only a free but also a bold speaking before God it is that boldness with confidence Ephes 3. 12. this is more rarely imparted unto men than the former yet it is ordinary It hath in it beside what we spake before some influence of the Spirit upon faith making it put out some vigorous acting in Prayer there is a sweet mournful frame of Spirit by which a man poureth out his heart in Gods bosome and with some confidence of his Favour and good will pleadeth his cause before him as a living God and this is all the sensible presence that many Saints do attain unto there is no ground of doubt about a mans estate in point of liberty before God in this last sence because there is nothing essential to the making up of a gracious state here some have it some want some have it at sometimes and not at other times so that it is much up and down yet I may say gracious men may do much by a very ordinary influence in contributing towards the attaining and retaining or keeping of such a frame of spirit Sixthly There is a thing called Influence or breathing of the Spirit This gracious influence for of such only do I now speak is either ordinary and this is the operation of the holy Spirit on the soul and the habits of grace there whereby they are still kept alive and in some exercise and acting although not very discernable This influence I conceive doth alwayes attend Believers and is that keeping and watering night and day and every moment promised Isa 27. 3. Or this influence is more singular and special and is the same to a gracious although a withered soul as the wind and breath to the dry bones putting them in good ease Ezek. 37. 9 10. And as the dew or rain to the grass or newly mowen field and parched ground Psal 72. 6. Such influence is meant Cant. 4. 16. by the blowing of the South wind making the Spices to flow out When the Spirit moveth thus there is an edge put upon the graâ—es of God in the soul and they are mad to act more viâ—orously This is the inlarging of the heart by which a 〈◊〉 doth run in the wayes of God Psal 119. 32. This influence is more discernable than the former and not so ordinarily communicated Also here sometimes the wind bloweth more upon one grace and sometimes more discernably upon another and often upon many of the graces together and according to the lesser or greater measure of this influence the soul acteth more or less vigorously towards God and since faith is a created grace in the soul this influence of the Spirit is upon it sometimes less sometimes more and accordingly is the assurance of faith small or great Seventhly There is the hearing of prayer often spoken of in Scripture and many vex themselves about it alleadging that they know nothing of it experimentally I grant there is a favourable hearing of prayer But we must remember it is two fold Either 1. It is such as a man is simply to believe by way of argument on Scriptural grounds As if I be fled unto Christ and do approach unto God in him pray according to his will not regarding iniquity in my heart exercising faith about the thing I pray for absolutely or conditionally according to the nature of the thing and promises about it I am obliged to believe that God heareth my prayer and will give what is good according to the Scriptures Joh. 14. 13 14. Whatsoever ye ask in my name I will do it 1 John 5. 14. This is our confidence that whatsoever we ask according to his will he heareth us Mark 3. 24. Believe that you receive and you shall have what you desire Psal 66. 18. If I regard iniquity he will not hear Then if I regard not iniquity I may believe that he doth hear me Or 2. A man doth sensibly perceive that God heareth his prayer It is made out to his heart without any syllogistical deduction Such a hearing of prayer got Hannah 1 Sam. 1. 8. Her countenance was no more sad Surely the Lord did breath upon her faith and made her believe that she was heard and she could not make it out by any argument for she had not grounds whereupon to build the premises of the argument according to Scripture in that particular God did stamp it in some way upon her heart sensibly and so made her believe it This is but rarely granted especially in cases clearly deducible in Scripture And therefore people are much to be satisfied in exercising their faith about the other and let God give of this latter what he pleaseth A mans gracious state should not be brought upon debate upon the account of such hearing of prayer Eighthly There is Assureance of Gods favour by the witnessing of our own spirits which assurance is deduced by way of argument syllogistically Thus Whosoever believeth on Christ shall never perish But I do believe on Christ Therefore I shall never perish Whoso hath respect unto all Gods Commandments shall never be ashamed But I have respect unto all his Commands Therefore I shall never be ashamed I say by reasoning thus and comparing Spiritual things with spiritual things a man may attain unto a good certainty of his Gracious State It is supposed 1 John 3. 18 19. That by loving the Brethren in deed and in truth we may assure our hearts before God and that a man may rejoyce upon the Testimony of a Good Conscience 2 Cor. 1. 12. A man may have confidence if his heart do not condemn him 1 John 3. 21. We may then attain unto some assurance although not full assurance by the witness of our own spirit I do not deny that in this witnessing of our Spirits towards Assurance there is some concurrence of the Spirit of God But I conceive there needeth but a very ordinary influence without which we can do nothing Now this assurance such as it is may be reached by intelligent Believers who keep a good conscience in their walk So I hope there needs be no debate about it as to a mans gracious state for if a man will clear himself of heart condemnings he will speedily reach this assurance Ninthly There is a Witnessing of Gods Spirit mentioned Rom. 8. 16. A bearing witness with our Spirits that we are the Children of God This operation of the Spirit is best understood if we produce any syllogism by which our spirit doth witness our Sonship as for example Whosoever loveth the Brethren is past from Death to Life and consequently is in Christ But I love the Brethern Therefore I am passed from Death to Life Here there is a threefold operation of the Spirit or Three Operations rather The first is a beam of Divine Light upon the first Proposition perswading the Divine Authority of it as the Word of God the Spirit of the Lord must witness the Divinity of the Scripture and that is the
