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-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
THE CHRISTIANS Great Interest Or a short TREATISE Divided into two Parts The First whereof containeth The Tryal of a Saving Interest in Christ The Second pointeth forth plainly The Way How to Attain it Wherein somewhat is likewise spoken to the manner of Express Covenanting with God By W. GVTHRIE Minister of the Gospel in SCOTLAND 2. Pet. 1. 10. Wherefore the rather Brethren give diligence to make your Calling and Election sure c. 2. Cor. 13. 5. Examine your selves whether ye be in the Faith prove your own selves know ye not your own selves how that Jesus Christ is in you except ye be Reprobates The Seventh Impression Wherein the Errata's of the former Impressions are amended and several words which sounded hard in the English rendred more clear and intelligible LONDON Printed for Dorman Newman at the King's Arms in Poultry 1681. THE Stationer TO THE READER The Epistle Commendatory from a Christian Friend giving an account of his thoughts upon perusal of This Book Christian Friend I Have sent you by the Bearer this Book which by Providence came to my hand and a Blessed Providence indeed it was to me for I hope the same mercy that brought it to my hand hath brought the savour of it to my heart Upon peruâ—al of it I find such a blessed and happy conjunction betwixt the Gifts and the Graces of the Spirit such a holy and humble Condescention to my plain capacity such a serious handling of serious truths that the language of my heart upon perusal of it was somewhat like that of the woman of Canaan Joh. 4. 29. Come see one that hath told me all that ever I did or rather all that God hath done in me and for me He that hath waded much in the waters of soul-trouble may here behold a lively description of the spirit of bondage in all its Terrours and Troubles And he who is got out of these and is sunning his soul in the light of Gods Countenance may here behold the light side of the Cloud I mean the Spirit of Adoption in all its beautiful colours The former part of this Book sets forth the soul in a storm when the Law comes thundering to the Conscience the latter leads it into a Calm of sweet peace and serenity When the Spirit of God comes to a troubled soul as the Son of God once came to the troubled Sea with A peace be still Mat. 4. 29. But if it should not be thus the Believer is here directed to be willing to want what God is not willing to give and to know he is wise to give when he will what he will and how he will I find now that peace is sown for the Righteous Psal 97. 11. but all do not reap the crop till they come into Emmanuel's land Isa 8. 8. there our joy as well as our light shall be clear and our love perfect And if there be any more concerned in this Piece than others though it deals forth its bread to all it 's young Men and young Converts the latter may here behold as in a Map or Mirrour the several Providences and various workings of the blessed Spirit that have all concurred in the bringing them home to God and may take notice of all the inducements and remora's they met with in the way That as Moses was to write a History of the Children of Israel passing through the Wilderness Numb 33. 2. so doth this Book with a holy kind of Elegancy describe the Spirits leading the soul out of its bewildered estate into the Spiritual Canaan never leaving it till it comes to the Mountain of Spices Cant. 8. 14. out of Satans gun-shot where his habitation shall be a Munition of Rocks Isa 33. 16. neither is there one path omitted so far as I could ever read or gather from my own or others experience So that it may not be unfitly termed A Spiritual day-Book of all the passages between the Spirit of God and the soul in its regeneration work Which is no loss profitable than delightful for the believer to be reading over the Records of Gods love manifested in the Gospel What care and cost he took with him to recover him out of the Gall of bitterness and bond of iniquity For tryal bringâ—â—ruth to light and those things which through many Cloudâ— intercepting may have lost their remembrance in the soul are here clearly discovered that they have been although for the present the beliâ—◠〈…〉 How is the Gold become dim How is the fine gold hanged And the looking over paâ— experienâ—â— brings a renewed favour and spiritual relliâ—â— of those things upon the heart to them who have thus tasted that the Lord is good at least supports the Soul under the want of sensible feeling whilst it calls to remembrance the days of old the years of Gods right hand But I have done and yet methinks I can never write enough of the excellency and utility of this piece The Lord make it so profitable to others as it hath been to me To his blessing I leave both you and it and remain Your true Christian Friend G. B. TO THE READER Christian Reader WHile the generality of Men