Anſw.

It will be hard to give ſure Eſſential differences between the preparatory work in thoſe, in whom afterwards Chriſt is formed, and thoſe legal ſtirrings, which are ſometimes in Reprobates: If there were not ſome gracious reſult of theſe Convictions and Awakenings of Conſcience in the Lords People, and other marks, 〈◊〉 • ich we ſhall ſpeak afterwards 〈◊〉 we • hard to adventure upon any difference that is clear in theſe legal ſtirrings. Yet for Anſwer to the Objection, I ſhall offer ſome things, which rarely will be found in the ſtirrings of Reprobates, and which are ordinarily found in that Law-work, which hath a gracious iſſue.

1. The Convictions of Hypocrites and Reprobates, are uſually confined to ſome few very groſs Tranſgreſſions. Saul grants no more but the Perſecuting of David, 1 Sam. 26.21. Judas grants only the betraying of innocent Blood, Mat. 27.4. But • ſually thoſe Convictions, by which the Lord prepareth His own way in the Soul, although they may begin at one or more particular Tranſgreſſions, yet they ſiſt not, but the man is led on to ſee many breaches of the Law, and innumerable Evils compaſſing him as David ſpeaketh in the ſight of his ſin, Pſal. 40.12. And withal, that univerſal Conviction (if I may call it ſo) is not general, as uſually we hear ſenſeleſs Men ſaying, that in all things they Sin: But is particular and condeſcending, as Paul afterwards make of himſelf; he not only is the chief of Sinners, but particularly, he was a Blaſphemer, a Perſecuter, 1. Tim. 1.13.

2 The Convictions which Hypocrites have do ſeldom reach their Corruption, and that Body of Death, which breeds an averſeneſs from what is good, and ſtrongly inclineth to what is evil. Ordinarily where we find Hypocrites ſpeaking of themſelves in Scripture, they ſpeak loftily and with ſome ſelf-conceit, both as to their freedom from Corruption. Joh. 9.34. The Phariſees ſay to the Poor man, Thou waſt altogether born in ſins, and doſt thou teach us? (As if they themſelves were not as Corrupt by Nature as he.) They ſpeak of great ſins Hazael did, 2 King, 8.13. Am I a Dog that I ſhould do this great thing? And alſo in their undertakings of Duty, as that man ſpake, Mat. 8.19. I will follow thee whitherſoever thou goeſt. See how the people do ſpeak, Jer. 42.2, 3, 4, 5, 6. They undertake to do all that God will comand them. So that they ſtill go about in any caſe to eſtabliſh their own Righteouſneſs, not ſubmitting unto the Righteouſneſs of God. But I may ſay, That convictions and exerciſe about Corruption, and that body of Death, in • ing to evil, and diſenabling for good is not the leaſt part of the work, where the Lord is preparing his own way. They uſe to judge themſelves very wretched becauſe of a Body of Sin, and are at their wits end how to be delivered, as Paul ſpeaketh when he is under the exerciſe of it afterwards, Romans 17.19.

3. It will ordinarily be found, that the Convictions which are in Hypocrites, either are not ſo ſerious, as that ſome other buſineſs will not put them out of head before any ſatisfaction be gotten. As in Cain, who went and built a City, and we hear no more of his Convictions, Gen. 4. Felix went away until a more convenient time, and we hear no more of his Trembling, Act. 24.25. Or, if that work become very ſerious, then it runneth to the other extremity and deſpair of relief, leaving no room for any out-gate. So we find Ju • as very ſerious in his Convictions, yet he grew deſperate and hanged himſelf, Mat. 27.4, 5. But where the Lord prepareth His own way, the work is both ſo ſerious, as the perſon cannot be put off it, (until he find ſome ſatisfaction) and yet under that very ſeriouſneſs 〈◊〉 • e • h open for relief! both which are • lear in the • aylors we • s, 〈…〉 to be Saved? Act. 16.30. This ſerious Enquiry after relief, is a very obſervable thing in the preparatory work which leadeth on to Chriſt. Yet we deſire none to lay too much weight on theſe things, ſince God hath allowed clearer differences between the Precious and the Vile.

Anſw.

It is true, the Lord diſcovereth to ſome, great ſights of their Sin and Miſery, and they are thereby put under great legal Terrors. But as all are not brought in by that ſenſible preparatory Law-work, (as we ſhew before) ſo even thoſe who are dealt with after that way, are very differently and variouſly exerciſed in regard of degrees of Terror, and of continuance of that work; The Jaylor hath a violent work of a very ſhort continuance▪ Paul hath a work continuing three dayes. Some perſons are in bondage through fear of Deat • all their dayes, Heb. 2 So that we muſt not limit the Lord to one way of working here. The main thing we are to look unto in theſe legal awakenings and convictions of Sin and Miſery, is, If the Lord reach thoſe ends in us, for which uſually theſe ſtirrings and convictions are ſent into the Soul; and if thoſe ends be reached, it is well; we are not to vex our ſelves about any preparatory work further. Now, thoſe ends which God driveth ordinarily with Sinners by theſe legal terrors and awakenings of Conſcience, are Four;

Firſt, The Lord diſcovers ſights of mens Sin and Miſer • 〈◊〉 them, to chaſe them out of themſelves and to put them out of conceit of their own Righteouſneſs. Men Naturally have great thoughts of themſelves, and do incline much to the Covenant of Works. The Lord therefore doth diſcover to them ſo much of their Sin and Corruption, even in their beſt things, that they are made to loath themſelves, and to deſpair of relief in themſelves; and ſo they are forced to flee out of themſelves, and from the Covenant of works, to ſeek refuge elſewhere, Heb. 6.18. They become Dead to themſelves and the Law, as to the point of Juſtification. Rom. 7.4. Then have they no more confidence in the fleſh, Phil. 3.3. This is ſuppoſed in the offers of Chriſt coming to ſeek and ſave that which is loſt, Luk. 19.10. and to be a Phyſician to thoſe who are Sick, Mat 9.12.

