God's precepts: But do you ſo run that ye may obtain? 1 Cor. 9.24.

This is the fifth Rule of Direction: That in the p. 355examination of your obedience, for the clearing up your converſion, and union with Chriſt; you muſt not only look into the matter what is done, but ſtrictly enquire into the manner how it is done; and whether it be rightly qualified according to the purport and tenour of the Covenant of grace.

Direct. 6. For the right qualifying and modification of our obedience to God, that it may prove a certain evidence of converſion, and conſequently of our union with Chriſt Jeſus; It muſt of neceſſity have theſe ſix properties; and each of them muſt be enquired after, in the buſineſs of ſelf-examination.

It muſt be

1. Spiritual

2. Ʋniverſal

3. Evangelical

4. Sincere

5. Thriving

6. Stedfaſt

obedience.

1. It muſt be ſpiritual obedience, anſwerable to the nature of that God whom we wait upon, and whoſe ſervants we are. His eſſence is ſpiritual, and ſuch muſt our obedience to him be; if we will ſerve the Lord acceptably, and make it appear, that we are of the number of his peculiar people. Bodily exerciſe, and a meer external devotion, will ſtrike a great ſtroke in making up the form of godlineſs; but the power of it conſiſteth in that which is ſpiritual, Joh. 4.23. The true worſhippers ſhall worſhip the Father, in ſpirit and in truth: for the Father ſeeketh ſuch to worſhip him. Theſe are the true worſhippers, that is, ſuch as are ſo in Gods account, whom he will graciouſly receive, and own in their performances. When people ſerve him in a bare external, bodily manner, he reckoneth them as p. 356his greateſt enemies: their ſervice is but a piece of diſſimulation, which hath only the ſhadow of worſhip: For the ſubſtance lieth in what is ſpiritual: And ſuch the Father ſeeketh to worſhip him; i.e. ſuch worſhip he commandeth, and his ſoul is well pleaſed with. Although it ſeemeth to be ſpoken here with a peculiar reference to inſtituted worſhip: yet it holds ſtrongly as to natural worſhip alſo; even of all the parts and particulars of his ſervice: For the reaſon which is rendred, v. 24. is comprehenſive of all, Becauſe God is a Spirit. So that our obedience, if it prove us a choſen generation, whom God hath ſet apart for himſelf, muſt be ſpiritual: And that in a threefold reſpect.

In reſpect of the

1. Principle, from whence it floweth.

2. Extent, how far it reacheth.

3. Subject, whereon it is terminated.

1. In reſpect of the principle, from whence it proceedeth. It muſt be ſuch obedience as cometh from the heart, and wherein the ſoul and ſpirit is ingaged. Not an honouring him with the lips, and drawing neer to him with the mouth, when the heart is removed far from him: Not a ſerving him only by a kind of compulſion, under ſome terrible apprehenſions of the judgments of God: not in a ſlothful, careleſs, and lukewarm manner, as if Religion were a wearineſs to us, and we had no mind to our work: But when we ſerve him aright, our hearts muſt be ingaged to approach unto him, Jer. 30.21, 22. we muſt be fervent in ſpirit ſerving the Lord, Rom. 12.11. And our inward parts muſt be employed in the works of holineſs. When a p. 357mans tongue doth ſpeak forth the praiſes of God, and his heart joyneth with him in the buſineſs: when his hands do act in the works of piety, and his ſpirit concurreth in the action, and carry him on thereunto; this is to ſerve the Lord with the Spirit. Although he calleth for the body alſo to be imployed in his ſervice: (as indeed he deſerveth the whole man) yet not as a picture, or image, without life and ſoul; but as animated by the heart, Prov. 23.26. My ſon, give me thine heart; and let thine eyes obſerve my wayes; q.d. A ſlave will give me his hands, and feet, and the ſtrength of his body; an hypocrite will offer up the outward man; but if thou be a ſon, I muſt have the heart and ſpirit.

2. It muſt be ſpiritual obedience, in reſpect of the extent of it, how far it reacheth. Such as ſets us in oppoſition againſt ſpiritual ſins, as well as fleſhly: ſuch as cauſeth us to fight againſt ſecret pride, and envy, and earthlineſs, and unbelief, and malice, and double-mindedneſs, and the like; as well as to obſtain from rotten communication, and groſs outward pollutions. It muſt be ſuch obedience as is exerciſed in ſpiritual duties; as meditation on the word of the Lord, and frequent contemplation of the excellencies of God, adoring his Majeſty, and admiring his works, and ſetting the affections on things above; as well as in pleading the cauſe of holineſs, and openly walking in the profeſſion of it. It muſt carry us to ſuch works, as are performed in the ſecret receſſes of the Spirit; and ſets us a ſtriving againſt ſuch corruptions, as are forged and fabricated in the ſpirit, which no eye can obſerve, but God and our own conſciences, 2 Cor. 7.1. Let us cleanſe our ſelves from all the filthineſs, both of the fleſh, and ſpirit. Rom. 8.5. They that are after p. 358the fleſh, do mind the things of the fleſh: but they that are after the ſpirit, the things of the ſpirit. Pſal. 73.1. Truly God is good to Iſrael, even to ſuch as are clean of heart. See further, Pſal. 24.3, 4. Mat. 6.21.

