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.
the Lord discovereth to some great sight of their sin and misery and they are thereby put under great legal terrours But as all are not brought in by that sensible preparatory Law-work as we shewed before So even those who are dealt with after that way are very differently and variously exercised in regard of degrees of terrour and of continuance of that work The Jaylor hath a violent work of very short continuance Paul hath a work continuing three days Some persons are in bondage through fear of death all their days Heb. 2. so that we must not limit the Lord to one way of working here The main thing we are to look unto in these legal wakenings and convictions of sin and misery is If the Lord reach these ends in us for which usually these stirrings and convictions are sent into the soul and if these ends be reached it is well we are not to vex our selves about any preparatory work further Now these ends which God driveth ordinarily with sinners by these legal terrours and wakenings of conscience are four First The Lord discovers sights of mens sin and misery to them to chase them out of themselves and to put them out of conceit of their own righteousness Men naturally have great thoughts of themselves and do incline much to the covenant of works The Lord therefore doth discover to them so much of their sin and corruption even in their best things that they are made to loath themselves and to despair of relief in themselves and so they are forced to flee out of themselves and from the Covenant of works to seek refuge elsewhere Heb 6. 18. They become dead to themselves and the Law as to the point of justification Rom. 7. 4. Then have they no more considence in the flesh Phil. 3 3. This is supposed in the offers of Christ coming to seek and save that which was lost Luk. 19. 10. and to be Physician to those who are sick Mat. 9. 12. The second great end is to commend Christ Jesus to mens hearts above all things that so they might fall in love with him and betake themselves to that treasure and jewel which only enricheth Mat. 12. 44. and by so doing may serve the Lords design in the contrivement of the Gospel which was the manifestation of his frec grace through Christ Jesus in the salvation of men The sight of a mans own misery and damnable estate by nature is a ready way to make him prize Christ highly who alone can set such a wretch at liberty Yea it not only leadeth a man to an high esteem of Christ but also of all things that relate to that way of Salvation as Grace New-Covenant Faith c. and maketh him carefully to gather and treasure up his Michtams or golden Scriptures for the confirmation of his interest in these things The third great end is To deter and scar people from sin and to make them fall out with it aud consent to put their neck under all his yoke God kindleth some sparkles of Hell in mens bosoms by the discovery of their sin as a ready mean to make them henceforth stand in awe knowing how bitter a thing it is to depart from the Lord Jer. 2. 19. So we find rest offered to the weary upon condition they will take on Christs yoke Mat. 11. 29. And God offereth to own men as their God and Father upon condition they will allow no peaceable abode to Belial 2. Cor. 6. 14 17. 18. The fourth great end is to work up men to a patient and thankful submission to all the Masters pleasure This is a singular piece of work Ezek. 16. 63. Then shalt thou not open thy mouth any more The sight of a mans own vileness and deservings maketh him silent and to lay his hand on his mouth whatsoever God doth unto him Psal 39. 9. I was dumb and opened not my mouth because thou didst it Ezra 9. 13. God hath punished us less than oâ—r iniquities Micah 7 9. I will bear the indignation of the Lord because I have sinned The man careth not what God doth to him or how he deal with him if he save him from the deserved wrath to come Also any mercy is a large mercy to him who hath seen such a sight of himself Gen. 32. 10. he is less than the least of mercies any crumb falling from his Masters Table is welcome Mat. 15. 27. he thinks it rich mercy that he is not consumed Lam. 3. 22. This is the thing that marvelously maketh his poor afflicted people so silent under and satisfied with their lot Nay they think he deserveth Hell who openeth his mouth at any thing God doth to him since he hath pardoned his transgressions So then for satisfying the Objection I say if the Lord hath driven thee out of thy self and commended Christ to thy heart above all things and made thee resolve on his strength to wage War with every known transgression and thou art in some measure as a weaned Child acquiescing in what he doth unto thee desiring to lay thy hand on thy mouth thankfully Then thy convictions of sin and misery and whatsoever thou do'st plead as a preparatory work is sufficient and thou art to debate no more about it only be advised to study new discoveries of the sense of thy lost condition every day because of thy old and new sins and also to see fresh help in Christ who is a Priest for ever to make intercession and to have the work of sanctification and patience with thankfulness renewed and quickned often for somewhat of that work which abaseth thee exalteth Christ and conformeth to his will must conveigh thee throughout all thy life-time in this World We come now to speak of some more clear and sure marks by which men may take up their gratious state and interest in Christ The first thing whereby men know it is their closing with Christ in the Gospel wherein he is held forth This is believing or Faith which is the condition of the Covenant Rom. 4. 16. It is faith c. Act 16 31. Believe and thou shalt be Saved Now althoughâ— in propriety of speech it is hard to prove an interest 〈◊〉 faith it being our very interest in him yet the heart closing with Christ Jesus is so discernable in it self that it may well be placed amongst the marks of a gracious state And if a man can make out this that he believeth on and in Christ Jesus he thereby doth prove a very true interest in him Many are prejudiced at this as a mark upon one of these three grounds ordinarily 1. Some conceive faith to be a difficult mysterious thing hardly attainable To these I say do not mistake Faith is not so difficult as many do apprehend it to be I grant true faith in the meanest degree is the gift of God and above the power of flesh and blood for God must draw men to Christ Phil. 1. 29. Joh. 6.