especially in these days by their eager pursuit after low and base interests have proclaimed as upon the house tops how much they have forgotten to make choice of that better part which if chosen should never be taken from them I have made an Essay such as it is in the following Treatise to take thee off from this unprofitable though painful pursuit by proposing the chiefest of interests even the Christians Great Interest to be seriously pondered and constantly pursued by thee Thou mayest think it strange to see any in Print from my Pen as indeed it is a surprize to my self But necessity hath made me for this once to offer so much violence to my own inclination in regard that some without my knowledge have lately published some imperfect Notes of a few of my Sermons most confusedly together prefixing withal this vain Title as dispealsing to my self as the publishing of the thing A Clear Attractive Warming-Beam c. Vpon this occasion I was prevailed with to publish this late Piece wherein I have purposely used a most homely and plain stile lest other wayes though when I have stretched my self to the utmost I am below the Judicious and more Vnderstanding I should be above the reach of the Rude and Ignorant whose advantage I have mainly if not only consulted I have likewise studied brevity in every thing so far as I conceived it to be consistent with plainness and perspicâ—ity knowing that the persons to whom I address my self herein have neither much mony to spend upon Books nor much time to spare upon Reading If thou be a Rigid Critick I know thou mayest meet with several things to carp at yet assure thy self that I had no design to offend thee neither will thy simple approbation satisfie me It 's thy
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
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
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
fear of God put into it whereby the mans duty becometh in a manner native and kindly to the man Jer. 32. 39 40. Ezek. 36. 26. It was before a heart of stone void of the fear of God The affections are renewed now The love is renewed in some good measure it goeth out after God I will love the Lord Psal 18. 1. after his Law O how I love thy Law Psal 119. 97. after those who have Gods Image in them John 13. 35. 1 Joh. 3. 14. This love to Gods people is upon a pure account as they are the children of God and do keep his Statutes 1 Pet. 1. 22. It is with a pure heart Psal 119. 63. and therefore it goeth towards all such whom the man knoweth or apprehendeth to be such Psal 119. 63. I am a Companion to alâ— them c. In all cases and conditions even where there is nothing to beautify or commend but the Image of God And this love is so fervent many times 1 Pet. 1. 22. thaâ— it putteth it self out in all relations so as a man seeketh a Godly Wife a Godly Master a Godly Servant a Godly Counsellor if he have to choose upon Psal 101. 6. and it is not quenched by many waters Cant. 8. 7. many imperfections and infirmities difference in opinion wrong received will not altogether quench love Also it is communicative of good according to its measure and as the case of the poor godly requireth Psal 16. 2. 1 John 3. 17 18. 19. The mans hatred is also renewed and is now bent against sin Psal 119. 113. I hate vain thoughts against Gods enemies as such Psal 139. 21 22. Do not I hate them that hate thee c. The joy or delight is renewed for it runneth towards God Psal 73. 25. Whom have I in Heaven c. towards his Law and Will Psal 1. 2. His delight is in the Law of the Lord. And towards the Godly and their followship Psal 16. 3. In whom is all my delight The sorrow is turned against sin which hath wronged Christ Zech. 12. 10. Looking on him whom they have pierced they mourn 2 Cor. 7. 11. The sorrow is godly there and against what incroacheth upon Gods honour they are sorrowful for the assemblies and the reproach of that is their burden Zeph. 3. 18. There is some renovation in all the affections as in every other part of the soul pointing now towards God 3. The very outward members of the man are renewed as the Scriptures speak the tongue the eye the ear the hand the foot c. so that those members which once were improved as weapons of unrighteousness unto sin are now improved as weapons of righteousness unto holiness Rom. 6. 19. Secondly A man who is in Christ is renewed in some measure in all his ways Behold all things are new 2 Cor. 5. 17. The man becomes new 1. In the way of his interest He was upon any good before though but apparent and at best but external Psal 4. 6. But now his interest and business is how to be found in Christ in that day Phil. 3. 9. or how to be forth-coming to him and walk before him in the land of the living Psal 56. 13. which he would choose among all the mercies that â—ill this earth Psal 119. 