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
approved of God in a Gospel sense it may be wanting and justly wanting although the other peace about a mans state be sure This peace about a mans case and condition it is either such in the court of Scripture and this is when a a man is not regarding iniquity and expecting the Commands of God without exception then the Scripture saith he stands in an even place and he 〈◊〉 fear no stated quarrel between God and him in order to a temporary stroke and when it is thus his conscience should also assoil him that same way and would do so if it were rightly informed but because the conscience is often in the dark therefore a man may be alarm'd with evil in the court of conscience as if he were justly to expect a stroke from God because of his sin and some quarrel God hath at him although he intends salvation for him this is enough to keep a man in disquiet and to inhibit him the rejoycing allowed unto him whilst he is walking in his integrity Therefore a man must here also inform his conscience and receive no accusations nor condemnings from it unless it make them clear by Scripture At that Bar let every man stand both about his state and his condition or case and let him appeal from all other courts to that and not receive any indictment but conform to the truth of God by which the conscience is to proceed in all things and if this were well lookt unto there would not be so many groundless suspicions amongst the Lords people either about their state or condition upon every thought which entereth their mind Twelfthly There is the Joy of the Holy Ghost and this is when the spirit doth breath upon our rejoycing in God which is a grace very little in exercise with many and maketh it set out sensibly and vigorously and he exciteth and stirreth the passion of joy and delight in the soul so as there is an unspeakable and glorious joy in the soul in the apprehension of Gods friendship and nearness unto him 1 Pet. 1. 8. This joy followeth upon peace and peace followeth righteousness Rom. 14. 17. This joy readily will not fail to be according to the measure of the assurance of Faith as 1 Pet. 1. 8. In whom believing ye rejoyee c. So that the removal of mistakes about other things will allay doubts about this Now because some of these excellent communications of the spirit after they are gone are brought in question as delusions of Satan For vindication of them we say that the special operations of Gods Spirit in any high degree usually are communicated to people after such brokenness of Spirit Psal 51. 8. after so singular pains in Religious duty Dan. 9. 3 21. or in time of such suffering for righteousness 1. Pet. 4. 14. or if they break in as the rain that waiteth not for man then they do so humble and abase the person Isa 6. 5. and there are found so many evidences of grace in the man Rom. 8. 16. or these things do so provoke unto holiness and to have every thing answerable and conform unto these manifestations of God 2. Tim. 2. 19. the person under them doth so loath all things beside Gods friendship and fellowship Mat. 17. 4. and these things do carry on them and with them so much authority and divine superscription whilst they are in the Soul that afterwards they may appear sufficiently to be special communications of God and singular gracious operations of his spirit and no delusions of Satan transforming himself unto an Angel of Light 2 Cor. 11. 14. nor such common flashes of the spirit as may admit afterwards irrecoverable Apostacy from God Heb 6. 4 5 6. Now then to conclude this part of the work that relateth unto tryal I say to all these who complain of the want of the precious out-lettings of the Spirit 1. Bless God if you want nothing essential for making out of a saving interest in Christ God hath given unto you Christ Jesus the greatest gift he had and since your heart is shapen out for him he will with him give you all things that are good for you in their seasons 2. I do believe upon a right search and tryal after you have understood the communications of the Spirit you are not so great a stranger to many things as you did suspect your self to be But 3. Remember the promises of life and of peace with God are now here in Scripture made unto these special things whereof you alledge the want The promises are made unto Faith followed with holiness And it may be presumed that many heirs of glory not in this life partake of some of these things but are in bondage all their dayes through fear of death Heb. 2. 