edification I intend together with the incitement of some others more expert and experienced in this Excellent Subject to handle the same at greater length which I have more briefly hinted at who am Thy Servant in the Word of the Gospel W. Guthery The Tryal of a Saving Interest in CHRIST SInce there be so many people living under the Ordinances pretending without ground to a special interest in Christ and to his favour and salvation as is clear Mat. 7. 22 23. 25. 11 12. Luke 13. 24. And since many who have good ground of claim to Christ are not established in the confidence of his favour but remain in the dark without comfort hesitating concerning the reality of godliness in themselves and speaking a little to the commendation of Religion to others especially in the time of their straits I shall speak a little to two things of greatest concernment The one is How a person shall know if he hath a true and special interest in Christ and whether he doth lay just claim to Gods favour and salvation The other is In case a person fall short in the foresaid tryal what course he shall take for making sure Gods friendship and salvation to himself Quest 1. How shall a man know if he hath a true and special interest in Christ and whether he hath or may lay â—laim justly to Gods favour and salvation Answer Before we speak directly to the Question 〈◊〉 shall premise some things to make way for the Anâ—wer As First That a mans interest in Christ or gracius state may be known and that with more certainty than people do conjecture yea and the knowledg of it may be more easily attained unto than many do imagine For not only hath the Lord commanded men to know their interest in him as a thing attainable 2. Cor. 13. 5. 2 Pet. 1. 10. But many of the Saints have attained unto the clear perswasion of their interest in Christ and in God as their own God How often do they call him their God and their portion and how perswaded is Paul that nothing can seperate him from the love of God Rom. 8. 38 39. Therefore the knowledg of a mans gracious state is attainable and this knowledge of it which may be attained is no fancy and bare conceit but it is most sure Doubtless thou art our Father saith the Prophet in name of the Church Isa 23. 16. It is clear thus 1. That can be no fancy but a very sure knowledg which doth yeild to a rational man comfort in most real straits But so doth this 1. Sam. 30. 6. when the people spake of stoning David he encouraged himself in the Lord his God Psal 3. 6. he saith there he will not be afraid of ten thousand that rise against him Compare these words with ver 3. of that Psalm Psal 27. 1 3. Although an host encamp against him he is confident in this 2. That is a sure knowledg of a thing which maketh a wise Merchant sell all he hath that he may keep it sure that maketh a man forgo children lands life and suffer the spoyling of all joyfully But so doth this Mat. 13. 44. Mar. 1â— 28 29 Heb. 10. 34. Rom. 5. Act. 5. 41. 13 That must be a sure and certain knowledg and no fancy whereupon a man voluntarily and freely doth adventure his soul when he is stepping into eternity with this word in his mouth This is all my desire But such a knowledge is 2 Sam. 25. 5. And again Not only may a godly man come to the sure knowledge of his gracious state but it is more easily attainable than many do apprehend for supposing what shall be afterwards proved that a man may know the gracious work of Gods Spirit in himself if he will but argue rationally from thence he shall be forced to conclude his interest in Christ unless he deny clear Scripture truths I shall only make use of one here because we are to speak more directly to this afterwards A godly man may argue thus whosoever receive Christ are justly reputed the Children of God John 1. 12. But I have received Christ all the wayes which the Word there can import for I am well pleased with the device or way of salvation by Christ I agree to the terms I welcom the offer of Christ in all his offices as a King to rule over me as a Priest to offer and intercede for me as a Prophet to teach me I lay out my heart for Him and towards Him resting on Him as I am able what else can be meant by the word receiving Therefore may I say and conclude plainly and warrantably I am justly to reckon my self Gods child according to the aforesaid Scripture which cannot fail The second thing to be premised is That a man be savingly in Covenant with God is a matter of highest importance it is his life Deut. 32. 47. and yet very few have or seek after a saving interest in the Covenant and many foolishly think they have such a thing without any solid ground Mat. 7. 14. few find or walk in the narrow way This should alarm people to be serious about the matter since it is of so great consequence to be in Christ and since there be but few that may lay just claim to him and yet many do foolishly fancy an interest in him who are deceived by a false confidence as the foolish Virgins do Mat. 25. The third thing to be premised is Men must resolve to be determined by Scripture in this matter of their interest in Christ The Spirit speaking in the Scripture is judge of all Controversies Isa 8. 20. To the law and the Prophets and it speak not according to these there is no truth in it and of this also whether a man be savingly in Covenant with God or not Therefore do not mock God whilst you seem to search after such a thing If we prove from Scripture which is the uncontroverted rule that you are gracious and have stricken Covenant savingly with God then resolve to grant so much as to acquiesce in it and if the contrary appear let there be a determination of the controversie else you do but mock the Lord and so your bonds shall be made strong Isa 28. 22. for a jot of his Word cannot fail Mat. 5. 18. Therefore seek eye salve from Christ to judge of things according as the word of God shall discover them to be The fourth thing to be premised is although the matter of a mans interest in Christ be of so great importance and the way to attain to the knowledge of it so plainly held forth in the Scriptures yet there be but few who reach the distinct knowledge of it And that this may not discourage any person from attempting it I shall hint some few reasons why so few come to the clear knowledge of it which will also prepare the way for what is to be spoken afterwards The first thing which doth
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
