The Best Interest, Chapter 1 · Section 3 · Subsection 2

The Best Interest · Chapter 1 · Section 3 · Subsection 2

p. 24Evidences of a ſaving intereſt in Christ.

Seeing the knowledge of our intereſt in Chriſt, tendeth ſo much to our Conſolation, both againſt all the troubles of this Life, and the terrors of Death, and ſeeing this knowledge is obtained by examining our ſelves by thoſe Characters that the Scriptures give of thoſe that are Chriſts. I ſhall lay down ſeveral Characters out of the Scriptures, of ſuch as have a ſaving intereſt in Chriſt, thoſe that I ſhall mention and explain are theſe.

1. Effectual calling.

2. Recieving Chriſt as he is offered in the Goſpel.

3. They that are Chriſts, have the Spirit of Chriſt given to them.

4. They that are Chriſts are new Creatures.

5. They that are Chriſts have Crucified the Fleſh with the luſts and affections.

6. They that are Chriſts do love Chriſt, and prefer Chriſt above all things, and perſons in the World.

7. They that are Chriſts live to Chriſt, and dye to him.

1. They that are effectually called are Chriſts, and Chriſt with all his benefits are theirs. 1 Cor. 1.26. compared with 1 Cor. 3.23. Ye ſee your calling Brethren— ye are Chriſts. Whom doth the Apoſtle mean, p. 25when he ſaith, ye are Chriſts? he meaneth ſuch as are effectually called. And ſpeaking of thoſe that were called, he tells them that God had united them to Chriſt, and made them partakers of the benefits of Chriſt Jeſus. 1 Cor. 1.26, 30. Ye ſee your calling Brethren— Of him are ye in Chriſt Jeſus, who of God is made unto us Wiſdom, Righteouſneſs, Sanctification and Redemption. Eternal Life, and all other ſaving benefits of Chriſt are promiſed, to them that are effectually called. Heb. 9.15. And for this cauſe he is the Mediator of the New Teſtament, that by means of Death for the Redemption of the Tranſgreſſions that were under the firſt Covenant, they which were called might recieve the promiſe of the eternal inheritance. But Eternal Life, and the ſaving benefits of Chriſt are given only to ſuch as have an intereſt in Chriſt. 1 Joh. 5.12. He that hath not the Son of God hath not Life. Now we may know that we are effectually called, theſe ways.

1. When the Lord calls a ſinner effectually, he calls him out of darkneſs into light; whereas the mind and underſtanding was before full of ignorance and blindneſs, the Lord enlightens the mind with ſaving knowledge, when he calls a ſinner effectually it is. 1 Pet. 2.9. That ye ſhould ſhew forth the praiſes of him who hath called us out of darkneſs into his marvellous light. Now in this work of illumination we may conſider theſe 3 or 4 things.

p. 26(1.) God calls a man to ſee his ſinful, miſerable, undone eſtate by nature. Jer. 2.19. Know and ſee that it is an evil thing and bitter, that thou haſt forſaken the Lord thy God, and that my fear is not in thee, ſaith the Lord God of Hoſts; And his inability to help or recover himſelf out of his ſinful and miſerable eſtate. Joh 15.5. Without me ye can do nothing.

(2.) God calls a man to ſee, and to know that remiſſion of ſins and Salvation, is to be had in Chriſt, and no where elſe, but in and from Chriſt Jeſus. Act. 13.38. Through this man is preached unto you remiſſion of ſins. Luke 19.10. The Son of Man is come to ſeek and ſave that which was loſt. There is Salvation for loſt man to be had in Chriſt, and in none but him. Act. 4.12. Neither is their Salvation in any other, for there is none other name under Heaven given among men, whereby we muſt be ſaved. As the Lord gives us to underſtand that we have deſtroyed and undone our ſelves, ſo alſo he cauſeth us to know that there is help for ſuch as are in a periſhing condition, and alſo where this help is to be found, namely in himſelf through Chriſt. Hoſ. 13.9. O If del thou haſt deſtroved thy ſelf, but in me is thy help. Thus is a material branch of ſaving illumination, the giving as the knowledge of God and Chriſt. 1 Cor. 4.6. Joh. 17.3.

(3) The Lord enlightens his People to ſee and to know which way they ſhould obtain Salvation from Chriſt, out of their ſinful and p. 27miſerable condition, namely by Faith and Repentance. For after a man is enlightned to ſee his loſt eſtate, then he is at a loſs to know what he ſhould do to be ſaved, and the Lord ſhews him that Salvation is obtained by Chriſt, through Faith and Repentance. Act. 16.30, 31. Sirs, what muſt I do to be ſaved? And they ſaid, believe on the Lord Jeſus Chriſt, and thou ſhalt be ſaved Ezek. 18.30. Repent, and turn your ſelves from all your Tranſgreſſions, and ſo iniquity ſhall not be your rutine.

(4.) Where there is ſaving illumination, the inſtruction the Lord gives, is like that ſpoken of by the Prophet. Iſa. 8.11. The Lord ſpake thus unto me with a ſtrong hand—There is power goeth with thoſe inſtructions that he gives the Soul, to bring it to do, what it is taught. The Lord doth not only teach a ſinner his loſt eſtate, and that Salvation is in Chriſt, and that this Salvation is to be had by Faith and Repentance, but he bows the heart to comply with theſe terms of alvation; with the illumination of the mind, there is the inclination of the heart to repent and believe. Jer. 31.19. Surely, after I was turned, I repented, and after I was inſtructed, I ſmote upon my Thigh, I was aſuamed, &c. Eph. 1.13. In whom ye alſo truſted, after that you heard the word of Truth, the Goſpel of your Salvation. And this leads me to the next head.

p. 282. When the Lord calls a ſinner effectually, he calls him to Repentance by working Repentance in his heart. Luk. 5.32. I came not to call the Righteous, but Sinners unto Repentance. Now this effectual call to Repentance is diſcerned theſe ways.

1. The Lord pricks the Sinner at the heart, by ſetting home upon the Conſcience the ſight of his ſinful and undone condition. Act. 2.37. And when they heard theſe things, they were pricked at the heart and ſaid—Men and Brethren what ſhall we do? Till God calls a man, he lyeth faſt aſleep in his ſins. He is like Jonah, that was faſt aſleep in the ſide of the Ship, when there was a great Tempeſt, whereby himſelf, and all in the Ship were in danger to be drowned. Jon. 1.6. So the ſinner lyeth faſt aſleep in his ſins, although he be in danger of everlaſting burnings, till God awakens him, by calling him to a ſight of his ſin and miſery. As it was with Peter, he was faſt aſleep, when bound with Chains, and in the midſt of two Souldiers, and was the next day to be tryed for his Life. Act. 12.6. So it is with many Sinners, they are bound in the chains of their ſins, and are in danger every day to be called to Judgment, yet they lye faſt aſleep in their ſins, till the Lord comes and awakens them out of their dead ſleep, and this he doth by giving them a prick at the heart with his word, which is called the Sword of the Spirit. And when a ſinner is pricked at the heart, then he p. 29awakes out of his dead ſleep, and ſits down, and bemoans his ſinful and miſerable condition. Lam. 5.16.17. The Crown is fallen from our head, wo unto us that we have ſinned; for this our heart is faint, and our eyes are dim. Jer. 31.18. I have ſurely heard Ephraim bemoaning himſelf.

(2.) When God calls a ſinner to Repentance, he turns his heart from his Idols, from his beloved ſins, ſo that he reſolves in his heart that by the help of Gods grace he will for ſake his ſins for ever. Hoſ. 14 8. Ephraim ſhall ſay, what have I to do any more with Idols? He is willing to leave off all known ſins, and alſo all unknown ſins, as ſoon as they ſhall be diſcovered to him. Job 34.32. That which I ſee not, teach thou me; if I have done iniquity I will do no more.

(3.) When the Lord calls a ſinner to Repentance, as he cauſeth him to forſake his ſins, ſo alſo he cauſeth him to turn to the Lord with his whole heart, ſo that the bent of the heart is for God, the heart is inclined to pleaſe, ſerve, obey, glorifie and enjoy God. Jer. 24.7. They ſhall return to me with their whole heart. Pſal. 119.112. I have enclined my heart to perform thy ſtatutes always, even to the end.

3. When God calleth a ſinner effectually, he calleth him to his Son Jeſus Chriſt. As he enlightneth him to ſee his undone eſtate out of Chriſt, and to ſee that Salvation is to be had in p. 30Chriſt, ſo he draweth the Soul to Chriſt, he cauſeth the Soul to come to Chriſt. Joh. 6.45. Every man that hath heard and learned of the Father, cometh unto me. The call of God when it is effectual, hath this effect upon all that are called, it bringeth every one of them to Jeſus Chriſt. It is not ſome or many that hear, but every man that hath heard and learned of the Father cometh unto me. Now we may diſcern that God hath called us to Chriſt theſe ways.

