God should have humbled himself and become a servant and have taken on our nature and have united it by a personal union to â—e the blessed God-head and that he should have subâ—â—cted himself to the shameful death of the Cross and â—â—del this that men who were rebels should be reconciled unto God and be made eternally happy by being in his holy company for ever But I say all that was his own device and free choice Yea moreover if God had not soveraignly commanded men so to close with him in and through Christ Isa 55. 1 2 3. Mat. 11. 28. 1 Joh. 3. 23. 2 Cor. 5. 10. no man durst have made use of that device of his So then although with Abigale â— may say let me be but a servant to wash the feet of the servants of my Lord 1 Sam. 25. 41. Yet since he hath in his holy wisdom devised that way and knoweth how to be richly glorified in it Ephes 1. 18. John 17. 10. and hath commanded me as I shall be answerable in the great day to close with him in Christ as is said I dare not disobey nor enquire into the reasons of his contrivements and commands but must adventure on the business as I would not be found to frustrate the grace of God and in a manner disappoint the Gospel Gal. 2. 21. and falsifie the record which God hath born of his Son that there is Life enough in him for Men 1 John 5. 10. 11. and so make God a lyar and add that rebellion to all my former transgressions Object I am a person singularly sinful beyond any I know Therefore I dare not presume to go near unto Christ Jesus or look after that salvation which is through his rightousness Answ Is your sin beyond the drunkenness and incest of Lot adultery covered with Murder in David Idolatry and horrid Apostacy in Solomon Idolatry Murder and Witchcraft in Manasseh anger against God and his way in Jonah forswearing of Christ in Peter after he was forewarned and had vowed the contrary bloody persecution in Paul making the Saints to blaspheme c. now wo â—o him who is imboldned to siâ— by these instances recorded in Scripture and adduceâ— here to the commendation of the free and rich graceâ—â— God and to encourage poor penitent sinners to fly unâ—â— Christ I say are your sins beyond these Yet all theâ— obtained pardon through Christ as the Scripture doth shew Know therefore that all sins do lye alike level before the free grace of God who loveth freely Hos. 14. 4. and looketh not to less or more sin If the person have a heart to come unto him through Christ then he is able to save to the utmost Heb 7. 25. Yea it is more provoking before God not to close with Christ when the offer cometh to a man than all the rest of his transgressions are for He that believeth not hath made God a lyar in that record he hath born of life in the Son and he who doth not believe shall be condemned for not believing on the Son of God that shall be the main thing in his indictment John 3. 18. So that much sin cannot excuse a man if he scare at Christ and shift his offer since God hath openly declared that this is a faithful saying and worthy of all acceptation Christ came to save sinners whereof I am chief Even he who is chief of sinners in his own apprehension is bound to believe and accept this saying 1 Tim. 1. 15. Object My sins have some aggravating circumstances beyond the same sins in other persons which do much terrifie me Answ What can the aggravations of thy sins be which are not parllell'd in the fore-cited examples Is thy sin against Great Light So behooved many of these we spake of before Was it against singular mercies and deliverances So was that of Lot and Noah's drunkenness Was thy sin done with much â—eliberation So was Davids whilst he wrote the letter against Vriah Was it against or after any singular manifestation of God So was Solomons Was it by a small and despicable tentation So was that of Jonah and of Peter if we consider the hainousness of their transgression Hast thou reiâ—rated the sin and committed it over again So did Lot so did Peter so did Jehosaphat in joyning with Ahab and Jehoram 1 Kings 22. 2 Kings 3. Are there many gross sins concurring together in thee So were there in Manasseh Hast thou stood long out in Rebellion that as all the former is thy shame but so did the thief on the Cross he stood it out to the last gasp Luke 23. 42. If yet thou hast an ear to hear thou art commanded to hear Mat. 13. 19. Although thou hast long spent thy money for that which is not bread Isa 55. 1. 2. Thou hast the greater need now to haste and to flee for refuge and if thou do so he shall welcome thee and in no wayes cast thee out John 6. 37. especially since he hath used no prescription of time in Scripture So that all those aggravations of thy sin will not excuse thy shifting off the Lords offer Object In all these instances given you have not named the particulars whereof I am guilty Nor know I any who ever obtained mercy before God being guilty of such things as are in me Answ It is hard to condescend upon every particular transgression which may vex the conscience yea lesser sins than some of those I have mentioned may hugely disquiet if the Lord blow the fire But for thy satisfaction I shall condescend upon some truths of Scripture which do reach sins and cases more universally than any man can do particularly See Exod. 34. 7. God pardoneth iniquity transgression and sin that is all manner of sin Ezek. 18. 21 22 30. If a man turn from all his wickedness it shall no more be remembred or prove his ruine Job 6. 37. Him that cometh he will in 〈◊〉 wayes cast out that is whatsoever be his sins or aggravations of them John 3. 16. Whosoever believeâ— shall be saved that is without exception of any sin 〈◊〉 any case Heb. 7. 25. He is able to save to the utmost theâ—â— who come to God through him no man can sufficiently declare what is Gods uttermost Mat. 12. 31. 〈◊〉 manner of sin and blasphemy shall be forgiven unto men that is there is no sort of sin whereof one instance shall not be forgiven in one person or other except the sin against the Holy Ghost These and the like Scriptures do carry all sorts of sin before them so that let thy sins be what they will or can be they may be sunk in one of these two truths so as thy sin can be no excuse to thee for shifting the offer of peace and salvation through Christ since any man who will is allowed to come and take Rev. 22. 17. we will not multiply words The great God of Heaven and Earth hath soveraignly commanded all who
cases Psal 9. 6. Psal 42. 5. Psal 4. 2. 5. It is observable here that sometimes the man will halt and be silent to hear some indistinct whispering of a joyful sound glancing on the mind or some news in some broken word of Scripture which it may be the man scarcely knoweth to be Scripture or whether it is come from God or Satan to delude him yet this he hath resolved only to hear what God the Lord will speak as upon another occasion Psal 85. 8. 6. More distinct promises comes into the mans mind whereupon he assayeth to lay hold but is beaten off with objections as in another case the Psalmist is Psal 20. 3. 6. But thou art holy But I am a Worm Now it is about the dawning of the day with the man and Faith will stir as soon as the Lord imparteth the joyful sound Psal 89. 15. This is the substance of the Covenant which may be shortly summed up in these words Christ Jesns is my beloved Son in whom I am well pleased hear ye him We can speak no further of the mans exercise as a preparatory work for what followeth is more than preparatory Yet that the exercise may appear compleat and full we shall add here That after all these things the Lord it may be after many answers of divers sorts mightily conveyeth the sound of his Covenant to the heart and determineth the heart to close with it and God now draweth him so to Christ Joh. 6. 44. and so shapeth out the heart for him that the conception cannot miscarry for now the heart is so in breadth and length for him as that less cannot satisfie and more is not desired like that of Psal 73. 25. Whom have I in Heaven but thee or whom have I desired on earth besides thee The soul now resolveth to die if he command so yet at his door and facing to him-wards We have drawn this preparatory work to some length not tying any man to such a work so circumstantiate only we say the Lord dealeth so with some and where he so convinceth of sin corruption and self emptiness and maketh a man take salvation to heart as the one thing necessary and sets him on work in the use of the means which God hath appointed for relief I say such a work rarely shall be found to fail of a good issue and gracious result Object Hypocrites and reprobates have great stirrings of Conscience and deep convictions about sin setting them on work sometimes and I do suspect any preparatory work of the Law I ever had to be but such as they have Answ It will be heard to give sure essential differences between the preparatory work in those in whom afterwards Christ is formed and those legal stirrings which are sometimes in Reprobates If there were not some gracious result of these convictions and wakenings of conscience in the Lords people and other marks of which we shall speak afterwards it were hard to adventure upon any difference that is clear in these legal stirrings Yet for answer to the Objection I shall offer some things which rarely will be found in the stirring of reprobates and which are ordinarily found in that Law-work which hath a gracious issue 1. The convictions of hypocrites and reprobates are usually confined to some few very gross transgressions Saul grants no more but the persecuting of David 1 Sam. 26. 21. Judas grants only the betraying of innocent blood Mat. 27. 4. But usually these convictions by which the Lord prepareth his own way in the soul although they may begin at one or more gross particular transgressions yet they rest not there but the man is led on to see many breaches of the Law and innumerable evils compassing him as David speaketh in the sight of his sin Psal 40. 12. and withal that universal conviction if I may call it so is not general as usually we hear senseless men saying that in all things they sin But it is particular and condescending as Paul afterwards spake of himself he not only is the chief of sinners but particularly he was a blasphemer a persecuter 1 Tim. 1. 13. 2. The convictions which Hypocrites have do seldom reach thier Corruption and that body of death which breeds an averseness from what is good and strongly inclineth to what is evil Ordinarily where we find Hypocrites speaking of themselves in Scripture they speak loftily and with some self conceit both as to their freedom from corruption Joh. 9. 34. The Pharisees say to the poor man Thou wast altogether born in sins and dost thou teach us as if they themselves were not as corrupt by nature as he They speak of great sins as Hazael did 2 Kings 8. 