3. In reſpect of the ſubject, whereon it is terminated. It endeth in the further renewing and purifying the ſpirit, and getting more degrees of habitual grace into the heart. When we are not only contented to be kept free from the acts of ſin, but do mourn and lament under the principle of ſin, and labour to deaden that principle. When we do not think it enough to do much for God, but fain would have our ſpirits transformed, every day more and more, into the image of God. Thus it will be, if you are converted. If a carnal perſon reſiſt the temptation, he thinks his work is done; and is apt to glory in himſelf, as if the whole buſineſs were diſpatched: But a convert layeth the ax to the root of the tree; he followeth the corrupt ſtream to the poyſonous fountain, whence it is derived; and nothing will ſatisfie him, but cleanſing the fountain, and taking revenge upon his luſts, that lodge within him, Rom. 7.23, 24. Paul's actual ſins cauſe him to have an eye upon his heart, by which he was turned aſide. I ſee, ſaith he, another law in my members, warring againſt the law of my mind, and bringing me into captivity unto the law of ſin, which is in my members. O wretched man that I am: who ſhall deliver me, from this body of death? This is the firſt qualification: It muſt be ſpiritual obedience.

2. If you would prove your converſion, and conſequentially your union with Chriſt, by your obedience; It muſt be univerſal obedience. Not a partial, and reſtrictive ſerving of God; but a following p. 359him fully, as far as the whole circuit of holineſs reacheth. As it is ſaid of Caleh, Num. 14.24. He followed the Lord fully; and that proved him to be a man of another ſpirit, and of a gracious temper indeed, ſanctified by the holy Ghoſt; becauſe his obedience was univerſal. There is a threefold univerſality muſt go to the right qualifying our obedience, that it may be evidential of a converted eſtate.

It muſt be univerſal in relation to the

1. Agent, or perſon obeying.

2. Rule of obedience.

3. Times, and ſeaſons of the performance.

1. In relation to the agent, or perſon obeying: that is, when a man doth conſecrate and devote his whole ſelf, both ſoul and body, to the keeping of Gods commandments; and doth his will, not only from the heart, but with the whole heart and ſpirit. When there is a concentrication, and conjunction of all the powers and faculties of the whole perſon, in the ſervice of the Lord: the underſtanding is apprehenſive of the mind of God, and the judgment approveth the way of his precepts: the affections run out in earneſt deſires to do, and delight in doing the will of God; the will is in a poſture of ready compliance therewith: the conſcience ſtirreth up unto obedience, and the members of the body are inſtruments in the execution of what is enjoyned. Contrary to that dividing heart, which the Scripture condemneth; when the ſeveral faculties of the ſoul draw ſeveral wayes: The underſtanding, and judgment, and conſcience are for God, and his wayes; but the will and the affections for ſin, and the world, and ſuch lying vanities: When perſons p. 360have an heart, and an heart; an heart for God; and an heart for Belial: they are not come to any ſetled determination, but their ſpirits halt between two opinions. My brethren, If you would prove that you are converted unto God, your hearts muſt be united to fear his name: and all that is within you, muſt be gathered together, to the obſerving of his Statutes, Jer. 29.13. Ye ſhall ſeek me and find me, when you ſearch for me, with all your hearts. And mark the words of Samuel to the men of Iſrael, when they lamented after the Lord, 1 Sam. 7.2, 3. And Samuel ſpake unto all the houſe of Iſrael, ſaying, If ye do return to the Lord with all your hearts, then put away the ſtrange gods, and Aſhtaroth, from among you, and prepare your hearts unto the Lord, and ſerve him only, and he will deliver you out of the hands of the Philiſtines. As if he had ſaid, Be not deceived, it is not ſome faint inclinations unto godlineſs, and a little lamentation after the Lord, that will give you an intereſt in his mercy: But if you would be accepted of him, you muſt eſpouſe none other intereſt but his; you muſt carry on none other deſign co-ordinate with that of pleaſing the Lord, and walking with him; if you are his ſervants at all, you muſt be his altogether; and give him your whole heart, and mind, and ſoul, and ſtrength. And the reaſon is apparent; becauſe, in ſanctification, grace is pouted out into the whole man, and the change wrought is an univerſal change: And it is not the actings of a part which will evidence a change in the whole; But when the whole man is ſet upon the wayes of God. This is the perfect heart which was a comfort to Hezekiah; when all the ſoul goeth together in the way to heaven, and there p. 361is no part lacking, Iſa. 38.3. Remember, O Lord, I beſeech thee, how I have walked before thee in truth, and with a perfect heart.