1. If he hath called us off from all things that hinder our going to Chriſt. Cant. 2.10. Riſe up my love, my fair one, and come away, Come away that is let nothing detain thee from coming to me, caſt away all lets and hinderances that keep thee from coming to me, leave all to follow me. This effect Levi's call had upon him, Luk. 5.27, 28. He ſaid unto him follow me; and he left all, roſe up and followed him. When God hath brought us to this, that we are willing to leave all for Chriſt, we need not doubt but we are effectually called to Chriſt. This laying aſide of all hinderances of our being made partakers of Chriſt and Eternal Life, is that which the Apoſtle exhorts to. Heb. 12.1. Let us lay aſide every weight— And run with pationce the race that is ſet before us. I will inſtance in ſome hinderances of our enjoying Chriſt, which God calls from, when he draws us to Chriſt. As the VVorld, the profits of the p. 31world, the honours of the world, the pleaſures of the world, God looſens the heart from all theſe, that the Soul can leave all the goodly, all the pleaſant, all the glorious things of the world, to cleave to Chriſt. Cant. 4.8. Come with me from Lebanon my Spouſe, with me from Lebanon. For the opening this Scripture, let us conſider what Lebanon was, that Chriſt was ſo earneſt with his Spouſe, to come with him from Lebanon, that he calleth twice, come with me from Lebanon, with me from Lebanon. Lebanon was a very goodly place. Deut. 3.25. I pray let me go over and ſee the good Land, that is, beyond Jordan, that goodly mountain, and Lebanon. Moſes had a great deſire to ſee the Land of Canaan, which was the Land of promiſe, a land above all lands, and of all places in that land, he had a deſire to ſee that goodly place mount Lebanon; Lebanon was a glorious place. Iſa. 35.2. The glory of Lebanon ſhall be given to it. Lebanon was a very pleaſant and delightfull place, it caſt forth a ſweet ſeent to all places round about it. Hoſ. 14.6. His be my ſhall be as the Olive Tree, and his ſmall as Lebanon. The meaning then is this, that we ſhould leave all the goodly, all the glorious, all the pleaſant, all the delightfull and deſ…able things of this world to enjoy Chriſt. Chriſt calls us to come with him from Lebanon, which was a goodly, a deſireable, a glorious and delightfull place. Another hinderance of coming to Chriſt is, p. 32when a man is bound with the cords of his ſins, his ſins have ſuch hold upon his heart, that he is like a man bound with cords, that he can't ſtir from them; of ſuch Solomon ſpeaks, Prov. 5.22. He ſhall be holden with the cords of his ſins. And this was Simon Magus his condition. Act. 8.23. I percieve that thou art in the gall of bitterneſs, and in the bond of iniquity. Now when God calls a ſinner to Chriſt, he looſeth theſe bonds, ſo that ſuch an one can ſay with David. Pſal. 116.16. Thou haſt looſed my bonds.

2. VVhen God calleth a man to Chriſt he cauſeth the ſoul to follow hardafter Chriſt, to be both earneſt and ſpeedy in running after Chriſt. Pſal. 63.8. My ſoul followeth hard after thee. This following hard after Chriſt implyeth earneſt deſires and endeavours to enjoy him, an unwillingneſs to be without him, Cant. 1.4. Draw me, we will run after thee. Running after Chriſt implyeth earneſtneſs and ſpeed in following Chriſt, and unweariedneſs in ſeeking after Chriſt, Iſa 40.31. They ſhall run and not be weary. Is thy ſoul earneſt? is thy ſoul unwearied in following after Chriſt? then certainly the Lord hath drawn thee by his Spirit. For no man goeth thus after Chriſt, till the Lord hath drawn him, Joh 6.44. No man can come to me except the Father, which hath ſent me, draw him.

3. VVe may know that God hath called and drawn us to Chriſt, if we follow after Chriſt under all the difficulties and diſcouragements, p. 33that we meet with in the wayes of Chriſt. VVhen God calls us to Chriſt effectually, he carries us through all difficulties and diſcouragements, ſo that nothing ſhall hinder us from following Chriſt. He makes good that wo…d, Luk. 3.5. Every valley ſhall be filled, and every mountain ſhall be brought low, and the crooked ſhall be made ſtreight, and the rough wayes ſhall be made plain. It is an alluſion to the Jewes coming out of Babylon, in which journey they met with many difficulties, they went through low valleyes which oft-times are filled with ter, they went over high hills and great mountains, they went through crooked and rough wayes; But God put ſuch a ſpirit into them, that they went on with that courage and chearfullneſs, as is if every valley had been filled, and every hill and mountain brought low, and all crooked places had been made ſtraight, and rough places plain. So it is in effectual calling, God carryeth on the ſoul ſo powerfully after Chriſt, that it is carryed through all oppoſitions, all difficulties and diſcouragements to come to Chriſt, Pſal. 18.29. By thee, I have run through a troop, by my God, I have leaped over a wall. As it was with the blind man that cryed after Chriſt, Mark 10.48. Many charged him that he ſhould hold his peace, but he cryed the more a great deal. Thou ſon of David have mercy on me. So it is with thoſe that feel their want of Chriſt, and are called to Chriſt, when carnal people, and carnal relations would beat them off from the wayes of Chriſt, p. 34they are the more earneſt to follow after. VVe read of Saul, that when the ſons of Belial deſpiſed him, There went with him a band of men whoſe hearts God had touched, 1 Sam. 10.26, 27. If we go after Chriſt, when he is deſpiſed by the world, it is a ſign that God hath touched our hearts, and drawn us to his Son.

4. When God calls a ſinner to come to Chriſt, he cannot be ſatisfied with any thing beſides Chriſt. He takes him from reſting in any thing ſhort of Chriſt. After we are awakened to ſee our ſin and miſery, there are many things wherein we would reſt ſhort of Chriſt, if God ſhould let us alone. As for inſtance, we are apt to reſt in our priviledges as the Jews, who cryed out, the temple of the Lord, we have Abraham to our Father, &c. And we are prone to reſt in Ordinances, and performance of Duties, in our convictions, humiliations, affections, reformations, and the like, but he takes us off from reſting in any thing beſides Chriſt when he calls us unto Chriſt. What Michah ſaid unto the Jews, Mich. 2.10. Ariſe ye and depart, this is not your reſt. So the Lord ſaith to ſuch as he calls effectually, when they are taking up their reſt in any thing ſhort of Chriſt, he calls them off from thoſe reſts & ſaith. Ariſe and come unto my ſon, for this is not your reſt. A ſoul effectually called is like the dove that went out of the Ark while the waters covered the earth, ſhe found no reſt for the ſole of her foot, till ſhe returned into the Ark, Gen. 8.9. So the ſoul effectually called can find no reſt any where p. 35but in Chriſt. Mary Magdelen had ſeen wonders in the ſtone rolled from the Sepulchre, the linnen clothes in which the body of Chriſt was wrapped, ſhe had a viſion of Angels, but the ſight of the Angels did not ſatisfie her, becauſe ſhe could not find Chriſt, but wept for him, Joh. 20.1, 11, 12, 13.

5. When God calls a ſinner to come to Chriſt, he taketh up his reſt in Chriſt, and reſteth on him only, for remiſſion of ſins and eternal life, Pſal. 37.7. Reſt in the Lord, Pſal. 62.6. He onelyonly is my rock and my ſalvation, Matth. 11.28. Come unto me all ye that labour and are heavy laden, and I will give you

IV. When God calleth a ſinner effectually, he called him unto holineſs, 1 The. 4.7. God hath not called us unto uncleanneſs, but unto holineſs. Now we may know our effectual call unto holineſs theſe wayes.

1. By our earneſt deſires and endeavours after holineſs. This call of God begets earneſt deſires after holineſs, a hunger and thirſt after righteouſneſs, ſuch an one hath, oh that I were more holy, oh that I could ſerve and obey God in a better manner, Pſal. 119.5. Oh that my wayes were directed to keep thy ſtatutes, ver. 20. My ſoul breaketh for the longing that it hath to thy judgements at all times. And this call doth produce ſtrong deſires, ſo alſo earneſt endeavors after holineſs, ſo that a man makes his care, and continual exerciſe to live an holy life, Act. 24.16. And herein do I exerciſe my ſelf to have p. 36alwayes a conſcience voyd of offence both towards God and towards men.

2. This call to holineſs leaves ſuch an impreſſiion upon the heart, that if through temptation he fall into ſin, and depart from the wayes of God, he can have no reſt in his ſpirit, until he is riſen up again, and hath humbled his ſoul before God, and be returned unto God, Prov. 24.16. A juſt man falleth ſeven times and riſeth again. A juſt man may fall, yea fall often, but he is not to reſt in his ſins; but maketh haſt to riſe up again. It is the property of unregenerate men to lye in their ſins, 1 Joh. 5.19. The whole world lyeth in wickedneſs. They that are called out of the world may fall into ſin by temptation, but they do not lye in their ſins, they make haſt to riſe up again. A ſheep may fall into the mire, but makes haſt to get out. They are ſwine that love to wallow in the mire.

3. We may know that we are effectually called unto holineſs when we adhere to the wayes of God in difficult and troubleſom times, when no perſecutions, no troubles will make us forſake the wayes of God, and turn aſide to crooked paths, Pſal. 44.17, 18. All this is come upon us, (that is all the forementioned troubles) yet we have not forgotten thee, nor dealt falſely in thy Covenant. Our heart is not turned back, neither have our ſteps declined from thy way, Pſal. 119.109, 110. My ſoul is continually in my hands, yet do I not forget p. 37thy Law. The wicked have laid a ſnare for me, yet I erred not from thy Precepts.

4. When God calls a man to Holineſs, he enclines his heart to be holy, not only in ſome but in all things; Holy in Body and in Spirit, Holy in his Diſcourſe, and Holy in all manner of Converſation. They that are Effectually called unto Holineſs, are like the Unmarried VVoman, ſpoken of by the Apoſtle. 1 Cor. 7.34. The Ʋnmarried Woman careth for the things of the Lord, that ſhe may be Holy both in Body and in Spirit. This is the care of Gods called ones, they care for the things of the Lord, that they may be Holy in Body and in Spirit. They are alſo careful to be Holy in their Diſcourſe, remembring that Exhortation of the Apoſtle. Eph. 4.29. Let no corrupt Communication proceed out of your Mouth, but that which is good, to the uſe of edifying, that it may miniſter Grace unto the Hearers. They are alſo carefull to be Holy in all manner of Converſation. 1 Pet. 1.15. But as he which hath called you is holy, ſo be ye holy in all manner of Converſation.

