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
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
they know to be appointed by God for delivering them from it neither can these come to clearness who know some positive duty commanded them in their stations which they deceitfully shift and shun not closing cheerfully with it or not willing to be led into it These are also in some respect condemned of their own heart as the former sort and in that case it is difficult to come to a distinct knowledge of their state 1 Joh. 3. 21. it is supposed there that a self-condemning heart maketh void a mans confidence proportionally before God I do not deny but that men may on good grounds plead an interest in Christ in the case of prevailing iniquity Psal 65. 3. Rom. 7. 23 25. but it is hard to be attained if at all attainable when the heart is dealing deceitfully and entertaining known guile in particular Therefore let people clear themselves of the particular which they know too well It is the thing which doth meet them marring their confidence and access in all their approaches unto God See Judg. 10. 10 13. The Idolatries of the people are cast up to them by the Lord and their suit rejected thereupon That which draweth away the heart first in the morning and last at night like an Oven heated at night and it burneth as a flaming fire in the Morning spoken of the wicked Hos 7. 6. And taketh up their thoughts often on their bed as it is said of some Psal 36. 4. That which doth lead away the heart in time of religious duty ordinarily and the remembrance of which hath power to enliven and quicken the Spirits more than the remembrance of God so as their heart is after the heart of some detestable thing Ezek. 11. 21. That which withstandeth men when they would lay hold on the Promise as God casteth up mens sins to them who were medling with his Covenant Psal 50. 16 17. That is the thing which doth marr the knowledge of a gracious state let it go and it will be more easie to reach the knowledge of an interest in Christ The third thing which hindreth the knowledge of an interest in Christ is a spirit of sloth and careless negligence in many They complain that they know not whether they be in Christ or not but as few take pains to be in him so few take pains to try if they be in him It is a work and business which cannot be done sleeping 2 Cor. 13. 5. The several words used there viz. examine prove know say that there is a labour in it diligence must be used to make our calling and election sure 2 Pet. 1. 10. it is a business above flesh and blood The holy anointing which teacheth all things must make us know the things Freely given us of God 1. Cor. 2. 12. Shall the Lord impart a business of so great concernment and not so much as be enquired after to do it for men Ezek. 36. 37. Be ashamed you who spend so much time in reading Romances in adorning your persons in hawking and hunting in consulting the Law concerning your outward state in the World and it may be in worse things than those Be ashamed that you spend so little time in the search of this whether you be an heir of Glory or not whether you be in the way that leadeth to Heaven or that which will land you in darkness for ever You who judge this below you and unworthy of your pains any part or minute of your time it is like in Gods account you have judged your selves unworthy of everlasting life so as you have no lot with Gods people in this matter The fourth thing that doth darken the knowledge of interest in Christ is men do not condescend upon what would satisfie them but complain that God will not shew unto them what he is about to do with them but cannot yet say they know what would satisfie concerning his purpose this is a sad thing Shall we think those are serious who have never as yet pitched on what would satisfie them nor are making earnest enquiry after what should satisfie If the Lord had left us in the dark in that matter we were less inexcusable but since the grounds of satisfaction and the true marks of interest in Christ are so clear and frequent in Scripture and so many things written that our joy may be full 1 Joh. 1. 4. and that those who believe may know that they have eternal life 1 Joh. 5. 13. and since he that believeth hath a Witness of it in himself 1 Joh. 5. 10. none can pretend excuse here We may not here insist to shew what may and should satisfie concerning our interest since we are to speak directly to it afterwards The fifth thing that helpeth much to keep men in the dark concerning their interest in Christ is they pitch upon some mutable grounds which are not so apposite proofs of the truths of an interest in Christ as of the comfortable state of a triumphing soul sailing before the wind and marks which I grant are precious in themselves and do make out an interest clearly where they are Yet they are such as without them an interest in Christ may be and be known also in a good measure We shall touch a few of them 1. Some think that all who have a true interest in him are above the prevailing power of every sin But this is contrary to that of Psal 65. 