2. It muſt be univerſal in relation to the rule, or the particulars of obedience: When there is an equal and uniform reſpect unto all the commandments of the Lord; and a readineſs to be preſſed upon any ſervice, whether greater or leſſer, with whatſoever difficulty it is attended, and whatſoever ſelfdenial is required in the diſcharge of it. When a man's ſoul is drawn out in a deteſtation of every ſin, and doth not live in the allowed omiſſion, or neglect of any known duty; whether ſecret or publike, whether generally practiſed or deſpiſed by the generality. You read of Herod, that he heard John Baptiſt, and did many things; but this was no proof of a ſound converſion; becauſe in other things he fell ſhort. **Qui facit ſolummodo ea quae vult facere, non Dominicam voluntatem implet, ſed ſuam. Salvian.In ſome caſes he did what was commanded, and in others he took liberty to trample upon the commandment, Mark 6.20. And this is the furtheſt that carnal Profeſſors go, They are as Cakes not turned, half-bak'd Chriſtians, as it is ſaid of Ephraim, Hoſ. 7.8. As to the abandoning of ſome ſins, and diſcharge of ſome duties, they bid fair for heaven: But as for other corruptions, by which they think they have their livelyhood, and that have a more than ordinary ſhare in their affections, they will hold them faſt; and ſhake hands with Religion when they come to difficult points of obedience; and ſo diſcover their rottenneſs. Thus Jehu bade fair for ſalvation, and yet fell ſhort, 2 King. 10.30, 31. p. 362He deſtroyed Baal out of Iſrael, and did to the houſe of Ahab according to all that was in God's heart: Howbeit, from the ſins of Jeroboam he departed not: he thought thoſe ſins were ſo interwoven with his ſecular intereſt, that he could not keep the Kingdom without them: That, no calves at Dan and Bethel, and no king in Iſrael. But now, when a perſon can ſay in uprightneſs, that his heart ſtandeth in awe of the whole Word of God; and whatever he findeth with the ſtamp of a divine precept upon it, he is willing to ſubmit to; and through the aſſiſtance of the Spirit will cloſe with it, be it never ſo contrary to fleſh and bloud, though it run directly croſs to his worldly intereſt, and coſt him never ſo much ignominy, and reproach from the wicked, though it expoſe him to never ſo many troubles and hardſhips; here is that obedience in the life which will evidence grace in the heart, Pſal. 119.6. Then ſhall I not be aſhamed, when I have reſpect to all thy commandments. i. e. Then it will appear that my profeſſion is ſound, and my hopes well bottomed, and ſuch as will not deceive me: then I ſhall not be put to confuſion at the day of accounts, nor be fruſtrated and diſappointed in my expectations of glory; when I have this teſtimony to produce that I am a ſervant of God, becauſe I eſteem all his precepts, in every thing, to be right, and have a conſcientious regard unto them all.

3. It muſt be univerſal obedience, in relation to the times and ſeaſons of the performance of it. Pſal. 106.3. Bleſſed are they that keep judgment, and he that doth righteouſneſs at all times. Not, as ſome Profeſſors, whoſe Religion is modelled, according p. 363to the providences they are under, and the company which they meet and converſe with. When godlineſs is in eſteem and credit in the world, they will be clothed in that dreſs, and none ſhall be more forward in religious duties and exerciſes: But when it is diſcountenanced, and under a cloud, then their courſe is changed. They row their boat as the tide runneth, backward or forward; and hoiſe up their ſails according as the wind bloweth. If they fall into a religious family, and amongſt godly company, there they will approve and commend the wayes of God; and if their lot fall amongſt vain and profane perſons, they will be wanton, and vain, and profane, and ſcurrilous as the reſt: They will do (like travellers) as the reſt of the company doth. But Sirs, If a man be gracious indeed, it will ſettle his ſpirit upon godlineſs at all ſeaſons, and in whatſoever ſociety. If he live in Sodom, he will be ſo far from ſaying a confederacy with them in their wickedneſs, that in ſeeing and hearing, he will vex his righteous ſoul, from day to day, with their unlawful deeds, 2 Pet. 2.8. Though he dwell in Ahabs family, yet he will fear the Lord greatly, 1 Kings 18.3. He will own the Lord Chriſt for his Maſter in the face of all the world; and ſpeak of his teſtimonies even before Kings, and not be aſhamed, Pſal. 119.46. This is the ſecond qualification: It muſt be univerſal obedience.

3. That obedience which will evidence your converſion, and conſequently your union with Chriſt, muſt be evangelical obedience. Such as is ſuitable to the Covenant of grace, into which believers are entred; 2 converſation anſwerable to the diſpenſation of the Goſpel, Phil. 1.27. For, as there is a ſlaviſh fear of God in the heart; ſo there is p. 364a legal ſerving of God in the practiſe; which will no way contribute to the proof of your being ingraffed into Chriſt. That which is evidential thereof, muſt be ſuch obedience as becometh the Goſpel of Chriſt: when you ſerve the Lord evangelically, in the newneſs of the Spirit, and not in the oldneſs of the letter: as the diſtinction is given us, Rom. 7.6.

Qu. But when is our obedience evangelical? I anſwer, It mainly conſiſts in four things.

1. When we are active and vigorous, in doing all that we can for God, and then account it as nothing, to gain us acceptation with the Lord. When we are ſerviceable, in our places and duties, to advance the honour of Jeſus Chriſt, indeavouring to the uttermoſt the promotion of his intereſt; and then lay all that we have done at his feet; expecting our acceptance, & reward, purely upon the account of his bloud. When we labour to be intent upon the works of perſonal righteouſneſs; and then underwrite with our hearts, That we are unprofitable ſervants, and lay the whole ſtreſs of our ſalvation upon the righteouſneſs of the Lord Jeſus. This is Goſpel-ſervice, when we lay all our ſacrifices upon the Goſpel-altar, that they may be ſanctified thereby: and place no manner of confidence in what is done by us; but in the obedience and ſufferings of Chriſt for us, Phil. 3.3. For we are the circumciſion, which worſhip God in the Spirit, and rejoyce in Chriſt Jeſus, and have no confidence in the fleſh. As if he had ſaid, We labour to ſerve God in the pureſt manner, and offer up unto him the beſt that we have; but then we dare not put the leaſt ſtreſs upon it, but all our confidence is in Chriſt; it is of him we boaſt, and not of our holineſs: We give all diligence in p. 366point of performance, but are nothing in our ſelves in point of dependance: And we are the circumciſion, we are Iſraelites indeed, who have our hearts circumciſed. A legal frame of ſpirit goeth to God in duty, and then expects a bleſſing for his duties ſake: and thus a ſinner may toyl all his life time in a round of duty, and be very far from the kingdom of God. Then we obey evangelically, when we do all in the name of the Lord Jeſus, Col. 3.17.