The Second great end, is, To commend CHRIST JESƲS to mens Hearts above all things: That ſo they might fall in Love with Him, and betake themſelves to that Treaſure and Jewel, which only enricheth, Mat. 13.44. and by ſo doing may ſerve the Lords deſign in the contrivement of the Goſpel, which was the manifeſtation of His Free Grace through Chriſt Jeſus, in the Salvation of men. The ſight of a mans own miſery and Damnable eſtate by Nature, is a ready way to make him prize Chriſt highly, who alone can ſet ſuch a wretch at liberty. Yea, it not only leadeth a man to an high eſteem of Chriſt, but alſo of all things that relate to that way of Salvation, as Grace, New-Covenant, Faith, &c. and maketh him carefully to gather and treaſure up his Michtams or Golden Scriptures, for the confirmation if his intereſt in theſe things.

The Third great end, is, To deter and ſcare people from Sin, and to make them caſt-out with it, and conſent to put their neck under all His yoke. God kindleth ſome ſparks of Hell in mens boſomes by the diſcovery of their ſin, as a ready means to make them henceforth ſtand in awe, knowing how bitter a thing it is to depart from the Lord. Jer. 2.19. So we find reſt offered to the weary, upon condition they will allow no peaceable abode to Belial, 2 Cor. 14.17, 18.

The Fourth great end, is, To work up men to a patient and thankful ſubmiſſion to all the Maſters pleaſure. This is a ſingular piece of work, Ezek. 16.63. then ſhalt thou not open thy mouth any more. The ſight of a mans own vileneſs and deſervings, maketh him ſilent, and lo lay his hand on his mouth whatever God doth unto him: Pſal. 39.9. I was dumb, and opened not my mouth, becauſe thou did it. Ezra 9.13. God hath puniſhed us leſs then our iniquities. Mic. 7.9. I will bear the indignation of the Lord, becauſe I have ſinned. The man careth not what God doth to him, or how He deal with him, if He ſave him from the Wrath to come. Alſo, any Mercy is a large mercy to him, who hath ſeen ſuch a ſight of himſelf, Gen. 32.10. he is leſs than the leaſt of mercies: any crumb falling from the Maſters Table is welcome, Mat. 15.2 • . He thinks it rich mercy that he is not conſumed, Lam. 3.22· This is the thing that marvellouſly maketh His poor croſſed People ſo ſilent under and ſatisfyed with their lot; Nay they think he deſerveth Hell who openeth his mouth at any thing God doth to him, ſince He hath Pardoned his Tranſgreſſions. So then, for ſatisfying the Objection, I ſay, If the Lord hath driven thee out of thy ſelf, and commended Chriſt to thy heart above all things, and made thee reſolve on His ſtrength to wage war with every known Tranſgreſſion, and thou art, in ſome meaſure, as a weaned Child, acquieſing in what He doth unto thee, deſiring to lay thy hand on thy mouth thankfully: Then thy Convictions of ſin and miſery, and whatſoever thou doſt plead as a preparatory work, is ſufficient, and thou art to debate no more about it; only be adviſed to ſtudy new diſcoveries of the ſenſe of thy loſt condition every day, becauſe of thy old and new Sins, and alſo to ſee freſh help in Chriſt, who is a Prie • forever to make interceſſion, and to have the work of Sanctification and Patience with Thankfulneſs renewed & quickened often, for ſomewhat of that work, which abaſeth thee, exalteth Chriſt, and conformeth to His Will, muſt convey thee throughout all thy Life Time in this world.

We come now to ſpeak of ſome more 〈◊〉 and ſure marks, by which men may take up their Gracious ſtate and Intereſt in Chriſt.

The Firſt thing whereby men may know it, is, Their cl • ſ • ng with Chriſt in the Goſpel, wherein He is held forth. This is Believing, or Faith, which is the condition of the Covenant, Rom. 4.16. It is of Faith, &c. Act. 16.31. Believe — and thou ſhalt be Saved. Now, although in propriety of Speech, it is hard to prove an Intereſt by Faith, it being our very Intereſt in Him; yet the hearts cloſing with Chriſt Jeſus, is ſo diſcernable in it ſelf, that it may well place it amongſt the marks of a Gracious ſtate: And if a man can make out this, that he believeth on, & in Chriſt Jeſus, he thereby doth prove a very true intereſt in Him. Many do ſcare at this, is a mark upon one of theſe three grounds ordinarily.