44. Yet it were a reflection upon Christ and all he hath done to say it were a matter of insuperable difficulty as is clear Rom. 10. 6 11. it were according to that Scripture as much upon the matter as to say Christ came not from Heaven is not risen from the dead or ascended victorious to Heaven I say he hath made the way to Heaven most easie and faith which is the condition required on our part more easie than men do imagine For the better understanding of this consider that justifying faith is not to believe that I am elected or to believe that God loveth me or that Christ died for me or the like These things are indeed very difficult and almost impossible at the first hand to be obtained by those who are serious whilst natural Athiests and deluded Hypocrites find no difficulty in asserting all those things I say true justifying faith is not any of the foresaid things neither is it simply the believing of any sentence that is written or that can be thought upon I grant he that believeth on Christ Jesus believeth what God hath said about mans sinful miserable condition by nature and he believeth that to be true That there is life in the Son who was slain and is risen again from the dead c. But none of these nor the believing of many such truths do speak out justifying faith or that believing on the Son of God spoken of in Scripture for then it were simply an act of the understanding But true justifying Faith which we now seek after as a good mark of Interest in Christ is chiefly and principally an act or work of the heart and will having presupposed sundry things about truth in the understanding with the heart it is believed unto Salvation Rom. 10. 10. and although it seem vers 9 of that Chapter that a man is saved upon condition that he believe this truth God raised Christ from the dead yet we must understand another thing there and vers 10. than the believing the truth of that proposition For beside that all Devils have that Faith whereby they believe that God raised Christ from the dead So the Scripture hath clearly resolved justifying Faith into a receiving of Christ Joh. 1. 12. The receiving of Christ is there explained to be the believing on his Name it is still called a staying on the Lord Isa 26. 3. a trusting in God often mentioned in the Psalms and the word is a leaning on him it is a believing on Christ Joh 6. 29. and often so exprest in the New Testament When God maketh men believe savingly He is said to draw them unto Christ and when the Lord inviteth them to believe he calleth them to come to him Joh. 6. 37 44. The â—ingdom of Heaven is like a man â—â—nding a Jewel wherewith he falleth in love Mat. 13. 14 to 46. Now I say this action of the heart on Christ Jesus is not so difficult a thing as is conceived Shall that be judged a mysterious difficult thing which doth consist much in desire If man have but an appetite â—ey have it for they are blessed that hunger after righteousness Mat. 5. 6. If you will you are welcome Rev. 22. 17. It is a matter of such intricacy and insuperable difficulty greedily to look to that exalted Saviour Isa 45. 22. and to receive a thing that is offered held forth and declared to be mine if I will but accept and take iâ— and in a manner open my mouth and give way to it Such a thing is faith Psal 81 10. if not less Oh if I could perswade people what is justifying Faith which impropriateth Christ to me We often fright people from their just rest and quiet by making them apprehend faith to be some deep mysterious thing and by moving unnecessary doubts about it whereby it is needlesly darkened 2. Some make no use of this mark as judging it a high presumptuous crime to pretend to so excellent a thing as is the very condition of the New Covenant To those I say you need not startle so much as it as if it were high pride to pretend to it for whatsoever true Faith be men must resolve to have it or nothing at all all other marks are in vain without it a thousand things besides will not do the business Unless a man believe he abideth in the state of Condemnation Joh. 3. 18 36. 3. Others do not meddle with this noble mark of faith because they judge it a work of greatest difficulty to find out Faith where it is To those I say It is not so difficult to find it out since he that believeth hath the witness in himself 1 Joh. 5. 10. It is a thing which by some serious search may be known not only may we do much to find it out by the preparatory work going before it in many as the apprehending and believing of a mans lost estate and that he cannot do his own business and that there is satisfying fulness in Christ very desirable if he could overtake it A serious minding of this with a heart laid open for relief as also by the ordinary companions and concomitans of it viz. the liking of Christs Dominion his Kingh and prophetical Office a desire to resign my self wholly up to him to be at his disposing As also by the native consequences of it viz. the managings of the World the managings of my own conscience according to the Word a heart purifying work a working love c. I say not only may we know faith by these things but it is discernable by it self and of its own nature although I deny not but that there must be some help of Gods Spirit by which we know what is freely given unto us of God 1 Cor. 2. 12 As also that God hath allowed many evidences and marks as precious helps whereby men may clear up faith more fully to themselves 1 John 5. 13. Yet I still say that faith or believing which is some acting of the heart upon Christ in the Gospel and the transacting with him there is discernable of it self and by it self to a judicious understanding person with an ordinary influence of the spirit unless the Lord for reasons known to himself do overcloud a mans reflex light by which he should take up and perceive what is in him This justifying faith which we assert to be so discernable is in the Lords deep wisdom and gracious condescendence variously exprest in Scripture according to the different actings of it upon God and outgoings after him so as every one who hath it may find and take it up in his own mould It sometimes acted by a desire of union with him in Christ This is that looking to him Isa 45. 22. This seems to be a weak act of faith and far below other actings of it at other times perhaps in that same person Men will look to what they dare not approach to their apprehension which they dare