13. Am I a Dog that I should do this great thing And also in their undertakings of duty as that man spake Mat. 8. 19. I will follow thee whithersoever thou goest See how the people do speak Jer. 42. 2. to 7. They undertake to do all that God will command them so that they still go about in any case to establish their own righteousness not submitting unto the righteousness of God But I may say that convictions and exercise about corruption and that body of death inclining to evil and disenabling for good is not the leasâ— part of the work where the Lord is preparing his own way They use to judge themselves very wretched because of a body of sin and are at their wits end how to be delivered as Paul speaketh when he is under the exercise of it afterwards Rom. 7. 19. 3. It will ordinarily be found that the convictions which are in hypocrites either are not so serious as that some other business will not putâ— them out of head before any satisfaction be gotten as in Cain who went and built a City and we hear no more oâ— his Convictions Gen. 4. Felix went away until a morâ— convenient time and we hear no more of his trembling Actâ— 24. 25. Or if that work become very serious then iâ— runneth to the other extremity and despair of relief leaving no room for any escape So we find Judas very serious in his Convictions yet he grew desperate and hanged himself Mat. 27. 4 5. But where the Lord prepareth his own way the work is both so serious as the person cannot be put off it until he find some satisfaction and yet under that very seriousness he lyeth open for relief both which are clear in the Gaolers words What shall I do to be saved Acts 16. 30. This serious enquiry after Relief is a very observable thing in the preparatory work which leadeth on to Christ yet we desire none to lay too much weight on these things since God hath allowed clearer differences between the precious and the vile Object I still fear I have not had so through a sight of my sin and misery as the Lord giveth to many whom he effectually calleth especially to great Transgressors such as I am Answ It is true
sinneth not 1 Joh. 3. 9. For the Lord hath resolved and ordained things so that his hand shall undoubtedly so be upon all believers for good that they shall never get leave to hate him and be so pluckt out of his hands 2. Because of this union there is as a strange sympathy and fellow-feeling between God and the believer The Lord is afflicted with the mans afflictions he doth tenderly carefully and seasonably resent it as if he were afflicted with it Isa 63. 9. He who toucheth the believer toucheth the apple of the Lords eye Zech. 2. 8 He is touched with the feeling of their infirmities Heb. 4. 15. And precious in his sight is their blood Psal 116. 15. In a word what is done to them is done unto him and what is done unto them is not done unto him Mat. 10. 40. 25. 40 45. On the other part the zeal of his house sitteth in the heart of the believer Psal 69. 9. The Lords reproach lighteth on the believer if it go well with his affairs that is the business of his people So there is a strange sympathy between God and believers all by vertue of the union between them because of which men should hate every thing which would compete with him in their love or affections and should disdain to be slaves to the Creatures since these are the servants of their Lord and Husband and their servants through him What a hateful thing is it for a Queen to whore with the servants of her Prince and Husband It is also a shame for a Believer to be afraid of evil tidings since the Lord with whom he is one alone ruleth all things and doth whatsoever pleaseth him in Heaven and in Earth 1 Cor. 3. 21 23. Psal 112. 6 7. and 115. 3. The other great consequent of believing is an admirable unpararell'd communion by vertue whereof 1. The parties themselves do belong each to other The Lord is the God of his people he himself Father Son and Holy Ghost is their God in all his glorious Attributes his justice as well as his mercy his wisdom power holiness c. for He becometh the God of his people as he often speaketh in the Covenant On the other part the Believers are his people in their very persons they are his as the Covenant doth speak They shall be his people their head their heart their hand c. whatsoever they are they are his 2. By vertue of this communion they have a mutual interest in one anothers whole goods and geer in as far as can be useful All the Lords Word doth belong to the Believer Threatnings as well as Promises for their good all his wayes all his works of all sorts special communications death devils even all things in so far as can be useful 1. Cor 3. 21 22 23. On the other side all which belongeth to the Believer is the Lords heritage children life wife credit all is at his disposing if any of these can be useful to him the Believer is to forego them else he falsifieth that communion and declareth himself in so far unworthy of Christ Luke 14. 26. 3. By vertue of this communion there should be much familiarity between God and the Believer The Lord may meddle with any thing which doth belong to the believer and do to him what seemeth good to him and the man is not to mistake or say unto God What dost thou but in so far as concerneth his duty yes he is still to say in every case Good is the Word and Will of the Lord Isa 38. 8. 2. Kings 4. 23 26. On the other part the believer may in an humble way be free and familiar with God in Christ he may come with boldness to the throne of Grace and not use a number of complements in his addresses unto God Heb. 4. 16. For he is no more a stranger unto God Eph. 2. 19. so as that he needs not speak unto God as one that hath acquaintance to make every hour as many professors do and it maketh a huge inconsistency in their Religion The believer also may lay open all his heart unto God 1. Sam. 1. 15. and impart all his secrets unto him and all his tentations without fear of a mistake The believer also may enquire into what God doth in so far as may concern his own duty or in so far as may ward off mistakes of the Lords way and reconcile it with his Word John 13. 15. The believer is a friend in this respect as knowing what the Master doth see Gen. 18. 23. c. Jer. 12. 1. Isa 63. 17. The believer also may be free with God to go in daily with his fallings and seek repentance pardon and peace through Christs Advocateship Acts. 5. 31. 1 John 2. 1. O how often in one day may the believer plead pardon if he intend not to mock God or to turn grace into wantonness The Lord hath commanded men to forgive seventy times seven in one day and hath hinted therein a parable how much more the Master will forgive Mat. 18. 22 28. The believer also may be free to entrust God with all his ovtward concernments for he doth care for these things Mat. 6. 30 32. 1 Pet. 5. 7. Yea the believer may humbly put God to it to make him forth-coming for him in all cases as beseemeth and to help him to suitable fruit in every season even grace in time of need Heb. 4. 16. Yea how great things may believers seek from him in Christ Jesus both for themselves and others 1 John 5. 14 15. John 14. 13. Isa 45. 11. It is the shame and great prejudice of his people that they do not improve that communion with God more than they do Christ may justly upbraid them that they ask nothing in his Name John 16. 24. By what is said it doth appear of how great consequence this duty of believing is by which a man closeth with Christ Jesus whom the Father hath sealed and given for a Covenant to the people It is so honourable for God answering his very design and serving his interest in the whole contrivment and manifestation of the Gospel And it is so advantagious to men that Satan and an evil heart of unbelief do mightily oppose it by moving objections against it I shall hint some most ordinary Object I am so base worthless and faithless of my self that I think it were high presumption for me to meddle with Christ Jesus or the salvation purchased at the rate of his blood Answ It is true all the Children of Adam are base and vile before him who chargeth his Angels with folly Job 4. 18. All Nations are less than nothing and vanity before him Isa 40. 17. There is such a disproportion between God and men that unless he himself had devised that Covenant and of his own free will had offered so to transact with men it had been high treason for men or Angels to have imagined that
see their need of relief to betake themselves unto Christ Jesus and to close cordially with Gods device of saving sinners by him laying aside all objections and excuses as they shall be answerable unto him in the day he shall judge the quick and the dead and shall drive away out of his presence all these who would dare to say their sins and condition were such as that they durst not adventure upon Christs perfect Righteousness for their relief notwithstanding of the Lords own command often interposed and in a manner his credit engaged Object I suspect I am guilty of the sin against the Holy Ghost and so am incapable of pardon and therefore I need not think of believing on Christ Jesus for saving of my Soul Answ Although none should charge this sin on themselves or on others unless they can prove the charge according to Christs example Matth. 12. 25 26 32. yet for satisfying of the doubt I shall 1. Shew what is not the sin against the Holy Ghost properly so called because there be some gross sins which people do unwarrantly judge to be this unpardonable sin 2. I shall shew what is the sin against the Holy Ghost 3. I shall draw some conclusions in answer directly to the objection As for the First There be many gross sins which although as all other sins may be sins against the Holy Ghost who is Gods equal and one with the Father and the Son and are done against some of his operations and motions yet are they not the sin against the Holy Ghost which is the unpardonable sin As first blaspheminâ— of God under bodily tortures is not that sin for somâ— Saints fell into this Acts 26. 11. much less blaspheming of God in a fit of distraction or frenzy for a man is not a free rational agent at that time and he that spareth his people as a Father doth the Son that serveth him and doth pity so Mal. 3. 17. Psal 103. 