64. The interest of Christ also becomâ— eth the mans interest as appeareth in the song of Hannah 1 Sam. 2. And in the song of Mary Luke 1. â— is strange to see people newly converted and having reached unto the beginnings of knowledge concern anâ— interest themselves in the publick matters of Christâ— Kingdom so desirous to have him riding prosperouslyâ— and subduing the people under him 2. The man that iâ— in Christ is renewed in the way of his worship He waâ— wont to serve God in the oldness of the letter for the fashion answering the letter of the command in the outside of duty which one in whom the Old man hath absolute dominion can do But now he worshippeth God in thâ—â— newness of the Spirit Rom. 7. 6. In a new way wherein he is helped by the Spirit of God Rom 8. 26. beyond the reach of flesh and blood He serveth now the true and living God 1 Thess 1. 9. in Spirit and in truth John 4. 24. having spiritual apprehensions of God and engaged in his very soul in that work doing and saying truly and not feignedly when he worshippeth still desiring to approach unto him as a living God who heareth and seeth him and can accept his service Psal 42. 1 2. I grant he fails of this many times yet I may say such worship he intendeth and sometimes overtaketh and doth not much reckon worship which is not so performed unto God and the iniquity of his holy things is not the least part of his burthen and exercise Such a worship natural men are strargers unto whilst they babble out of their vain-glorious boastings Luke 18. 11 12. to an unknown God Acts 17. 23. 3. The man that is in Christ is renewed in the way of hit outward calling and imployment in the world he now resolveth to be about it because God hath commanded so Rom. 12. 11. and to eye God in it as his last end doing it to his glory 1 Cor. 10. 31. and studieth to keep some intercourse with God in the exercise of his outward employments as Jacob doth in his latter Will Gen. 49. 18. and Nehemiah did Nehem. 2. 4. So as the man resolveth to walk with God and set him alwayes before him Psal 16. 8. wherein I deny not he faileth often 4. He becometh new in the way of his relations he becometh a more dutiful Husband Father Brother Master Servant Neighbour c. Herein doth he exercise himself to keep a conscience void of offence towards men as well as towards God Acts 24. 16. 1 Cor. 22. Becoming all things to all men 5. He becometh now in the way of his lawfull liberties he studieth to make use of meat drink sleep recreation apparel with an eye to God labouring not to come under the power of any lawful thing 1 Cor. 6. 12 13. Nor to give offence to others in the use of these things Rom. 14. 20 21. 15. 2. nor using liberty as an occasion to the flesh Gal. 5. 13. Yea he laboureth to use all these things is a stranger on earth so as his moderations may appear Phil. 4. 5. And some way he doth eye God as the last end in these things 1 Cor. 10 31. doing all to the glory of God So as we may say of that man old things are much past away all things are in some measure become â—ew 2 Cor. 5. 15. He that is so new a creature is â—ndoubtedly in Christ This renovation of a man in all manner of conversaâ—ion and this being under law to God in all things is â—â—at holiness without which none shall see God Heb. 12. â—â— Men may fancy things to themselves but unless they â—â—â—dy
see their need of relief to betake themselves unto Christ Jesus and to close cordially with Gods device of saving sinners by him laying aside all objections and excuses as they shall be answerable unto him in the day he shall judge the quick and the dead and shall drive away out of his presence all these who would dare to say their sins and condition were such as that they durst not adventure upon Christs perfect Righteousness for their relief notwithstanding of the Lords own command often interposed and in a manner his credit engaged Object I suspect I am guilty of the sin against the Holy Ghost and so am incapable of pardon and therefore I need not think of believing on Christ Jesus for saving of my Soul Answ Although none should charge this sin on themselves or on others unless they can prove the charge according to Christs example Matth. 12. 25 26 32. yet for satisfying of the doubt I shall 1. Shew what is not the sin against the Holy Ghost properly so called because there be some gross sins which people do unwarrantly judge to be this unpardonable sin 2. I shall shew what is the sin against the Holy Ghost 3. I shall draw some conclusions in answer directly to the objection As for the First There be many gross sins which although as all other sins may be sins against the Holy Ghost who is Gods equal and one with the Father and the Son and are done against some of his operations and motions yet are they not the sin against the Holy Ghost which is the unpardonable sin As first blaspheminâ— of God under bodily tortures is not that sin for somâ— Saints fell into this Acts 26. 