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
not touch or embrace They may look to one to whome they dare not speak Yet God hath made the promise to faith in that acting as the forecited Scripture doth shew and this he hath done mercifully and wisely for this is the only discernable way of the acting of faith of some persons sometimes such are the actings our outgoings of faith exprest in Scripture by hungring and thirsting after righteousness Mat. 5. 6. and that exprest by wâ—lling Rev. 22. 17. Again this faith goeth out sometimes in the act of recumbency or leaning on the Lord the soul taking up Christ then as a resting stone and God hath so held him out although he be a stumbling stone to others Rom. 9. 33. This acting of it is hinted in the expressions of trusting and staying on God so often mentioned in Scripture and precious promises are made to this acting of faith Isa 26. 34. God will keep them in prerfect peace whose minds are staid on him because such do trust in him Trust in the Lord for with him is everlasting strength So Psal 125. 1. They that trust in the Lord shall be as Mount Zion which abideth for ever I say the Lord hath made promises to this way of Faiths acting as knowing it will go often out after him in this way with many persons and this way of its acting will be most discernable to them It goeth out after God sometimes by an act of waiting when the Soul hath somewhat depending before God and hath not got out his mind satisfyingly about that thing then Faith doth wait and so it hath the Promise Isa 49. 23. Sometimes it acteth in a wilful way upon the Lord when the Soul apprehendeth God thrusting it away and threatning its ruine So Job 13. 15. Though he slay me yet I will trust in him The faith of that poor woman Mat. 15. 22 28. so highly commended by Christ did go out in this way of wilful acting over the difficulties and the Lord speaketh much good of it and to it because some will be put to it to exercise faith that way sometimes and so they have that for their encouragement It were tedious to instance all the several ways of the acting of faith upon and its exercise about and outgoing after Christ I may say according to the various conditions and pressures of the soul of man the Lord hath variously held out himself and his fulness in Christ under divers notions as might most fitly meet the distress or condition of man and accordinly Faith which God hath appointed to traffick and travel between Christ and Man as the instrument of conveyance of his fulness unto man and of maintaining union and communion with him acteth variously and differently upon God in Christ for Faith is the very shaping out of a mans heart according to Gods contrivement of Salvation by Christ Jesus in whom it pleased the Father that fulness should dwell So that let Christ turn what way he will Faith turneth and pointeth that way Now he turneth all ways in which he can be useful to poor man and therefore faith acteth accordingly on him for drawing out of that fulness according to a mans case and condition As for example The soul is naked destitute of a covering to keep it from the storms of Gods wrath Christ is fine raiment Rev. 3. 17 18. Then accordingly Faiths work here is to put on the Lord Jesus Gal. 3. 27. The Soul is hungry and thirsty after somewhat that may everlastingly satisfy Christ Jesus is Milk Wine Water Bread of Life and the true Manna Isa 55. 1 2. Joh. 6. 4 51. He is the feast of Fat things and of Wine refined Isa 25. 6. Then the work and exercise of faith is to go buy eat and drink abundantly Isa 55. 1. Joh. 6. 53. 57. The soul is pursued for guilt more or less and is not Law-biding Christ Jesus is the City of refuge and the High-Priest there during whose life-time that is for ever the poor man who wins this is safe Then the work and exercise of faith is to flee thither for refuge to lay hold on the hope set before us Heb. 6. 1. In a word whatsoever way he may benefit poor man so he speaketh of himself and as he holdeth out himself in the Scripture so faith doth point toward him If he be a Bridegroom faith will go out in a marriage relation If he be a Father Faith pleads the man to be a child If he be a shepherd faith pleads the man may be one of his sheep if he be a Lord faith calls him so which none can do but by the Spirit of Jesus If he be dead and risen again for our Justification faith believeth God hath raised him on that account Rom. 10. 