V. VVhen God calls a ſinner Effectually, he calls him to lay hold of Eternal Life, he calls him unto the participation of his Heavenly and Glorious Kingdom. 1 Pet. 5.10. The God of all Grace who hath called us into his Eternal Glory by Ieſus Christ. 1 Theſ. 2.12. That ye walk worthy of God, who hath called you unto his Kingdom and Glory. 2 Theſ. 2.14. p. 38Whereunto he called you by our Goſpel, to the obtaining of the glory of our Lord Jeſus Chriſt. 1 Tim. 6.12. Lay hold on Eternal Life, whereunto thou art called. As it was with the carnal Jews, they deſpiſed the Land of Canaan, though it was a moſt pleaſant and delightfull Land, and would rather have enjoyed the Fleſh-pots of Egypt, than to go through difficulties to poſſeſs the Land of Canaan. Pſal. 106.24. Yea, they deſpiſed the pleaſant Land. So it is with carnal Chriſtians, before God calls them Effectually, they deſpiſe, they neglect Eternal Life, they prefer this tranſitory vain VVorld, before the Kingdom of Heaven. As prophane Eſau deſpiſed his Birthright, and ſold it for a Morſel of Meat, ſo do prophane men deſpiſe the means of Grace and Salvation, and part with the Kingdom of Heaven for as inconſiderable things as a Morſel of Meat. But when God calls a man effectually, then Heaven and Heavenly things are the chief things he ſeeks after. Now we may know, whether God hath called us to lay hold on eternal life, theſe ways.

1. VVhen God calls a man to obtain eternal life and Salvation, he gives hm the knowledge and belief of the truth, reality and tranſcendant excellency of the Kingdom of Heaven, that it infinitely ſurpaſſeth all the good things of this vain and tranſitory world. 2 Cor. 5.1. We know that if our earthly houſe of this Tabernacle were diſſolved, we have a building p. 39of God, an houſe, not made with hands, eternal in the Heavens. And as the truth of the Heavenly Kingdom is believed, ſo it is eſteemed, and preferred above all things in this World. Heb. 11.16. But now they deſire a better country, that is, an Heavenly. This World is a miſerable world, but Heaven is looked upon as a moſt bleſſed and glorious place, by thoſe that are Effectually called. Tit. 2.13. Looking for that bleſſed hope, and the glorious appearing of the great God, and our Saviour. In Heaven they expect ſuch things as eye never ſaw, the ear never heard, and better and greater things, than the heart of man can concieve, 1 Cor. 2.9.

2. When God calls a ſinner to obtain Salvation by Jeſus Chriſt, he ſtirs up in his heart an earneſt deſire after Salvation, and cauſeth him to make it his great care and main buſineſs to get to Heaven. The great enquiry of ſuch an one is, what he ſhould do to be ſaved, and how he may get eternal life? Act. 16.30. Sirs, what muſt I do to be ſaved? Matth. 19.16. And behold one came unto him and ſaid, good maſter, what good thing ſhall I do that I may have Eternal Life. And they enquire diligently after the way to life, ſo they make it their main and chief care to get to heaven, according to that command of Chriſt. Mat. 6.33. But ſeek ye firſt, the Kingdom of God, and his Righteouſneſs — And that of the Apoſtle; Phil. 2.12. Work out your own Salvation p. 40with Fear and Trembling.

3. When God calls a man to obtain Salvation, he diſcovers to him the way to Life and Salvation; and bows his heart to walk in the path of life. Pſal. 16.11. Thou wilt ſhew me the path of Life. He ſheweth them that Eternal Life and Salvation is to be had in Chriſt, and no where elſe but in Chriſt. 1 Joh. 5.11. And this is the record that God hath given to us, Eternal Life, and this Life is in his Son. Act. 4.12. Neither is there Salvation in any other, for there is no other name given under Heaven, whereby men may be ſaved. And he ſheweth them, that they that would have Salvation by Chriſt, muſt believe in him, and obey him, and perſevere in the Faith of Chriſt, and in their obedience of the Goſpel to the end of their lives. Act. 16.31. Believe on the Lord Jeſus Chriſt, and thou ſhalt be ſaved. Heb. 5.9. And being made perfect he became the Author of Eternal Salvation to all them that obey him. Rev. 2.10. Be thou faithfull unto Death, and I will give thee a Crown of Life.

4. When God calls a man to obtain Salvation by Jeſus Chriſt, he leaveth ſuch impreſſions of the glory and excellency of the Kingdom of Heaven, that he preſſeth more earneſtly after the Kingdom of Heaven, than he doth after any thing in this world. Phil. 3.13.14. This one thing I do, forgetting thoſe things that are behind, and reaching forth unto p. 41thoſe things that are before, I preſs toward the mark, for the prize of the high calling of God in Chriſt Jeſus. It was the main thing the Apoſtle aimed at, ſtrove, and contended for, preſſed after the obtaining the Crown of Glory, and being found in that way that leadeth to life. No oppoſitions from the world can beat off one effectually called, from ſeeking eternal life, but he uſes an holy violence, and doth as it were take it by force, Matth. 11.12. From the dayes of John the Baptiſt until now the Kingdom of Heaven ſuffereth violence, and the violent take it by force.

5. They that are effectually called will go through any ſufferings to obtain the Kingdom of God. We are told in Gods word, that we muſt, through much tribulation, enter into the Kingdom of God, Act. 14.22. But this doth not diſmay thoſe that are called to obtain ſalvation by Jeſus Chriſt. They make light of the ſufferings of this life, in compariſon of the glory, and the felicity of the future life, Rom. 8.…8. For I reckon that the ſufferings of this preſent time, are not worthy to be compared with the glory that ſhall be revealed in us, Act. 20.23, 24. The Holy Ghoſt witneſſeth in every City ſaying, that bonds and afflictions abide me But none of theſe things move me, &c. As it was with the Iſraelites when God called them out of Egypt, they were willing to go through the Red Sea, and to go into a howling wilderneſs, where were Scorpions and fiery Serpents, to p. 42get into the land of promiſe. So it is with thoſe that are called out of their natural ſtate, they are willing to go through any troubles and difficulties, though it be a reſiſting unto blood, to get into the Kingdom of Heaven. Heb. 11.35. Others were tortured, not accepting deliverance, that they might obtain a better Reſurrection. To get the poſſeſſion, and make ſure of this Kingdom, a man Effectually called will readily and joyfully ſuffer the loſs of all things that he hath in this world. Math. 13.44.

2. Recieving Chriſt as he is offered to us in the Goſpel, is an undoubted evidence of a ſaving intereſt in Chriſt. Upon our recieving Chriſt he becomes ours, and we become his. Joh. 1.12. To as many as recieved him, to them gave he power to become the Sons of God— All that recieve Chriſt, how many ſoever they be, have an intereſt in God as their Father, and in Chriſt as their Saviour. Chriſt is the gift of God. Joh. 3.16. God ſo loved the world that he gave his only begotten Son— Joh 4.10. If thou kneweſt the gift of God, that is, if thou kneweſt me who am the gift of God; as the following words ſhew, and who it is that ſaith to thee, give me to drink.— Now what is it makes a gift ours, but an offer from him that hath power to beſtow it, and acceptance by him to whom it is offered. God hath power to beſtow Chriſt on whom he pleaſeth, and he maketh an offer of Chriſt unto every one that finds his want of Chriſt, and is willing to recieve p. 43Chriſt. Rev. 22.17. Whoſoever will, let him take the water of Life freely. Upon our accepting Chriſt on that offer, which God makes of him in the Goſpel, Chriſt becomes ours, and we become his; Recieving Chriſt is believing on Chriſt. Joh. 1.12. To as many as recieved him— to them that believe on his name. And as for ſuch as believe in Chriſt, Chriſt is theirs, for he dwelleth in their hearts. Eph. 3.17. That Chriſt may dwell in your hearts by Faith.

But here it may be enquired, how ſhall we know whither we have recieved Jeſus Chriſt in a true and ſaving manner.

A. 1. Such as recieve Jeſus Chriſt aright, recieve him in all his offices, they recieve him as their Prophet, as their Prieſt, and as their King. Col. 2.6. As ye have therefore recieved Chriſt Jeſus the Lord, ſo walk ye in him. Here is mention of the 3 fold office of Chriſt. His Prophetical Office is ſignified by Chriſt, which ſignifieth anointed, he was anointed with the Spirit to Preach the Goſpel. Luke 4.18. Jeſus ſignifieth his Prieſtly Office, for Jeſus ſignifieth a Saviour, and he was called Jeſus, becauſe he was to ſave his People from their ſins. Mat. 1.23. And how doth he ſave his People from their ſins, but by his offering up himſelf a Sacrifice for us? Lord ſignifieth his Kingly Office. Theſe Coloſſians recieved Chriſt in all theſe Offices, as their Prophet, as their Prieſt, and as their Lord, they recieve p. 44Chriſt Jeſus the Lord. And ſo do all that recieve Chriſt aright.

Now then we recieve Chriſt as our Prophet, when we make the word of Chriſt the rule of our Faith, our Worſhip, and of our Converſations.