3. where we find that holy man laying just claim to pardon in the case of prevailing iniquity and that of Rom. 7. 23 24 25. where Paul thanketh God through Christ as freed from the condemnation of the. Law even whilst a law in his members leads him captive unto sin 2. Some think that all true Saints have constantly access unto God in prayer and sensible returns of Prayer at all times But this is contrary to the many sad exercises of God's people complaining often that they are not heard nor regarded of God Psal 13. 1. and 22. 1 2. 3. Some think that all who have any true interest in him have God witnessing the same unto them by a high operation of that witnessing spirit of his spoken of Romans 8. 16. whereof afterwards and so they still suspect their own interest in Christ because of the want of this But they do not remember that they must first believe and give credit to that record which God hath given to his Son that there is life enough in him for men 1 John 5. 10 11. and then look for the seal and witness of the spirit Eph. 1. 13. In whom after ye believed ye were sealed with the holy spirit of promise c. As long as people hold fast these principles and the like they can hardly come to the knowledge of their gracious state which God hath warranted people to prove and clear up to themselves otherways than by the aforesaid things The fifth thing to be premised is The removal of some mistakes whereunto
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
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
some great legal shakings are deceitful and turn to nothing if not worse we shall point at some things remarkable in these converts spoken of before which did prove the work of the Law on them to have had a gracious issue and result 1. Some word of truth or dispensation putteth the person to a dreadful stand with a great stir in the Soul Some are pricked in heart Acts 2. 27. Some fell on trembling Acts 16. 29. and this is such a stir that the person is brought to his wits end What wilt thou have me to do saith Paul Acts 9. What shall I do saith the Jaylor Acts 16. 30. 2. The person is content to have Salvation and Gods friendship on any terms as the questions do import What shall I do as if he had said What would I not do What would I not forego What would I not undergo 3. The person accepteth the condition offered by Christ and his Servants as is clear in the fore-cited Scriptures 4. The person presently becometh of one interest with the Saints joyning himself with that persecuted society putting respect on those whom he had formerly persecuted joyning and continuing with them in the profession of Christ on all hazards Those with whom the Lord hath so dealt have much to say for a gracious work of Gods spirit in them and it is like many of them can date their work from such a particular time and word or dispensation and can give some account of what past between God and them and of a sensible change following in them from that time forward as Paul giveth a good account of the work and way of God with him afterwards Acts 22. Again The Lord sometimes carrieth on this work more calmly foftly and gently protracting it so as the steps of mens exercise under it are very discernable It would draw a great length to enlarge every step of it we shall touch the most observable things in it 1. The Lord Iayeth siege to men who it may be have often refused to yield to him offering himself in the Ordinances and by some word Preached Read or born in on the mind or by some providence leading in unto the Word he doth also assault the house kept peaceably by the strong man the Devil and thus Christ who is the stronger man cometh upon him Luke 11. 22. and by the Spirit of truth doth fasten the Word on the man in which Gods curse is denounced against such and such sinners whereof the man knoweth himself guilty The spirit convinceth the man and bindeth it upon him that he is the same person against whom the Word of God doth speak because he is guilty of such sins and from such sins the man is led on to see more until ordinarily he comes to see the sins of his youth sins of omission c. yea he is led on until he sees himself guilty almost of the breach of the whole Law he seeth innumerable evils compassing him as David speaketh in a fit of exercise Isa 40. 12. A man sometimes will see ugly sights of sin in this case and is sharp-sighted to reckon a filthiness to every sin almost Thus the spirit convinceth of sin Jo. 16. 8. 2. The Lord shaketh a special strong hold in the garrison a refuge of lies to which the man betaketh himself when his sins are thus discovered to him The poor man pretendeth to faith in Christ whereby he thinks his burden is taken off him as the Pharisees said John 8. 