2. Then is our obedience Goſpel-ſervice indeed, when it is performed in Goſpel ſtrength; i. e. not by our own abilities, but by vertue derived from Chriſt, and in an humble dependance upon the aſſiſtance of his Spirit. That is a legal way of obedience, when a perſon brings forth fruit unto himſelf, and when he acts therein from himſelf: When he goeth in his own might, and power, to grapple with ſin, and ſtrive againſt temptations, and to keep the Law of God. But a Believer is ſtrong in the Lord, and in the power of his might: and here is the evidence of a ſincere convert, Rom. 8.13. If ye live after the fleſh, you ſhall die: but if ye, through the ſpirit, do mortifie the deeds of the body, ye ſhall live. Mark it, It is not ſaid, if you make reſolutions againſt ſin, and ſet againſt the workings of corruption: But if you mortifie them through the ſpirit; then it is a ſign you are quickned and made alive by the holy Ghoſt, and that you ſhall live for ever in the preſence of God.

3. Evangelical obedience is that which is according to the evangelical pattern, viz. the life of Chriſt. When a Chriſtian doth ſtudy to be a follower of him, and to tread in his ſteps, and to imitate the p. 366Lord Jeſus, by endeavouring to write after the copy which he hath ſet before us, in doing and ſuffering the will of God. This is the obedience which will evidence our union with him, and intereſt in him, 1 Joh. 2.6. He that ſaith he abideth in him, ought himſelf alſo ſo to walk even as he walked. He that ſaith he is in him] that is, He that ſaith ſo truly, and as the matter is in reality: He that would not appear, to be a lyar in what he pretendeth to; and to boaſt of what he hath no ſaving intereſt in; muſt walk according to our Saviour's example.

4. Evangelical obedience is that which is tendered upon evangelical motives, and conſiderations. When we are diligent and induſtrious in the ſervice of God, becauſe our hearts are drawn forth in love towards him; and we are ſenſible of his goodneſs in ſending his only begotten Son, to die in the behalf of loſt ſinners; and in making known the myſtery of Chriſt unto us, and giving us promiſes of ſalvation through him. **Amor meus eſt pondus meum. Eo…feror quocunque feror. Aug.For although it is not only permiſſively lawful for a believer, but alſo a duty incumbent upon him, to make uſe of the conſideration of the wrath of God, to quicken him in the wayes of holineſs, Luke 12.5. Yet he doth not ſerve the Lord meerly out of fear of his wrath: But the love of God doth conſtrain him, and his affections towards God are a forcible reſtraint to keep him from diſpleaſing the Lord, who hath been ſo gracious unto him, Hoſ. 3.5. They ſhall fear the Lord, and his goodneſs in the latter dayes. i.e. Upon this very account they ſhall be cautious not to ſin againſt him, becauſe he hath dealt ſo bountifully p. 367with them. This is the third qualification, it muſt be evangelical obedience.

4. If you would prove your converſion and union with Chriſt, by the holineſs of your converſation and new obedience; you muſt look to it that it be ſincere obedience; done in the ſingleneſs and godly ſimplicity of your hearts. You muſt ſerve the Lord, as in the ſight of the Lord; and with a pure eye of reſpect unto the advancement of his glory; and in order to your bleſſedneſs in the enjoyment of him, and communion with him. For in thoſe two things doth conſiſt much of the nature of ſincerity. 1. In ſtudying to approve our ſelves in the ſight of God. So the Apoſtle ſeemeth to explain it, 2 Cor. 2.17. As of ſincerity, as of God, in the ſight of God ſpeak we in Chriſt. 2. In ſerving the Lord for himſelf. My meaning is this; Then is a Chriſtian ſincere in his obedience, when he is not acted therein by fleſhly wiſdom, nor doth make Religion ſubſervient to any carnal ends: But he hath a ſingle eye of regard to the glory of God, the maintaining fellowſhip with him, and the ſecuting his own intereſt in the Lord, as a portion for his ſoul. When he is carried on to the works of holineſs, by ſpiritual arguments: he doth that which is commanded, out of reſpect to the commandment; or [eo nomine] for that very reaſon, becauſe it is the commandment of the Lord, and his heart ſtands in awe of it. This alone is to ſerve the Lord in obedience to his will. Elſe, if you ſet upon a courſe of Religion for any ſecular advantage that cometh by it, you do but ſerve your ſelves by Religion. As it is ſaid of the Schiſmaticks, Rom. 16.18. They that are ſuch ſerve not our Lord Jeſus Chriſt, but their own belly. They pretended Chriſt, but deſigned p. 368themſelves. And ſo do hypocrites of all ſorts; they ſerve not God by their works of piety, but their own profit and advancement in the word; **Theſe are foreign and foreign Chriſt-merchants and Chriſt-huckſters, as one calls them.they ſerve their own credit and reputation, and the furtherance of ſome carnal intereſt: or perhaps they may ſerve their very luſts, and make proviſion for them, by the duties of Religion. So the whore in the Proverbs, Chap. 7.14, 15. She paid her vows, and offered peace-offerings, that ſhe might purchaſe a licenſe to ſin more freely. Thus multitudes of people debaſe Religion: They go on in a conſtant road of outward performances, that at other times they may take the greater liberty, and ſin with leſſer diſturbance in their ſpirits. But now a ſincere Chriſtian ſerves the Lord himſelf, in all the parts of his obedience. As he is ſpiritual in the diſcharge of his work; ſo the reaſons and motives are ſpiritual, whereby he is ſtirred up unto the diſcharge of it.