13. doth he spare and pity in these rovings For so would our Fathers according to flesh do if we blasphemed theâ— in a fit of distraction much less are horrid blasphemies against God darted in upon the soul and not allowed there this unpardonable sin for such things were offered to Christ Mat. 4. and are often cast in upon the Saints 2. The hating of good in others whilst I am not convinced that it is good but in my light do judge it to be evil yea the speaking against it yea the persecuting 〈◊〉 it in that case is not the sin against the Holy Ghost for all these will be found in Paul before he was converted and he obtained Mercy because he did these things ignorantly 3. Heart-rising at the thriving of others in the work and way of God whilest I love it in my self yea the rising of heart against providence which often expresseth it self against the creatures nearest our hand yea this rising of heart entertained and maintained although they be horrid things leading towards that unpardonable sin yet are not that sin for these may be in the Saints proceeding from self-love which cannoâ— endure to be darkned by another and proceeding froâ— some cross in their Idol under a fit of tentation thâ— most part of all this was in Jonah Jonah 4. 4. Nâ—â— only are not decayes in what was once in the man anâ— falling into gross sins against Light after the receiving 〈◊〉 the truth this unpardonable sin for then many of all the Saints in Scripture were undone but further Apostacy from much of the truth is not that sin for that was in Solomon and in the Church of Corinth and Galatia yea denying yea forswearing of the most fundamental truth under a great tentation is not this sin for then Peter had been undone 5. As resisting quenching grieving and vexing of the Spirit of God by many sinful wayes are not this unpardonable sin for they are charged with these who are called to repentance in Scripture and not shut out as guilty of this sin So neither reiterating sin against light is the sin against the Holy Ghost although it leadeth towards it for such was Peters sin in denying Christ so was Jehosaphats sin in joyning with Ahab and Jehoram 6. Purposes and essays of self-murther and even purposes of murthering godly men the party being under a sad fit of tentation yea actual self-murther although probably it often joyneth in the issue with this unpardonable sin which ought to make every soul look upon the very tentation to it with horrour and abhorrency yet is not the sin against the Holy Ghost The Jaylor intended to kill himself upon a worse account than many poor people do in the sight and sense of Gods wrath and of their own Sin and Corruption yet that Jaylor obtained pardon Acts. 16. 27. 34. And Paul before his effectual calling was accessory unto the murther of many Saints and intended to kill more as himself granteth Acts 26. 9. to 13. Athough all these are dreadful sins each of them deserving wrath ever lasting and not being repented of bringeth endless vengeance especially the last cuts off hope of relief for ought can be expecting in an ordinary way yet none of these is the unpardonable sin against the Holy Ghost and so under any of these There is hope to him that hath an ear to hear the joyful sound of the Covenant All manner of such sin and blasphemy may be forgiven as is clear in the Scripture where these things are mentioned As for the second thing Let us see what the sin against the Holy Ghost is It is not a simple act of transgression but a complex of many mischievous things involving Soul and Body ordinarily in guilt We thus describe it It is a rejecting and opposing of the Chief Gospel Truth and way of salvation made out singularly to a man by the Spirit of God in the truth and good thereof and that avowedly freely wilfully maliciously and despightfully breeding hopeless fear There be three places of Scripture which do speak most of this sin and thence we will prove every part of this description in so far as may be useful to our present purpose by which it will appear that none who have a mind for Christ need stumble at what is spoken of this sin in Scripture See Mat. 12. 24. 32. Heb. 6. 4 5. 6. and 10. 25 29. First then let us consider the Object about which this sin or sinful acting of the man guilty thereof is conversant and that is the chief Gospel-truth and way of Salvation both which run to one thing It is the way which God hath contrived for saving of sinners by Jesus Christ the promissed Messiah and Saviour by whose death and righteousness men are to be saved as he hath held forth in the Ordinances confirming the same by many mighty works in Scripture tending thereto This way of salvation is the Object The Pharisees oppose this that Christ was the Messiah Mat. 12. 23 24.
God in all manner of conversations For if a man thenceforth do any thing unsuitable he doth falsifie his word before God which will stick much in his Conscience and prove a snare If a man henceforth forget God and take on him to dispose of himself since he is not his own and hath opened his mouth unto the Lord he makes enquiry after vows and devoureth that which is holy Prov. 20. 25. 2. He who transacteth with God should hold stedfast that determination and conclusion it is a shame for a man whose heart hath closed with God and whose mouth hath ratified and confirmed it solemnly before him to contradict himself again and to admit any thing to the contrary he ought boldly to maintain the thing against all deadly Then let me beseech you who desire to be established in the matter of your interest in God that with all conveniency you set apart a piece of time for Prayer before God and labouring to work up your heart to seriousness affection and the faith of the duty to make a Covenant and to transact with God by express words after this manner O Lord I am a lost and broken Creature by Nature and by innumerable actual transgressions which I do confess particularly before thee this day And although being born within the visible Christ I was from the womb in Covenant with thee and had the same sealed unto me in bapsïsin Yet for a long time I have lived without God in the world senseless and ignorant of my Obligation by vertue of that Covenant Thou hast at length discovered unto me and bound upon my heart my miserable state in my self and hast made manifest unto my heart the satisfying relief thou hast provided by Christ Jesus offering the same freely unto me upon condition that I would accept of the same and would close with thee as my God in Christ warranting and commanding me upon my utmost peril to accept of this offer and to flee unto Christ Jesus Yea to my apprehension now thou hast Soveraignly determined my heart and shaped it for Christ Jesus leading it out after him in the offer of the Gospel causing me to approach unto the living God to close so with him and to acquiesce in his offer without any known guile And that I may come up to that establishment of Spirit in this matter which should be to my comfort and the praise of thy glorious Grace Therefore I am here this day to put this matter out of question by express words before thee according to thy will And now I unworthy as I am do declare that I believe that Christ Jesus who was slain at Jerusalem was the Son of God and the Saviour of the World I do believe that record that there is life eternal for men in him and in him only I do this day in my heart plead and acquiesce in that device of saving sinners by him and do interest my soul unto him I do accept of reconciliation with God through him and do close with thee as my God in him I chuse him in all that he is and all that may follow him and do resign up my self and what I am or have unto thee desiring to be divorced from every thing hateful unto thee and that without exception or reservation of any thing consistent with my knowledge or intended reversion Here I give the hand to thee and do take all things about me witnesses that I whatever I be or have hitherto been do accept so Gods offer of peace through Christ and do make a sure Covenant with thee this day never to be reversed hoping that thou wilt make all things forth-coming both on thy part and mine seriously begging as I desire to be saved that my corruptions may be subdued and my Neck brought unto thy sweet yoke in all things and my heart made chearfully to acquiesce in whatsoever thou dost unto me or with me in order to these ends Now glory be unto thee O Father who devised such a Salvation and gave the Son to accomplish it Glory be to Christ Jesus who at so dear a rate did purchase the out-letting of that love from the Fathers bosome and through whom alone this access is granted and in whom I am reconciled unto God and honourably united unto him and am no more an Enemy or Stranger Glory be to the Holy Ghost who did alarm me when I was destroying my self and who did not only convince me of my hazzard but did also open my eyes to behold the relief provided in Christ yea and did perswade and determine my wild heart to fall in love with Christ as the enriching treasure and this day doth teach me how to Covenant with God and how to impropriate to my self all the sure Mercies of David and blessings of Abraham and to secure to my self the favour and friendship of God for ever Now with my soul heart head and whole man as I can I do acquiesce in my choice this day henceforth resolving not to be my own but thine And that the care of whatsoever concerns me shall be on thee as my Head and Lord protesting humbly that failings on my part against which I resolve thou knowest shall not make void this Covenant for so hast thou said which I intend not to abuse but so much the more to cleave close unto thee and I must have liberty to renew ratifie and draw extracts of this transaction as often as shall be found needful Now I know thy consent to this bargain stands recorded in Scripture so as I need no new signification of it and I having accepted of thy offer upon thy own terms will henceforth wait for what is good and for thy salvation in the end As thou art faithful pardon what is amiss in my way of doing the thing and aceept me in my sweet Lord Jesus in whom I only desire pardon And in testimony hereof I set to my Seal that God is True and in declaring him a competent Saviour Let People Covenant with God in fewer or more words as the Lord shall dispose them for we intend no Platform of words for any person Only it were fitting that men should before the Lord acknowledge their lost state in themselves and the relief that is by Christ and that they do declare that they accept of the same as it is offered in the Gospel and do thankfully rest satisfied with it intrusting themselves henceforth wholly unto God to be saved in his way for which they according to his faithfulness If men would heartily and sincerely do this it might heartily through the Lords blessing help to establish them against many fears and jealousies And they might date some good thing from this day and hour which might prove comfortable unto them when they fall in the dark afterwards and even when many failings do stare them in the face perhaps at the hour of death 2 Sam. 23. 5. It is much if a man can appeal unto God and