15. so that there should be no mistake about these things we may seek after them but God is free to give or withhold them 4. Many do seek after such manifestations before they give credit by faith unto Gods word He hath born record that there is life enough for men in Christ Jesus and if men would by believing set to their seal that God is true they should partake of more of these excellent things 5. I may say many have not honourable apprehensions and thoughts of the spirit of God whose proper work it is to put out the foresaid noble operations they do not adore him as God but vex grieve quench and resist him and many people complaining of the want of these things are not at the pains to seek the spirit in his out-goings and few do set themselves apart for such precious receits Therefore be at more pains in Religion give more credit to his Word and esteem more highly of the Spirit of God and so you may find more of these excellent things How to attain unto A Saving interest in CHRIST HAving in the former part of this Treatise put every mans state to tryal It now remains thâ—â— in this following part we give advice to those who neither can nor dare lay claim to the marks formerly mentioned Quest What shall they do who want the marks of a true and saving interest in Christ already spoken of and neither can nor dare pretend unto them Answ If men miss in themselves the marks of a Saving Interest in Christ spoken of before Then it is their duty and of all that hear this Gospel personally and heartily to close with Gods Contrivance of saving sinners by Christ Jesus and this shall secure thy state For the better understanding of this we shall prâ—mise some things for information of those who are more ignorant and then speak more directly to the thing As for the things to be premised 1. The Lord did at the beginning out of his bounty make a Covenant with man in Adam Gen. 2. 17. and did enable man to abide in that Covenant Eccle. 7. 29. But man by eating of that forbidden fruit Gen. 3. did break the Covenant
see their need of relief to betake themselves unto Christ Jesus and to close cordially with Gods device of saving sinners by him laying aside all objections and excuses as they shall be answerable unto him in the day he shall judge the quick and the dead and shall drive away out of his presence all these who would dare to say their sins and condition were such as that they durst not adventure upon Christs perfect Righteousness for their relief notwithstanding of the Lords own command often interposed and in a manner his credit engaged Object I suspect I am guilty of the sin against the Holy Ghost and so am incapable of pardon and therefore I need not think of believing on Christ Jesus for saving of my Soul Answ Although none should charge this sin on themselves or on others unless they can prove the charge according to Christs example Matth. 12. 25 26 32. yet for satisfying of the doubt I shall 1. Shew what is not the sin against the Holy Ghost properly so called because there be some gross sins which people do unwarrantly judge to be this unpardonable sin 2. I shall shew what is the sin against the Holy Ghost 3. I shall draw some conclusions in answer directly to the objection As for the First There be many gross sins which although as all other sins may be sins against the Holy Ghost who is Gods equal and one with the Father and the Son and are done against some of his operations and motions yet are they not the sin against the Holy Ghost which is the unpardonable sin As first blaspheminâ— of God under bodily tortures is not that sin for somâ— Saints fell into this Acts 26. 11. much less blaspheming of God in a fit of distraction or frenzy for a man is not a free rational agent at that time and he that spareth his people as a Father doth the Son that serveth him and doth pity so Mal. 3. 17. Psal 103. 13. doth he spare and pity in these rovings For so would our Fathers according to flesh do if we blasphemed theâ— in a fit of distraction much less are horrid blasphemies against God darted in upon the soul and not allowed there this unpardonable sin for such things were offered to Christ Mat. 4. and are often cast in upon the Saints 2. The hating of good in others whilst I am not convinced that it is good but in my light do judge it to be evil yea the speaking against it yea the persecuting 〈◊〉 it in that case is not the sin against the Holy Ghost for all these will be found in Paul before he was converted and he obtained Mercy because he did these things ignorantly 3. Heart-rising at the thriving of others in the work and way of God whilest I love it in my self yea the rising of heart against providence which often expresseth it self against the creatures nearest our hand yea this rising of heart entertained and maintained although they be horrid things leading towards that unpardonable sin yet are not that sin for these may be in the Saints proceeding from self-love which cannoâ— endure to be darkned by another and proceeding froâ— some cross in their Idol under a fit of tentation thâ— most part of all this was in Jonah Jonah 4. 4. Nâ—â— only are not decayes in what was once in the man anâ— falling into gross sins against Light after the receiving 〈◊〉 the truth this unpardonable sin for then many of all the Saints in Scripture were undone but further Apostacy from much of the truth is not that sin for that was in Solomon and in the Church of Corinth and Galatia yea denying yea forswearing of the most fundamental truth under a great tentation is not this sin for then Peter had been undone 5. As resisting quenching grieving and vexing of the Spirit of God by many sinful wayes are not this unpardonable sin for they are charged with these who are called to repentance in Scripture and not shut out as guilty of this sin So neither reiterating sin against light is the sin against the Holy Ghost although it leadeth towards it for such was Peters sin in denying Christ so was Jehosaphats sin in joyning with Ahab and Jehoram 6. Purposes and essays of self-murther and even purposes of murthering godly men the party being under a sad fit of tentation yea actual self-murther although probably it often joyneth in the issue with this unpardonable sin which ought to make every soul look upon the very tentation to it with horrour and abhorrency yet is not the sin against the Holy Ghost The Jaylor intended to kill himself upon a worse account than many poor people do in the sight and sense of Gods wrath and of their own Sin and Corruption yet that Jaylor obtained pardon Acts. 16. 