And here is a main ground of the univerſality of a believers obedience; becauſe ſpiritual reaſons are comprehenſive of the whole will of God, whereas carnal motives and arguments have but a partial influence. A little to clear it by inſtances. If you avoid ſin, becauſe of the ſhame of the world; that will only help to preſerve you from open wickedneſs; but will have no influence againſt ſecret pollutions, which the world cannot obſerve: If you perform duty to pleaſe a party, or to get ſome temporal benefit; that will only ingage you in the practiſe of ſuch duties as are countenanced by them, and are pleaſing in their eye; but will no way prevail as to the practiſe of ſuch as are contemned and p. 369deſpiſed. But now if you obey the will of God, becauſe it is his will; That will enforce an obedience to all **A quatenus ad de omni valet conſequentia.that he hath injoyned, Pſal. 119.101. If you abſtain from ſin, becauſe God obſerveth it; this conſideration will fence againſt all ſin whatſoever, Job 31.1, 4. If you walk in wayes of holineſs, that you may have fellowſhip with God, and glorifie his name, and be inabled to give up a comfortable account unto him; theſe inducements will have an influence into the right ordering of all the particulars of your demeanour, Eccl. 12. v. 14. And here is the converſation, that will prove the work of regeneration; and miniſter joy thereupon; When in ſimplicity and godly ſincerity, not with fleſhly wiſdom, but by the grace of God, we have had our converſation in the world, 2 Cor. 1.12. When we do not truck with Religion, nor make it a ſtalking-horſe in ſubordination to any baſe or corrupt ends: But what we do, is done in a meaſure, in a ſingleneſs of ſpirit, and in the integrity of our hearts; as mainly indeavouring therein to to be accepted of God.

This is the fourth property of evidential obedience, It muſt be ſincere.

5. It muſt be thriving obedience, and of an increaſing nature: for ſanctifying grace is of a thriving nature. So that ſuch as are holy indeed, will be ſtill preſſing after further degrees of holineſs; and they that live through the Spirit, will endeavour to have life more abundantly: they will be going forwards unto perfection; at leaſt in vehement deſires, and ſollicitous and earneſt indeavours after it. Beſides, there is ſuch ſweetneſs and excellency in communion with God, that whoſoever p. 370taſteth it, cannot but be longing and reaching after more and more, till he come to full fruition and enjoyment, 1 Pet. 2.2, 3. As new born babes, deſire the ſincere milk of the word, that ye may grow thereby. As new born babes] q. d. This is the property of all that are regenerate; the picture of an infant doth not grow, but a living child doth; and there is as natural and direct a tendancy in a child of God towards increaſe in holineſs, as there is in a new born child to the breaſt, that he may grow in ſtrength and ſtature. And this you will labour after, if ſo be that you have taſted that the Lord is gratious: That taſte will ſet an edge upon your deſires, and cauſe you to hunger and thirſt with greater eagerneſs after more. **Sitis duplex est. 1. Ʋna totalis indigentiae, Iſa. 6.5, 13. 2. Altera fruitionis & complacentiae partialis: Illa tollitur per gratiae participationem; haec creſcit indies dum ſumus in via, per fidem ambulantes & non per aſpectum. Ameſ. Coron.Isa 6:5Isa 6:13Isa 6:2When perſons can ſit down contented with the leaſt meaſures of holineſs, and think, If they have but grace in the ſmalleſt degree, ſo much as will give them an intereſt in God, and bring them ſafely to heaven, they will not care for more; but there they will take up their reſt, and live at eaſe, without troubling themſelves to aſpire after further degrees: It is a ſhrewd ſign that they are utterly ſtrangers to the workings of grace in the heart. For did they but once taſte the ſpiritual deliciouſneſs of fellowſhip with the moſt High, it would fill them with an inſatiable appetite after greater attainments; they would be ever preſſing towards the mark, and labouring to proceed from ſtrength to ſtrength, til they ſhould appear in Sion before the Lord: They would ſtudy to augment their faith till it came to ſight; and to p. 371promote their hopes, till they were turned into fruition; and to blow up the ſmoaking flax of their love, till it were kindled in a pure, ſpiritual, unmixed flame: They would think they never had grace enough, till it were ſwallowed up in glory; nor that they were ſufficiently holy, till made perfect in holineſs, Job 17.9. He that hath clean hands ſhall be ſtronger and ſtronger. Prov. 4.18. The path of the juſt is as the ſhining light, that ſhineth more and more unto the perfect day. Here is that ſort of obedience, which will evidence your ingrafture into Chriſt: When you are freed from ſin, ſo as to be daily ſtriving after greater freedom, and getting more ground upon your corruptions: When you are not only active for God; but ſtill aſpiring after further activity, and delight in doing the will of God, and the rendring your ſelves more ſerviceable unto him. For although a true Believer doth not alwayes thrive ſenſibly, and perceptibly; but may rather ſeem in his own apprehenſions to decay and go backward; nor doth he at all times thrive really: yet it is the main bent of his ſpirit; and the earneſt breathings of his ſoul are, that he may make a continued progreſs in the courſe of godlineſs: He never reſteth ſatisfied with any meaſures attained, but is ſtill endeavouring after more. As he bleſſeth God for the leaſt dram of grace conferred upon him, ſo he is ambitious to get into the uppermoſt form of Chriſts Scholars. And here is the note of oneneſs with Chriſt. For, Joh 15.2. Every branch that beareth fruit, he purgeth it, that it may bring forth more fruit.