11. much less blaspheming of God in a fit of distraction or frenzy for a man is not a free rational agent at that time and he that spareth his people as a Father doth the Son that serveth him and doth pity so Mal. 3. 17. Psal 103. 13. doth he spare and pity in these rovings For so would our Fathers according to flesh do if we blasphemed theâ— in a fit of distraction much less are horrid blasphemies against God darted in upon the soul and not allowed there this unpardonable sin for such things were offered to Christ Mat. 4. and are often cast in upon the Saints 2. The hating of good in others whilst I am not convinced that it is good but in my light do judge it to be evil yea the speaking against it yea the persecuting 〈◊〉 it in that case is not the sin against the Holy Ghost for all these will be found in Paul before he was converted and he obtained Mercy because he did these things ignorantly 3. Heart-rising at the thriving of others in the work and way of God whilest I love it in my self yea the rising of heart against providence which often expresseth it self against the creatures nearest our hand yea this rising of heart entertained and maintained although they be horrid things leading towards that unpardonable sin yet are not that sin for these may be in the Saints proceeding from self-love which cannoâ— endure to be darkned by another and proceeding froâ— some cross in their Idol under a fit of tentation thâ— most part of all this was in Jonah Jonah 4. 4. Nâ—â— only are not decayes in what was once in the man anâ— falling into gross sins against Light after the receiving 〈◊〉 the truth this unpardonable sin for then many of all the Saints in Scripture were undone but further Apostacy from much of the truth is not that sin for that was in Solomon and in the Church of Corinth and Galatia yea denying yea forswearing of the most fundamental truth under a great tentation is not this sin for then Peter had been undone 5. As resisting quenching grieving and vexing of the Spirit of God by many sinful wayes are not this unpardonable sin for they are charged with these who are called to repentance in Scripture and not shut out as guilty of this sin So neither reiterating sin against light is the sin against the Holy Ghost although it leadeth towards it for such was Peters sin in denying Christ so was Jehosaphats sin in joyning with Ahab and Jehoram 6. Purposes and essays of self-murther and even purposes of murthering godly men the party being under a sad fit of tentation yea actual self-murther although probably it often joyneth in the issue with this unpardonable sin which ought to make every soul look upon the very tentation to it with horrour and abhorrency yet is not the sin against the Holy Ghost The Jaylor intended to kill himself upon a worse account than many poor people do in the sight and sense of Gods wrath and of their own Sin and Corruption yet that Jaylor obtained pardon Acts. 16. 27. 34. And Paul before his effectual calling was accessory unto the murther of many Saints and intended to kill more as himself granteth Acts 26. 9. to 13. Athough all these are dreadful sins each of them deserving wrath ever lasting and not being repented of bringeth endless vengeance especially the last cuts off hope of relief for ought can be expecting in an ordinary way yet none of these is the unpardonable sin against the Holy Ghost and so under any of these There is hope to him that hath an ear to hear the joyful sound of the Covenant All manner of such sin and blasphemy may be forgiven as is clear in the Scripture where these things are mentioned As for the second thing Let us see what the sin against the Holy Ghost is It is not a simple act of transgression but a complex of many mischievous things involving Soul and Body ordinarily in guilt We thus describe it It is a rejecting and opposing of the Chief Gospel Truth and way of salvation made out singularly to a man by the Spirit of God in the truth and good thereof and that avowedly freely wilfully maliciously and despightfully breeding hopeless fear There be three places of Scripture which do speak most of this sin and thence we will prove every part of this description in so far as may be useful to our present purpose by which it will appear that none who have a mind for Christ need stumble at what is spoken of this sin in Scripture See Mat. 12. 24. 32. Heb. 6. 4 5. 6. and 10. 25 29. First then let us consider the Object about which this sin or sinful acting of the man guilty thereof is conversant and that is the chief Gospel-truth and way of Salvation both which run to one thing It is the way which God hath contrived for saving of sinners by Jesus Christ the promissed Messiah and Saviour by whose death and righteousness men are to be saved as he hath held forth in the Ordinances confirming the same by many mighty works in Scripture tending thereto This way of salvation is the Object The Pharisees oppose this that Christ was the Messiah Mat. 12. 23 24.