THE CHRISTIANS Great Interest Or a short TREATISE Divided into two Parts The First whereof containeth The Tryal of a Saving Interest in Christ The Second pointeth forth plainly The Way How to Attain it Wherein somewhat is likewise spoken to the manner of Express Covenanting with God By W. GVTHRIE Minister of the Gospel in SCOTLAND 2. Pet. 1. 10. Wherefore the rather Brethren give diligence to make your Calling and Election sure c. 2. Cor. 13. 5. Examine your selves whether ye be in the Faith prove your own selves know ye not your own selves how that Jesus Christ is in you except ye be Reprobates The Seventh Impression Wherein the Errata's of the former Impressions are amended and several words which sounded hard in the English rendred more clear and intelligible LONDON Printed for Dorman Newman at the King's Arms in Poultry 1681. THE Stationer TO THE READER The Epistle Commendatory from a Christian Friend giving an account of his thoughts upon perusal of This Book Christian Friend I Have sent you by the Bearer this Book which by Providence came to my hand and a Blessed Providence indeed it was to me for I hope the same mercy that brought it to my hand hath brought the savour of it to my heart Upon peruâ—al of it I find such a blessed and happy conjunction betwixt the Gifts and the Graces of the Spirit such a holy and humble Condescention to my plain capacity such a serious handling of serious truths that the language of my heart upon perusal of it was somewhat like that of the woman of Canaan Joh. 4. 29. Come see one that hath told me all that ever I did or rather all that God hath done in me and for me He that hath waded much in the waters of soul-trouble may here behold a lively description of the spirit of bondage in all its Terrours and Troubles And he who is got out of these and is sunning his soul in the light of Gods Countenance may here behold the light side of the Cloud I mean the Spirit of Adoption in all its beautiful colours The former part of this Book sets forth the soul in a storm when the Law comes thundering to the Conscience the latter leads it into a Calm of sweet peace and serenity When the Spirit of God comes to a troubled soul as the Son of God once came to the troubled Sea with A peace be still Mat. 4. 29. But if it should not be thus the Believer is here directed to be willing to want what God is not willing to give and to know he is wise to give when he will what he will and how he will I find now that peace is sown for the Righteous Psal 97. 11. but all do not reap the crop till they come into Emmanuel's land Isa 8. 8. there our joy as well as our light shall be clear and our love perfect And if there be any more concerned in this Piece than others though it deals forth its bread to all it 's young Men and young Converts the latter may here behold as in a Map or Mirrour the several Providences and various workings of the blessed Spirit that have all concurred in the bringing them home to God and may take notice of all the inducements and remora's they met with in the way That as Moses was to write a History of the Children of Israel passing through the Wilderness Numb 33. 2. so doth this Book with a holy kind of Elegancy describe the Spirits leading the soul out of its bewildered estate into the Spiritual Canaan never leaving it till it comes to the Mountain of Spices Cant. 8. 14. out of Satans gun-shot where his habitation shall be a Munition of Rocks Isa 33. 16. neither is there one path omitted so far as I could ever read or gather from my own or others experience So that it may not be unfitly termed A Spiritual day-Book of all the passages between the Spirit of God and the soul in its regeneration work Which is no loss profitable than delightful for the believer to be reading over the Records of Gods love manifested in the Gospel What care and cost he took with him to recover him out of the Gall of bitterness and bond of iniquity For tryal bringâ—â—ruth to light and those things which through many Cloudâ— intercepting may have lost their remembrance in the soul are here clearly discovered that they have been although for the present the beliâ—◠〈…〉 How is the Gold become dim How is the fine gold hanged And the looking over paâ— experienâ—â— brings a renewed favour and spiritual relliâ—â— of those things upon the heart to them who have thus tasted that the Lord is good at least supports the Soul under the want of sensible feeling whilst it calls to remembrance the days of old the years of Gods right hand But I have done and yet methinks I can never write enough of the excellency and utility of this piece The Lord make it so profitable to others as it hath been to me To his blessing I leave both you and it and remain Your true Christian Friend G. B. TO THE READER Christian Reader WHile the generality of Men especially in these days by their eager pursuit after low and base interests have proclaimed as upon the house tops how much they have forgotten to make choice of that better part which if chosen should never be taken from them I have made an Essay such as it is in the following Treatise to take thee off from this unprofitable though painful pursuit by proposing the chiefest of interests even the Christians Great Interest to be seriously pondered and constantly pursued by thee Thou mayest think it strange to see any in Print from my Pen as indeed it is a surprize to my self But necessity hath made me for this once to offer so much violence to my own inclination in regard that some without my knowledge have lately published some imperfect Notes of a few of my Sermons most confusedly together prefixing withal this vain Title as dispealsing to my self as the publishing of the thing A Clear Attractive Warming-Beam c. Vpon this occasion I was prevailed with to publish this late Piece wherein I have purposely used a most homely and plain stile lest other wayes though when I have stretched my self to the utmost I am below the Judicious and more Vnderstanding I should be above the reach of the Rude and Ignorant whose advantage I have mainly if not only consulted I have likewise studied brevity in every thing so far as I conceived it to be consistent with plainness and perspicâ—ity knowing that the persons to whom I address my self herein have neither much mony to spend upon Books nor much time to spare upon Reading If thou be a Rigid Critick I know thou mayest meet with several things to carp at yet assure thy self that I had no design to offend thee neither will thy simple approbation satisfie me It 's thy
hinder many from the knowledge of their interest in Christ is their ignorance of some special principles of Religion as 1. That it was free love in Gods bosome and nothing in man that moved him to send a Saviour to perfect the work of Redemption Joh. 3. 16. God so loved the World that he sent c. Men are still seeking some ground for that business in themselves which leads away from suitable and high apprehensions of the first spring and rise of Gods Covenant-favour to his people which hath no reason cause or motive in us and so they cannot come to the knowledg of their interest 2. They are ignorant how that love doth effectually discover it self to a mans heart so as he hath ground to lay claim to it viz. That ordinarily it doth first discover his broken state in himself because of sin and corruption defiling the whole man and any thing in him that might be called a righteousness all these things are loss and dung Phil. 3. 6 7 Secondly It discovereth Christ as the full and satisfying treasure above all things The man finds a treasure for which with joy he selleth all c. Mat. 13. 44 46. Thirdly it determineth the heart and causeth it to approach unto a living God in the ordinances Psal 65. 4. and causeth the heart to wait upon him and him alone 62. 5. My soul wait thou only upon God Thus having dropped in the seed of God in the heart and formed Christ there Gal. 4. 19. The heart is changed and made new in the aforesaid work Ezek. 36. 26. and Gods Law is so stamped upon the heart in that change Jer. 31. 33. that the whole yoak of Christ is commended to the man without exception Rom. 7. 12. 16. The Law is acknowledged good holy just and spiritual upon all which from that new principle of life there flow out acts of a new life Gal. 5. 6. Faith worketh by love Rom. 6. 18 22. and the man becometh a servant of righteousness and unto God which doth especially appear in the spirituality of worship Joh. 4. 24. Rom. 7. 6. men then serve God in spirit and truth and in the newness of the Spirit and not in the oldness of the letter and tenderness in all manner of conversation The man then exerciseth himself how to keep a conscience void of offence c. Acts 24. 16. Now this way doth the love God discover it self unto man and acteth on him so as he hath ground of laying some good claim to it so as he may justly think that the love which sent a Saviour had respect to such a man as hath found these things made out unto him Surely Ignorance of this doth hinder many from the knowledge of their interest in Christ for if a man know not how God worketh with a person so as he may justly lay claim to his love which was from eternity he will wander in the dark and not come to the knowledge of an interest in him 3. Many are also ignorant of this That God alone is the hope of his people he is called the hope of Israel Jer. 14. 8. Although inherent quallifications are evidences of it yet the staying of the heart upon him as a full blessing and satisfying portion is faith 1 Pet. 1. 21. the faith and hope must be in God and the only proper condition which giveth right to the saving blessings of the Covenant Rom. 4. 5. To him that worketh not but believeth faith is imputed for righteousness Indeed if any person take liberty here and turn grace into wantonness there is without doubt in so far a delusion since there is mercy with him upon condition that it conciliate fear to him Psal 130. 14. Yea hardly can any man who hath found the foresaid expressions of Gods love made out upon him make a cloak of the Covenant for sinful liberty without some measure of a spiritual conflict In this respect he that is born of God doth not sin and he who doth so sin hath not seen God 1 Joh. 3. 6 9. I say God is the hope of his people and not their own holiness If they intend honestly and long seriously to be like unto him many failings should not weaken their hope and confidence for it is in him who changeth not Mal. 3. 6. And if any man sinneth he hath an Advocate 1 Joh. 2. 1. Now when men place their hope in any other thing beside the Lord it is no wonder they be kept in a staggering condition according to the changes of the thing which they make the ground of their hope since they give not to God the Glory due to his Name and which he will not give unto another compare Psal 9. 