6. It muſt be ſtedfast obedience, and continued unto the end: When a ſoul doth give up himſelf p. 372to the Lord, to be his ſervant perpetually and everlaſtingly, without limitation of time: When he is fully determined through the aſſiſtance of the Spirit, that whatever comes of it, this God he will ſerve, and the advancement of his glory he will carry on, and the way of holineſs he will travel in, and through grace nothing ſhall divert him from his courſe. When a mans ear is bored, ſo as to ſerve the Lord for ever: as the expreſſion of Chriſt is, Pſal. 40.6. Mine ear haſt thou opened, or mine ear haſt thou bored. It is in alluſion (as ſome think) to the ceremonial Law, in the caſe of ſervants, **Non alienum omnino quod quidam è noſtris putant, videri reſpexeſſe Davidem ad conſuetudinem olim uſitatam in populo Hebraeo, ut ſervo ſponte permanenti in ſervitute, nec admittere volenti libertatem, quae ſeptimo quoque anno ſervis offerebatur, auris ſubula perforaretur. Ac dicere voluiſſe, habebis me perpetuum tibi addictum ſervum, &c. Sim. de Muiſ. in loc. foreign Si dicendo dixerit.Exod. 21.5, 6. If the ſervant ſhall ſay plainly, I love my Maſter, my wife and my children, I will not go out free: Then his Maſter ſhall bring him unto the Judges, he ſhall alſo bring him to the door, or to the door poſt; and his Maſter ſhall bore his ear through with an awl, and he ſhall ſerve him for ever. So Chriſt gave up himſelf to ſerve the Lord for ever; He was not rebellious, neither did he turn back. And thus muſt a Believer do, if he will prove that he is in Chriſt: He muſt have his ear bored to ſerve the Lord for ever. If ſaying he ſhall ſay, (as the Hebrew phraſe is **Non alienum omnino quod quidam è noſtris putant, videri reſpexeſſe Davidem ad conſuetudinem olim uſitatam in populo Hebraeo, ut ſervo ſponte permanenti in ſervitute, nec admittere volenti libertatem, quae ſeptimo quoque anno ſervis offerebatur, auris ſubula perforaretur. Ac dicere voluiſſe, habebis me perpetuum tibi addictum ſervum, &c. Sim. de Muiſ. in loc. foreign Si dicendo dixerit.) If he ſhall ſpeak it truly and unfeignedly, in the very inwards of his ſoul; If his heart ſhall ſu…ſcribe unto it; I love my Maſter, I will not go free: I love the p. 373Lord, and the deſire of my ſoul is towards him, I will ſerve him perpetually, and abide in his family for ever; and accordingly doth perform it: Here is ſuch obedience and ſervice as will evidence union with Jeſus Chriſt, Heb. 3.6. Whoſe houſe are we, [i.e. then it is clear and evident, that we are Chriſts houſe and temple, that he dwelleth in us, and we have fellowſhip with him] if we hold faſt the confidence, and the rejoycing of the hope firm unto the end.

So much for the ſixth Rule of direction, To ſhew you how your obedience muſt be qualified, that it may be produced as a proof of your converſion, and conſequentially of your union with Jeſus Chriſt.