27. 34. And Paul before his effectual calling was accessory unto the murther of many Saints and intended to kill more as himself granteth Acts 26. 9. to 13. Athough all these are dreadful sins each of them deserving wrath ever lasting and not being repented of bringeth endless vengeance especially the last cuts off hope of relief for ought can be expecting in an ordinary way yet none of these is the unpardonable sin against the Holy Ghost and so under any of these There is hope to him that hath an ear to hear the joyful sound of the Covenant All manner of such sin and blasphemy may be forgiven as is clear in the Scripture where these things are mentioned As for the second thing Let us see what the sin against the Holy Ghost is It is not a simple act of transgression but a complex of many mischievous things involving Soul and Body ordinarily in guilt We thus describe it It is a rejecting and opposing of the Chief Gospel Truth and way of salvation made out singularly to a man by the Spirit of God in the truth and good thereof and that avowedly freely wilfully maliciously and despightfully breeding hopeless fear There be three places of Scripture which do speak most of this sin and thence we will prove every part of this description in so far as may be useful to our present purpose by which it will appear that none who have a mind for Christ need stumble at what is spoken of this sin in Scripture See Mat. 12. 24. 32. Heb. 6. 4 5. 6. and 10. 25 29. First then let us consider the Object about which this sin or sinful acting of the man guilty thereof is conversant and that is the chief Gospel-truth and way of Salvation both which run to one thing It is the way which God hath contrived for saving of sinners by Jesus Christ the promissed Messiah and Saviour by whose death and righteousness men are to be saved as he hath held forth in the Ordinances confirming the same by many mighty works in Scripture tending thereto This way of salvation is the Object The Pharisees oppose this that Christ was the Messiah Mat. 12. 23 24.
edification I intend together with the incitement of some others more expert and experienced in this Excellent Subject to handle the same at greater length which I have more briefly hinted at who am Thy Servant in the Word of the Gospel W. Guthery The Tryal of a Saving Interest in CHRIST SInce there be so many people living under the Ordinances pretending without ground to a special interest in Christ and to his favour and salvation as is clear Mat. 7. 22 23. 25. 11 12. Luke 13. 24. And since many who have good ground of claim to Christ are not established in the confidence of his favour but remain in the dark without comfort hesitating concerning the reality of godliness in themselves and speaking a little to the commendation of Religion to others especially in the time of their straits I shall speak a little to two things of greatest concernment The one is How a person shall know if he hath a true and special interest in Christ and whether he doth lay just claim to Gods favour and salvation The other is In case a person fall short in the foresaid tryal what course he shall take for making sure Gods friendship and salvation to himself Quest 1. How shall a man know if he hath a true and special interest in Christ and whether he hath or may lay â—laim justly to Gods favour and salvation Answer Before we speak directly to the Question 〈◊〉 shall premise some things to make way for the Anâ—wer As First That a mans interest in Christ or gracius state may be known and that with more certainty than people do conjecture yea and the knowledg of it may be more easily attained unto than many do imagine For not only hath the Lord commanded men to know their interest in him as a thing attainable 2. Cor. 13. 5. 2 Pet. 1. 10. But many of the Saints have attained unto the clear perswasion of their interest in Christ and in God as their own God How often do they call him their God and their portion and how perswaded is Paul that nothing can seperate him from the love of God Rom. 8. 38 39. Therefore the knowledg of a mans gracious state is attainable and this knowledge of it which may be attained is no fancy and bare conceit but it is most sure Doubtless thou art our Father saith the Prophet in name of the Church Isa 23. 16. It is clear thus 1. That can be no fancy but a very sure knowledg which doth yeild to a rational man comfort in most real straits But so doth this 1. Sam. 30. 