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
hinder many from the knowledge of their interest in Christ is their ignorance of some special principles of Religion as 1. That it was free love in Gods bosome and nothing in man that moved him to send a Saviour to perfect the work of Redemption Joh. 3. 16. God so loved the World that he sent c. Men are still seeking some ground for that business in themselves which leads away from suitable and high apprehensions of the first spring and rise of Gods Covenant-favour to his people which hath no reason cause or motive in us and so they cannot come to the knowledg of their interest 2. They are ignorant how that love doth effectually discover it self to a mans heart so as he hath ground to lay claim to it viz. That ordinarily it doth first discover his broken state in himself because of sin and corruption defiling the whole man and any thing in him that might be called a righteousness all these things are loss and dung Phil. 3. 6 7 Secondly It discovereth Christ as the full and satisfying treasure above all things The man finds a treasure for which with joy he selleth all c. Mat. 13. 44 46. Thirdly it determineth the heart and causeth it to approach unto a living God in the ordinances Psal 65. 4. and causeth the heart to wait upon him and him alone 62. 5. My soul wait thou only upon God Thus having dropped in the seed of God in the heart and formed Christ there Gal. 4. 19. The heart is changed and made new in the aforesaid work Ezek. 36. 26. and Gods Law is so stamped upon the heart in that change Jer. 31. 33. that the whole yoak of Christ is commended to the man without exception Rom. 7. 12. 16. The Law is acknowledged good holy just and spiritual upon all which from that new principle of life there flow out acts of a new life Gal. 5. 6. Faith worketh by love Rom. 6. 18 22. and the man becometh a servant of righteousness and unto God which doth especially appear in the spirituality of worship Joh. 4. 24. Rom. 7. 6. men then serve God in spirit and truth and in the newness of the Spirit and not in the oldness of the letter and tenderness in all manner of conversation The man then exerciseth himself how to keep a conscience void of offence c. Acts 24. 16. Now this way doth the love God discover it self unto man and acteth on him so as he hath ground of laying some good claim to it so as he may justly think that the love which sent a Saviour had respect to such a man as hath found these things made out unto him Surely Ignorance of this doth hinder many from the knowledge of their interest in Christ for if a man know not how God worketh with a person so as he may justly lay claim to his love which was from eternity he will wander in the dark and not come to the knowledge of an interest in him 3. Many are also ignorant of this That God alone is the hope of his people he is called the hope of Israel Jer. 14. 8. Although inherent quallifications are evidences of it yet the staying of the heart upon him as a full blessing and satisfying portion is faith 1 Pet. 1. 21. the faith and hope must be in God and the only proper condition which giveth right to the saving blessings of the Covenant Rom. 4. 5. To him that worketh not but believeth faith is imputed for righteousness Indeed if any person take liberty here and turn grace into wantonness there is without doubt in so far a delusion since there is mercy with him upon condition that it conciliate fear to him Psal 130. 14. Yea hardly can any man who hath found the foresaid expressions of Gods love made out upon him make a cloak of the Covenant for sinful liberty without some measure of a spiritual conflict In this respect he that is born of God doth not sin and he who doth so sin hath not seen God 1 Joh. 3. 6 9. I say God is the hope of his people and not their own holiness If they intend honestly and long seriously to be like unto him many failings should not weaken their hope and confidence for it is in him who changeth not Mal. 3. 6. And if any man sinneth he hath an Advocate 1 Joh. 2. 1. Now when men place their hope in any other thing beside the Lord it is no wonder they be kept in a staggering condition according to the changes of the thing which they make the ground of their hope since they give not to God the Glory due to his Name and which he will not give unto another compare Psal 9. 10. They who know thy Name will put their trust in thee with Isa 42. 9. My glory will I not give to another I am the Lord that is my Name 4. Many are ignorant of the different wayes and degrees of Gods working with his people and it doth much darken their knowledge and reflex acts of their interest in him This ignorance doth run mainly on three heads 1. They are ignorant of the different degrees and ways of that Law-work which ordinarily dealeth with men and of the different way how the Lord bringeth home people at first to Christ They consider not that the Jaylor is not kept an hour in bondage Acts 16. Paul is kept in suspence three days Acts 9. Zacheus not one moment Luke 19. 2. They are ignorant of or at least do not consider how different the degrees of Sanctification are in the Saints and the honourable appearings thereof before men in some and the sad blemishing thereof in others Some are very blameless and more free of gross outbreakings adorning their profession much as Job Job 1. and Zachariah Luke 1. Those are said to be perfect walking in all the Commandements of God Others were subject to very gross and sad evils as Solomon Asa c. 3. They are ignorant of the different communications of Gods face and expression of his presence Some do walk much in the Light of Gods countenance and are much in sensible fellowship with Him as David was others are all their days kept in bondage through â—ear of death Heb. 2. 25. Surely the ignorance of the different ways of God's working and dealing with his people doth very much darken the knowledge of their Interest in him whilst they usually stint the Lord to one way of working which he doth not keep as we have shewed in the former examples The second thing which doth darken men about their interest in Christ is There is one thing or other wherein their heart in some respect doth condemn them as dealing deceitfully and guilefully with God It is not to be expected that these can come to clearness about their interest whose heart doth condemn them for keeping up some known transgression against the Lord which they will not let go neither are using the means which
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