Direct. 7. This examination of your ſelves, touching your holineſs and new obedience, as the evidence of your regeneration, and union with Chriſt thereupon; if it be done ſucceſsfully, and effectually, muſt be ſet upon ſolemnly; with the beſt intention of ſpirit. It is not enough to take a tranſient view of our ſelves, and to paſs over curſorily, in an obſervation of our own ſouls: But if we would perform this work to purpoſe, we muſt ſit down, and conſider, how the caſe ſtands with us. We muſt ſet a covenient time apart, particularly to this end of entring into a ſerious debate with our ſelves; and making a narrow ſcrutinity into the frame of our hearts, and the tenour of our converſations. As one that would buy an houſe, or a tenement, doth not only caſt a glance upon it, as he rideth by the way; that is not enough to give him a full knowledge of it: But he will take a day on purpoſe to view it; and openeth the doors, and entereth into the houſe, and paſſeth from one room to another, p. 374and from one corner to another: So, if we would get a clear knowledg of our ſpiritual eſtate; we muſt not think it enough to take a general view of our ſelves, (obiter, and by the by) but we muſt ſet time apart, and gather our ſpirits together, to look wiſtly into every corner; we muſt take particulars aſunder, and ſearch heedfully and intentively into each of them. And the reaſon of it is very apparent, Becauſe the heart of man is deep; and except it be ſearched throughly, we ſhall never dive into the bottom or entrals of it, Pſal. 64.6. The ſpirit of fallen man, is exceedingly treacherous, and deceitful, Jer. 17.9. So that unleſs we trace it narrowly in all its ſteps, and follow after it in to all its ſubterfuges, and hiding places; it will eſcape our cognizance; and be apt to impoſe upon us in the buſineſs of ſalvation. It is to be feared that many enter ſlightly upon the work of ſelf-examination, and quickly ſlubber it over in a carleſs and ſuperficial manner: and that is the very reaſon why they never bring matters to an iſſue, or determinate concluſion in this caſe. For it is a work to be performed with the greateſt cautelouſneſs, diligence, and deliberation: and with earneſt prayer to the Lord, that he may diſcover to us thoſe intricacies and labyrinths, wherein our guilful ſpirits are apt to hide themſelves. This is the ſeventh Rule of Advice.

Direct. 8. Mind this word of counſel in the laſt place; That if a perſon upon the moſt ſerious and deliberate examination of himſelf be ſtill left in the dark, as to his union with Chriſt, for want of clear evidences of his converſion; The way to make ſure work in this behalf, and to put the matter out of queſtion, is to put forth immediately freſh acts of faith p. 375upon the righteouſneſs of Chriſt for ſalvation; to renew his repentance as to the evil of ſin; to make a freſh ſurrender of himſelf into the hands of God, upon the terms of the Covenant of grace; and to enter preſently upon the courſe of new obedience.**Conſcientiae meritò perturbatae, haec unica eſt ratio pacanda: Si, qui ſic afficicur adduci poſſit in illum ſtatum per veram fidem & reſipiſcentiam, ut aſſumptio ſyllogiſmi illius quo turbatus fait, merito incipiat eſſe falſa & jure negetur. Ameſ. Theſ. de conſc.

Theſe Sirs, are thoſe acts, which the principle of regeneration doth firſt exert, and put forth, when it is planted into the ſoul: and theſe ſpiritual acts are often reiterated and repeated, by the ſouls of ſuch as are converted. So that if you were before effectually called, theſe will be the renewings of your converſion: and if you were formerly unconverted, yet hereby it will be evident that you continue ſuch no longer: But that, through grace, now the work is wrought: Theſe being the immediate products of the grace of converſion. I will a little open this word of Advice, in relation to each of the particulars aſunder.

1. Act your faith [afreſh] upon the Lord Chriſt, and his righteouſneſs. Endeavour in the ſenſe of the greatneſs of the evil of your ſins, and apprehenſion of the inſupportableneſs of the wrath of God, deſerved by ſin; in the due acknowledgment of the juſtice of God that muſt be ſatisfied, and the inſufficiency of all your perſonal qualifications and obedience to give ſatisfaction thereunto; to caſt your ſelves upon Chriſt's righteouſneſs, to put your ſelves for redemption into his hands, and to p. 376accept him for your Saviour, upon the terms of the Goſpel. This is to believe in Jeſus; and if it be done now in ſincerity and truth, it will be a comfortable evidence, that either you were formerly united unto Chriſt, or elſe that at the preſent the knot is tyed betwixt him, and your ſouls. See the words of our Saviour, Joh. 12.46. I am come as a light into the world, that whoſoever believeth on me, ſhould not abide in darkneſs. Only take the advice with this proviſe; See to it that you do not miſtake in the nature of faith: that you do not take a dead faith, for a living: nor an hypocritical counterfeit faith, for the faith of God's elect. And then if you believe indeed, the putting forth that principle into exerciſe, will be as a preſent evidence that you are gotten into Chriſt, and have a right to the favour of God through his bloud.

2. To put the matter out of queſtion, touching your converſion, and union with Jeſus Chriſt; Renew your repentance, as to the evil of ſin. Labour to get ſuch a ſight of your tranſgreſſions committed againſt the Lord, as may fill you with godly ſorrow for them: and to be ſo deeply affected with your own filthineſs and pollutions, that you may loath your ſelves, and lie down in your ſhame, upon the account of that filthineſs: Upon taſte of the bitterneſs of your departings from God, and the deſtructive nature of your iniquities, let your hearts be ſet in hatred of them, and caſt them away from you with utter deteſtation, and abhorrence, never to come neer you again, as to any reconcilement with them: Eſpecially abhor thoſe iniquities which have moſtly prevailed over you, ſay unto your luſts, get ye hence, what have I to do any more p. 377with you? You have ruined my ſoul, and I will never yield ſubjection to you further. If I have ſerved you hitherto, through Gods aſſiſtance I will do it no longer. This, my brethren, is repentance according to the Scriptures. And if your hearts ſpeak theſe things in uprightneſs, it will help to demonſtrate that you have the grace of repentance, and ſo ſhall never come into condemnation. Only take heed that your hearts do not diſſemble and flatter in this work, Jer. 31.19. After I was turned, I repented; and after I was inſtructed, I ſmote upon my thigh. Firſt Ephraim was made partaker of the grace of converſion, and then he doth exerciſe that grace in a ſincere repentance. Indeed a legal repentance may be without grace in the heart; but this evangelical repentance is the product of grace and an evidence thereof. See 2 Pet. 3.9. Luke 15.7, 10.