1 Some conceive Faith to be a diffi • u • myſterious thing, hardly attainable. To theſe I ſay, Do not miſtake: Faith is not ſo difficult as many do apprehend it to be. I grant, True Faith in the meaneſt degree, is the gift of God, and above the power of Fleſh and Blood: For, God muſt draw men to Chriſt, Phil. 1.29. Job. 6.44. Yet it were a reflection upon Chriſt, & 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, 〈◊〉 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 then 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 dyed for me, or the like. Theſe things are indeed very difficult and almoſt impoſſible at the firſt hand to be wo • a • by thoſe who are Serious; whileſt 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 or 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 an 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 (ver. 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 ver. 10.) than the believing the truth of that Propoſition: For, beſides that, all Devils have that Faith whereby they believe that God Raiſed Chriſt from the Dead. So the Scripture hath clearly reſolved Juſtifying Faith 〈◊〉 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 1.12. 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 Kingdom of Heaven is like a man finding a Jewel, wherewith he falleth in Love, Mat. 13. • 4, —46. Now, I ſay, this acting 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 men have but an appetite, they have it; for, they are bleſſed that Hunger after Righteou • neſs, 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 it, 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 ſcare 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 darkned.

3 Some make no uſe of this mark, as Judging 〈…〉 a high preſumptuous Crime, to pretend 〈◊〉 ſo excellent a thing as is the very condition of the New-Covenant. To theſe, I ſay, You need not ſtartle ſo much at it, as if it were high Pride to pretend unto 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 〈◊〉 the • neſs: Unleſs a ma • 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 theſe, 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 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 concomitants of it, viz. the liking of Chriſts Dominion, His Kingly 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 aſſoyling of the Word, the aſſoyling of my own Conſcience according to the Word, a Heart-purifying work, a working by 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 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 Joh. 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 condeſcendency, 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 acteth by a deſire of Union with him in Chriſt. This is that Looking • o Him, Iſa. 45.22. This ſeems to be a we • ct of Faith, and far below other actings of it at other ti • es, perhaps in that ſame perſon. Men will look to what they dare not approach (to their apprehenſion) which they dare not touch or embrace▪ They may look to one, to whom t • y dare not ſpeak. Yet God hath made the Promiſe to Faith in that acting, as the fore • ited Scripture doth ſhew; and this He hath done mercifully and wiſely, for this is the only diſcernable way of the acting of Faith of ſome perſons ſometimes: Such are the actings or out-goings of Faith expreſt in Scripture, by Hungring & Thirſting after Righteouſneſs, Mat. 5.6. and that expreſt by Willing, Rev. 22.17.

Again, This Faith goeth out ſometimes in the act of recumbenc • or leaning on the Lord, the Soul taking • p Chriſt then as a reſting ſto • ; and God hath ſo held HIM out, although HE be a ſtumbling ſtone to others, Rom. 9. • 3. This acting of it, is hinted in the expreſſions of Truſting & Staying on God, ſo often mentioned in Scripture; and • racious Promiſes are made to this acting 〈◊〉 Faith: as Iſa. 26.3, 4. God will keep 〈◊〉 imperfect peace whoſe minds are ſtayed on Him; becauſe ſuch do truſt in Him. Trust in the Lord; for with Him is everlaſting strength. So, Pſal. 125.1. They that truſt in the Lord ſhall be as Mount Zion, which abideth forever. I ſay, the Lord hath made Promiſes to this way of Faiths acting, as knowing it will often go out after Him in this way with many perſons, and this way of its acting will be moſt diſcernable to them. It goeth out after God ſometimes by an act of waiting when the Soul hath ſomewhat depending before God, and hath not got out his mind ſatisfyingly about that thing; then Faith doth wait, and ſo it hath the Promiſe, Iſa, 49.23. Sometimes it acteth in a wilful way upon the Lord, when the Soul apprehendeth God thruſting it away, and threatning its ruine; So J • b 13.15 Though He ſlay me, yet will I truſt in Him. The Faith of that poor woman, Mat. 15.22.28. ſo highly commended by Chriſt, did go out in this way of wilful acting over difficulties; and the Lord ſpeaketh much good of it, and to it; becauſe ſome will be put to it, to exerciſe Faith that way ſometimes, and ſo they have that for their encouragement. It were tedious to inſtance all the ſeveral wayes of the acting of Faith upon, and its exerciſe about, and outgoings after Chriſt. I may ſay, according to the various conditions and preſſures of the Soul of man, the Lord hath variouſly held out Himſelf, and His Fulneſs in Chriſt under divers notions, as might moſt fitly meet the diſtreſs or condition of Man; and accordingly Faith which God hath appointed to traffick and travel between Chriſt and Man, as the Inſtrument of conveyance of His fulneſs unto man, and of maintaining Union and Communion, with Him, acteth variouſly and differently upon God in Chriſt: For, Faith is the very ſhaping out of a mans Heart according to Gods device of Salvation by Chriſt Jeſus, in whom it pleaſed the Father that Fulneſs ſhould dwell. So that let Chriſt turn what way He will, Faith airteth and pointeth that way. Now, He turneth all wayes in which He can be uſeful to poor man, and therefore Faith acteth accordingly on Him for drawing out of that fulneſs, according to a mans caſe and condition.