overcometh but perseverance is not the condition of the New Covenant but doth suppose it There are promises made to the exercises of all Graces in Scripture but only faith is the condition of the Covenant I say then these promises are made to these actings of Faith not as such but as they do suppose Justifying faith which is the condition of the Covenant All these are actings of faith but not as it is justifying Therefore 5. There is somewhat common to all gracious persons which may be supposed by all the foresaid actings of faith wherein the nature and essence of justifying faith standeth and this is the hearts satisfaction about Gods contrivance of Salvation by Christ when man pleadeth Gods invention of satisfaction to justice through Jesus Christ in whom all fulness doth dwell now by the Fathers pleasure when the soul and heart of man acquiesceth in that then it believeth unto Salvation As at first the Lord made man suitable to the Covenant of Works by creating him perfect and so putting him in a capacity to perform his Will in that Covenant So under the New Covenant when God giveth the new heart to man he sets the Idea and stamp of all his device in the New Covenant upon the man so as there is a consonancy to Gods will there Thus he beareth the image of the second 〈◊〉 Christ Jesus on him This is a great part of the new heart and is most opposed to works since now the man absolutely falleth off from works becoming 〈…〉 as to the point of justificatim 〈…〉 a Rom. 7. 4. Man perceiving 〈…〉 way of satisfying Divine 〈…〉 by the incarnation of 〈…〉 sure a way that he absolute 〈…〉 I said before and closeth with this contrivementâ— and this is believing or faith very opposite to works and all resting thereupon this cannot fail to be in all gracious persons in whom many of the actions of faith are not to be found This doth clearly suppose known distress in a man without all relief in himself this supposeth known fulness in Christ as the alone sufficient relief this imports a sort of impropriation for the heart pleasing that contrivement it so far swayeth towards it This is a thing clearly supposed in all the actings of faith spoken of before He that greedily hungereth hath this and he that leaneth hath this and he that putteth on Christ hath this c. This is to esteem Christ the wisdom and power of God to Salvation So is he said to be all that believe 1 Cor. 1. 24. They esteem that contrivance wise and sure beseeming God and that is to believe On this account Christ who is the rejected stone to many is precious to them who believe a fit stone to recover fortify and beautify the tottering building and fabrick of lâ—st man 1 Pet. 1. The Kingdom of God is like a man finding a treasure for which with joy he selleth all Mat. 13. 44. These words hold out the very way of believing viz. Salvation is discovered in the Gospel to be by Christ the heart vallueth that invention as satisfying This is to believe on the Son of God lifted up which is compared to the looking up to the brazen Serpent John 3. 14. It was mans approbation of that device which made it effectual for his healing So is it here He that believeth setteth to his seal that God is true True wherein In that record he hath born That God hath provided life for men and placed it all in Christ 1. Joh. 5. 10. 11. He that believeth not maketh God a lyer Where In his saying that Christ is a safe and sure way to Heaven This is well pleased with and acquiescing in that devise and it is consonant to all I know spoken of Justifying Faith in Scripture This is in the believing on Christ and on his Name the receiving of him and resting on him for Salvation in our Catechism The believing that Jesus is the Christ that is the Anointed one whom the father hath sealed and set apart and qualified for the work of reconciling man unto God and he that believeth that Jesus is the Christ is born of God 1. Joh. 5. 1. This is to believe with the heart that God hath raised Christ from the dead The man believeth Christ died and is raised on the account of satisfaction for mans transgression Devils may believe that Nay but the man I speak of believeth it with his heart which no natural man doth untill a new heart be given unto him that is he cordially pleadeth is satisfied with and acquiesceth in this noble invention And thus faith layeth out it self now and then in its actings out-goings and excrcise according to all the Covenant relations under which Christ is held forth in the Scripture Now I say This faith is discernable not only in these actings many times a man may know if his heart doth hunger after Christ and flee for refuge to him when pursued and if he doth commit himself unto God c. but also in its very nature as it is justifying it is discernable and may be known A man may clearly know if from known disâ—â—ess in himself upon the report and fame of Christs fulness his heart is well pleased with Gods contrivement in the new Covenant if it goeth out after Christ in that invention and pleadeth him a Lord of the life of men terminating and resting there and no where else acquiescing in that contrivement with desire and complacency This is a discernable thing Therefore I beseech men impartially to examine themselves and if they find that their heart hath closed so with that invention of salvation and is gone out after him as precious that thereupon they would conclude a sure and true interest in Christ Jesus and a good claim and title to the crown since he that helieveth shall never perish but have everlasting life John 3. 16. 36. Object Hypocrites and Reprobates have a sort of faith and are said to believe Joh. 2. 23. Acts 3. 13. and cannot choose but go out after Christ and that invention of Salvation when they hear of it and they profess they do so yet are deluded and so may I be Answ To say nothing of that thought of your heart whereby you wonder that any man should not please the contrivement of salvation by Christ and lead out towards him as a very promising thing and speaking out justifying faith to be in your bosom and to say nothing in contradiction to that which you think That a natural man whilst such and before he get a new heart can please that contrivement and believe with his heart and affectionately that which perfectly overthroweth the Covenant of works and abaseth man in the point of self-righteousness already attained or that can be won at by him which is inconsistent with many Scriptural truths I offer these differences between the faith of all Hypocrites or reprobates and that true saving justifying faith whereof we have spoken 1.