1. The word of Chriſt is the rule of our Faith, what we find in the word of Chriſt, that we are to believe, though it ſeem hard to our underſtandings. Joh. 7.38. He that believeth on me as the Scripture hath ſaid— Our Faith muſt be regulated by the Scriptures. And Abraham believed according to what God had ſpoken to him. Rom. 4.18. Who believed in hope againſt hope — according to that which was ſpoken. And ſo the Apoſtle Paul and the Church of Corinth. 1 Cor. 15.3, 4, 11. Chriſt dyed for our ſins according to the Scriptures, and roſe again the third day, according to the Scriptures. — So we preach, and ſo ye believe. We are to believe all things according as they are held forth in the Scriptures.

2. The word of Chriſt is to be the rule of our worſhip, whatever cenſures or calumnies the world caſt upon us, of Hereſie or Schiſme or the like, yet we muſt keep cloſe to the written word of God. Act. 24.14. After this way which they call hereſie, ſo worſhip I the God of my Fathers, believing all things which are written in the Law and in the Prophets. The Paſſeover was part of the worſhip of God, and the Jews are blamed for neglecting and not p. 45eating the Paſſeover in that ſort and manner as was directed in the written word of God. 2 Chron. 30.5. They eſtabliſhed a decree that they ſhould come to keep the Paſſeover unto the Lord God of Iſrael at Jeruſalem, for they had not done it of a long time, in ſuch ſort as was written. And ver. 18. A multitude of People had not cleanſed themſelves, yet did they eat the Paſſeover, otherwiſe than it was written. And that they ſinned in eating the Paſſover in other manner than was preſcribed in the written word of God, is evident from the following words, wherein Hezekiah prayeth for the pardon of their ſin. The good Lord pardon every one— Our Lord Jeſus would not go againſt the written word in matters of Worſhip, for the gaining of the whole world. When the Devil carried him up into an high Mountain, and ſhewed him all the Kingdoms of the World, and proffered to give them all to Chriſt, if he would fall down and worſhip him, he rejected the motion with diſdain, becauſe it was againſt the written word, to worſhip any other but the true God. Mat. 4.8, 9, 10. The Worſhipping of Idols being forbidden in the word of God, the Three Children choſe rather to be caſt into the burning fiery furnace, than to worſhip the golden Image which Nebuchadnezzar had ſet up, and commanded all perſons to worſhip, under the greateſt penalty, even preſent Death, and that a dreadful death, to be burnt in a fiery furnace. Dan. 3.15, 18. p. 44duplicate page p. 45duplicate page p. 46If ye worſhip not, ye ſhall be caſt the ſame hour into the midſt of a fiery Furnace. And what did they anſwer, when thus menaced by the King? Be it known unto thee O King, that we will not ſerve thy Gods, nor Worſhip the Golden Image which thou haſt ſet up. Neither the hope of the greateſt gain, nor fear of the greateſt puniſhment ſhould make us go againſt the word of Chriſt in things pertaining to the worſhip of God.

3. The word of Chriſt is to be the rule of our Converſations. We muſt not make our gain our rule, our credit, or the example of others, but the word of Chriſt. Pſ. 119.105. Thy word is a Lamp unto my feet, and a Light unto my path. In doubtleſs caſes we muſt make Gods Teſtimonies our Counſellors. And after we have conſulted with the word, what we find agreable to the mind of Chriſt, that we muſt do though it be croſs to our own intereſts, and what is contrary to the word that we muſt avoid, though it would be very beneficial to us. Thus David, Pſal. 119.24. Thy Teſtimonies alſo are my delight and my Counſellors. Thus the Apoſtle Paul, 2 Cor. 13.7. VVe can do nothing againſt the Truth, but for the Truth. It was an excellent ſpeech of Balaam, and worthy our imitation, although he did not do what he ſaid. Numb. 22.18. If Balak would give me his houſe full of Silver and Gold, I cannot go beyond the word of the Lord my God to do leſs or more.

p. 47We may know that we recieve Chriſt as our Prieſt, theſe ways.

1. If we look for remiſſion of our ſins and Eternal Life, not by any works of Righteouſneſs which we have done, but from the mercy of God, and the merits of Chriſt, who offered up himſelf to God a Sacrifice for our ſins. Rom. 5.9. Being now justified by his blood, we ſhall be ſaved from wrath through him. Tit. 3.5. Not by works of Righteouſneſs which we have done, but according to his mercy he ſaved us. Act. 15.11. But we believe that through the grace of our Lord Jeſus Chriſt, we ſhall be ſaved even as they. See alſo Gal. 2.16.

2. When we ground our Faith and Hope for audience and acceptance of our Prayers, upon the interceſſion of Chriſt. Heb. 10.21, 22. And having an high Prieſt over the houſe of God, let us draw near with a true heart, in full aſſurance of Faith. Dan. 9.17. O our God! hear the Prayer of thy Servant, and his Supplications, and cauſe thy face to ſhine upon thy Sanctuary, which is deſolate, for the Lords ſake.

We may know that we recieve Chriſt as our Lord, theſe ways.

1. If we are willing to be ruled and governed by Chriſt. Many men are unwilling to recieve Chriſt, for their Lord, to rule them, that would have him for their Saviour to ſave them from wrath to come. They ſay in their hearts, as they did, Luk. 19.14. We will not have this p. 48man to Reign over us. Then we are willing to be Ruled and Governed by Chriſt, when we yield ready obedience to his word, and the motions of his Spirit. For Chriſt Rules us by his Word and Spirit. What Pharaoh ſaid to Joſeph, Gen. 42.14. According to thy word ſhall all my People be ruled. So may I ſay here. They that recieve Chriſt as Lord, they are all Ruled according to his word. Now we may know that we are willing to be Ruled by the word of Chriſt.

(1.) When in doubtfull caſes we conſult the word of Chriſt, and deſire to know the mind of Chriſt. VVhen we ſay with the Apoſtle; Lord, what wilt thou have me to do? Act. 9.6. VVhen we ſay with David, Pſ. 143.8. Make me to know the way wherein I ſhould go. Pſal. 86.11. Teach me thy way, and I will walk in thy Truth. And that we may find out the mind of Chriſt, we make his Teſtimonies our Counſellors, as was hinted before.

(2.) Such as are willing to be ruled by Chriſt, as ſoon as they underſtand this or the other thing to be the mind of Chriſt, they yield obedience to it. Pſal. 18.44. As ſoon as they hear of me, they ſhall obey me. Pſal. 119.60. I made haſt, I delayed not to keep thy Commandments.

(3.) Such as embrace Chriſt for their Lord, their hearts ſtand in awe of the word of Chriſt, they are afraid of Tranſgreſſing his commands. Prov. 13.13. He that feareth the Commandment p. 49ſhall be rewarded. Yea, there is greater awe upon the word of Chriſt, than the word of Princes. If Princes command one thing, and Chriſt another, and Princes will perſecute us, becauſe we are not obedient to them, yet Chriſts Subjects ſtand in ſuch awe of his word, that they will not ſwerve from his word, for avoiding troubles and perſecutions, from the greateſt men on earth. Pſal. 119.161. Princes have Perſecuted me without a cauſe, but my heart ſtandeth in awe of thy word.

2. As we may know, we have received Chriſt for our Lord by our willingneſs to be governed by his word, ſo alſo by our ſubmiting our ſelves to all the diſpoſals of Providence-relating to us or any of ours. For it belongs to Chriſt as King to govern the world. All power in Heaven and Earth is committed to him, the Government is upon his ſhould … the Father hath committed all judgement into the hands of the Son. Now ſuch as receive Chriſt for their Lord, ſubmit themſelves to … the diſpoſals of Providence without fr… or murmuring at their loſſes and croſſes, and that becauſe it is the Lord that doth all that befalls them, 1 Sam. 3.18. It is the Lord let him do what ſeemeth him good, 2 Sam. 15.26. But if he thus ſay, I have no delight in him, Behold here am I, let him do to me, as ſeemeth good unto him.

