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
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.
The wrong is done against the Son of God Heb. 6. 6 and the blood of the Covenant and the Spirit graciously offering to apply these things Heb. 10. 29. Secondly In the description consider the qualification of this object It is singularly made out to the party by the Spirit of God both in the truth and good thereof This saith 1. That there must be knowledge of the truth and way of Salvation The Pharisees knew that Christ was the heir Mat. 21. 38. The party hath knowledge Heb. 10. 26. 2. That knowledge of the thing must not swim only in the head but there must be some half heart-perswasion of it Christ knew the Pharisees thoughts and so did judge them Mat. 12. 25. and that the contrary of what they spake was made out upon their heart There is a tasting Heb. 6. 4 5. which is beyond simple enlightning yea there is such a perswasion ordinarily as leadeth to a deal of outward sanctification Heb. 10. 29. 3. This perswasion must not only be of the verity of the thing but of the good of it The party tasteth the good Word of God and he apprehendeth the thing as eligible Heb. 6. 5. 4. This perswasion is not made out only by strength of Argument but also by an enlightning work of Gods Spirit shining on the truth and making it conspicuous Therefore is that sin called the sin against the Holy Ghost Mat. 12. Mark 3. The persons are said to have received the Holy Ghost Heb. 6. 4. and to do despight unto the spirit of grace who was in the nearest step of a gracious operation with them Heb. 10. 29. Thirdly In this description consider the acting of the party against the object so qualified It is a rejecting and opposing of it which importeth 1. That men have once some way at least been in hands with it or had the offer of it as is true of the Pharisees 2. That they do reject even with contempt what they had of it or in their offer The Pharisees deny it and speak disdainfully of Christ Mat. 12. 24. They fall away intending to shame Christ Heb. 6. 5 6. 3. The men set themselves against it by the spirit of persecution as the Pharisees did still They rail against it Therefore it is called Blasphemy against the Holy Ghost Mat. 12. 24. 31. They would Crucifie Christ again if they could Heb. 6. 6. They are Adversaries Heb. 10. 27. Fourthly consider the properties of this acting 1. It is avouched that is not seeking to shelter or hide it self The Pharisees speak against Christ publickly Mat. 12. 24. They would have Christ brought to an open shame Heb. 6. 6. They forsake the Ordinances which savour that way and 10. 25. and despise the danger For looking for indignation they trample that blood still Heb. 10. 27 29. 2. The party acteth freely it is not from unadvisedness nor from force or constraint but an acting of free choice nothing doth force the Pharisees to speak against and persecute Christ They Crucifie to themselves they re-act the murder of their own free accord and in their own bosome none constraining them Heb. 6. 6. They sin of free choice as the word is spontaneously Heb. 10. 27. 3. It is acted willfully They are so resolute they will not be disswaded by any offer or the most precious means as is clear in the aforesaid Scriptures 4. It is done maliciously so as it proceeds not so much if at all from a tentation to pleasure profit or honour It proceedeth not from fear or force or from any good end proposed but out of heart-malice against God and Christ and the Advancement of his Glory and Kingdom So that it is the very nature of Satans sin who hath an irreconcileable hatred against God and the remedy of sin because his glory is thereby advanced This is a special ingredient in this sin The Pharisees are found guilty of heart-malice against Christ since they spake so against him and not against their own children casting out Devils and this is the force of Christs Argument Mat. 12. 27. They do their utmost to Crucifie Christ again and to bring him to an open shame Heb. 6. 6. They are adversaries like the Devil Heb. 10. 27. 5. It is done despightfully The malice must bewray it self The Pharisees must proclaim that Christ hath correspondence with Devils Met. â—2 He must be put to an open shame and crucified again Heb. 6. they must tread under foot that blood and do despite to the Spirit Heb. 10. 29. so that the party had rather perish a thousand times than be in Christs debt for salvation The last thing in the description is the ordinary attendant or consequence of this sin it breedeth Desperate and Hopeless fear They fear him whom they hate with a slavish hopeless fear such as Devils have Heb. 10. 27. They know that God will put out his power against them they tremble in the remembrance of it and if they could be above him and destroy him they covet it and since they cannot reach that they hate with the utmost of heart-malice and do persecute him and all that is his with despite As for the third thing proposed viz. The Conclusions to be drawn from what is said whereby we will speak directly to the Objection 1. As I hinted before since the sin against the Holy Ghost is so remarkable and may be well known where it is none should charge themselves with it unless they can prove and make good the charge for it is a great wrong done unto God to labour to perswade my soul that he will never pardon me It is the very way to make me desperate and to lead me unto the unpardonable sin Therefore unless thou canst and darest say that thou dost hate the way which God hath devised for saving of sinners and dost resolve to oppose the thriving of his Kingdom both with thy self and others out of malice and despite against God thou oughtest not to suspect thy self guilty of this sin 2. Whatsoever thou hast done against God if thou dost repent it and wish it were undone thou canst not be guilty of this sin for in it heart-malice and despight against God do still prevail 3. If thou art content to be his debtor for pardon and wouldest be infinitely obliged unto him for it then thou canst not in that case be guilty of the sin against the Holy Ghost for as we shewed before they who are guilty of it do so despite God that they would not be his debtors for salvation 4. Whatsoever thou hast done if thou hast a desire after Jesus Christ and dost look with a desiring after him and canst not think of parting with his Blessed Company for ever Or if thou must part with him yet dost wish well to him and all his thou needest not suspect thy self to be guilty of this unpardonable sin For there can be no such hatred of him in thy bosome as is necessarily required