As for Example, The Soul is naked, deſtitute of a covering to keep it from the ſtorm of Gods Wrath; Chriſt is fine Raiment, Rev. 3.17, 18. Then accordingly, Faith's work here is to put on the Lord Jeſus, Gal. 3.27. The Soul is hungry and thirſty after ſomewhat that may Everlaſtingly ſatisfie; Chriſt Jeſus is Milk, Wine, Water, the Bread of Life, and the true Manna, Iſa. 55.1, 2. Joh. 6 48, 51. He is the Feaſt of fat things, and of wine refined, Iſa. 25.6. Then the work and exerciſe of Faith, is, to go buy, eat and drink abundantly, Iſa. 55.1 Joh. 6.53, 57. The Soul is purſued for Guilt more or leſs & is not Law-biding: Chriſt Jeſus is the City of Refuge and the High-Prieſt there, during whoſe Life-time (that is forever) the poor man, who wins thither, is ſafe. Then the work and exerciſe of Faith is, to flee thither for Refuge, to lay hold on the Hope ſet before us, Heb. 6.18. In a word, whatſoever way He may benefit poor man, ſo He ſpeaketh of Himſelf; and as He holdeth out Himſelf in the Scripture, ſo Faith doth point towards Him. If He be a Bridegroom, Faith will go out in a Marriage Relation▪ If He be a Father, Faith pleadeth the man to be a Child; If He be a Shepherd, Faith pleads the man may be one of His Sheep: If He be a Lord, Faith calleth Him ſo, which none can do but by the Spirit of Jeſus: If He be Dead and Riſen again for our Juſtification, Faith believeth God hath raiſed Him on that account, Rom. 10.9. Whereſoever He be, there would Faith be; and whatſoever He is, Faith would be ſomewhat proportionally. For, by Faith the heart is ſhapen out in breadth & length for Him: Yea, when the fame and report of Him goeth abroad in His Truth, although Faith ſee not much, yet it believeth on His Name, upon the very fame He hath ſent abroad of Himſelf, Joh. 1.12.

But here for avoiding of miſtakes, Conſider,

Firſt; That although Juſtifying Faith acteth ſo variouſly, yet every Reliever, who hath a good Title to Jeſus Chriſt, hath not all theſe various actings & exerciſes of Faith; for, his condition craveth them not: and alſo the Maſter is pleaſed not to lead our the Faith of ſome perſons at ſometimes in ſome of theſe wayes, (for reaſons known to Himſelf) even when their neceſſity (to their apprehenſion) calleth for ſuch acting of Faith. Surely every one dare not ſay, Though He kill me, yet will I trust in Him Many would not have gone up with that woman I ſpoke of, Mat. 15. but would have been diſcouraged and quit the purſuit. It is on this account that Chriſt doth highly commend the faith of ſome beyond the faith of others, Mat 8.10. Mat 15.28. Many good people are much diſquieted about their Faith, becauſe it goeth not out in all thoſe wayes we find recorded in Scripture: But there is hardly any man will be found, whoſe faith acteth all theſe wayes.

Secondly; Many of theſe actings of Faith are much intended and remitted. They are ſometimes Strong and Vigorous, and diſcernable, and ſometimes they fail, and misbelief doth prevail; ſo as it were an uncertain thing to judge of a mans ſtate by theſe. We find the Saints very different from themſelves in regard of the actings of Faith ſometimes, as we ſhewed before.

Thirdly; Each one of theſe actings of Faith, ſ • keth good to the perſon in whom it is and hath Promiſes annexed unto it, as we have ſaid.

Yet,

Fourthly; Although theſe actings of Faith • ave Promiſes annexed unto them, they are not for that, the condition of the New-Covenant: for then every one behoved to have each one of them, which is not true as we ſaid before. A Promiſe is made to him who overcometh, but perſeverence is not the condition of the New-Covenant, but doth ſuppoſe it. There are Promiſes made to the exerciſe of all Graces in Scripture; but only Faith is the condition of the Covenant. I ſay then, theſe Promiſes are made to theſe actings of Faith, not as ſuch, but as they do ſuppoſe Juſtifying Faith, which is the Covenant. All theſe are actings of Faith, but not as it is Juſtifying.