2. We may know that … recieve … aright, when we receive … heartily. By receiving … p. 50mean, when we underſtand on what terms Chriſt is willing to beſtow himſelf upon us, what he requires from thoſe that will become his diſciples, and when we judge thoſe terms to be equal, to be good, to be ſubmitted to with chearfulneſs. By receiving Chriſt heartily, I mean a cordial and through complyance with thoſe terms on which Chriſt will accept us for his diſciples. We muſt receive Chriſt judiciouſly, that is underſtand the terms on which Chriſt will become ours, and accept us for his, and judge thoſe terms worthy of all acceptation. What theſe terms are on which he is willing to receive us for his diſciples, I will ſhew out of two or three Scriptures, Mark. 8.34. Whoſoever will come after me, let him deny himſelf, take up his croſs and follow me, Luk. 14.33. So likewiſe whoſoever he be of you, that forſaketh not all that he hath, cannot be my diſciple. And ver. 26. If any man come to me and hate not his father and mother and wife and children, and brethren and ſiſters, yea and his own life alſo, he cannot be my diſciple. Hating is not to be underſtood abſolutely, but comparatively. For it is not lawful to hate father or mother or brother. He that hateth his brother is a murderer, but hating is leſs loving, as Gen. 29.30, 31. Matth. 24.13. He that endureth to the end ſhall be ſaved. So that the terms on which Chriſt is willing to become ours, are briefly theſe. That we love and prefer Chriſt above all perſons in the world, even our p. 51neareſt and deareſt relations. That we deny our ſelves, that we are willing to under go all ſufferings for Chriſt, that we forſake all that we have for him, that we follow him, that we continue with him to the end of our dayes. And as we muſt underſtand theſe terms, ſo alſo approve of them, and judge Chriſt and ſalvation by Chriſt worthy of all acceptation in theſe terms, 1 Tim. 1.15. This is a faithful ſaying and worthy of all acceptation, that Chriſt Jeſus came into the world to ſave ſinners. And as we muſt receive Chriſt judiciouſly, ſo alſo we muſt heartily and cordially accept of him on thoſe terms on which he is willing to beſtow himſelf upon us. Chriſt and ſalvation by Chriſt is not be imbraced on any terms, Lam. 3.29. He putteth his mouth in the duſt, if ſo be there may be hope. We ſhould not ſtick at abaſeing our ſelves and lying in the duſt which was uſed … t…ken of deep humiliation, Job 42.6. Joſ. 7.6. Or putting the mouth in the duſt may ſignifie full ſubjection, ſubmitting to any thing though in it ſelf ungrateful and diſtaſtful, as licking the duſt is diſtaſtful, Iſ. 49.23. A man throughly convinced of his loſt eſtate, will ſubmit to any thing, ſo there may be hope of ſalvation. The returning Prodigal was willing to ſubmit to any tearms, ſo he might be received into his fathers family, Luk. 15.19. Make me as one of thy hired ſervants. David was content rather with the loweſt place in Gods houſe, than the higheſt preferments in p. 52the tents of wickedneſs, Pſal. 84.10. I had rather be a door-keeeper in the houſe of my God, than to dwell in the tents of wickedneſs.

3. We may know that we receive Chriſt aright, when nothing in Chriſt or of Chriſt is offenſive to us, but he is altogether lovely. Some are offended at the Croſs of Chriſt; Chriſt Crucified was to the Jews a ſtumbling block, to the Greeks Fooliſhneſs. 1 Cor. 1.23. Some are offended at the Doctrine of Chriſt, and of ſome Doctrines of the Goſpel, this is an hard ſaying, who can bear it. But when nothing of Chriſt, nothing in Chriſt is offenſive to us, that argueth we are in a bleſſed condition. Mat. 11.6. Bleſſed is he, whoſoever ſhall not be offended in me. VVhen all of Chriſt is lovely and deſireable, that is an evidence that he is ours. Cant. 5.16. He is altogether lovely. This is my beloved and my friend.

4. VVe may know that we have rightly received Chriſt, if we find that there is virtue come out of Chriſt into our Souls. VVhen a diſtreſſed woman did but touch Chriſts Cloaths, virtue went out of the Lord Jeſus, and healed the woman of the Plague that was upon her. Mark 5.27, 28, 29, 30. If upon the touching of Chriſts Cloaths, virtue came out of him to heal the Diſtempers of the Body, then much more upon receiving Chriſt into our hearts, will virtue come out of Chriſt to heal our Souls.

p. 53But ſome may ſay, what is that virtue that cometh out of Jeſus Chriſt, to thoſe that receive Chriſt by Faith.

A. 1. There cometh a Sanctifying virtue from Chriſt. Act 26.18. Who are Sanctified by Faith which is in me. They that do rightly receive Chriſt, do from that fulneſs of grace that is in him receive grace for grace. John 1.16. And of his fulneſs have all we received, and grace for grace. All we, that is, all we that have received Chriſt, ver. 12. have received of his fulneſs, grace for grace, that is, grace anſwerable to thoſe graces that are in Chriſt, Humility anſwering the Humility that was in Chriſt, Meekneſs anſwering the Meekneſs of Chriſt, the heart is diſpoſed and enclined to imitate the example of Chriſt. 1 Joh. 4.17. As he was, ſo are we in this world. This is an evidence that we have received grace for grace, from that fulneſs that is in Chriſt, when our hearts are enclined to imitate the example of Chriſt.

2. There cometh a ſin ſubduing virtue from Jeſus Chriſt, when he is received by us. As Dagon fell down to the Earth when the Ark was brought into the houſe of Dagon. 1 Sam. 5.3. Behold Dagon was fallen upon his face to the earth, before the Ark of God. And when the Philiſtines ſet up Dagon again, he fell down again before the Ark, and his head and hands were cut off, there was nothing but the ſtump of Dagon left. So it is when Chriſt is received p. 54into the heart, the Idols of the heart are thrown down, the power of indwelling corruption is ſubdued, though the ſtump of ſin abide ſtill, though the body of Death is ſtill carried about with us, yet the hands and the head as I may ſo ſay, of the old man is taken away, the power of ſin is deſtroyed, where Chriſt dwells he will not let ſin be in dominion. Rom. 6.14. Sin ſhall not have dominion over you, becauſe you are not under the Law, but under grace.

3. There is a ſoul ſtrengthning virtue cometh from Chriſt, where he is rightly received by Faith. The Soul is ſtrengthned both to do and ſuffer the will of God. Act. 21.13. I am ready not to be bound only, but alſo to die at Jeruſalem for the name of the Lord Jeſus. When God hath given us a ſuffering Spirit, that we are willing to ſuffer for Chriſt, that is an evident token, that God intends to give us Salvation. Phil. 1.28, 29. And in nothing terrified by y…r adverſaries, which is to them an evident token o… perdition, but to you of Salvation, and that of God. For unto you it is given in the behalf if Chriſt, not only to believe in him, but alſo to ſuffer for his ſake.

4. VVe may know and be aſſured that we have a ſaving intereſt in Chriſt, if we have the Spirit of Chriſt given to us. For all they that have the Spirit of Chriſt, are united to Chriſt, he dwelleth in them, and they dwell in him. p. 551 Joh. 3.24. Hereby we know that he abideth in us, by the Spirit which he hath given us. 1 Joh. 4.13. Hereby know we, that we dwell in him and he in us, becauſe he hath given us of his Spirit. And all they that have not the Spirit of Chriſt, are none of his, he doth not, he will not own them for his. Rom. 8.9. Now if any man have not the Spirit of Christ, he is none of his. We ſee it is a plain caſe, if we have the Spirit of Chriſt, then we may know, we may be ſure that we are his, and that he abideth and dwelleth in us, but if we have not the Spirit of Chriſt, then we may know, we may be ſure we are none of his. But here ſome may ſay, how ſhall we know whither we have the Spirit of Chriſt given to us or no?

A. 1. By the illumination of our minds and underſtandings to know Chriſt, and the free grace of God, and thoſe things which God hath freely given us for Chriſts ſake. By the light of nature we have ſome notions of good and evil, of the puniſhment due to ſin, and a reward of Righteouſneſs, but the knowledge of Chriſt, and the free grace of God, and the myſteries of our Salvation proceedeth only from the Spirit of God. Eph. 1.17. That the God of our Lord Jeſus Chriſt, the Father of Glory may give unto you the Spirit of wiſdom and revelation in the knowledge of him. Matth. 16.16, 17. Thou art Chriſt the Son of the Living God, and Jeſus anſwered and ſaid unto him, bleſſed art thou Simon Bar-jona, for fleſh and p. 56blood hath not revealed it unto thee, but my Father which is in Heaven. Fleſh and Blood, that is, all that man can attain to by his own wiſdom and underſtanding, without the help of the Spirit of God will not bring a man to the ſaving knowledge of Jeſus Chriſt. And as we can't attain the knowledge of Chriſt, ſo neither of the free grace of God but by the Spirit of Chriſt. 1 Cor. 2.11, 12. The things of God knoweth no man, but the Spirit of God. Now we have received not the Spirit of the world, but the Spirit which is of God, that we might know the things that are freely given us of God. And the like may be ſaid of the myſteries of our Salvation, we do not know the way and means by which we ſhould get to Heaven, till the Spirit of God gives us the knowledge of the myſteries of the K. of Heaven. Mat. 13.11. It is given unto you to know the myſteries of the Kingdom of Heaven, but to them it is not given. But ſeeing ſome men are enlightned by the word and Spirit of God that have no ſaving knowledge, it will not be amiſs to ſhew how we may know ſaving illumination, from that illumination which is found in thoſe that periſh.

1. The ſaving knowledge of Chriſt is accompanied with Faith in Chriſt. When a man hath ſuch a knowledge of Chriſt, as cauſeth him to believe in Chriſt, he is then made wiſe to Salvation. 2 Tim. 3.15. From a child thou haſt known the holy Scriptures, which are able p. 57to make thee wiſe unto Salvation, through Faith which is in Chriſt Jeſus. Though a man have never ſuch a great meaſure of knowledge of the holy Scriptures, yet if he remain without Faith in Chriſt Jeſus, he is not wiſe unto Salvation.

2. Saving knowledge cauſeth a man to do thoſe things which we know to be the will of God. If our knowledge be accompanied with obedience, we need not doubt but it is ſaving knowledge. for ſuch as know, and do the will of God ſhall be Everlaſtingly happy. John 13.17. If ye know theſe things, happy are ye if ye do them. Mat. 7.22.

3. Saving knowledge maketh a man to be pure and peaceable, and mercifull, and to be eaſy to be entreated to do good to others, and to be without partiality and hypocriſie. Jam. 3.17. But the wiſdom that is from above, is firſt pure, then peaceable, gentle, and eaſy to be entreated, full of mercy and good fruits, without partiality, and without hypocriſie.