10. They who know thy Name will put their trust in thee with Isa 42. 9. My glory will I not give to another I am the Lord that is my Name 4. Many are ignorant of the different wayes and degrees of Gods working with his people and it doth much darken their knowledge and reflex acts of their interest in him This ignorance doth run mainly on three heads 1. They are ignorant of the different degrees and ways of that Law-work which ordinarily dealeth with men and of the different way how the Lord bringeth home people at first to Christ They consider not that the Jaylor is not kept an hour in bondage Acts 16. Paul is kept in suspence three days Acts 9. Zacheus not one moment Luke 19. 2. They are ignorant of or at least do not consider how different the degrees of Sanctification are in the Saints and the honourable appearings thereof before men in some and the sad blemishing thereof in others Some are very blameless and more free of gross outbreakings adorning their profession much as Job Job 1. and Zachariah Luke 1. Those are said to be perfect walking in all the Commandements of God Others were subject to very gross and sad evils as Solomon Asa c. 3. They are ignorant of the different communications of Gods face and expression of his presence Some do walk much in the Light of Gods countenance and are much in sensible fellowship with Him as David was others are all their days kept in bondage through â—ear of death Heb. 2. 25. Surely the ignorance of the different ways of God's working and dealing with his people doth very much darken the knowledge of their Interest in him whilst they usually stint the Lord to one way of working which he doth not keep as we have shewed in the former examples The second thing which doth darken men about their interest in Christ is There is one thing or other wherein their heart in some respect doth condemn them as dealing deceitfully and guilefully with God It is not to be expected that these can come to clearness about their interest whose heart doth condemn them for keeping up some known transgression against the Lord which they will not let go neither are using the means which
people may readily run themselves when we are about to prove their interest in Christ As 1. It is a mistake to think that every one who is in Christ doth know that he is in Him For many are truly gracious and have a good title to eternal life who do not know so much until it be made out afterwards 1 John 5. 13 These things are written to believers that they may know they have a true title to eternal life that is that they may know they are believers and so it is supposed they knew it not before 2. It is a mistake to think that all who come to the knowledge of their interest in Christ do attain an equal certainty about the same One may say he is perswaded nothing present or to come can seperate him from the love of God Rom 8. 38. Another cometh but this length I believe help mine unbelief Mar. 9. 24. 3. It is a mistake to think that every one who attaineth to a strong perswasion of his interest doth always hold there for he who to day may say of the Lord He is his refuge Psal 21. 2. and kis portion Psal 119. 57. will at another time say he is cut off Psal 31. 22. and will ask if the truth of Gods promise doth fail for evermore Psal 77. 7 8 9. 4. It is also a mistake to think that every one who doth attain a good knowledge of their gracious state can formally answer all objections made to the contrary But yet they may hold fast the conclusion and say I know whom I have believed 2 Tim. 1. 12. There be few grounds of Christian Religion whereof many people are so perswaded as that they are able to maintain them formally against all arguments brought to the contrary and yet they may and will hold the conclusion stedfastly and justly So it is in this case in hand It is no less a mistake to imagine that the vain groundless confidence which many prophane ignorant Atheists do maintain is this knowledge of an interest in Christ which we plead for Many do falsly avouch him to be their Father Joh. 8. 41. and many look for Heaven who will be beguiled with those foolish Virgins Mat. 25. 12. Yet we must not think because of this that all knowledge of interest is a delusion and fancy although these fools be deceived for whilst thousands are deluded some can say on good and solid grounds We know that we are of God and that the whole world lyeth in wickedness 1 Joh. 5. 19. Having premised these things it now followeth that we give some marks by which a man may know if he be savingly in Covenant with God and hath a special interest in Christ so as he may warrantably lay claim to Gods favour and salvation We shall only pitch upon two great and principal marks not willing to trouble people with many And before we fall upon these we will speak of a preparatory work of the Law whereof the Lord doth ordinarily make use to prepare his own way in mens souls This may have its own weight as a mark with some persons It is called the work of the Law or the work of humiliation It hath some proportion to that spirit of bondage Rom. 8. 15. and doth now under the New Testament answer unto it and usually leadeth on to the Spirit of adoption Only here let it be remembred 1. That we are not to speak of this preparatory work of the Law as a negative mark of true interest in Christ as if none might lay claim to Gods favour who hath not had this preparatory work in the several steps of it as we are to speak of it for as we shall hear the Lord doth not always keep that path with men 2. The great reason why we speak of it is because the Lord dealeth with many whom he doth effectually call by some such preparatory work And to those who have been so dealt with it may prove strengthning and will confirm them in laying the more weight on the marks which follow 3. It may help to encourage others who are under such bondage of spirit as a good prognostick of a gracious work to follow for as we shall circumstantiate it it will be rarely found to miscarry and fail of a gracious issue 4. Where God useth such a preparatory work he doth not keep one way or measure in it as we shall hear For the more distinct handling of this preparatory work we shall shortly hint the most ordinary ways by which the Lord leadeth people into the Covenant savingly and draweth them unto Christ First There are some called from the Womb as John the Baptist was Luke 1. 41 44 or in their very young years before they can be deeply engaged actively in Satans ways 2 Tim. 3. 15. It cannot be supposed that those have such a preparatory work as we are to speak of And because some persons may pretend to this way of eâ—â—ectual calling we offer these marks of it whereby those who have been so called may be confirmed 1. Such use from their Childhood to be kept free of ordinary pollutions wherewith Children usually are defiled as swearing lying mocking of Religion and religious persons c. Those whom God calleth effectually he sanctifieth them from the time of that effectual calling Sin cannot have dominion over them as over others because they are under grace Rom. 6. 14. 2. Religion is as it were natural to them I mean they need not be much pressed to religious duties even when they are but children They willingly run that way because there is an inward principle of love constraining them 2 Cor. 5. 14. so as they yield themselves servants of righteousness without outward constraint Rom. 6. 16. 3. Although such know not when they were first acquainted with God yet afterwards they have such exercises of spirit befalling as the Saints in Scripture of whose first conversion we hear not do speak of They are shut out from God upon some occasion now and then and are admitted to come nearer again to their apprehension Their heart is also further broken up by the ordinances as is said of Lydia Act. 16. 14. and ordinarily they do remember when some special piece of Religion and Duty or when some sin of which they were not taking notice before was discovered to them They who can apply these things to themselves have much to say for their effectual calling from their youth Secondly Some are brought in to Christ in a soveraign Gospel way when the Lord by some few words of love swallowing up any Law-work quickly taketh a person prisoner at the first as he did Zacheus Luke 19. and others who upon a word spoken by Christ did leave all and follow him and we hear no noise of a Law-work dealing with them before they close with Christ Jesus And because some pretend to this way of calling we shall touch some things most remarkable in that transaction with Zacheus
be ye shall be hid Zeph. 2. 3. he findeth nothing excluding him from mercy now if he have a heart for the thing Although here it may be the man doth doth not perceive that it is the Lord who upholdeth yet afterward he can tell that when his foot was slipping Gods mercy held him up as Psal 94. 17. 18. the Psalmist speaketh in another case And he will afterwards say When he was as a Beast and as fool in many respects God held him by the hand Psal 73. 22 23. 5. After this discovery of a possibility to be saved there is a work of desire quickned in the Soul which is clear in that same expression What shall I do to be saved But sometimes this desire is not regular whilst it goeth out thus what shall I do that I may work the works of God Joh. 6. 28. In which case the man formerly perplexed with fear and care about his Salvation would be at some work of his own to extricate himself And here he suddenly resolveth to do all that is commanded and to forego every evil way yet much slighting Christ Jesus and so beginneth to take some courage to himself again establishing his own righteousness but not submitting to the Righteousness of God Rom. 10. 3. whereupon the Lord maketh a new assault on him intending the discovery of his absolutely broken state in himself that so room might be made for the Surety as Joshua did to the people when he found them so bold in their undertakings Josh 24. 18. 19. You cannot serve the Lord saith he fer he is a Holy God c. In this new assault the Lord 1. Bends up against the man the spirituality of the Law the Commandment cometh with a new change in the spiritual meaning of it Rom. 7. 9. The Law came saith Paul viz. in the spiritual meaning of it Paul had never seen such a sight of the Law before 2. God most holily doth loose the restraining bonds which he had laid upon the mans corruptions and suffereth it not only to boyl and swell within but to threaten to break out in all the outward members Thus sin groweth bold and kicketh at the law becoming exceeding sinful Rom. 7. 8 9 13. 