to approve themselves unto God in all well-pleaâ—â—ngs and reach some inward testimony of sincerity that â—ay they shall not assure their hearts before him The â—â—stimony of mens conscience is their rejoycing 2 Cor. 1. 2. By this we know that we know him if we keep 〈◊〉 Commandments 1 John 2. 3. 1 John 3. 20 21. No confidence if the heart condemn This is the New Creature having a principle of new spiritual life infused by God into the heart whereby it becometh new and puteth forth acts of new life throughout the whole man as we have said so as he pointeth towards the whole Law both the commands which forbid sin so he resolveth to set against secret sins not to lay a stumbling block before the blind Lev. 19. 14. little sins which are judged so by many the least things of the Law Matth. 5. 19. spiritual sins filthiness of the spirit â— Cor. 7. 1. sins of omission as well as commission since men are to be judged by these Mat. 25. 42 43 44 yea sins that are winded into his natural humor and constitution and so are as a right eye or hand to him Matth 5. 29. This new principle of life by the good hand of God maketh the man set against every known sin so far as not to allow peaceable abode 〈◊〉 any known darkness 2 Cor. 6. 14. As also he poinâ—eth towards those commands which relate to duty anâ— the quickening of grace in man It maketh a man respecâ— all known commands Psal 110. 6. to live godly righteously and soberly Tâ—t 2. 12. yea and to study a righâ— and sincere way and manner of doing things resolving not to give over the study of conformity to Gods Will whilst he lives on earth but still to bend forwardtoward the price of the high calling of God Phil. 3. 13 14. Thâ— is true holiness very becoming all those who pretend â— be heirs of that holy habitation in the immediate company and fellowship of a holy God 1 Joh. 3. 3. Some may think these things high attainments aâ— very hard to be attained to I grant it is true But firâ—â— Remember that there is a very large allowance in thâ— Covenant promised to his people which maketh thing more easie The Lord hath engaged to take away 〈◊〉 stong heart to give a heart of flesh a new heart a heaâ— to fear him for ever he hath engaged to put his law in mens heart to put his fear in their heart to make them keep that Law to put his Spirit within them to cause them to keep it He hath promised to satisfie the Priests with fatness that the souls of the people may be satiated with goodness and to keep and water them continually every moment Ezek 26. 29. Jer. 32. 39 49. and 31. 33. Ezek. 36. 27. Jer. 31. 14. and 31. 12. Isa 27. 3. and if he must be enquired to do all these things unto men he engageth to pour out the Spirit of grace and supplication on them and so to learn them how to seek these things and how to put him to it to do all for them Zech. 12. 10. Secondly for the satisfaction of the weaker I grant this new creature as we have circumscribed and inlarged it will not be found in all the degrees of it in every gracious person But it is well if 1. There be a new man we cannot grant less If any man be in Christ there must be a new creature and that is the new man Ephes 4. 21 22 23 24. which all must put on who are savingly taught of Christ There must be some renewing after the image of God in a mans soul and body There must be somewhat of every part of the man pointing towards God although I grant every one cannot prove this to others neither discern it in himself because many know not the distinct parts of the soul nor pieces of reformation competent to every part of soul and body Yet it will be found there is some such thing in them yea they have a witness of it within them if you make the thing plain and clear to them what it is 2. There must be such a respect unto Gods known Commands that a man doth not allow peaceably any known iniquity to dwell in him for what concord is between light and darkness 2 Cor. 6. 14 15 16. Psal 119. and 66. 18. he must not regard iniquity I grant men may be ignorant of many commands and many sins and may imagine in some cases that some sins are not hateful unto God But supposing that they are instructed in these things there can be no agreement between righteousness and unrighteousness 3. Men must point towards all the Law of God in their honest resolutions for this is nothing else than to give up the heart unto God to put his Law in it without exception which is a part of the Covenant we are to make with God Heb. 8. 10. I grant many know not how to point towards Gods Law in all their wayes but if it be made manifest unto them how that should be done they will point at it And it is true they will many times fail of their resolutions in their practice yet when they have failed they can say They did resolve other-wayes and will yet honestly and without guile resolve to do other wayes and it will prove their affliction to have failed of their resolution when the Lord discovereth it to them which he will in due time 4. When we are to judge of our state by the new creature we must do it at a convenient time when we are in good case at least not when we are in worst case for the flesh and spirit do Lust and Fight against other Gal. 5. 17. and sometimes the one and sometimes the other doth prevail Now I say we must chuse a convenient time when the spiritual part is not by some tentation worsted and over-powred by the flesh for in that case the new creature is recoyled back in its streams and much returned to the fountain and the habits except in some small things not easily discernable whereby it maketh opposition to the flesh according to the foresaid Scripture for now it is time of winter in the soul and we may not expect fruit yea not leaves as in some other season only here lest profane Atheists should make advantage of this we will say That the Spirit doth often prevail over the flesh in a godly man and the scope aim tenour and drift of his way is in the Law of the Lord that is his walk Psal 119. 1. whereas the path-way and ordinary course of the wicked is sin as is oft-ten hinted in the book of the Proverbs of Solomon And if it happen that a godly man be over-mastered by any transgression ordinarily it is his sad exercise and we suppose he keeps it still in dependency before God to have it rectified as David speaketh Psal 56. 13. Wilt thou not deliver my feet