2. We may know that we have the Spirit of Chriſt, by thoſe convictions which the Spirit works in the Conſciences of thoſe to whom he is given. I will give inſtance in theſe two, convictions of ſin, and convictions of Righteouſneſs. Joh. 16.7, 8. When he is come, he will reprove (or as it is in the Margent) convince the world of ſin, and of righteouſneſs and judgment. We may know that Chriſt hath ſent his p. 58Spirit into our hearts, by the convictions of ſin and of righteouſneſs, and of judgment; I ſhall ſpeak only to the two firſt. Where God giveth the Spirit of Chriſt, he convinceth of ſin.

But ſeeing natural Conſcience may convince of ſin as well as the Spirit of Chriſt, how may we diſtinguiſh the convictions of the Spirit, from the convictions of natural Conſcience?

A. 1. Natural Conſcience may convince of ſins againſt the Law, as Unrighteouſneſs intemperance, lying, uncleanneſs, &c. But the Spirit convinceth of ſins againſt the Goſpel, as not believing in Chriſt, not loving Chriſt, &c. Joh. 16.8, 9. He will reprove the world of ſin, of ſin, becauſe they believe not in me. Such as have the Spirit of Chriſt are troubled for, and mourn over their unbelief, as well as their ſins againſt the Law. Mark 9.24. The Father of the child cryed out and ſaid with tears, Lord! I believe, help thou mine unbelief.

2. The Spirit of God convinceth a man of his evil heart and evil nature, as well as of his evil actions. Natural Conſcience may convince a man of ſinfull actions, but doth not ſhew a man the evil root whence theſe proceed. But the Spirit of God ſheweth a man the plague of his heart, and teacheth him to bemoan his Original as well as his Actual ſin. Pſal. 54.5. Behold I was ſhapen in iniquity, and in ſin did my Mother conceive me. The Spirit of God ſheweth a man his ſinfull, corrupt and wicked heart, p. 59as well as his ſinful life. Jer. 17.9. The heart is deceitfull above all things, and deſperately wicked, who can know it. The Spirit of God teacheth a man to bewail the body of Sin and Death, as well as the acts of ſin. Rom. 7.24. O wretched man that I am! who ſhall deliver me from the body of this Death.

3. When the Spirit convinceth a man of his ſins, he leadeth him to Chriſt, and teacheth him to ſeek remiſſion of his ſins from the blood of Chriſt. Pſal. 51.7. Purge me with hyſſope and I ſhall be clean. Hyſſope was dipped in the blood of the Sacrifice, and ſprinkled upon the perſons and things that were to be cleanſed, a Type of our being cleanſed by the Blood of Chriſt. 'Tis as if he ſhould have ſaid, Lord! apply thy Sons Blood to my Soul, and then I ſhall be cleanſed from my ſins. So the Apoſtle when diſtreſſed with the ſenſe of ſin, fetcheth his Conſolation from Chriſt Jeſus, Rom. 7.24, 25. O wretched man that I am! who ſhall deliver me from the body of this Death, I thank God through Jeſus Chriſt our Lord. But the convictions of natural Conſcience either make a man deſperate, as we ſee in Judas, who hanged himſelf, or wear off by diverting to the pleaſures and buſineſſes of the world. Saul when under trouble was quieted by Muſick, or elſe Conſcience is eaſed by the doing ſome good works, and doth fetch its eaſe from Chriſt.

And as the Spirit convinceth thoſe to whom p. 60it is given of Sin, ſo of Righteouſneſs alſo. Now where the Spirit convinceth of Righteouſneſs, he doth theſe things.

(1.) He ſhews a man the imperfection of his own Righteouſneſs, that all the works of Righteouſneſs which ever he did, or is able to do, are full of imperfections, and ſo takes him off from reſting in his own Righteouſneſs. Iſa. 64.6. But we are all as an unclean thing, and all our Righteouſneſſes are as filthy rags.

2. He ſheweth a man that there is perfect and compleat Righteouſneſs to be had in Chriſt. Iſa. 45.24. Surely ſhall one ſay, in the Lord ſhall I have Righteouſneſs and Strength. 2 Cor. 5.22. He was made ſin for us, that knew no ſin, that we might be made the Righteouſneſs of God in him. And he ſhews us that this Righteouſneſs of Chriſt is for every one that believeth in him. Rom. 10.4. For Chriſt is the end of the Law, for Righteouſneſs to every one that believeth. He gives us to underſtand that Chriſt by his death hath fully ſatisfied Gods juſtice for all our ſins, and brought in Everlaſting Righteouſneſs, becauſe he roſe from the dead, and went to the Father, and was not ſent back again into the world to do any thing more for our Redemption. Joh. 16.8, 10. He ſhall reprove the world of Righteouſneſs,—of Righteouſneſs, becauſe I go to the Father, and ye ſee me no more.

(3.) He maketh a man to renounce all confidence in his own Righteouſneſs, and to flee to p. 61Chriſt, that he may be found in him, and have his Righteouſneſs imputed to him. Phil. 3.8, 9.—That I may win Chriſt, and he found in him, not having mine own Righteouſneſs, which is of the law, but that which is through the faith of Chriſt, the Righteouſneſs which is of God by Faith.

3. We may know if we have the Spirit of Chriſt, if we own Chriſt as our Lord, and yield obedience to him as our Lord. For no man can call Chriſt Lord, and obey him as Lord, but by the Holy Ghoſt, 1 Cor. 12.3. I give you to underſtand, that no man ſpeaking by the Spirit of God, calleth Jeſus accurſed, and that no man can ſay that Jeſus is the Lord, but by the holy Ghoſt, that is, as Calvin, per Spiritum ſanctum inhabitantem & regenerantem, unleſs the holy Ghoſt dwell in him, and hath regenerated him. No man can ſay that Jeſus is the Lord, that is, ſay it from his heart, believingly and obediently, ſo ſay it, as to believe him to be our Lord, and obey him as our Lord. It is the Spirit put into our hearts that bows our hearts to obey Chriſt, and cauſeth us to walk in his wayes, Ezek. 36.27. And I will put my Spirit within you, and cauſe you to walk in my statutes, and ye ſhall keep my judgments and do them. Do we walk in Gods ſtatutes? If ſo this proceedeth from Gods Spirit, which he hath put within us, which cauſeth us to walk in his ſtatutes. Now we know that our obedience to the Goſpel of Chriſt proceedeth from p. 62the holy ghoſt given to us theſe wayes.

1. When it proceedeth from the heart, when it is internal as well as external obedience, Rom. 6.17. God be thanked that ye were the ſervants of ſin, but ye have obeyed from the heart that form of doctrine which was delivered you, 1 Pet. 1.22. Seeing ye have purified your ſouls in obeying the truth through the Spirit. The Spirit puts us on purifying our ſouls as well as our bodies, on inward as well as outward obedience.

2. When it is univerſal, that we are willing to obey Chriſt in all things, Joh. 15.14. Ye are my friends if you do whatſoever I command you. If the heart be diſpoſed to obey Chriſt in all things we need not doubt of our intereſt in him, but may be aſſured we are his friends, that he doth and will own us for his friends. And though we cannot attain to perfection in our obedience, yet it is a good ſign of a ſincere heart, when we have a reſpect to all the commands of Chriſt, Pſal. 119.6. Then ſhall I not be aſhamed when I have reſpect to all thy Commandments.

3. When we obey Chriſt in ſupernatural duties, I mean in ſuch things as are above the power of nature, and are croſs and contrary to fleſh and blood, and contrary to a mans intereſt, as ſelf denyal, forgiving injuries, loveing enemies, doing good to them that hate us, plucking out our right eyes, cutting off our right hands, our obedience in ſuch caſes proceedeth p. 63from the Spirit of Chriſt, Mat. 5.44.45. Love your enemies, bleſs them that curſe you, do good to them that hate you, and pray for them that diſpitefully uſe you, and perſecute you, that ye may be the children of your father which is in heaven. This doth evidence us to be the true children of God, endued with the Spirit of God, when we can obey Chriſt in ſuch commands as are ſo croſs to our corrupt natures, as loving our enemies, and doing good to them that hate us.

4. When our obedience proceedeth from the Spirit, he ſheweth us the imperfection of our obedience, and teacheth us to look tothe blood of ſprinkling, for the taking away the imperfections of our obedience, and rendring our obedience acceptable to God, 1 Pet. 1.2. Elect according to the foreknowledge of God the Father through ſanctification of the Spirit unto obedience and ſprinkling of the blood of Jeſus Chriſt. The obedience of Gods Elect, which proceedeth from the ſanctification of the Spirit, needeth the ſprinkling of the blood of Jeſus Chriſt, Though our perſons be holy, and our ſervices holy, yet there is need of Jeſus Chriſt, to render our moſt ſpiritual ſacrifices, our beſt duties acceptable to God, 1 Pet. 2.5. You alſo as lively ſtones, are built up a ſpiritual houſe, an holy Prieſthood, acceptable to God by Jeſus Chriſt.

(4.) We may know we have the Spirit of Chriſt, if he hath rendred Chriſt glorious in our p. 64our eyes, and cauſeth us glorifie Chriſt. The Spirit of Chriſt, when, and where he is given, he debaſeth man, and exalteth and glorifieth Chriſt, Joh. 16.14. He ſhall glorifie me. He, that is, the Spirit of truth ſpoken of in the foregoing verſe, when he the Spirit of truth is come.—He ſhall glorifie me. When Chriſt is glorified in us and by us, that is a good evidence that we have the Spirit of Chriſt, and that we are Chriſts, Joh. 17.10. All mine are thine and thine are mine, and I am glorified in them. I will ſhew how the Spirit glorifieth Chriſt in thoſe that are his.