9. wheresoever he be there would faith be and whatsoever he is faith would be somewhat proportionally For by faith the heart is shapen out in breadth and length for him yea when the fame and report of him goeth abroad in his truth although faith see not much yet it believeth on his Name upon the very fame he hath sent abroad of himself Joh. 1. 12. But here for avoiding of mistakes consider 1. That although justifying Faith acteth so variously yet every Believer who hath a good title to Christ Jesus hath not all these various actings and exercises of Faith for his condition craveth them not and also the Master is pleased not to lead out the faith of some persons at some times in some of these ways for reasons known to himself even when their necessity to their apprehension calleth for such acting of faith Surely every one dare not say Though he kill me yet will I trust in him Many would not have gon up with that woman I spake of Mat. 15. but would have been discouraged and quit the pursuit It is on this account that Christ doth highly commend the faith of some beyond the faith of others Mat. 8. 10. and 15. 28. Many good people are much disquieted about their faith because it goeth not out in all those ways we find recorded in Scripture But there is hardly and man will be found whose faith hath acted all these ways 2. Many of these actings of faith are much intended and remitted They are sometimes strong and vigorous and discernable and sometimes they fail and misbelief doth prevail so as it were an uncertain thing to judge of a mans estate by these We find the Saints very different from themselves in regard of the actings of faith sometimes as we shewed before 3. Each one of these actings of faith speaketh good to the person in whom it is and hath promises annexed unto it as we have said Yet 4. Although these Actings of faith have promises annexed unto them they are not for that the condition of the New Conenant for then every one behoved to have each one of them which is not true as we have said before A promise is made to him who
lay aside all thoughts of saving themselves by the Covenant of Works or inherent righteousness and will agree heartily to be saved by Christ Jesus they shall be restored to a better condition than formerly man was in and shall be saved So then to close with Gods device of saving sinners by Christ Jesus is to quit and forego all thoughts of help or salvation by our own Righteousness and to agree unto this way which God hath found out It is to value and highly esteem of Christ Jesus as the treasure sufficient to enrich poor man and with the heart to believe this record That there is life enough in him for men It is to plead this invention and to acquiesce in it as the only way to true happiness It is to point towards this Mediator as God holdeth him out in the Gospel with desire to lay the stress of our whole estate on him This is that which is called Faith or Believing the receiving of Christ or believing on his Name John 1. 12. This is that believing on the Name of the Lord Jesus commanded unto the Jaylor for his safety Acts 10. 31. This agreeth to all the descriptions of justifying faith in the Scripture this doth answer the type of looking to the Brazen Serpent lifted up in the Wilderness John 3. 14 15. and this is supposed in all these ordinary actings of Faith to which promises are annexed in the Scripture and will be found in all who have got the new heart from God and it will be found in none else As to the Second thing viz. That this is the necessary duty of all such who would be in favour with God and secure their Souls It appeareth thus 1. This closing with Gods contrivance or believing in Christ is commanded every where in Scripture by the Lord as the condition of the new Covenant giving title and right unto all the spiritual blessings of the same for it is upon the matter the receiving of Christ This is commanded whilst God bids men come and buy that is impropiate all by closing with that contrivement Isa 55. 1. the weary are commanded to come uuto him thus for their rest Mat. 11. 