3. The Lord doth discover to man more now than ever before the uncleanness of his righteousness and what spots are in his best things These things kill the mast and he dieth in his own conceit Rom. 7. 9. and dispaireth of releif in himself if it come not from some other way 6. After many ups and downs here ordinarily the man resolveth some retirement he desireth to be alone he cannot keep company as before like those who in a besieging City when they see they cannot hold out and would be glad of any good condition from the besieging enemy they go to a council that they may resolve somewhat So the man here retireth that he may speak with himself This is like that communing with our own heart Psal 4. 4. Thus God leadeth to the wilderness that he may speak to the heart Hos 2. 14. When the person is retired the thoughts of the heart which were scattered in former steps of exercise do more observable throng in here We shall reduce them into this method 1. The man thinks of his unhappy folly in bearing arms against God and here there be large thoughts of former wayes with a blushing countenance and self-loathing Ezek. 36. 31. like that of Psal 51. 3. his sin is before him 2. Then he remembreth how fair opportunities of yeilding to God he hath basely lost his spirit is like to faint when he remembreth that as is said in another case Psal 42. 4 5. 3 He now thinks of many Christians whom he mocked and despised in his heart perswading himself now that they are happy as having chosen the better part he thinks of the condition of those who wait on Christ as the Queen of Sheba did of Solomons servants Happy are thy servants saith she who stand continually before thee and that hear thy wisdom 1 Kings 10. 8. Blessed are they that dwell in thy house c. Psal 8. 4. 4. He wisheth to be one of the meanest who have any near relation to God as the 〈◊〉 Son doth speak he would be as one of the Fathers hired servants Luke 15. 17. 19. 5. Then he calleth to mind the good report that is gone abroad of God according to that testimony Jonah 4. 2. The Prophet knew that God was a gracious God and merciful slow to anger and of great kindness c. The free and large promises and offers of grace come in here and the glorious practices which have past upon sinners of all sorts according to the same of God in Scripture 5. He thinks with himself why hath God spared me so long and why have I got such a sight of my sin why hath he kept me from breaking prison at my own hand in choosing some unhappy way of escape Why hath he made this strange change on me It may be it is in his heart to do me good O that it may be so Although all these thoughts be not in the preparatory work of every one yet they are with many and very promising where they are 7. Upon all these Thoughts and Meditations the man more seriously than ever before resolveth to pray and to make some essay with God upon Life and Death he concludeth it can be no worse with him for if he sit still he perisheth as the Lepers speak 2 Kings 7. 3 4. He considereth with the pinched Prodigal Son that there is bread enough in the Fathers House and to spare while he perisheth for want so he goeth to God for he knoweth not what else to make of his condition as the Prodigal Son doth Luk. 15. 17 18. and it may be here he resolveth that to speak but readily things do vary when he is arraigned before God as the Prodigal Son forgot some of his premediated prayers Luk. 15. 18 19 21. And now when he cometh before God more observably than ever before 1. He beginneth with the Publican a far off Luk. 18. 13. with many through confessions and self-condemnings whereof he is very Prodigal as Luk. 15. 21. I have sinned against Heaven and before thee and am no more worthy c. 2. Now begin his thoughts about the hearing of his prayer which he was not wont to question much he now knows what those expressions of the Saints about the hearing of their prayers do import 3. It is observable in this address that there are many broken Sentences like that of Psal 6. 3. But thou O Lord how long supplyed with sighs and groans Rom. 8. 26. and greedy looking upward thereby speaking more than can be exprest by words 4. There be ordinarily some interruptions and as it were diversions the man speaking sometimes to the enemy sometimes to his own heart sometimes to the multitude in the world as David did in other
the Lord discovereth to some great sight of their sin and misery and they are thereby put under great legal terrours But as all are not brought in by that sensible preparatory Law-work as we shewed before So even those who are dealt with after that way are very differently and variously exercised in regard of degrees of terrour and of continuance of that work The Jaylor hath a violent work of very short continuance Paul hath a work continuing three days Some persons are in bondage through fear of death all their days Heb. 2. so that we must not limit the Lord to one way of working here The main thing we are to look unto in these legal wakenings and convictions of sin and misery is If the Lord reach these ends in us for which usually these stirrings and convictions are sent into the soul and if these ends be reached it is well we are not to vex our selves about any preparatory work further Now these ends which God driveth ordinarily with sinners by these legal terrours and wakenings of conscience are four First The Lord discovers sights of mens sin and misery to them to chase them out of themselves and to put them out of conceit of their own righteousness Men naturally have great thoughts of themselves and do incline much to the covenant of works The Lord therefore doth discover to them so much of their sin and corruption even in their best things that they are made to loath themselves and to despair of relief in themselves and so they are forced to flee out of themselves and from the Covenant of works to seek refuge elsewhere Heb 6. 18. They become dead to themselves and the Law as to the point of justification Rom. 7. 4. Then have they no more considence in the flesh Phil. 3 3. This is supposed in the offers of Christ coming to seek and save that which was lost Luk. 19. 10. and to be Physician to those who are sick Mat. 9. 12. The second great end is to commend Christ Jesus to mens hearts above all things that so they might fall in love with him and betake themselves to that treasure and jewel which only enricheth Mat. 12. 44. and by so doing may serve the Lords design in the contrivement of the Gospel which was the manifestation of his frec grace through Christ Jesus in the salvation of men The sight of a mans own misery and damnable estate by nature is a ready way to make him prize Christ highly who alone can set such a wretch at liberty Yea it not only leadeth a man to an high esteem of Christ but also of all things that relate to that way of Salvation as Grace New-Covenant Faith c. and maketh him carefully to gather and treasure up his Michtams or golden Scriptures for the confirmation of his interest in these things The third great end is To deter and scar people from sin and to make them fall out with it aud consent to put their neck under all his yoke God kindleth some sparkles of Hell in mens bosoms by the discovery of their sin as a ready mean to make them henceforth stand in awe knowing how bitter a thing it is to depart from the Lord Jer. 2. 19. So we find rest offered to the weary upon condition they will take on Christs yoke Mat. 11. 29. And God offereth to own men as their God and Father upon condition they will allow no peaceable abode to Belial 2. Cor. 6. 14 17. 18. The fourth great end is to work up men to a patient and thankful submission to all the Masters pleasure This is a singular piece of work Ezek. 16. 63. Then shalt thou not open thy mouth any more The sight of a mans own vileness and deservings maketh him silent and to lay his hand on his mouth whatsoever God doth unto him Psal 39. 9. I was dumb and opened not my mouth because thou didst it Ezra 9. 13. God hath punished us less than oâ—r iniquities Micah 7 9. I will bear the indignation of the Lord because I have sinned The man careth not what God doth to him or how he deal with him if he save him from the deserved wrath to come Also any mercy is a large mercy to him who hath seen such a sight of himself Gen. 32. 10. he is less than the least of mercies any crumb falling from his Masters Table is welcome Mat. 15. 27. he thinks it rich mercy that he is not consumed Lam. 3. 22. This is the thing that marvelously maketh his poor afflicted people so silent under and satisfied with their lot Nay they think he deserveth Hell who openeth his mouth at any thing God doth to him since he hath pardoned his transgressions So then for satisfying the Objection I say if the Lord hath driven thee out of thy self and commended Christ to thy heart above all things and made thee resolve on his strength to wage War with every known transgression and thou art in some measure as a weaned Child acquiescing in what he doth unto thee desiring to lay thy hand on thy mouth thankfully Then thy convictions of sin and misery and whatsoever thou do'st plead as a preparatory work is sufficient and thou art to debate no more about it only be advised to study new discoveries of the sense of thy lost condition every day because of thy old and new sins and also to see fresh help in Christ who is a Priest for ever to make intercession and to have the work of sanctification and patience with thankfulness renewed and quickned often for somewhat of that work which abaseth thee exalteth Christ and conformeth to his will must conveigh thee throughout all thy life-time in this World We come now to speak of some more clear and sure marks by which men may take up their gratious state and interest in Christ The first thing whereby men know it is their closing with Christ in the Gospel wherein he is held forth This is believing or Faith which is the condition of the Covenant Rom. 4. 16. It is faith c. Act 16 31. Believe and thou shalt be Saved Now althoughâ— in propriety of speech it is hard to prove an interest 〈◊〉 faith it being our very interest in him yet the heart closing with Christ Jesus is so discernable in it self that it may well be placed amongst the marks of a gracious state And if a man can make out this that he believeth on and in Christ Jesus he thereby doth prove a very true interest in him Many are prejudiced at this as a mark upon one of these three grounds ordinarily 1. Some conceive faith to be a difficult mysterious thing hardly attainable To these I say do not mistake Faith is not so difficult as many do apprehend it to be I grant true faith in the meanest degree is the gift of God and above the power of flesh and blood for God must draw men to Christ Phil. 1. 29. Joh. 6.