the Covenant and so are not worthy of him neither hath the Kingdom of God savingly entred into their heart Mat. 13. 44. Thirdly They never in earnest do close with Christs whole yoke without exception judging all his will just and good holy and spiritual as Rom. 7. 12. and therefore no rest allowed on them by Christ Mat. 11. 29. Therefore whosoever thou art who canst lay clear and just claim to these three foresaid things thou art beyond the reach of all atheists hypocrites and reprobates in the world as having answered the great ends and intents of Law and Gospel Object I am clear sometimes I think to lay claim to that mark of the new creature yet at other times sin doth so prevail over me that I am made to question all the work within me Answ It is much to be lamented that people professing his Name should be so slighted and enslaved by trangression as many are Yet in answer to the objection if it be seriously propounded we say the Saints are found in Scripture justly laying claim unto God and his Covenant when iniquity did prevail over them as we find Psal 65. 3. Iniquities prevail against me as for our trangressions thus wilt do them away Rom. 7. 25. Paul thanks God through Christ when a law in his members leads him captive unto sin But for the better understanding and safe application of such truths we must difference betwixt gross outbreakings and ordinary infirmities or sins that come unawares upon a man without fore-thought or any deliberation As for the former sort it is hard for a man whilest he is under the power of them to see his gracious change although it be in him and very hard to draw any comfort from it until the man be in some measure recovered and beginning seriously to resent such sins and to resolve against them We find David calling himself Gods servant quickly after his numbering of Gods people but he was then under the serious resentment of sin Sam. 24. 18. Jonah layeth claim to God as his Master under his rebellion but he is then repenting it and in a spirit of revenge against himself for his sin Jon 1. 9 10 12. Next as for these sins of infirmity and daily incursion and heart-ills such as these whereof Paul doth complain it is like were We shall draw out some things from that seventh Chapter to the Romans whereupon Paul maintains his interest in Christ and if you can apply them it is well 1. When Paul findeth that he doth much fail and cannot reach conformity to Gods Law he doth not blame the Law as being too â—rict so as men cannot keep it as Hypocrites use to speak but he doth blame himself as being carnal and he saith of the Law that it is Good Holy and Spiritual Rev. 7. 12 14. 2. He can say he failed of a good which he intended and did out-shoot himself and he had often honestly resolved against the evil which he fell into Rom. 7. 15 18 19. 3. He saith that the prevailing of sin over him is his exercise so as he judgeth himself wretched because of such a body of death from which he longeth to be delivered Rom 7. 24 4. He saith that whilst he is under the power and law of sin There is somewhat in the bottom of his heart opposing it although over-mastered by it which would be another way and when that gets the upper hand it is a delight some thing Rom. 7. 22 25. upon these things he thanks God in Christ that there is no condemnation Rom. 7. 25. Rom. 8. 1. Now then look if ye can lay claim to these things 1. If you do blame your self and approve the Law whilst you fail 2. If you can say that you do often resolve against sin honestly and without known guile and do so resolve the contrary good before the evil break in upon you 3. If you can say that you are so far exercised with your failings as to judge your self wretched because of such things and a body of death which is the Root and Fountain of such things 4. If you can say that there is a party within you opposing these evils which would be at the right way and as it were is in its Element when it is in Gods way it is well only be advised not to take rest until in some measure you be rid of the ground of this objection or at least until you can very clearly say you are waging war with these things Now a good help against the prevailing power of sin is to cleave close to Christ Jesus by Faith which as it is a desirable part of sanctification and a notable piece of Conâ—ormity to Gods will and most subservient unto his design in the Gospel Gal. 2 20 21. and so should be much endeavoured by people as a work pleasing to God Job 6. 29. So it is the ready way to draw life and sap from Christ the blessed root for fruitfulness in all cases as John 15. 4 5. Object I do not partake of these special communicatiâ—ns of God mentioned in the Scripture and actings and â—utgoing of his Spirit whereof gracious people often are speakâ—â—g and whereunto they attain the want of these things maketh me much suspect my state Answ I shall shortly hint some of these excellent comunications and I hope upon a right discovery of them â—here will be but small ground found for the jealous comâ—laints of many gracious people First besides these convictions of the Spirit of God which use to usher Christs way unto the Souls of men and these also which afterwards do ordinarily attend them â—â—ere is a Seal of the Spirit of God spoken of in Scripâ—â—re the principal thing whereof is the Sanctifying work â—f the Holy Ghost imprinting the draughts and lineaments 〈◊〉 Gods Image and revealed will upon a man as a seal◠〈◊〉 signet doth leave an impression and stamp of its likeâ—â—ss upon the thing sealed so it is 2 Tim. 2. 19. The â—â—undation of God having this seal The Lord knoweth them who are his And let every one that nameth the 〈◊〉 of Christ depart from iniquity And thus I conceive 〈◊〉 Seal to be called a Witness 1 John 5. 10. He that 〈◊〉 lieveth hath the witness in himself that is the grouâ—â— upon which an interest in Christ is to be made out aâ—proved are in every believer for he hath somewhâ—â— of the sanctifying work of Gods Spirit in him which 〈◊〉 a sure although not always a clear and manifest wâ—â—ness Secondly there is Communion with God much talâ—â—ed of among Christians whereby they understand thâ— sensible presence of God refreshing the soul exceedingly but if we speak properly communion with God is a mutual interest between God and Man who hath closeâ— with him in Christ It is a commonness or a commoâ— interest between God and a Man not only is a man interested in God himself but in all that is the Lords so the Lord hath
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