Therefore,

Fifthly; There is ſomewhat common to all Gracious perſons, which may be ſuppoſed by all the foreſaid actings of Faith, wherein the nature & eſſenſe of Juſtifying Faith ſtandeth; and this is the hearts ſatisfaction about Gods device of Salvation by Chriſt; when man pleaſeth Gods invention of ſatisfaction to Juſtice through Jeſus Chriſt, in whom all fulneſs doth dwell now by the Fathers pleaſure; when the Soul and Heart of man acquieſe •• in that, then it Believeth unto Salvation. As at firſt the Lord made man ſuitable unto the Covenant of Works, by Creating him perfect, and ſo putting him in a capacity to perform His Will in that Covenant. So under the New-Covenant, when God giveth the New Heart to man, He ſets the Idea and Stamp of all His device in the New-Covenant upon the man, ſo as there is a conſonancy to Gods will there: Thus he beareth the Image of the Second Adam, CHRIST JESUS on him. This is a great part of the new heart, and is moſt oppoſed to works. Since now the man abſolutely falleth off works, becoming Dead to the Law (as to the point of Juſtification) by the Body of Chriſt, Rom. 7.4. Many perceiving that God hath deviſed a way of ſatisfying Divine juſtice, and recovering loſt man by the Incarnation of Chriſt, he thinks this ſo good and ſure a way, that he abſolutely giveth up with the Law, as I ſaid before, and cloſeth with this device: and this is Believing or Faith, very oppoſite to works and all reſting thereupon. This cannot fail to be in all Gracious perſons, in whom many of the actings of Faith are not to be found. This doth clearly ſuppoſe known diſtreſs in a man, without all relief in himſelf; this ſuppoſeth known fulneſs in Chriſt, as the alone ſufficient relief; this imports a ſort of impropriation: for the heart pleaſing that device, in ſo far ſwayeth towards it. This is a thing clearly ſuppoſed in all the actings of faith, ſpoken of before. He that greedily hungereth, hath this; and he that leaneth, hath this, &c. This is to eſteem Chriſt the Wiſdom and the Power of God to Salvation; ſo is He ſaid to be to all that believe, 1 Cor. 1, 24 they eſteem that device wiſe and ſure, beſeeming God, and that is to believe. On this account, Chriſt who is the rejected ſtone to many, is Precious to them who believe; a fit ſtone to recover, fortifie and beautifie the tottering building and fabrick of loſt man, 1 Pet. 1. The Kingdom of God is like a man finding a treaſure, which with joy he ſelleth all; Mat. 13.44. Theſe words hold out the very way of believing, viz. Salvation is diſcovered in the Goſpel to be by Chriſt; the heart valueth that invention as ſatisfying. This is to believe on the Son of God lifted up, which is compared with the looking to the Braſen Serpent, Joh. 3.14. It was mans approbation of that device which made it effectual for his healing. So it is here; he that believet • ſetteth to his Seal that God is true. True, wherein? In that record He hath born, that God hath provided Life for men, & placed it all in Chriſt 1 Joh. 5.10, 11. He that believeth not, maketh God a L • ar. Wherein? In His ſaying that Chriſt is a ſafe and ſure way to Heaven. This is the pleaſing and acquieſing in that device, and it is conſonant to all, I know ſpoken of, • uſtifying Faith in Scripture. This is the believing on Chriſt & on His Name, the receiving of Him and reſting on him for Salvation, in our Catechiſm. The believing that Jeſus is the CHRIST, that is, the Anointed One, whom the Father hath Sealed, & ſet apart, and qualified for the work of Reconciling Man unto God; and, he that believeth that Jeſus is the Chriſt, is born of God, 1 Joh 5.1. This is to believe with the Heart, that God hath raiſed Chriſt from the Dead. The man believeth Chriſt Died, and is Raiſed on the account of ſatisfaction for mans Tranſgreſſion; Devils may believe that. Nay, but the man I ſpeak of, believeth it with his Heart, (which no Natural man doth, until a new heart be given to him) that is, he cordially pleaſeth, is ſatisfyed • ith, and acquieſeth in this noble invention. And this Faith laveth out it ſelf now and then in its actings, out-goings and exerciſes, according to all the Covenant relations, under which Chriſt is held forth in the Scripture.

Now, I ſay, this Faith is diſcernable, not only in theſe actings many times; a man may know if his heart doth hunger after Chriſt, and flee for refuge to him when purſued, and if he doth commit himſelf unto God, &c. But alſo in its very Nature; as it is juſtifying it is diſcernable and may be known. A man may clearly know, if from known diſtreſs in himſelf upon the report and fame of Chriſts fulneſs, his heart doth pleaſe Gods device in the New-Covenant, if if goeth out after Chriſt in that invention, and pleaſeth Him as Lord of the Life of men, terminating and reſting there, and no where elſe, acquieſing in that contrivement with deſire and complacency. This is a diſcernable thing. Therefore I obteſt men impartially to examine themſelves, and if they find that their heart is cloſed ſo with that device of Salvation, and is gone out after Him as precious, that thereupon they conclude a ſure and true intereſt in Chriſt Jeſus, and a go • claim and title to the Crown, ſince he that believeth ſhall never Pe • tſh, but have everlaſting Life, Joh, 3, 16, 36.

Anſw.

To ſay nothing of that thought of your heart, [whereby you wonder that any man ſhould not pleaſe the device of Salvation by Chriſt, & lead out towards him] as a very promiſing thing, and ſpeaking out juſtifying Faith to be in your boſome; and to ſay nothing in contradiction to that which you think, that a Natural man, whileſt ſuch, and before he get a New Heart, can pleaſe that device, and believe with his heart, and affectionately, that which perfectly overthroweth the Covenant of works, and abaſeth man in the point of Self-righteouſneſs already attained, or that can be won at 〈◊〉 him, which is inconſiſtent with many Scriptural truths. I offer theſe differences between the Faith of all Hypocrites or Reprobates, and that true ſaving juſtifying Faith, whereof we have ſpoken.

1. They never cloſe with Jeſus Chriſt (in that device) 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, Luk. 18.18, 21. doth inſinuate, what want I that I may inherit Life? Beſies 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 device 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 〈◊〉 confidence in the fleſh, Ph • l. 3.3 Pſal. 62.5. he truſteth only in God. As alſo the man here giveth up with other Lovers, as they compete 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 anointed to be a King to rule over 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 Office. 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 & right concerning all things, Pſal, 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 • demption, 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 inconvenience; may follow him. They ſtick at that with that man, Mat. 8.19, 20. But where true juſtifying Faith is, a man doth cloſe with him on all hazards; he reſolveth to forego all rather then to forego Chriſt, Mark 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 differrences alſo, As that true faith is operative, purifying the heart, Act. 15.9. working by love, Gal. 5.9· whileſt 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 of God only, and ſo cannot believe, Joh, 5.44. 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 actin • 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. This 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 change in after period of time is not diſcernable; yet in thoſe who have regenerated and brought into Chriſt after they were come to greater age, and ſo have been more palbably under 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 ex • nt of it. It is not ſimply a new Tongue or 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 for 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 in theſe two great heads.