infallible Word of God far beyond all other arguments can be used for it The second Operation is A Glorious beam of Light from the Spirit shining upon the second proposiâ—â—n and so upon his own graces in the Soul discovering them to be true graces and such as the Scripture calleth so Thus are we said to know by his Spirit the things freely given to us of God 1 Cor. 2. 13. The third Operation is in order to the third proposition of the Argument or the Conclusion and this I conceive to be nothing else but an influence upon Faith strengthning it to draw a conclusion of full assurance upon the foresaid premises Now with submission unto others who have greater light in the Scripture and more experience of these precious communications I do conceive the Witness of the Spirit or witness of it which is mentioned Rom. 8. 16. is not that first operation upon the first proposition for that operation is that testimony of the Spirit by which he beareth witness to the Divinity of the whole Scripture and asserteth the Divine authority of it unto the souls of gracious men and such an operation may be upon a truth of Scripture which doth not relate to a mans sonship or interest in Christ at all The Spirit may so shine upon any truth relating to duty or any other fundamental truth perswading the Divinity of it upon and unto the soul and speaking nothing relating to a mans interest in Christ Neither is the third operation of the Spirit by which he makes faith boldly draw the conclusion this witnessing of the Spirit for that operation is nothing else but influence upon faith bringing it out to full assurance but that whereupon this full assurance is drawn or put out is somewhat deponed and witnessed already Therefore I conceive the second operation of the Spirit upon the second proposition and so upon the graces in the man is that witness of Gods Spirit that â—eaâ— of divine light shining upon those graces whereby they are made very conspicuous to the understanding That is the witness the shining so on them in his witnessing For only here in this proposition and in this operation doth the Spirit of God prove a co-witness with our spirit For the main thing wherein the witness of our spirit lyeth is the second proposition and so the Spirit of God witnessing with our spirits is also in that same proposition So these two witnesses having deponed and witnessed one and the same thing viz. The truth and reality of such and such graces in the man which our own spirit or conscience doth depone according to its knowledge and the Spirit of the Lord doth certainly affirm and witness to be so There is a sentence drawn forth and a conclusion of the mans sonship by the mans faith breathed upon by the spirit for that effect and this conclusion beareth the full assurance of a mans sonship It may be presumed that some true Saints do not partake of this all their dayes as Heb. 2. 15. Tenthly I speak with the experience of many 〈◊〉 and I hope according to Scripture If I say there is a communication of the Spirit of God which is let out to some of his people sometimes it is somewhat beside if not beyond that witnessing of a sonship spoken of before It is a glorious divine manifestation of God unto the soul shedding abroad Gods love in the heart It is a thing better felt than spoken of It is no audible voice but it is a glance of glory filling the soul with God as he is life light love and liberty countervailing that audible voice O man greatly beloved Dan. 9. 22 33. putting a man in a transport with this on his heart It is good to be here as Mat. 17. 4. It is that which went out from Christ to Mary when He but mentioned her name John 20. 16. he had spoken some words to her before and she understood not that it was he But when he uttered this one word MARY there was some admirable divine conveyance and manifestation made out unto her heart by which she was so satisfyingly filled that there was no place for arguing and disputing whether or not that was Christ and if she had any interest in him That manifestation made faith to it self and did purchase credit and trust to it self and was equivalent with Tâ—us saith the Lord. This is such a glance of glory that it may in the highest sence be called the earnest or first fruits of the inheritance For it is a felt armful of the Holy God almost wholly conforming the man unto his likeness so swallowing him up that he forgetteth all things except the present manifestation O how glorious is this manifestation of the Spirit Faith here riseth to so full an assurance that it resolveth wholly into sensible embracements of God This is the thing which doth best deserve the title of sensible presence And it is like is not given unto all Believers some whereof are all their dayes under bondage and in fear Heb. 2. 15. But here love almost perfect casteth out fear This is so absolutely let out upon the Masters pleasure and so transient and passing or quickly gone when it is that no man may bring his gracious state upon debate for want of it Eleventhly There is a thing we call Peace about which many do vex themselves This Peace is either about a mans state that he is reconciled unto God by Jesus Christ or it is about his present case and condition that he is walking so as approved of God at least so far as there is no quarrel or controversie between God and him threatning a stroke Both of these are either such in the court of Scripture and consequently in Gods account or in the court of a mans own conscience Peace about a mans state as being in Christ is sure in the court of Scripture and of Heaven when a man doth by Faith close with Christ and the New Covenant Rom. 5. 1. Being justified by faith we have peace with God It Being sure and solid in the court of Scripture it should hold sure in the court of mans conscience it being rightly informed for in that case it still speaks according to Scripture but because often the conscience is misinformed or in the dark therefore there is often peace about a mans state according to Scripture whilst his conscience doth threaten the contrary and doth still condemn and refuseth to assoil the man as being reconciled unto God through Christ In this case the conscience must be informed and the mans gracious state made out by the marks of grace as we shewed before and here the witness of my own spirit will do much to allay the cry of the conscience and if the Spirit of the Lord joyn his witness and testimony the conscience is perfectly satisfied and proclaimeth peace to the man The other peace about a mans present case or condition viz. That it is
approved of God in a Gospel sense it may be wanting and justly wanting although the other peace about a mans state be sure This peace about a mans case and condition it is either such in the court of Scripture and this is when a a man is not regarding iniquity and expecting the Commands of God without exception then the Scripture saith he stands in an even place and he 〈◊〉 fear no stated quarrel between God and him in order to a temporary stroke and when it is thus his conscience should also assoil him that same way and would do so if it were rightly informed but because the conscience is often in the dark therefore a man may be alarm'd with evil in the court of conscience as if he were justly to expect a stroke from God because of his sin and some quarrel God hath at him although he intends salvation for him this is enough to keep a man in disquiet and to inhibit him the rejoycing allowed unto him whilst he is walking in his integrity Therefore a man must here also inform his conscience and receive no accusations nor condemnings from it unless it make them clear by Scripture At that Bar let every man stand both about his state and his condition or case and let him appeal from all other courts to that and not receive any indictment but conform to the truth of God by which the conscience is to proceed in all things and if this were well lookt unto there would not be so many groundless suspicions amongst the Lords people either about their state or condition upon every thought which entereth their mind Twelfthly There is the Joy of the Holy Ghost and this is when the spirit doth breath upon our rejoycing in God which is a grace very little in exercise with many and maketh it set out sensibly and vigorously and he exciteth and stirreth the passion of joy and delight in the soul so as there is an unspeakable and glorious joy in the soul in the apprehension of Gods friendship and nearness unto him 1 Pet. 1. 8. This joy followeth upon peace and peace followeth righteousness Rom. 14. 17. This joy readily will not fail to be according to the measure of the assurance of Faith as 1 Pet. 1. 8. In whom believing ye rejoyee c. So that the removal of mistakes about other things will allay doubts about this Now because some of these excellent communications of the spirit after they are gone are brought in question as delusions of Satan For vindication of them we say that the special operations of Gods Spirit in any high degree usually are communicated to people after such brokenness of Spirit Psal 51. 8. after so singular pains in Religious duty Dan. 9. 3 21. or in time of such suffering for righteousness 1. Pet. 4. 14. or if they break in as the rain that waiteth not for man then they do so humble and abase the person Isa 6. 5. and there are found so many evidences of grace in the man Rom. 8. 16. or these things do so provoke unto holiness and to have every thing answerable and conform unto these manifestations of God 2. Tim. 2. 19. the person under them doth so loath all things beside Gods friendship and fellowship Mat. 17. 