1. They that are Chriſts aſcribe the glory of all that grace, which is in them, unto Chriſt, they do not take the glory of it to themſelves, but acknowledge they have all from Chriſt, Joh. 1.16. And of his fulneſs have all we received, and grace for grace. They are taught to look upon every grace, to be grace received, not born with them, not obtained or gotten by their own induſtry, but received from Chriſts fulneſs, 1 Cor. 15.10. By the grace of God I am what I am. Whatever excellencies we have above others, the Spirit of God teacheth us to aſcribe all to the grace of God in and through Jeſus Chriſt.

2. The Spirit of God teacheth us to aſcribe the glory of all the good which we think, ſpeak, or do unto Chriſt. For he ſheweth us, that without Chriſt we can do nothing. Joh. 15.5. Without me ye can do nothing. And therefore p. 65when ever we do any good thing, it is done through the ſtrength of Chriſt. Phil. 4.13. I can do all things through Chriſt, which ſtrenghtneth me. Yea, when ever we think any good thought, the Spirit of God teacheth us to aſcribe this to Chriſt. 2 Cor. 3.5. Not that we are ſufficient of our ſelves to think any thing as of our ſelves, but our ſufficiency is of God.

3. Whatever good things we hope to receive from God, either in this Life or the Life to come, the Spirit teacheth us to hope for them on Chriſts account, and for Chriſts ſake, and not upon our own account. 2 Cor. 3.4. Such trust have we through Chriſt to God-ward. 1 Tim. 1.1. The Lord Jeſus Chriſt which is our hope. What-ever we truſt or hope in God for, our truſt and hope is or ought to be grounded on the merits of Chriſt, we ought to truſt and hope we ſhall have it through Chriſt, that is, on Chriſts account, and for Chriſts ſake. Now Chriſt is greatly exalted and glorified, when he is made the foundation of our Faith and Hope, both for things pertaining to this life, and the life which is to come.

4, The Spirit glorifieth Chriſt, by begeting in us high and glorious thoughts of Chriſt, and this he doth by ſhewing us his perſonal excellencies, that he is the Eternal God as well as Man, God Man in one perſon, and hath all the fulneſs of the Godhead, dwelling in him bodily. That as Mediator, he hath all power in Heaven and Earth given to him, p. 66and is exalted above all the Angels of Heaven, and all the Kings on Earth, &c. And alſo by ſhewing to us thoſe great and glorious things which he hath purchaſed for us by his blood, as pardon of ſin, reconciliation with God, the bleſſings of the new Covenant, Eternal Life, &c. Joh. 16.14. He ſhall glorifie me, for he ſhall take of mine and ſhew it unto you. Till God gives us his Spirit which renders Chriſt glorious in our eyes, we are ready to deſpiſe him and think meanly of him. Iſa. 53.2, 3. There is no beauty that we ſhould deſire him, he is deſpiſed and rejected of men. That is, of ſuch men as have not the Spirit of Chriſt; they ſee no beauty in him, and therefore they deſpiſe and reject him.

5. We may know that we have the Spirit of Chriſt, if we can find in our ſelves the fruits of the Spirit. What Chriſt ſaith concerning falſe Prophets. Mat. 7.16. Ye ſhall know them by their fruits. The like may I ſay here, a man may know himſelf by his fruits. If he bring forth the fruits of the Spirit, then he may know that he hath the Spirit of God dwelling in him, but if he bring forth the fruits of the fleſh, then he is a carnal man. What Chriſt ſaith of Trees. Luke 6.44. Every Tree is known by his own fruit. So is every man known, he may be known to himſelf, and to others by his fruits. Now what the fruits of the Spirit are, you may ſee, Gal. 5.22, 23. The fruit of the Spirit is love, joy, peace, longſuffering, p. 67gentleneſs, goodneſs, faith, meekneſs, temperance. Love to God and one another, joy in Zions welfare, when it goeth well with the Church and People of God, peaceableneſs whereby a man endeavours to live peaceably with all men, and to make peace among thoſe that are at variance long-ſuffering whereby we bear afflictions patiently, though they belong upon us, and are not eaſily provoked to anger. Gentleneſs whereby we carry our ſelves with mildneſs; not like Nabal churliſhly, who was ſuch a ſon of Belial that no man could tell how to ſpeak to him. Goodneſs, whereby we are ready to do good to all men. Faith, whereby we rely on God, and keep faith with men. Meekneſs, whereby we carry our ſelves humbly, and without fierceneſs towards others. Temperance which implyeth moderation in eating and drinking, theſe are fruits of the Spirit.

But ſome may ſay, ſeeing Meekneſs and Temperance &c. are moral virtues which have been found in the Heathen, that have not the Spirit of Chriſt, how ſhall we know whether our Meekneſs, Temperance, Long-ſuffering, &c. are moral virtues or fruits of the Spirit.

A. 1. When it is Conſcience to the command of God that puts us upon the exerciſe of Love, Meekneſs, Patience, Temperance, and the like, then our Meekneſs and Patience and Temperance are the fruits of the Spirit. p. 68For what is wrought in us by the word of God is wrought by the Spirit, the word is the inſtrument by which ordinarily the Spirit worketh upon us. 1 Joh. 3.23. This is his Commandement, that we ſhould love one another as he gave us Commandement. A Chriſtian hath reſpect to the command of Chriſt in the exerciſe of love.

2. When we have felt in our ſelves the inclinations to contrary vices, as Frowardneſs, Intemperance, Malice, and the like, and have by Faith in Chriſt and Prayer, obtained victory over thoſe natural inclinations, and obtained Meekneſs and Temperance, &c. Then are they the fruits of the Spirit. Luk. 11.11. Your Heavenly Father will give the holy Spirit to them that ask him. Rom. 8.13. If ye through the Spirit do mortifie the deeds of the body ye ſhall live. The mortification of any ſin is obtained only by the Spirit. And therefore if we were naturally haſty, but have mortified that haſty Spirit, and got a meek and quiet Spirit, that is from the Spirit of God. And the like may be ſaid of the reſt.

3. If in the exerciſe of Meekneſs, Temperance, and the like, we have a reſpect to Chriſt, the honour and glory of Chriſt, and not at our own glory, or ſome other ſelfiſh end, then our Meekneſs and Temperance are the fruits of the Spirit. For it is the Spirit that cauſeth us to ſeek the glory of Chriſt, as was ſhewed before. He ſhall glorifie me. But p. 69where there are onelyonly moral vertues, there is looking no further than ſelf ends, as a mans own glory, or health or the like.

6. We may know we have the Spirit of Chriſt by our minding ſpiritual things, Rom. 8.5. For they that are after the fleſh do mind the things of the fleſh, but they that are after the ſpirit the things of the ſpirit. The diſpoſition of the mind is a diſcovery of a mans ſtate. If he chiefly mind the profits and pleaſures of the World, or the honours of the World, and what gratifieth corrupt nature, he is a carnal unregenerate man. But if he chiefly mind the things of the Spirit, ſuch as the ſaving his precious Soul, the pleaſing, enjoying and glorifying God, if his mind and heart be chiefly carried out after Spiritual Bleſſings, and Spiritual things, that is an argument that he is renewed by the Spirit of God. And therefore let us make enquiry into the diſpoſition of our minds. Now the diſpoſition of the mind may be known.

(1.) By the pleaſedneſs and frequency of our thoughts. No thoughts are ſo pleaſing and ſweet as thoughts of God, and Spiritual things to a man that minds the things of the Spirit. Pſal. 104.34. My meditation of him ſhall be ſweet.

(2.) By the ardency of our endeavours. Pſal. 27.4. One thing have I deſired and that will I ſeek after. What is moſt deſired will be moſt ſought after.

p. 704. We may know that we have an intereſt in Chriſt if we be new creatures. 2 Cor. 5.17 If any man be in Chriſt, he is a new Creature, old things are paſt away, behold all things are become new. Nothing that any man hath or doth, no priviledges, no excellencies will avail a man any thing to the obtaining of Salvation by Jeſus Chriſt, unleſs he be a new creature. Gal. 6.15. For in Chriſt Jeſus neither Circumciſion availeth any thing, nor Ʋncircumciſion but a new Creature. Circumciſion was a priviledge of the Jews, an Ordinance of God, a Seal of the Covenant, a profitable Ordinance. Rom. 3.1, 2. What profit is there of Circumciſion? much every way. It was a painful Ordidinance. They were ſore ſeveral days after they were Circumciſed, yet Circumciſion did not avail any to Salvation, but ſuch as were new Creatures. Uncircumciſion was the badge of the Gentiles, who ſought after Wiſdom, yet no wiſdom, no excellencies that were found in any of the Gentiles would avail them to Salvation, if they were not new creatures.

But here ſome may ſay: How ſhall we know whether we be new creatures?

Anſ. 1. By our loathing the luſts and deeds of the old man, that is, by our loathing our ſins, and loathing our ſelves for our ſins. For it is an evident ſign that God hath given a man a new heart and a new ſpirit, when there membrance of his ſins maketh him to loath himſelf, Ezek. 36.26, 31. A new heart alſo will I p. 71give you, and a new Spirit will I put within you —Then ſhall ye remember your own evil wayes and your doings that were not good, and ſhall loath your ſelves in your own ſight for your iniquities, and for your abominations. And for confirmation of this, that ſelf loathing, and loathing of our ſins is an evidence of the renewing grace of God; we may take notice that unregenerate men are full of ſelf love, 2 Tim. 3.2. Men ſhall be lovers of their own ſelves. And they may leave ſome of their ſins, but they do not loath them. The Pſalmiſt ſpeaking of a graceleſs perſon, ſaith of him, Pſal. 36.4. He abhorreth not evil. If any ask, How ſhall we know whether we loath our ſins, and loath our ſelves for our ſins.