Firſt; There is a renovation of the mans perſon, Soul and Body, in ſome meaſure.

1. His Ʋnderſtanding is renewed, ſo as he judgeth Chriſt Preached in the Goſpel to be the Wiſdom and Power of God, a wiſe ſtrong device 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 alſo to be Yea & Amen ſolid, certain ſubſtantial things, having a deſirable accompliſhment in Chriſt, and reſolving much in Him, 1 Cor. 2.15.2 Cor. • 18. Natural men cou • under Goſpel-Ordinances, although they have ſome national knowledge of God, Chriſt, Promiſes, the motions of the Holy Spirit, &c. ſo a • 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 & 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 be aring ſparks of His Glorious Attributes, Pſal. 19.1. They ſee the Heavens declaring His glory and Power, and ſomewhat of God in Providence and Diſpenſations that fall out▪ H • wondrous works declare that His Name is near. Pſal. 75.1. The Underſtanding alſo taketh up the conditions and caſes of the Soul other wayes than it was wont to do; as we find the Saints uſually ſpeaking in Scripture, O my Soul, thou haſt ſaid unto the Lord, &c. Pſal. 16.2. My Soul ſaid, thy face will I ſeek, Pſal. 27.8. Why art thou caſt down O my Soul? Pſal. 42.5 Pſal. 43.5. Return unto thy reſt, O my Soul, Pſal. 167.

2 The Heart and Affections are renewed. The heart is made a new heart, 〈◊〉 heart of fleſh, capable of impreſſions, having a copie of His Law ſtamped on it, and fear of God put into it, whereby the • ans Duty becometh in a manner native & kindly to the man, Jer. 32.39, 40. E • 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 the Law, Pſal. 119.97. after thoſe who have Gods image in them, Joh. 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. 119.83. and therefore it goeth towards a • ſuch, whom the man knoweth or apprehendeth to be ſuch, Pſal. 119.63. I am 〈◊〉 Companion to all them, &c. In all caſes and conditions, even where there is nothing to beautifie or comm • nd, but the Image of God. And this love is ſo fervent many times, 1 Pet. 1.22. that it • tteth i • ſelf out in all relations, ſo as a man ſeeketh a Godly Wife, a Godly Maſter, a Godly Servant, a Godly Coun • , if he have to chooſe upon, Pſal. • 1.6. and it is not quenched by many • ers, Cant. 8.7. Many imperfections and infirmities, difference in opinion▪ 〈◊〉 received, will not altogeth • 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 Joh. 3.17.18, 19. The mans Hatred is alſo renewed, and is now bended againſt ſin, Pſal. 119.113. I hate van thoughts: againſt Gods Enemies, as ſuch, Pſal. 139.21. 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 but thee? &c. Towards his Law and Will, Pſal. 1.2. His delight is in the Law of the Lord. And towards the Godly and their Fellowſhip, Pſal. 16.3 — In whom is all my delight. The ſorrow is turned againſt ſin which hath wronged Chriſt, Zec. 12.10. Looking to Him whom they have Pierced, they Mourn. 2 Cor. 7.11 The ſorrow is Godly there, and againſt what encroacheth 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 Scripture ſpeaks, The Tongue, the Eye, the Ear, the Hand, the Foot, &c. So that thoſe members which on • 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 wayes. Behold all things are new, 2 Cor. 5.17. The man becometh 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. 56.31. which he would chooſe among all the mercies that fill this Earth, Pſal 119.64. The intereſt of Chriſt alſo becometh the Mans intereſt, as appeareth in the Song of Hannah, 1 Sam. 2 and in the Song of Mary, Luk. 1. It is ſtrange to ſee people newly Converted, and having teached but the beginnings of knowledge, concern and intereſt themſelves in the Publick matters of Chriſts Kingdom, ſo deſirous to have Him riding proſperouſly & ſubduing the people under Him.

2. The man that is in Chriſt, is renewed in the way of his Worſhip. He was 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 the newneſs of the Spirit, Rom. 7.6. in a new way, wherein he is helped by the Spirit of God, Rom. 8. beyond the reach of fleſh and blood. He ſerveth now the true and living God, 1 Theſ. 1 in Spirit and in Truth, Joh. 4.24. having ſpiritual apprehenſions of God, and engaged in his very Soul in that work, doing and ſaying truely 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. I grant, he fails of this many times; yet I may ſay, ſuch worſhip he intendeth, & ſometimes overtaketh, & 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 burden and exerciſe: Such a worſhip Natural men are ſtrangers unto, whileſt the babble out their Vain-glorious boaſtings, Luk. 18.11. to an unknown God, Act. 17.23

3. The man that is in Chriſt, is renewed in the way of his outward calling and employment 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 the laſt end, doing it to His Glory, 1 Cor. 10.31. and ſtudieth to keep ſome entercourſe with God in the exerciſe of his outward employments, as Jacob doth in his latter Will, Gen. 49.18. and Nehemiah did, Neb. 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 falleth 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, Act. 24.16.1 Cor. 9.22. becoming all things to all men.