41. We have on Father even God They pretend to a special relation of God as a common Lord. The Spirit of God beats the man from this by the truth of the Scriptures proving that he hath no true faith and so no interest in Christ nor any true saving grace shewing clear differences between true grace and the counterfeit fancies which the man hath in him and between him and the truly Godly as Christ laboureth to do those Joh. 8. 42 44. If God were your father ye would love me Ye are of the Devil for ye do the lusts of such a father So fear surpriseth the Hypocrite in heart Isa 33. 14. especially when the Lord discovereth to him conditions in many of these promises wherein he trusted most not easily attainable he now seeth grace and faith another thing than once he judged them to be We may in some respect apply that word here The Spirit convinceth him of sin because he hath not believed on the Son he is particularly convinced of unbelief John 16. 9. he seeth now a huge distance between himself and the godly whom he thought before out-stripped him in only some unnecessary proud hateful preciseness he now seeth himself deluded and in the broad way with the perishing multitude and so in the sight of his misery coucheth down under his own burthen which before this time he thought Christ did bear for him he now beginneth to be afraid of the Promises because of that and such other words What hasâ— thou to do to take my Covenant in thy mouth c. Psal 50 16 3. The man becometh careful about his salvation and beginneth to take it to heart as the one thing necessary he is brought to this with the Jaylor Act. 16. What shall I do to be saved His salvation becometh the leading thing with him It was least in his thoughts before but now it prevaileth and other things are much mis-regarded by him since his soul is ready to perish What shall it profit him to gain the whole world if he lose his soul Mat. 16. 26. Some here are much puzled with thoughts of an irrecoverable decree to their prejudice and with the fears of uncertain death which may attach them before they get matters put to a point and some are vexed with apprehensions that they are guilty of the sin against the Holy Ghost which is unpardonable and so are driven a dangerous length Satan still casting up to them many sad examples of people who have dolefully put an end to their own exercise but they are in the hand of one who knoweth how to succour them that are tempted Heb. 2. 18. 4. When a man is thus in hazzard of miscarrying the Lord useth a work of preventing mercy towards him quietly and under-hand supporting him and this is by bearing upon his mind the possibility of his Salvation leading the man to the remembrance of pregnant proofs of Gods free and rich grace pardoning gross transgressors such as Manasseth who was a bloody idolatrous man and had correspondence with the Devil and yet obtained mercy 2 Chron. 33. 12 13. and other Scriptures bearing offers of grace and favour indifferently to all who will yield to Christ whatsoever they have been formerly So as the man is brought again to this What shall I do to be saved which doth suppose that he apprehendeth a possibility of being saved else he would not propound the question He applyeth that or the like word to himself It may
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
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.
that he flees for refuge somewhere I grant some have a higher and some a lesser degree of this seriousness as we shew in the former part of this Treatise But if we speak of the Lords ordinary way of working with those who are come to age we say they must very seriously take their souls estate to heart despairing of help in themselves Since the whole need no Physitian but those who are sick Mat. 9. 12. As for the measure we plead on that which probably doth suppose that a man will be induced thereby to transact cordially with Christ on any terms he doth offer himself to be closed with The second thing pre-required of him who would believe on Christ Jesus is He must know and take to heart the way of escape from Gods wrath The Spirit must convince him of that righteousness Here a man must understand somewhat distinctly that God hath devised a way to save poor lost man by Jesus Christ whose perfect righteousness hath satisfied offended justice and procured pardon and everlasting favour to all those whom he perswadeth by his Gospel to accept of Gods offer Acts 13. 38 39. John 1. 12. So that no person is excluded of whatsoever rank or condition whatsoever hath been his former way unless he be guilty of the sin against the Holy Ghost which is a malicious hatred and rejection of the remedy appointed for sinners as we shall hear for all manner of sin is given unto those who accept of the offer in Gods way Matth. 12. 13. He is able to save to the uttermost those that come unto God through him Heb. 7. 