6. when the people spake of stoning David he encouraged himself in the Lord his God Psal 3. 6. he saith there he will not be afraid of ten thousand that rise against him Compare these words with ver 3. of that Psalm Psal 27. 1 3. Although an host encamp against him he is confident in this 2. That is a sure knowledg of a thing which maketh a wise Merchant sell all he hath that he may keep it sure that maketh a man forgo children lands life and suffer the spoyling of all joyfully But so doth this Mat. 13. 44. Mar. 1â— 28 29 Heb. 10. 34. Rom. 5. Act. 5. 41. 13 That must be a sure and certain knowledg and no fancy whereupon a man voluntarily and freely doth adventure his soul when he is stepping into eternity with this word in his mouth This is all my desire But such a knowledge is 2 Sam. 25. 5. And again Not only may a godly man come to the sure knowledge of his gracious state but it is more easily attainable than many do apprehend for supposing what shall be afterwards proved that a man may know the gracious work of Gods Spirit in himself if he will but argue rationally from thence he shall be forced to conclude his interest in Christ unless he deny clear Scripture truths I shall only make use of one here because we are to speak more directly to this afterwards A godly man may argue thus whosoever receive Christ are justly reputed the Children of God John 1. 12. But I have received Christ all the wayes which the Word there can import for I am well pleased with the device or way of salvation by Christ I agree to the terms I welcom the offer of Christ in all his offices as a King to rule over me as a Priest to offer and intercede for me as a Prophet to teach me I lay out my heart for Him and towards Him resting on Him as I am able what else can be meant by the word receiving Therefore may I say and conclude plainly and warrantably I am justly to reckon my self Gods child according to the aforesaid Scripture which cannot fail The second thing to be premised is That a man be savingly in Covenant with God is a matter of highest importance it is his life Deut. 32. 47. and yet very few have or seek after a saving interest in the Covenant and many foolishly think they have such a thing without any solid ground Mat. 7. 14. few find or walk in the narrow way This should alarm people to be serious about the matter since it is of so great consequence to be in Christ and since there be but few that may lay just claim to him and yet many do foolishly fancy an interest in him who are deceived by a false confidence as the foolish Virgins do Mat. 25. The third thing to be premised is Men must resolve to be determined by Scripture in this matter of their interest in Christ The Spirit speaking in the Scripture is judge of all Controversies Isa 8. 20. To the law and the Prophets and it speak not according to these there is no truth in it and of this also whether a man be savingly in Covenant with God or not Therefore do not mock God whilst you seem to search after such a thing If we prove from Scripture which is the uncontroverted rule that you are gracious and have stricken Covenant savingly with God then resolve to grant so much as to acquiesce in it and if the contrary appear let there be a determination of the controversie else you do but mock the Lord and so your bonds shall be made strong Isa 28. 22. for a jot of his Word cannot fail Mat. 5. 18. Therefore seek eye salve from Christ to judge of things according as the word of God shall discover them to be The fourth thing to be premised is although the matter of a mans interest in Christ be of so great importance and the way to attain to the knowledge of it so plainly held forth in the Scriptures yet there be but few who reach the distinct knowledge of it And that this may not discourage any person from attempting it I shall hint some few reasons why so few come to the clear knowledge of it which will also prepare the way for what is to be spoken afterwards The first thing which doth
They never close with Jesus Christ in that contrivement and him alone as a sufficient covering of the eyes as is said of Abraham to Sarah Gen. 20. 16. They still hold fast somewhat of their own at least to help to procure Gods favour and salvation Their heart doth still speak as that young mans speech Luke 18 18 21. doth insinuate What want I that I may inherit life Beside that they do still retain their former lovers and will not break their Covenants with Hell and Death imagining they may have Christ with these things equally sharing in their heart contrary to that A man cannot serve two Masters Mat. 6. 24. Either Christ must be judged absolute Lord and worthy to be so or nothing at all And so it is clear their heart is not shapen out for that way of salvation by Christ whom God hath alone made Lord here in whom all fulness shall dwell But where justifying faith is the soul of a man and his heart doth close with Christ and him alone having no confidence in the flesh Phil. 3. 3. Psal 62. 5. he trusteth only in God As also the man here giveth up with other lovers as they stand in competition with Christ they resolve not to be for another Hos 3. 3. They call him Lord which a man can only do by the Spirit of Christ 1. Cor. 12. 