5. He becometh new in the way of his lawful Liberties. He ſtudieth to make uſe of Meat, Drink, Sleep, Recreations, Apparrel with an eye to God, labouring not to come under the power of any lawful thing, 1 Cor. 6.13. nor to give offence to others in the uſe of theſe things, Rom. 14.21. Rom. 15 2. nor uſing liberty as an occaſion to the fleſh, Gal. 5. Yea, he laboureth to uſe all theſe things as a ſtranger on earth, ſo as his moderation may appear, Phil. 4, 5. and ſome way he doth eye God as the laſt end in theſe thing, 1 Cor. 10, 31. doing all to the glory of God: So as we may ſay of that man, Old things are much paſſed away, All things are in ſome meaſure become New, 2 Cor. 5.15. He that is ſo a New Creature, is undoubtedly in Chriſt.

This Renovation of a man in all manner of Converſation, and this being under Law to God in all things, is that Holineſs, without which no man ſhall ſee God, Heb. 12.14. Men may fancy things to themſelves, but unleſs they ſtudy to approve themſelves unto God in all well-pleaſing, and reach ſome inward teſtimony of ſincerity that way, they ſhall not aſſure their hearts before him. The teſtimony of mens Conſcience is their rejoycing, 2 Cor. 1.12 By this we know that we know Him, if we keep his Commandments, 1 Joh. 2.1 Joh. 3. No confidence if the heart condemn. This is the New Creature, having a principle of new ſpiritual Life infuſed by God into the heart, whereby it becometh new, and putteth forth acts of new Life throughout the whole man, as we have ſaid, ſo as he is poluted towards the whole Law, both theſe Commands which forbid Sin; ſo he reſolveth to ſet againſt ſecret Sins, not to lay a ſtumbling-block before the blind, Lev. 19.14, Little ſins, which are judged ſo by many, the leaſt things of the Law, Mat. 5.19. Spiritual ſins, filthineſs of the ſpirit, 2 Cor. 7, ſins of Omiſſion as well as of Commiſſion, ſince men are to be judged by theſe, Mat 25. — yea, ſins that are winded in into his Natural humour and conſtitution, and ſo as are a right eye or hand to him, Mat 5.29. This new principle of Life, by the good hand of God, maketh the man ſet againſt every known ſin, ſo far as not to allow peaceable abode to any known darkneſs, 2 Cor. 6.14 As alſo he is pointed towards thoſe Commands which relate to Duty, and the quickning of Grace in man. It maketh a man reſpect all known Commands, Pſal. 110.6▪ to live Godly, Righteouſly and Soberly, Tit. 2.12 yea, and to ſtudy a right and ſincere way and manner of doing things, reſolving not to give over this ſtudy of conformity to Gods Will whileſt he liveth on earth, but ſtill to bend forward towards the prize of the high calling of God, Phil. 3.14. This is true Holineſs, very becoming all thoſe who pretend to be heirs of that holy habitation in the immediate company and fellowſhip of a holy God, 1 Joh. 3.

Some may think theſe things high attainments and very hard to be won at: I grant it is true.

But;

Firſt; Remember, that there is a very large allowance in the Covenant promiſed to His people, which maketh things more eaſie. The Lord hath engaged to take away the ſtony heart, to give a heart of fleſh, a new heart, an heart to fear him for ever; He hath engaged to put his Law in mens heart, to put his Fear in their heart, to make them keep that Law; to put his Spirit in them to cauſe them to keep it. He hath promiſed to ſatisfie the Prieſts with ſatneſs, that the Souls of the people may be ſatiated with goodneſs, and to keep and water them continually every moment. Ezekiel, 36.26. Jer. 32.40. Jer. 31. Ezek. 36.27. Jer 34 14 Jer. 31.12 Iſa. 27.3 and if he muſt be enquired to do all theſe things unto men, he engageth to pour out the Spirit of grace and ſupplication on them, and ſo to learn them how to ſeek theſe things, and how to put him to it, to do all for them, Zech. 12.

Secondly, For the ſatisfaction of the weaker, I grant this new Creature, as we have circumſcribed and enlarged, it will not be found in all the degrees of it, in every Gracious perſon. But it is well; if

1. There be a New Man, we cannot grant leſs: If any man be in Chriſt, there muſt be a New Creature, and that is the New Man, Eph. 4.21, — which all muſt put on who we ſavingly taught of Christ. There muſt be ſome renewing after the Image of God in a mans Soul and Body; there muſt be ſomewhat of every part of the man pointing towards God: although I grant, every one cannot inſtruct this to others, neither diſcern it in himſelf, becauſe many know not the diſtinct parts of the ſoul, nor pieces of reformation competent to every part of ſoul and body. Yet it will be found there is ſome ſuch thing in them, yea, they have a witneſs of it within in them, if you make the thing plain, and clear to them what it is.

2. There muſt be ſ • ch a reſpect unto Gods known Commands, that a man doth not allow peaceably any known iniquity to dwell in him: For, what concord is between light and darkneſs? 2 Cor 6, — Pſal. 119.6. Pſal. 66.18 he muſt not regard iniquity. I grant men may be ignorant of many Commands, and many Sins, and may imagine in ſome caſes, that ſome ſins are not hateful unto God. But ſupponing that they are inſtructed in theſe things, there can be no agreement between Righteouſneſs and Unrighteouſneſs.