25. The third thing pre-required is A man must know that as God hath not excluded him from the relief appointed so he is willing to be reconciled unto men through Christ and hath obliged men to close with him through Christ Iesus and so to impropriate that salvation to themselves He not only invites all to come Isa 55. 1 2. And welcometh all that come as we find in the Gospel and commendeth those who come Matth. 8. 10. and 15. 28. and chideth for not coming and closing with him Joh. 3. 18. But also he commandeth all to believe on Christ 1 John 3. 23. So as a man is not to question the Lords willingness to receive men who go to Christ honestly for God hath abundantly cleared that in Scripture unless that a man know so much he will scarcely dare to lay his heart open for that noble device of saving sinners or adventure his own weight and stress upon Christ Jesus The fourth thing pre-required is The man who would close with Christ Jesus must resolve to break all Covenants with Hell and death Isa 28. 15. Whatsoever known evil men are engaged into they must resolve to forego it for there is no concord between Christ and Belial 2 Cor. 6. 14 15 16 17 18. The Lord requireth that they who would expect him to be for them should not be for another Hos 3. 3. This is far from Evangelick repentance which I grant doth not precede a mans closing with Christ by faith there is little here beyond a mis-regard of these things unto which a man was formerly devoted and a slighting what he was mad upon because he seeth himself destroyed thereby and relief now offered whereupon his heart beginneth to be more intent than formerly it was After this when Christ is lookt upon alone his worth and beauty doth appear so as among all the gods there is none like unto him and he looketh out as a sufficient covering of the eyes to all who get him Upon which the heart loveth Gods device in the new Covenant and loveth to lay its weight upon Christ rather than any other way bending towards him and so the man becometh a believer Now I will not say that all these things whereof we have spoken are formally orderly and distinctly found in every person before he close with God in Christ for the way of the heart with Christ may be added to the four wonderful things Prov. 18. 19. It is hard to trace the heart in its translation from darkness to light yet we hold out the most ordinary and likely way to him who doth ask the way debarring thereby ignorant and senseless persons from medling and discharging them to pretend to any interest in him whilst they remain such The fourth thing we propose to speak to is The properties of this duty when rightly gone about I shall only hint a few 1. Believing in Christ mùst be Personal a man himself and in his own proper person must close with Christ Jesus The just shall live by his faith Heb. 2. 4. This faith that it will not suffice for a mans safety and relief that he is in Covenant with God as a born member of the visible Church by vertue of the parents subjection to Christs Ordinances neither will it suffice that the person had the initiating seal of Baptism added and that he then vertually engag'd to seek salvation by Christs blood as all infants do Neither doth it suffice that men are come of believing parents their faith will not instate their children into a right to the spiritual blessings of the Covenant Neither will it suffice that parents did in some respect engage for their children and give them away unto God all these things do not avail The children of the kingdom and of godly predecessors are cast out unless a man in his own person put out faith in Christ Jesus and with his own heart please and acquiesce in that device of saving sinners he cannot be saved I grant this faith is given unto him by Christ but certain it is that it must be personal 2. This duty must be cordial and hearty with the heart man believeth unto righteousness Rom. 10. 10. A man must be sincere and without guile in closing with Christ judging him the only covering of the eyes not hankering after another way The matter must not swim only in the head or understanding but it must be in the heart the man not only must be perswaded that Christ is the way but affectionately perswaded of it loving and liking the thing having complacency in it so that it is all a mans desire as David speaketh of the Covenant 2 Sam. 23. 5. If a man be cordial and affectionate in any thing surely he must be so here in this one thing necessary It must not be simply a fancy in the head but it must be a heart◠business a soul-business yea not a business in the outer court of affections but in the flower of affections and in the innermost Cabinet of the soul where Christ is forme◠Shall a man be cordial in any thing and not in this which doth comprize all his chief interests and his everlasting state within it Shall the Lord be said to rejoyce over a man as a Bridegroom rejoyceth over his Bride Isa 62. and to rest in his love with joy Zeph. 3. 17.