I Anſwer, 1. A man that loatheth himſelf for his ſins, looketh upon himſelf as a vile and loathſom creature, and bluſheth and is aſhamed of himſelf, when he cometh into the preſence of God, Job 40.4. compared with Job 46.6. Behold I am vile — wherefore I abhor my ſelf, and repent in duſt and aſhes. Job who abhorred himſelf, looked upon himſelf as a vile creature, and repented in duſt and aſhes, abaſed himſelf before God, as more vile then the duſt. Ezra bluſhed and was aſhamed to lift up his face to God. Ezra 9.6. O my God, I am aſhamed and bluſh to lift up my face unto thee my God, for our iniquities are encreaſed over our head, and our treſpaſs is grown up to the heavens.

2. When a man loathes his ſins, they are p. 72burthenſom and troubleſom to him, Pſal. 38.4 Mine iniquities are gone over mine head, as a heavy burden, they are too heavy for me. He would fain be freed from his ſins. We flee as farr as we can from things, and perſons which we abhorr. Job. 30.10. They abhorr me, they flee far from me. A man that loaths his ſins, would not live in his ſins, though he ſhould not be puniſhed for them. As 'tis with a man that loatheth his Life, he would fain be rid of it, he would not live alwaies. Job 7.15, 16. My Soul chuſeth ſtrangling and death, rather than Life; I loath it, I would not live alway. So it is with a man in reſpect of his ſins, his Soul chooſeth the Death rather than the Life of his ſins, and if he might have an indulgence to continue in his ſins, without being caſt into Hell for them, yet he would not live always in them.

2. A new creature is an humble creature, one that hath very poor and mean, and low thoughts of himſelf. When God makes a man a new creature, he takes down the pride of his heart, and makes him an humble and lowly Spirit. Whatever gifts and excellencies God hath beſtowed upon him, whatever ſervices and ſufferings he hath gone through, he looks upon himſelf as a poor inconſiderable creature, of no worth or value. 2 Cor. 12.11. In nothing am I behind the very chiefeſt Apoſtles, though I am nothing. The Apoſtles had great gifts, p. 73they could ſpeak all Languages, could work Miracles, were filled with the holy Ghoſt, did great ſervice for God, went through great ſufferings, and the Apoſtle Paul did not in any thing come behind the very chiefeſt of the Apoſtles, yet under all his endowments, he eſteemed himſelf to be nothing. See ſome inſtances of the humility of thoſe that are new creatures.

(1.) They have meaner thoughts of themſelves than they have of any other men. Prov. 30.2. Surely I am more brutiſh than any man. Eph. 3.8. Leſs than the leaſt of all Saints. 1 Tim. 1.15. To ſave ſinners of whom I am chief. They follow the counſel of the Apoſtle. Phil. 2.3. In lowlineſs of mind, let each eſteem others better than themſelves. For they are privy to more of their own ſins, than they are to any other mans upon the face of the earth. They know more of their own hearts than they do of other mens.

(2.) They have meaner thoughts of themſelves then they have of the other creatures, and therefore they liken themſelves not to the Sun or Stars, but to the meaneſt of all the creatures, as worms, fleas, dead dogs, and the like. Pſal. 22.6. I am a worm and no man, a reproach of men — 2 Sam. 24.14. After whom is the King of Iſrael come out, after whom doſt thou perſue? After a dead dog? after a Flea?

3. They have ſuch mean thoughts of themſelves, that they judge themſelves to be unworthy p. 74of the very leaſt of all Gods mercies. Gen. 32.10. I am not worthy of the leaſt of all the mercies, and all the truth that thou haſt ſhewed unto thy ſervant. And they look upon themſelves as worthy of the greateſt of Gods judgments, even to be confounded and deſtroyed for ever. Dan. 9.7. O Lord! Righteouſneſs belongeth unto thee, but unto us confuſion of faces as at this day. They look upon it as infinite mercy, that they are out of hell. Lam. 3.22. It is of the Lords mercies that we are not conſumed. That they that are of an humble Spirit are new creatures, appeareth hence, becauſe God dwelleth with the humble. Iſa. 57.15. And ſaveth the humble. Job 22.29. He ſhall ſave the humble perſon. But God dwelleth with none, he will ſave none but ſuch as are new creatures; For except a man be born again he cannot ſee the Kingdom of God. Joh. 3.3.

3. He that is a new creature hath a renewed judgment, a renewed will, renewed affections, and a renewed converſation. Grace is like Heaven, which diſſuſeth it ſelf into the whole lump. He hath a renewed judgment, he judgeth ſin to be the greateſt evil, whereas fools make a mock of ſin. And he judgeth the enjoyment of God the chiefeſt good, whereas carnal perſons make light of God. Iſrael would none of me. Deut. 32.15. He lightly eſteemed the rock of his Salvation He judgeth all worldly enjoyments to be but vanity, and p. 75heaven to be the beſt riches and choiſeſt portion. He hath a renewed will; whereas before his will was averſe to holineſs, inclined to that which is evil. Now the bent of the will is towards God and againſt ſin, ſo that a man chooſeth the things that pleaſe God, and refuſeth that which is offenſive to God. He hath renewed affections; whereas his affections were ſet on things below, now they are ſet on things above. He hath a renewed Converſation, and walketh in newneſs of life.

4. He that is a new creature is taken off from his old foundation, and built upon a new foundation. An houſe may have much repairs done it, the Windows may be enlarged, the breaches that were made may be ſtopped up, the walls may be whited over, and yet this doth not make it a new houſe, unleſs there be a new Foundation. It is he the old houſe repaired, and not a new houſe. So here, a man may reform many things, as Herod did, he may have more light in his underſtanding, he may be like the Phariſees, outwardly Righteous, a painted Sepulchre, and yet be no new creature, the old man may lye hid under a form of Godlineſs, he may be dreſſed up in a religious garb, and yet ſuch a man is not a new creature. Now a man is taken of his old Foundation in theſe reſpects.

1. He is taken off from expecting Righteouſneſs and Life, by the old Covenant, or the p. 76Covenant of works. For he is fully convinced, that by the deeds of the law no fleſh whatſoever can be juſtified in the ſight of God. Rom. 3.20. By the deeds of the law there ſhall no fleſh be juſtified in his ſight Now till God takes a man off, till the Lord inſtill renewing grace into a mans heart, he ſeeks for Righteouſneſs and Life by the works of the Law. Rom. 9.31, 32. But when God makes a man a new creature, then he ſeeks after the new Covenant, and expects Life and Righteouſneſs by promiſe, 1 Joh. 2.25. and upon terms of free grace. Eph. 2.8. He lives upon the promiſes of the new Covenant.

2. He that is taken off from his old foundation, is taken off from truſting in himſelf, in any thing that he hath done or can do, and truſteth only in Chriſt, and in what Chriſt hath done and ſuffered for us. We naturally go about to eſtabliſh our own Righteouſneſs Rom. 10.3. But God takes us off from this, and ſhews us that Chriſt is the Foundation on which we are to build our Faith and Hope. Iſa. 28.16. 1 Cor. 3.11. Such as are new creatures place all there hope of Salvation in Chriſt. Act. 15.11. Heb. 10.19.

3. When God hath taught a man ſelf-denyal, then he hath taken him off his old Foundation. For an unregenerate man acts from ſelf and for ſelf, ſelf is his Principle he acts from, and ſelf is his rule he walks by, and ſelf is the end he aims at. He ſeeks his own with his p. 77own profit, his own intereſt, he is a ſelfiſh man, and prefers himſelf above God. But when God makes a man a new creature, he teacheth him to deny himſelf, and to prefer God above himſelf, he is acted then by new Principles, and hath new ends in his actions. Obedience to Gods command is his Principle, and reſpect to Gods glory is his end.

5. Jeſus Chriſt is all in all to ſuch as are new creatures. Col. 3.10, 11. Ye have put off the old man with his deeds, and have put on the new man, which is renewed in knowledge, after the image of him that created him. Where there is neither Greek nor Jew, Circumciſion nor Ʋncircumciſion, Barbarian nor Scythian, bond nor free, but Chriſt is all, and in all. When may Chriſt be ſaid to be all and in all? How are we to underſtand it, that Chriſt is all, and in all, in theſe that are new Creatures?

A. 1. They place all there confidence in Chriſt, and place no confidence in themſelves, or in their priviledges or performances. 1 Joh. 5.14. This is the confidence we have in him— Phil. 3.3. And have no confidence in the fleſh.

2. They glory more in Chriſt than in any priviledges or excellencies whatever. Iſa. 45. ult. In him ſhall all the ſeed of Iſrael be juſtified, and in him ſhall they glory.

3. They place all their bleſſedneſs not in Riches, not in Friends, not in any Worldly things, but in Chriſt. They reckon themſelves p. 78bleſſed upon their enjoyment of Chriſt. Iſa. 65.16. He who bleſſeth himſelf in the earth, ſhall bleſs himſelf in the God of truth.

4. They eſteem others not for their priviledges, or outward excellencies, but by what of Chriſt they ſee in them, and if they diſcern the grace of Chriſt in any men, they will not ſlight them for want of outward things, but will honour them, becauſe they belong to Chriſt. Pſal. 15.4. He honoureth them that fear the Lord. Pſal. 40.4. 2 King. 3.13.14.