What is previously required of these who are to perform this duty Men must not rashly inconsiderately and ignorantly rush in upon this matter saying They will plead that device of saving sinners by Christ and will acquiesce and rest on him for safety Often men do deceive themselves here and do imagine that they have done the thing We shall therefore hold out some things pre-required in a person who is to close with Christ Jesus which although we offer not as positive qualifications fitting a man for Christ that way Isa 55. 1. yet they are such things as without them a man cannot knowingly and cordially perform the duty of believing on Christ Jesus Beside the common principles which are to be snpposed in these who live under Gospel-ordinances as The knowledge that men have immortal souls Soul and body will be united again at the last day There is a Heaven and Hell one of which will be the everlasting Lot of all men The Old and New Testament is the true Word of God and the rule of faith and manners Every man is by nature void of the grace of God and is an enemy unto God and an heir of condemnation Reconciliation is only by the Mediator Christ Jesus Faith unites unto him and is the condition of the new Covenant Holiness is the fruit of true faith and is to be studied as that without which no man shall see God I say beside these things the knowledge of which is necessary it is required of him who would believe on Christ Jesus 1. That he take to heart his natural condition And here he must know some things and also be very serious about them I say he must know some things as 1. That as he was born a Rebel and out-law unto God so he hath by many actual transgressions disoblig'd God and ratified the forfeiture of his favour yea a man should know many particular instances of his rebellion on all hands as that he is a liar sabbath-breaker blasphemer or the like as Paul speaketh very particularly of himself afterward 1. Tim. 1. 15. 2. The maâ— must know that the wrath of God denounced in Scripture is standing in force against these very sins whereof he is guilty and so consequently he is the party undoubtedly against whom God who cannot lie hath denounced war A man must know that when the Scripture saith Cursed is he that offereth a corrupt thing unto God Mal. 1. 14. it speaketh against him for his superficial service performed unto God with the outward man when his heart was far off When the word saith God will not hold him guiltless that taketh his name in vain Exod. 20. 7. the man must know it speaketh against himself who hath often carelesly profained that dreadful name before which all knees should bow Phil. 2. 10. and which his enemies do take in vain Psal 139. 20. When the Word saith Cursed is he that doth the Work of the Lâ—rd negligently Jer. 48. 10. the man must know that it speaketh against himself who hath irreverently with much wandering of heart and drowsiness heard the Word preached and without sense faith or understanding hath often prayed before him When the Word saith Wo be unto him who giveth his neighbour drink and putteth his bottle to him to make him drink also that he may look on his nakedness Hab. 2. 15. 16. the man must know that it is spoken against himself who hath gloried in making his neighbour drunk and that dreadful wrath is determined by the Lord against him according to that Scripture When the Word saith God will judge unclean persons Heb. 13. 4. and will shut them out of the 〈◊〉 Jerusalem Rev 21. 8. the man must know that the Scripture speaketh these words against him he being an unclean person so that he is the person against whom the curses of the Law do directly strike 3. A man must know that he hath nothing of his own to procure his peace and to set him free of the hazzard under which he lieth because all his righteousness in an unclean â—â—ing Isa 64. 6. his prayers his other service done to God his alms-indeed c. are not guiltless before God since they come not from a right principle in hâ—â— heart and were not performed in a right way nor upon a right account nor for a right end his Sacrifice have been an abomination unto God Prov. 21. 27. 4. He must know that as he is void of all the saving graces of the Spirit as the true love of God the true fear of his Name godly sorrow for sin c. so particularly that he wants Faith in Christ who taketh burden for all them wbo believe on him Until a man know this he will still leave all his debt and burden without care or regard at the door of Christ the common cautioner Now not only must a man know these things as I sail before but must also very seriously take them to heart that is to say he must be affected with these things and be in sad earnest about them as he useth to be in other cases wherein he useth to be most serious yea he should be more in earnest here than in other cases because 〈◊〉 is of greater concernment unto him This seriousness produceth 1. A taking of Salvation to heart more than any thing else Shall men be obliged to seek first tâ—â— Kingdom Mat. 6. 33. Is there but one thing necessary Luk. 10. 42. Shall Paul count all things loss and dung for this matter Phil. 3. 8. Is a Man a loser gaining all the World if he lose his soul Mark 8. 36. Shall this be the only ground of joy that mens names are written in the book of life Luk. 10. 26. and shall not men who would be reckoned serious take their soul and salvation more to heart than any thing else Surely it cannot fail Let none deceive themselves If the hazzard 〈◊〉 their soul and the salvation thereof and how to be iâ— favour with God hath not gone nearer to their heart thaâ— any thing in the world beside it cannot be presumed upon just grounds that they ever knew sin or the eveâ— lastingness of God or his wrath aright 2. This seriousness breaketh the mans heart and fainteth the stoutness of it and leadeth it out to sorrow as one doth for her first born Zech. 12. 10. I grant their sorrow will better suit that Scripture afterwards when they apprehend Christ pierced by their sins 3. It leadeth the man to self-loathing A man taking up himself so cannot but loath himself for his abomination whereby he hath destroyed himself There is somewhat of that spirit of revenge which is mentioned as a fruit of true repentance 1 Cor. 7. 11. 4. this seriousness doth make the man peremptory to find relief since it is not in himself he dare not put off and delay his business as before and this is indeed required that he finds himself so pursued and put to it
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.