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 lips whilst the heart is far away from him 5. I grant both cordial and verbal transacting with God will not make out a mans gracious estate unto him so as to put and keep it above controversie without joynt witness of the Spirit by which we know what is freely given unto us of God yet this explicite way of transacting with God joyned with that heart-closing with him in Christ contributes much for clearing up unto a man that there is a fixed bargain between God and him and will do much to ward off him many groundless jealousies and objections of an unstable mind and heart which useth affrontedly to deny this hour what it did really act and perform the former hour This explicite covenanting is an Instrument taken of what past between God and the soul and so hath its own vantage for strengthening of Faith As for this express covenant we shall 1. Shew that is a very warrantable practice 2. We shall shew shortly what is preparatorily required of those who do so transact with God 3. How men shall go about that duty 4. What should follow thereupon As to the first I say it is a warrantable practice and in incumbent duty expâ—â—â—ly and by word to covenant with God which appeareth thus 1. In many places of Scripture if we look to what they may bear according to their scope and the analogy of Faith God hath commanded it and left it on people as a duty Isa 44. 5. One shall say I am the Lords Isa 45. 24. Surely shall one say In the Lord have I righteousness and strength Jer. 31. 4. Wilt thou cry unto me My father thou art the guide of my youth Zech. 13. 9. They shall say The Lord is my God Hos 2. 16. Thou shalt call me Ishi and in many places elsewhere Now since God hath so clearly left it on men in the matter of the word they may be perswaded that it is a practice warranted and allowed by him and well-pleasing unto him 2. Arg. It is the approved practice of the Saints in Scripture thus expresly to covenant with God and they have found much quiet in that duty afterwards David did often expresly say unto God that he was his God his portion and that himself was his servant Thomas will put his interest out of question with it Joh. 20. 28. Yea I say the Saints are much quieted in remembrance of what hath past that way between God and them Psal 73. 25. Psal 142. 5. we find it often in the Book of the Canticles Now shall the chief Worthies of God be so much in a duty breeding so much quiet and satisfaction to them in many cases and shall we be under the New Testament unto whom access is ministred abundantly and who partake of the sap of the Olive shall we I say lie behind in this approved piece of freedom with God Since we study to imitate that cloud of witnesses in other things as faith zeal patience c. let us all imitate them in this 3. Arg. The thing about which we move here is a matter of the greatest concernmen 〈◊〉 all the World It is the life of our Soul Deut. 32. 47. Oh shall men study to be express explicite plain and peremptory in all their other great businesses because they are such and shall they not much more be peremptory and express in this which doth most concern them I wonder that many not only do not speak it with their mouth but that they do not swear and subcribe it with their hand and do not every thing for securing of God to themselves in Christ and themselves unto God which the Scripture doth warrant Isa 44. 5. This also may have its own weight as an argument to press this way of covenanting with God The business of interest in Christ and of real and honest transacting with him is a thing which in experience of Saints is most frequently brought upon debate and in question Therefore men had need all the ways they can even by thought word and deed to put it to a point This also may have place here for pressing this as a duty that God is so formal express distinct and legal to say so in all the business of mans salvation viz. Christ must be a near kinsman to whom the right of redemption doth belong he must be chosen called authorized and sent Covenants formally draw between the Father and him the Father accepting payment and satisfaction giving formal discharges all done clearly and expresly Shall the Lord be so express plain and peremptory in every part of the business and shall our part of it rest in a confused thought and we be as dumb beasts before him If it were a marriage between man and wife it would not be judged enough although there were consent in heart given by the woman and known to the man if she did never express so much by word being in a capacity to do so Now this Covenant between God and man is held out in Scripture as a marriage between man and wife Hos. 19. 20. 2 Cor. 2. The whole Song of Soloman speaketh it The Lord useth similitudes to signifie unto us what he intends and surely this is a special requisite in Marriage that the wife give an express and explicite consent unto the business The man saith so I take thee to be my lawful wife and do oblige my self to be a dutiful husband The woman is obliged on the other Part to express her consent and to say Even so I take thee to be my lawful husband and do promise duty and subjection It is so here The Lord saith I betroth thee unto me in faithfulness and thou shalt call me Ishi my husband Hosea 2. I will be for thee as a head and husband if thou wilt not be for another Hosea 3. the man ought to answer and say Amen So be it Thou shalt be my God my head and Lord and I shall and will be thine and not for another Cant. 6. 3. And so this making of this Covenant with God is called a giving of the hand to him as the word is 2 Chron. 30. 8. which doth hint a very express formal explicite and positive bargaining with God So then we conclude it to be an incumbent duty and a very approved practice necessary for the quieting of a mans mind and his more comfortable being in Covenant with God and more fully answering Gods condescendence and offer in that great and primary promise I will be your God and ye shall be my people Not only may and should people thus expresly close with God in Christ for fixing their heart but they may upon some occasions renew this verbal transacting with God especially when through tentations they are made to question if ever they have really and sincerely closed Covenant with God as they are to put out new acts of faith embracing Christ as the desirable portion and measure and also upon other occasions so were