28. This is his commandment that we believe on the name of his Son 1. John 3. 23. this is enough to prove it a duty incumbent But further it is such a duty as only giveth title and right to a Sonship for only they who receive him are priviledged to be Sons John 1. 12. To as many as received him to them he gave power to be the sons of God even to such as believed on his name 2. It appeareth to be the necessary duty of all thus No less than this doth give a meeting unto God offering himself to be our God in Christ and no less than this doth answer our profession as we are in Covenant with him as Members of his visible Church The Lord offereth to be our God in Christ if we do not close with the offer in laying aside all thoughts of other ways by which we may attain to happiness we give no meeting to him he saith This is my beloved Son in whom I am well pleased hear ye him Mat. 17. 5. If we close not with the offer we give no answer unto God Moreover we are all baptized in the name of the Lord Jesus Christ for the remission of Sins Acts 2. 38. Now unless we close with Christ as is said we falsifie that profession therefore since this is the thing which doth answer Gods offer in the Gospel and make good our profession as members of his Church it is a necessary duty lying upon us 3. Whatsoever a man hath else if he do not thus close with Gods Invention about Christ Jesus and do not receive him it doth not avail either as to the accepting of his person or of his performances or as to the saving of his soul Men are accepted only in Christ the beloved Eph. 1. 6. Abel and his offering are accepted by faith Heb. 11. 4. Without faith it is impossible to please God Heb. 11. 6. and He that believeth not is condemned already and shall not see life but the wrath of God abideth on him John 3. 18. 36. for want of this no external title doth avail the Children of the Kingdom are cast out if this be wanting Mat. 8. 10 11 12. The people of Israel are like other Heathens in regard of a graceless state lying open to the wrath of God Jer. 9. 25 26. If men do not believe that he who was slain at Jerusalem who was called Christ Jesus and witnessed unto by the Prophets and declared to be the Son of God by many mighty works I say if men do not believe that he is the way and close not with him as the only way they shall dye in their sins John 8. 24. We say then it is a most necessary duty thus to close with Christ Jesus as the blessed relief appointed for sinners every one who is come to years of understanding and heareth this Gospel is obliged to take to heart his own lost condition and Gods gracious offer of peace and salvation throngh Christ Jesus and speedily to fly from the wrath to come by accepting and closing with this offer heartily acquiescing therein as a satisfying way for saving of poor Sinners And that all may be the more encouraged to set about this duty when they hear him praying them to be reconciled unto them let them remember that peace and salvation is offered to the people in universal terms to all without exception If any man will he shall be welcome Rev. 22. 17. If any thirst although after that which will never profit yet they shall be welcome here on the condition aforesaid Isa 55. 2 3. all are commanded to believe 1 John 3. 23. The promises are to all who are externally called by the Gospel God excludes none if they do not exclude themselves Acts 2. 39. so that if any have a mind for the thing they may come forward he will in no wise cast them out John 6. 37. being able to save to the utmost them who come to God through him Heb. 7. 25. And these who have long delayed to take this matter to heart had now the more need to look to it lest what belongs to their peace be hid from their Eyes but all these words will not take effect with people until God pour out his Spirit from on high Isa 32. 15. to cause men to approach unto God in Christ yet we must still press mens duty upon them and beseech and charge them by the appearing of the Lord Iesus Christ and their reckoning to him in that day that they give the Lord no rest until he send out that Spirit which he will give to them who ask it Luke 11. 13. and cause them to know what belongs unto their peace and bring them up to their duty We come now to speak of the Third thing viz.