4. and these things do carry on them and with them so much authority and divine superscription whilst they are in the Soul that afterwards they may appear sufficiently to be special communications of God and singular gracious operations of his spirit and no delusions of Satan transforming himself unto an Angel of Light 2 Cor. 11. 14. nor such common flashes of the spirit as may admit afterwards irrecoverable Apostacy from God Heb 6. 4 5 6. Now then to conclude this part of the work that relateth unto tryal I say to all these who complain of the want of the precious out-lettings of the Spirit 1. Bless God if you want nothing essential for making out of a saving interest in Christ God hath given unto you Christ Jesus the greatest gift he had and since your heart is shapen out for him he will with him give you all things that are good for you in their seasons 2. I do believe upon a right search and tryal after you have understood the communications of the Spirit you are not so great a stranger to many things as you did suspect your self to be But 3. Remember the promises of life and of peace with God are now here in Scripture made unto these special things whereof you alledge the want The promises are made unto Faith followed with holiness And it may be presumed that many heirs of glory not in this life partake of some of these things but are in bondage all their dayes through fear of death Heb. 2. 15. so that there should be no mistake about these things we may seek after them but God is free to give or withhold them 4. Many do seek after such manifestations before they give credit by faith unto Gods word He hath born record that there is life enough for men in Christ Jesus and if men would by believing set to their seal that God is true they should partake of more of these excellent things 5. I may say many have not honourable apprehensions and thoughts of the spirit of God whose proper work it is to put out the foresaid noble operations they do not adore him as God but vex grieve quench and resist him and many people complaining of the want of these things are not at the pains to seek the spirit in his out-goings and few do set themselves apart for such precious receits Therefore be at more pains in Religion give more credit to his Word and esteem more highly of the Spirit of God and so you may find more of these excellent things How to attain unto A Saving interest in CHRIST HAving in the former part of this Treatise put every mans state to tryal It now remains thâ—â— in this following part we give advice to those who neither can nor dare lay claim to the marks formerly mentioned Quest What shall they do who want the marks of a true and saving interest in Christ already spoken of and neither can nor dare pretend unto them Answ If men miss in themselves the marks of a Saving Interest in Christ spoken of before Then it is their duty and of all that hear this Gospel personally and heartily to close with Gods Contrivance of saving sinners by Christ Jesus and this shall secure thy state For the better understanding of this we shall prâ—mise some things for information of those who are more ignorant and then speak more directly to the thing As for the things to be premised 1. The Lord did at the beginning out of his bounty make a Covenant with man in Adam Gen. 2. 17. and did enable man to abide in that Covenant Eccle. 7. 29. But man by eating of that forbidden fruit Gen. 3. did break the Covenant
lay aside all thoughts of saving themselves by the Covenant of Works or inherent righteousness and will agree heartily to be saved by Christ Jesus they shall be restored to a better condition than formerly man was in and shall be saved So then to close with Gods device of saving sinners by Christ Jesus is to quit and forego all thoughts of help or salvation by our own Righteousness and to agree unto this way which God hath found out It is to value and highly esteem of Christ Jesus as the treasure sufficient to enrich poor man and with the heart to believe this record That there is life enough in him for men It is to plead this invention and to acquiesce in it as the only way to true happiness It is to point towards this Mediator as God holdeth him out in the Gospel with desire to lay the stress of our whole estate on him This is that which is called Faith or Believing the receiving of Christ or believing on his Name John 1. 12. This is that believing on the Name of the Lord Jesus commanded unto the Jaylor for his safety Acts 10. 31. This agreeth to all the descriptions of justifying faith in the Scripture this doth answer the type of looking to the Brazen Serpent lifted up in the Wilderness John 3. 14 15. and this is supposed in all these ordinary actings of Faith to which promises are annexed in the Scripture and will be found in all who have got the new heart from God and it will be found in none else As to the Second thing viz. That this is the necessary duty of all such who would be in favour with God and secure their Souls It appeareth thus 1. This closing with Gods contrivance or believing in Christ is commanded every where in Scripture by the Lord as the condition of the new Covenant giving title and right unto all the spiritual blessings of the same for it is upon the matter the receiving of Christ This is commanded whilst God bids men come and buy that is impropiate all by closing with that contrivement Isa 55. 1. the weary are commanded to come uuto him thus for their rest Mat. 11. 28. This is his commandment that we believe on the name of his Son 1. John 3. 23. this is enough to prove it a duty incumbent But further it is such a duty as only giveth title and right to a Sonship for only they who receive him are priviledged to be Sons John 1. 12. To as many as received him to them he gave power to be the sons of God even to such as believed on his name 2. It appeareth to be the necessary duty of all thus No less than this doth give a meeting unto God offering himself to be our God in Christ and no less than this doth answer our profession as we are in Covenant with him as Members of his visible Church The Lord offereth to be our God in Christ if we do not close with the offer in laying aside all thoughts of other ways by which we may attain to happiness we give no meeting to him he saith This is my beloved Son in whom I am well pleased hear ye him Mat. 17. 5. If we close not with the offer we give no answer unto God Moreover we are all baptized in the name of the Lord Jesus Christ for the remission of Sins Acts 2. 38. Now unless we close with Christ as is said we falsifie that profession therefore since this is the thing which doth answer Gods offer in the Gospel and make good our profession as members of his Church it is a necessary duty lying upon us 3. Whatsoever a man hath else if he do not thus close with Gods Invention about Christ Jesus and do not receive him it doth not avail either as to the accepting of his person or of his performances or as to the saving of his soul Men are accepted only in Christ the beloved Eph. 1. 6. Abel and his offering are accepted by faith Heb. 11. 4. Without faith it is impossible to please God Heb. 11. 6. and He that believeth not is condemned already and shall not see life but the wrath of God abideth on him John 3. 18. 36. for want of this no external title doth avail the Children of the Kingdom are cast out if this be wanting Mat. 8. 10 11 12. The people of Israel are like other Heathens in regard of a graceless state lying open to the wrath of God Jer. 9. 25 26. If men do not believe that he who was slain at Jerusalem who was called Christ Jesus and witnessed unto by the Prophets and declared to be the Son of God by many mighty works I say if men do not believe that he is the way and close not with him as the only way they shall dye in their sins John 8. 24. We say then it is a most necessary duty thus to close with Christ Jesus as the blessed relief appointed for sinners every one who is come to years of understanding and heareth this Gospel is obliged to take to heart his own lost condition and Gods gracious offer of peace and salvation throngh Christ Jesus and speedily to fly from the wrath to come by accepting and closing with this offer heartily acquiescing therein as a satisfying way for saving of poor Sinners And that all may be the more encouraged to set about this duty when they hear him praying them to be reconciled unto them let them remember that peace and salvation is offered to the people in universal terms to all without exception If any man will he shall be welcome Rev. 22. 17. If any thirst although after that which will never profit yet they shall be welcome here on the condition aforesaid Isa 55. 2 3. all are commanded to believe 1 John 3. 23. The promises are to all who are externally called by the Gospel God excludes none if they do not exclude themselves Acts 2. 39. so that if any have a mind for the thing they may come forward he will in no wise cast them out John 6. 37. being able to save to the utmost them who come to God through him Heb. 7. 25. And these who have long delayed to take this matter to heart had now the more need to look to it lest what belongs to their peace be hid from their Eyes but all these words will not take effect with people until God pour out his Spirit from on high Isa 32. 15. to cause men to approach unto God in Christ yet we must still press mens duty upon them and beseech and charge them by the appearing of the Lord Iesus Christ and their reckoning to him in that day that they give the Lord no rest until he send out that Spirit which he will give to them who ask it Luke 11. 13. and cause them to know what belongs unto their peace and bring them up to their duty We come now to speak of the Third thing viz.