3. 2. As Hypocrites and Reprobates do never close with Christ alone so they do never close with full Christ as he is annointed to be a King to rule over a man in all things a Priest to procure pardon and to make peace for man upon all occasions a Prophet to be wisdom and a Teacher and Counsellor in all cases to man So they do not receive Christ especially in the first and third offices But where true justifying faith is a man closeth with whole Christ in all his offices judging all his will good holy just and spiritual Rom. 7. 12. and right concerning all things Psalm 119. 128. making mention of his righteousness only Psal 71 16. The man also giveth up himself to be taught of him Mat. 11. 29. So that Christ is made to the true believer with his own consent wisdom righteousness sanctification and compleat redemption 1. Cor. 1. 30. And although he hath not all these things formally in exercise when his heart goeth out after Christ yet upon search and tryal it will be found with him as I have said 3. Hypocrites and Reprobates do never close with Christ and all the inconveniencies may follow him they stick at that with that man Mat. 8. 19. 20. But where true justifying saith is a man doth close with him on all hazards he resolveth to forego all rather than to forego Christ Mar. 10. 28. he reckoneth all to be loss and dung for the excellency of Christ Jesus as his Lord and to be found in him Phil. 3. 8. We might give other differences also as that true faith is operative purifying the heart Acts 15. 9. working by love Gal. 5. 44. Whilst Hypocrites do only cleanse the outside of the platter Mat. 23. 25. and do all to be seen of men Mat 6. 5. not seeking the honour that is of God only and so cannot believe John 5. 6. We might also shew that true faith is never alone in a man but attended with other saving graces But because these things will co-incide with what followeth and here we are shewing that a man may take up his gracious state by his faith and the actings thereof on Christ we pass these things The second great mark of a gracious state and true saving interest in Jesus Christ is the new creature 2 Cor. 5. 17. If any man be in Christ he is a new creature That new creation or renovation of that man is a very sensible change although not in those who are effectually called from the womb or in their younger years because those have had this new creature from that time in them so as this charge in after period of time is not discernable yet in those who have been regenerated and brought unto Christ after they were come to greater age and so have been more palpably unde the power of darkness before they were translated into the Kingdom of Christ Col. 1. 13. But in all who do warrantably pretend to Christ this new creature must be although some do not know experimentally the contraries of every part of it so as others do because they have not been equally in regard of practice under the power of darkness This new creature is called the new man Gal. 3. 10. which doth hold out the extent of it It is not simply a new tongue or a new hand but a new man There is a principle of new life and motion put in the man which is the new heart which new principle of life sendeth forth acts of life or of conformity to the image of him who created it Col. 3. 10. So as the party is renewed in some measure every way This renovation of the man who is in Christ may be reduced to these two great heads First There is a renovation of the mans person soul and body in some measure 1. His understanding is renewed so as he judgeth Christ Preached in the Gospel to be the wisdom and power of God a wise strong contrivement beseeming God 1 Cor. 1. 23 24. He knoweth the things of God really and solidly not to be yea and nay and uncertain fancies but all to be yea and amen solid certain substantial things having a desirable accomplishment in Christ and resolving much in him 1 Cor. 2. 15. 2 Cor. 1. 18. Natural men educated under Gospel ordinances although they have some notional knowledge of God Christ Promises the motions of the holy Spirit c. so as they may Confer Preach and dispute of these things yet they look on them as common received Maxims of Christianity from which to recede were a singularity and disgrace but not as real solid substantial truths so as to adventure their Souls and Everlasting being on them The understanding is renewed also to take up somewhat of God in the creatures as bearing sparks of his glorious attributeâ— Psal 10. 1. They see the Heavens declaring his Glory and Power and somewhat of God in providence anâ— dispensations that fall out His wondrous works declaring that his Name is near Psal 75. 1. The understanding also taketh up the conditions and cases of the soul otherwise than it was wont to do As we find the Saintâ— usually speaking in Scripture O my Soul thou hast saiâ— unto the Lord c. Psal 16. 2. My Soul said thy facâ— will I seek Pral 26. 8. Why art thou cast down O my Soul Psal 42. 5. Psal 43. 5. Return unto thy rest O my soul Psal 116. 7. 2. The heart and affections are renewed The heart is made a new heart a hearâ— of flesh capable of impressions having a copy of his law stamped on it and