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
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
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
God should have humbled himself and become a servant and have taken on our nature and have united it by a personal union to â—e the blessed God-head and that he should have subâ—â—cted himself to the shameful death of the Cross and â—â—del this that men who were rebels should be reconciled unto God and be made eternally happy by being in his holy company for ever But I say all that was his own device and free choice Yea moreover if God had not soveraignly commanded men so to close with him in and through Christ Isa 55. 1 2 3. Mat. 11. 28. 1 Joh. 3. 23. 2 Cor. 5. 10. no man durst have made use of that device of his So then although with Abigale â— may say let me be but a servant to wash the feet of the servants of my Lord 1 Sam. 25. 41. Yet since he hath in his holy wisdom devised that way and knoweth how to be richly glorified in it Ephes 1. 18. John 17. 10. and hath commanded me as I shall be answerable in the great day to close with him in Christ as is said I dare not disobey nor enquire into the reasons of his contrivements and commands but must adventure on the business as I would not be found to frustrate the grace of God and in a manner disappoint the Gospel Gal. 2. 21. and falsifie the record which God hath born of his Son that there is Life enough in him for Men 1 John 5. 10. 11. and so make God a lyar and add that rebellion to all my former transgressions Object I am a person singularly sinful beyond any I know Therefore I dare not presume to go near unto Christ Jesus or look after that salvation which is through his rightousness Answ Is your sin beyond the drunkenness and incest of Lot adultery covered with Murder in David Idolatry and horrid Apostacy in Solomon Idolatry Murder and Witchcraft in Manasseh anger against God and his way in Jonah forswearing of Christ in Peter after he was forewarned and had vowed the contrary bloody persecution in Paul making the Saints to blaspheme c. now wo â—o him who is imboldned to siâ— by these instances recorded in Scripture and adduceâ— here to the commendation of the free and rich graceâ—â— God and to encourage poor penitent sinners to fly unâ—â— Christ I say are your sins beyond these Yet all theâ— obtained pardon through Christ as the Scripture doth shew Know therefore that all sins do lye alike level before the free grace of God who loveth freely Hos. 14. 4. and looketh not to less or more sin If the person have a heart to come unto him through Christ then he is able to save to the utmost Heb 7. 25. Yea it is more provoking before God not to close with Christ when the offer cometh to a man than all the rest of his transgressions are for He that believeth not hath made God a lyar in that record he hath born of life in the Son and he who doth not believe shall be condemned for not believing on the Son of God that shall be the main thing in his indictment John 3. 18. So that much sin cannot excuse a man if he scare at Christ and shift his offer since God hath openly declared that this is a faithful saying and worthy of all acceptation Christ came to save sinners whereof I am chief Even he who is chief of sinners in his own apprehension is bound to believe and accept this saying 1 Tim. 1. 15. Object My sins have some aggravating circumstances beyond the same sins in other persons which do much terrifie me Answ What can the aggravations of thy sins be which are not parllell'd in the fore-cited examples Is thy sin against Great Light So behooved many of these we spake of before Was it against singular mercies and deliverances So was that of Lot and Noah's drunkenness Was thy sin done with much â—eliberation So was Davids whilst he wrote the letter against Vriah Was it against or after any singular manifestation of God So was Solomons Was it by a small and despicable tentation So was that of Jonah and of Peter if we consider the hainousness of their transgression Hast thou reiâ—rated the sin and committed it over again So did Lot so did Peter so did Jehosaphat in joyning with Ahab and Jehoram 1 Kings 22. 2 Kings 3. Are there many gross sins concurring together in thee So were there in Manasseh Hast thou stood long out in Rebellion that as all the former is thy shame but so did the thief on the Cross he stood it out to the last gasp Luke 23. 42. If yet thou hast an ear to hear thou art commanded to hear Mat. 13. 19. Although thou hast long spent thy money for that which is not bread Isa 55. 1. 2. Thou hast the greater need now to haste and to flee for refuge and if thou do so he shall welcome thee and in no wayes cast thee out John 6. 37. especially since he hath used no prescription of time in Scripture So that all those aggravations of thy sin will not excuse thy shifting off the Lords offer Object In all these instances given you have not named the particulars whereof I am guilty Nor know I any who ever obtained mercy before God being guilty of such things as are in me Answ It is hard to condescend upon every particular transgression which may vex the conscience yea lesser sins than some of those I have mentioned may hugely disquiet if the Lord blow the fire But for thy satisfaction I shall condescend upon some truths of Scripture which do reach sins and cases more universally than any man can do particularly See Exod. 34. 7. God pardoneth iniquity transgression and sin that is all manner of sin Ezek. 18. 21 22 30. If a man turn from all his wickedness it shall no more be remembred or prove his ruine Job 6. 37. Him that cometh he will in 〈◊〉 wayes cast out that is whatsoever be his sins or aggravations of them John 3. 16. Whosoever believeâ— shall be saved that is without exception of any sin 〈◊〉 any case Heb. 7. 25. He is able to save to the utmost theâ—â— who come to God through him no man can sufficiently declare what is Gods uttermost Mat. 12. 31. 〈◊〉 manner of sin and blasphemy shall be forgiven unto men that is there is no sort of sin whereof one instance shall not be forgiven in one person or other except the sin against the Holy Ghost These and the like Scriptures do carry all sorts of sin before them so that let thy sins be what they will or can be they may be sunk in one of these two truths so as thy sin can be no excuse to thee for shifting the offer of peace and salvation through Christ since any man who will is allowed to come and take Rev. 22. 17. we will not multiply words The great God of Heaven and Earth hath soveraignly commanded all who