in whom God was well pleased Mat. 17. 5. 3. This matter is so clear and supposed to be so notorious in Scripture and so manifest to all who are under the Ordinances that the Lord doth often speak of transacting with himself not making mention of the Mediator because it is supposed that every one in the Church knoweth that now there is no dealing with God except by and through Christ Jesus the Mediator 4. Consider that Christ Jesus God-man is not only a fit meeting-place for God and men to meet into and a fit spokes-man to treat between the parties now at variance 2 Cor. 5. 19. But we may say also he is the immediate Bridegroom and so our closing or transacting with God may be justly called the marriage of the Kings Son and the elect may be called the Lambs Wife Christ Jesus being as it were the hand which God holdeth out unto men and on which they lay hold when they deal with God And so through and by Christ we close with God as our God on whom our soul doth terminate lastly and ultimately through Christ 1 Pet. 1. 21. 5. Consider that the diverse relations mentioned in Scripture are set down to signifie the sure and indissoluble union and communion between God and his people whatsoever nearness is between head and members root and branches King and Subject shepherd and flock father and children brother and sister Husband and Wife c. all is here John 17. 21. to 27. So that whatsoever be spoken in the Scripture people may be clear that God calleth them to be reconciled unto him through Christ and doth offer himself to be their God and Husband in him alone and men are to accept God to be their God in Christ pleasing that way of relief for poor man and to give up themselves unto God in Christ in whom alone they can be accepted And they who close with Christ they do close with God in him who is in Christ reconciling the world to himself 2 Cor. 5. 19. Joh. 14. 9. to 12. And we are not to dip further into the diverse relations mentioned in Scripture between God or Christ and men then as they may point out union and communion or nearness with God through Christ Jesus and our advantage thereby These things being clear we will not multiply words But since to believe on Christ is the great duty required of all that hear this Gospel we beseech every one in the Lords Name to whom the report of this shall come that without delay they take to heart their lost condition in themselves and that they lay to heart relief which God hath provided by Jesus Christ whereof he hath made a free offer unto all who will be content of the same and to be saved that way And that they lay to heart that there is no other way of escape from the wrath that is to come because of which men would be glad at the last day to run into a lake of melted Lead to be-hid from the face of the Lamb whom they do here despise we say we beseech all in the consideration of these things to work up their hearts to this business and to lay themselves open for God and to receive him through Christ in the offers of the Gospel acquiescing in him as the only desirable and satisfying good that so they may secure themselves go speedily and search for his offers of peace and salvation in the Scripture and work up your heart and soul to close with them and with Christ in them and with God in Christ And do it so as you may have this to say that you were serious and in earnest and cordial here as ever you were in any thing to your apprehension and for ought you know Christ is the choice of your heart at least you neither know nor allow any thing to the contrary Whereupon your heart doth appeal unto God to search and try if there be ought amiss to rectifie it and lead unto the right way Now this cleaving of the heart unto him and casting it self upon him to be saved in his way is believing which doth indeed secure a man from the wrath that is to come because now he hath received Christ and believeth on him and so shall not enter into condemnation as saith the Scripture Object When I hear what it is to believe on Christ Jesus I think sometimes I have faith For I dare say to my apprehension the invention of saving sinners by Christ Jesus pleaseth me my heart goeth out after him and doth determinate upon him as a satisfying treasure and I am glad to accept God to be my God in him But I often do question if ever I have done so and so am for most part kept hesitating and doubting if I do believe or be savingly in Covenant with God Answ It is ordinary for many whose hearts are gone out after Christ in the Gospel and have received him to bring the same in question again Therefore I shall advise one thing as a notable help to fix the soul in the maintaining faith and an interest in God and that is that men not only close heartily with God in Christ as is said but also they expresly explicitely by word of mouth and viva voce And formally close with Christ Jesus and accept Gods offer of salvation through him and so make a Covenant with God And this by Gods blessing may contribute not a little for establishing them about their saving interest in God Before I speak directly to this express Covenanting with God I premise these few things 1. I do not here intend a covenanting with God essentially differing from the Covenant between God and the visible Church as the Lord doth hold it out in his revealed Will. Neither do I intend a Covenant differing essentially from that transacting of the heart with God in Christ formerly spoken unto It is that same Covenant only it differeth by a singular circumstance viz. the formal expression of the thing which the heart did before practise 2. I grant this express covenanting and transacting with God is not absolutely necessary for a mans salvation For if any person close heartily and sincerely with God offering himself in Christ in the Gospel his soul and state is thereby secured according to the Scripture although he utter not words with his mouth But this express verbal covenanting with God is very expedient for the better being of a mans state and his more comfortable maintaining of an interest in Christ Jesus 3. This express covenanting with God is very expedient for the better being of a mans state and his more comfortable maintaining of an interest in Christ Jesus 3. This express covenanting with God by word of mouth is of no worth without sincere heart-closing with God in Christ joyned with it For without that it is but a prophaning of the Lords Name and a mocking of him to his face so to draw near unto him with