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
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
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
say Thou knowest there was a day and an hour when in such a place I did accept of peace through Christ and did deliver up my heart to thee to write on it thy whole Law without exception heaven and earth are witnesses of it Remember thy word unto thy Servant on which thou causedst me to hope Object I dare not adventure to speak such words unto God because I find not my heart coming up full length in Affection and Seriousness So I should but lye unto God in transacting so with him Answ It is to be regreted that mens heart doth not with much bended sail of Desire and Affection embrace and welcome that blessed offer and portion Yet for answer to the objection remember 1. That those to whom the Lord giveth the new heart forming Christ in them the whole heart is not renewed There is Flesh and Spirit lusting against each other the one contrary unto the other so as a man can neither do the good or evil he would do with full bended sail Gal. 5. 17. It is well if there be a good part of the heart going out after Christ desiring to close with him on his own terms 2. That there is often a rational love in the heart unto Christ Jesus expressing it self by a respect to his Commandments 1. John 5. 3. when there is not a sensible prevailing love which maketh the soul sick Cant. 2. 5. Men must not alwayes expect to find this I say then although some what in your heart draw back yet if you can say you are convinced of your broken state without him you want a righteousness to cover your guilt and you want strength to stand out against sin or to do what is pleasing before God You also see fulness in him in both these respects You dare say somewhat within your heart would be fain at him upon his own terms and would have both Righteousness for Justification and strength in order to Sanctification and what is within you contradicting this is your burden in some measure and your bondage If it be so your heart is brought up to a tolerable length Go on to the business and determine the matter by covenanting with God and say with your mouth that you have both Righteousness and Strength in God as he hath sworn you shall do Isa 45. 24. It is approved Divinity to say unto God I believe when much mis-belief is in me and the heart divided in the case Mark 9. 24. Withal shew unto God how matters are in your heart that so you may be without guile before him concealing nothing from him and put your heart that is in his hand to write his Law on it according to the Covenant For that is the thing he seeketh of men that they deliver up their heart to him that he may stamp it with his whole Will without exception And if you can heartily consent unto that judging Christs blood a sufficient ransome and satisfaction for Mans Trangression You may go and expresly strike Covenant with God for your Heart and Affection is ready engaged Object I dare not so Covenant with God lest I break to him Yea I perswade my self if such a tentation did offer so and so circumstantiate I should fall before it and succumb Therefore to transact so with God whilse I foresee such a thing were but to aggvedge my condemnation Answ 1. You have already entred Covenant with God as you are a member of his visible Church And what is now prest upon you is but that you more heartily sincerely particularly and more expresly covenant and transact with him You are already obliged heartily to close with God in Christ And if you do it in heart I hope the hazzard is no greater by saying that you do so or have done so 2. What will you do if you shift hearty transacting with God in Christ and do not accept his peace as it is offered You have not a second of it in the World Either you must do this or perish for ever And if you do it with your heart you may also say it with your tongue 3. If people may scare at Covenanting with God because they will afterwards Transgress then not one man should Covenant with God for surely every one will transgress afterwards if they live any length of time after the transaction And we know no way like this to secure men from falling For if you Covenant honestly with him engageth beside the new heart to put his fear and Law therein To give his Spirit to cause you to walk in his way And when you Covenant with God you deliver up your self unto him to be sanctified and made conform to his will It is rather a giving up of your self to be led in his way in all things and kept from every evil way than any formal engagement on your part to keep his way and to hold off from evil So that you need not scare at the Covenant the Language whereof is Wilt thou not be made clean Jer. 13. 27. And all that shun to strike Covenant with God do thereby declare that they desire not to be made clean 4. As it is hard for any to say confidently they will transgress if such a tentation did offer so and so circumstantiate because men may think that either God will keep a tentation out of their way or not suffer them to be tempted above what they are able to bear or give to them a way of escape Psal 46. 1. 1 Cor. 10. 13. So the question is not What I may do afterwards but what I now resolve to do If my heart charge me presently with any deceit or resolution to transgress I must lay aside that deceit before I transact with God But if my heart charge me with no such purpose yea I dare say I resolve against every transgression And although I think I shall fall before such and such a tentation yet that thought floweth not from any allowed and approved resolution to do so But from knowledge of my own corruption and of what I have done to provoke God to desert me But the Lord knows I resolve not to Transgress nor do I approve any secret inclination of my heart to such a sin but would reckon it my singular mercy to be kept from sin in such a case And I judge my self a wretched man because of such a boby of death within me which doth threaten to make me transgress In that case I say my heart doth not condemn me therefore I may and ought to have confidence before God 1 Joh. 3. 21. If this be the case I say to thee although thou shouldest afterwards fail many wayes and so perhaps draw upon thy self sad temporal strokes thereby And lose for a season many expressions of his Love yet there is an Advocate with the Father to plead thy pardon 1 John 2. 1. Who hath satisfied for our breaches Isa 53. 5 6. and for his sake God resolveth to hold fast