The wrong is done against the Son of God Heb. 6. 6 and the blood of the Covenant and the Spirit graciously offering to apply these things Heb. 10. 29. Secondly In the description consider the qualification of this object It is singularly made out to the party by the Spirit of God both in the truth and good thereof This saith 1. That there must be knowledge of the truth and way of Salvation The Pharisees knew that Christ was the heir Mat. 21. 38. The party hath knowledge Heb. 10. 26. 2. That knowledge of the thing must not swim only in the head but there must be some half heart-perswasion of it Christ knew the Pharisees thoughts and so did judge them Mat. 12. 25. and that the contrary of what they spake was made out upon their heart There is a tasting Heb. 6. 4 5. which is beyond simple enlightning yea there is such a perswasion ordinarily as leadeth to a deal of outward sanctification Heb. 10. 29. 3. This perswasion must not only be of the verity of the thing but of the good of it The party tasteth the good Word of God and he apprehendeth the thing as eligible Heb. 6. 5. 4. This perswasion is not made out only by strength of Argument but also by an enlightning work of Gods Spirit shining on the truth and making it conspicuous Therefore is that sin called the sin against the Holy Ghost Mat. 12. Mark 3. The persons are said to have received the Holy Ghost Heb. 6. 4. and to do despight unto the spirit of grace who was in the nearest step of a gracious operation with them Heb. 10. 29. Thirdly In this description consider the acting of the party against the object so qualified It is a rejecting and opposing of it which importeth 1. That men have once some way at least been in hands with it or had the offer of it as is true of the Pharisees 2. That they do reject even with contempt what they had of it or in their offer The Pharisees deny it and speak disdainfully of Christ Mat. 12. 24. They fall away intending to shame Christ Heb. 6. 5 6. 3. The men set themselves against it by the spirit of persecution as the Pharisees did still They rail against it Therefore it is called Blasphemy against the Holy Ghost Mat. 12. 24. 31. They would Crucifie Christ again if they could Heb. 6. 6. They are Adversaries Heb. 10. 27. Fourthly consider the properties of this acting 1. It is avouched that is not seeking to shelter or hide it self The Pharisees speak against Christ publickly Mat. 12. 24. They would have Christ brought to an open shame Heb. 6. 6. They forsake the Ordinances which savour that way and 10. 25. and despise the danger For looking for indignation they trample that blood still Heb. 10. 27 29. 2. The party acteth freely it is not from unadvisedness nor from force or constraint but an acting of free choice nothing doth force the Pharisees to speak against and persecute Christ They Crucifie to themselves they re-act the murder of their own free accord and in their own bosome none constraining them Heb. 6. 6. They sin of free choice as the word is spontaneously Heb. 10. 27. 3. It is acted willfully They are so resolute they will not be disswaded by any offer or the most precious means as is clear in the aforesaid Scriptures 4. It is done maliciously so as it proceeds not so much if at all from a tentation to pleasure profit or honour It proceedeth not from fear or force or from any good end proposed but out of heart-malice against God and Christ and the Advancement of his Glory and Kingdom So that it is the very nature of Satans sin who hath an irreconcileable hatred against God and the remedy of sin because his glory is thereby advanced This is a special ingredient in this sin The Pharisees are found guilty of heart-malice against Christ since they spake so against him and not against their own children casting out Devils and this is the force of Christs Argument Mat. 12. 27. They do their utmost to Crucifie Christ again and to bring him to an open shame Heb. 6. 6. They are adversaries like the Devil Heb. 10. 27. 5. It is done despightfully The malice must bewray it self The Pharisees must proclaim that Christ hath correspondence with Devils Met. â—2 He must be put to an open shame and crucified again Heb. 6. they must tread under foot that blood and do despite to the Spirit Heb. 10. 29. so that the party had rather perish a thousand times than be in Christs debt for salvation The last thing in the description is the ordinary attendant or consequence of this sin it breedeth Desperate and Hopeless fear They fear him whom they hate with a slavish hopeless fear such as Devils have Heb. 10. 27. They know that God will put out his power against them they tremble in the remembrance of it and if they could be above him and destroy him they covet it and since they cannot reach that they hate with the utmost of heart-malice and do persecute him and all that is his with despite As for the third thing proposed viz. The Conclusions to be drawn from what is said whereby we will speak directly to the Objection 1. As I hinted before since the sin against the Holy Ghost is so remarkable and may be well known where it is none should charge themselves with it unless they can prove and make good the charge for it is a great wrong done unto God to labour to perswade my soul that he will never pardon me It is the very way to make me desperate and to lead me unto the unpardonable sin Therefore unless thou canst and darest say that thou dost hate the way which God hath devised for saving of sinners and dost resolve to oppose the thriving of his Kingdom both with thy self and others out of malice and despite against God thou oughtest not to suspect thy self guilty of this sin 2. Whatsoever thou hast done against God if thou dost repent it and wish it were undone thou canst not be guilty of this sin for in it heart-malice and despight against God do still prevail 3. If thou art content to be his debtor for pardon and wouldest be infinitely obliged unto him for it then thou canst not in that case be guilty of the sin against the Holy Ghost for as we shewed before they who are guilty of it do so despite God that they would not be his debtors for salvation 4. Whatsoever thou hast done if thou hast a desire after Jesus Christ and dost look with a desiring after him and canst not think of parting with his Blessed Company for ever Or if thou must part with him yet dost wish well to him and all his thou needest not suspect thy self to be guilty of this unpardonable sin For there can be no such hatred of him in thy bosome as is necessarily required