3. To prove that you are converted, Make a freſh ſurrender of your ſelves into the hands of God, upon the articles of the Covenant of grace. Reſign up your ſelves anew unto the moſt High; make choice of him for your only portion, ſet your affections upon him as the chiefeſt good, and give up your ſelves unreſervedly to be his ſervants, and to be wholly at his diſpoſal. That is another ſpiritual act which the principle of regeneration doth immediately put forth, when it is infuſed into the ſoul; and if you perform it in the integrity of your hearts, it will be an evidence that you are partakers of that principle, Iſa. 44.3, 5. I will pour out water upon him that is thirſty, and flouds upon the dry ground: I will pour out my ſpirit upon thy ſeed, and my bleſſing upon thine off-ſpring. And then it followeth, v. 5. One ſhall ſay, I am the Lords: and another ſhall call himſelf by the name of Jacob: and another ſhall ſubſcribe p. 378with his hand unto the Lord, and firname himſelf by the name of Iſrael. Mark it, Aſſoon as the Spirit of God is put into the ſoul, that ſoul doth give up himſelf unto God, and liſt himſelf amongſt his followers. So that as a preſent proof of your having the ſpirit of converſion, take your hearts along with you, and go to the Lord, and make a full and freſh refignation of them, and of your whole ſelves into his hands. Take with you words and go unto the Lord, as it is elſewhere expreſſed. My meaning is this. (1.) Take with you words of election and choice; ſay unto him, O Lord, I now take thee to be my God and my Maſter, I will henceforward make thee my refuge and fortreſs, I will ſet my heart upon thee as my only happineſs, and exceeding great reward: If I have ſtood it out formerly againſt the tenders of grace, I will ſtand out no more: If I have followed after lying vanities, I will follow them no longer: Now I make choice of the Lord, Behold I come unto thee, for thou art my God, and I abandon all things that ſtand in competition with thee. This ſort of words you ſhall meet with, Jer. 3.22, 23. (2.) Take with you words of ſurrender, and ſay unto God, O Lord, here I am to dedicate my ſelf, and my ſtrength, and my time, and my talents, to the doing of thy will, and the advancement of thy glory: If hitherto I have ſerved divers luſts and pleaſures, now I will ſerve my God, even him only: If I have for the former part of my life trampled upon thy commandments; now I will devote my ſelf wholly to thy fear, and to the keeping thy ſtatutes, Pſal. 119.38. Pſal. 116.16. And (3.) Take with you words of prayer and ſupplication, and ſay unto him, Lord, Receive me graciouſly, and love me freely, and admit p. 379me again into thy ſervice: It is true, that I am altogether unworthy to have the leaſt regard from the God of heaven; but I come unto thee through Chriſt, who is worthy. I beſeech thee mercifully to inrol me amongſt the number of thy peculiar people, Hoſ 14.1, 2. And my brethren, if you do thus unfeignedly give up your ſelves unto God, it will be a preſent teſtimony that you are alive from the dead, that you are quickned by the holy Ghoſt, Rom. 6.13.

4. To put this matter of your converſion out of queſtion, Make an immediate entrance upon a courſe of new obedience. Set now upon cleanſing your ſelves further from all ſorts of filthineſs, and actually perform thoſe duties, which in your places and ſtations are to be performed; and therein ſtudy to approve your ſelves unto God. If thine heart be privy to any corruption, that hath been countenanced; let it be wholly forſaken, and the occaſions of ſin avoided. If any wicked companion hath had too much of thy converſe and intimacy, now break off ſociety with him. If any duty hath been omitted, let it be henceforward diſcharged; if ſlightly performed, let it be done in an humble, ſerious, and ſpiritual manner. Hereby it will appear that you gave up your ſelves to be the Lord's in ſincerity: that you do not complement only with him, as many Profeſſors do, who are often profeſſing and proteſting to the Lord that they are his ſervants, but ſtill they follow the imaginations of their own hearts. Then is the reſignment of our ſelves unto the Almighty done in truth, when it doth ingage us preſently to walk in the truth. I have ſworn (ſaith David) and I will perform it, that I p. 380will keep thy righteous judgments, Pſal. 119.106. And ſuch is the language of a true Convert; I am the Lord's, and now I will demean my ſelf as being his: I have given my ſelf to the moſt High, and now I will be no more at my own diſpoſal: I have ſubſcribed unto the Lord, and accordingly I am doing his work. So that here is the laſt word of advice, for the preſent proof of your converſion, and union with Chriſt thereupon: Yield up your ſelves unto the Lord; and ſerve the Lord your God, 2 Chron. 30.8. Make a preſent entrance, in the ſtrength of the Spirit, upon all the wayes of holineſs; and let that be your conſtant exerciſe, from henceforth unto the end.

Thus I have finiſhed the ſecond uſe of the point, by way of examination and trial.