cases Psal 9. 6. Psal 42. 5. Psal 4. 2. 5. It is observable here that sometimes the man will halt and be silent to hear some indistinct whispering of a joyful sound glancing on the mind or some news in some broken word of Scripture which it may be the man scarcely knoweth to be Scripture or whether it is come from God or Satan to delude him yet this he hath resolved only to hear what God the Lord will speak as upon another occasion Psal 85. 8. 6. More distinct promises comes into the mans mind whereupon he assayeth to lay hold but is beaten off with objections as in another case the Psalmist is Psal 20. 3. 6. But thou art holy But I am a Worm Now it is about the dawning of the day with the man and Faith will stir as soon as the Lord imparteth the joyful sound Psal 89. 15. This is the substance of the Covenant which may be shortly summed up in these words Christ Jesns is my beloved Son in whom I am well pleased hear ye him We can speak no further of the mans exercise as a preparatory work for what followeth is more than preparatory Yet that the exercise may appear compleat and full we shall add here That after all these things the Lord it may be after many answers of divers sorts mightily conveyeth the sound of his Covenant to the heart and determineth the heart to close with it and God now draweth him so to Christ Joh. 6. 44. and so shapeth out the heart for him that the conception cannot miscarry for now the heart is so in breadth and length for him as that less cannot satisfie and more is not desired like that of Psal 73. 25. Whom have I in Heaven but thee or whom have I desired on earth besides thee The soul now resolveth to die if he command so yet at his door and facing to him-wards We have drawn this preparatory work to some length not tying any man to such a work so circumstantiate only we say the Lord dealeth so with some and where he so convinceth of sin corruption and self emptiness and maketh a man take salvation to heart as the one thing necessary and sets him on work in the use of the means which God hath appointed for relief I say such a work rarely shall be found to fail of a good issue and gracious result Object Hypocrites and reprobates have great stirrings of Conscience and deep convictions about sin setting them on work sometimes and I do suspect any preparatory work of the Law I ever had to be but such as they have Answ It will be heard to give sure essential differences between the preparatory work in those in whom afterwards Christ is formed and those legal stirrings which are sometimes in Reprobates If there were not some gracious result of these convictions and wakenings of conscience in the Lords people and other marks of which we shall speak afterwards it were hard to adventure upon any difference that is clear in these legal stirrings Yet for answer to the Objection I shall offer some things which rarely will be found in the stirring of reprobates and which are ordinarily found in that Law-work which hath a gracious issue 1. The convictions of hypocrites and reprobates are usually confined to some few very gross transgressions Saul grants no more but the persecuting of David 1 Sam. 26. 21. Judas grants only the betraying of innocent blood Mat. 27. 4. But usually these convictions by which the Lord prepareth his own way in the soul although they may begin at one or more gross particular transgressions yet they rest not there but the man is led on to see many breaches of the Law and innumerable evils compassing him as David speaketh in the sight of his sin Psal 40. 12. and withal that universal conviction if I may call it so is not general as usually we hear senseless men saying that in all things they sin But it is particular and condescending as Paul afterwards spake of himself he not only is the chief of sinners but particularly he was a blasphemer a persecuter 1 Tim. 1. 13. 2. The convictions which Hypocrites have do seldom reach thier Corruption and that body of death which breeds an averseness from what is good and strongly inclineth to what is evil Ordinarily where we find Hypocrites speaking of themselves in Scripture they speak loftily and with some self conceit both as to their freedom from corruption Joh. 9. 34. The Pharisees say to the poor man Thou wast altogether born in sins and dost thou teach us as if they themselves were not as corrupt by nature as he They speak of great sins as Hazael did 2 Kings 8. 13. Am I a Dog that I should do this great thing And also in their undertakings of duty as that man spake Mat. 8. 19. I will follow thee whithersoever thou goest See how the people do speak Jer. 42. 2. to 7. They undertake to do all that God will command them so that they still go about in any case to establish their own righteousness not submitting unto the righteousness of God But I may say that convictions and exercise about corruption and that body of death inclining to evil and disenabling for good is not the leasâ— part of the work where the Lord is preparing his own way They use to judge themselves very wretched because of a body of sin and are at their wits end how to be delivered as Paul speaketh when he is under the exercise of it afterwards Rom. 7. 19. 3. It will ordinarily be found that the convictions which are in hypocrites either are not so serious as that some other business will not putâ— them out of head before any satisfaction be gotten as in Cain who went and built a City and we hear no more oâ— his Convictions Gen. 4. Felix went away until a morâ— convenient time and we hear no more of his trembling Actâ— 24. 25. Or if that work become very serious then iâ— runneth to the other extremity and despair of relief leaving no room for any escape So we find Judas very serious in his Convictions yet he grew desperate and hanged himself Mat. 27. 4 5. But where the Lord prepareth his own way the work is both so serious as the person cannot be put off it until he find some satisfaction and yet under that very seriousness he lyeth open for relief both which are clear in the Gaolers words What shall I do to be saved Acts 16. 30. This serious enquiry after Relief is a very observable thing in the preparatory work which leadeth on to Christ yet we desire none to lay too much weight on these things since God hath allowed clearer differences between the precious and the vile Object I still fear I have not had so through a sight of my sin and misery as the Lord giveth to many whom he effectually calleth especially to great Transgressors such as I am Answ It is true
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