3. Men muſt point towards all the Law of God, in their honeſt reſolutions: For, this is nothing elſe, then to give up the heart unto God, to put his Law in it without exception, which is a part of the Covenant we are to make with God, Heb 8.10 I grant many know not how to point towards Gods Law in all their wayes, but if it be made manifeſt unto them how that ſhould be done, they will point at it. And it is true, they will many times fail of their reſolution in their practice; yet whe • they have failed, they can ſay, they did reſolve otherwayes, and will yet honeſtly and without guile reſolve to do otherwayes, and it will prove their affliction to have failed of their reſolution, when the Lord diſcovereth it to them, which He will do in due time.

4 When we are to judge of our state by the New Creature, we muſt do it at a new convenient time, when we are in good caſe, at leaſt, not when we are in worſt caſe: for the fleſh and ſpirit do lust and fight againſt other, Gal. 5 17 and ſometimes the one, and ſometimes the other doth prevail. Now I ſay, we muſt chooſe a convenient time, when the Spiritual part is not by ſome temp • ation worſted & overpowred by the fleſh: for in that caſe the new creature is recoyled back in its ſtreams, and much returned to the fountain and the habits, except in ſome ſmall things not eaſily diſcernable, whereby it maketh oppoſition to the fleſh, according to the foreſaid Scripture: for now it is the time of winter in the ſoul, and we may not expect Fruit, yea, nor Leaves, as in ſome other ſeaſon; only here, leſt prophane Athieſts ſhould make advantage of this, we will ſay, That the ſpirit doth often prevail over the fleſh in a Godly man, and the ſcope, aim, tenour and main dr • of his way is in the Law of the Lord, that is his walk, Pſal. 119. whereas the pathway and ordinary courſe of the Wicked is ſin, as is often hinted in the Book of the Proverbs of Solomon. And if it happen that a Godly man be over-maſtered by any tranſgreſſion, ordinarily it his ſad exerciſe; and we ſuppoſe he keeps it ſtill in dependency before God, to have it rectified, as David ſpeaketh, Pſal. 56.13 Wilt thou not deliver my feet from falling?

Anſw.

I grant that Athieſts and Hypocrites have many things in them, which do look like the New Creature;

Firſt, In regard of the parts of the man.

1 They may come to much knowledge; as Heb. 6.4 they are enlightned.

2 There may be a real amongſt their affections; as they receive the Word with joy, Matth 13 20.

3 They may reach a great deal of outward reformation in the outward man; both about freedom from ſin, and engagement to poſitive duty, as that Phariſee did, Luk 18. — 12 Yea,

4. In regard of their practical underſtanding, they may judge ſome things of God to be excellent. The people ſaid, that never man ſpake as Chriſt. Joh. 7.46

Secondly; Hypocrites may have a great deal of profeſſion:

1 They may talk of the Law and Goſpel, and of the Covenant, as the Wicked do, Pſal 50.16

2 They may confeſs ſin openly to their own ſhame, as King Saul did, 1 Sam. 26 21.

3 They humble themſelves in Sackcloth as Ahab, 1 King 21.17

4 They may enquire buſily after Duty, and come chearfully to receive it, Iſa. 58 •

5 They may joyn with Gods interest in a hard and difficult time; as Demas and other Hypocrites, in the Book of the Acts of the Apoſtles, who afterwards fell off.

6 They may give much of their Goods to God and the Saints, as Acts 5. if not all their Goods, 1 Cor. &c. Yea,

7. It is not impoſſible for ſome ſuch being stra • tly engaged in their Credit, to give their Bodies to be Burnt; as in the forecited place.

Thirdly, Hypocrites may advance far in the common and ordinary ſteps of a Chriſtian work; ſuch as the Elect have when God leads them Captive.

As;

1 They may be under great conviction of Sin; As Judas was, Mat. 27.4, — ſo was King Saul often.

2. They may tremble at the Word of God, and be under much terror as Felix was, Acts 24.25.

3 They may rejoyce in receiving of the truth, as Mat. 13 &c.

4 They may be in ſome peace, and quiet in expectation of Salvation by Christ, as the Fooliſh Virgins were, Mat. 24

5 All this may be backed and followed with ſome good meaſure of Reformation. The Unclean Spirit may go out of them, Mat 12 43

6 This Work may ſeem to be confirmed by ſome ſpecial experiences and taſtings of the good Word of God, Heb 6.4

Fourthly, Hypocrites may have ſome things very like the ſaving Graces of the Spirit;

As:

1 They may have a ſort of Faith, as Simon Magus, Act. 8 13.

2. A ſort of Repentance, and walk Mourn • ▪ Mal. 3.14

3 A great fear of God; ſuch as Balaam had, who for a houſe full of Gold would not go with the meſſengers of Bala • , without leave asked of God, and given, Num. 22.18

4 They have a ſort of Hope, Job 1.3.13

5 They have ſome Love: So had Herod to John, Mark 6.26. I need not to inſiſt it; it is out of all queſtion they have Counterfeits of all ſaving Graces.

6 They have ſomewhat like the ſpecial communications of God and the witneſſing of His Spirit; as ſomewhat like the powers of the World to come, powerfully on them, with ſome flaſhes of joy ariſing thence, as Heb. 6.4 Notwithſtanding of all which they are but almoſt perſwaded with Agrippa, to be Chriſtians, Act. 26.28. It were tedious to ſpeak particularly to each of theſe things, and to clear it up, that they are all but rotten ware: I ſhall condeſcend upon ſome few things, wherein a truely • newed man, who is in Chriſt, doth differ from Hypocrites and Reprobates.

1. Whatſoever change be in Hypocr • tes 〈◊〉 the • H • arts is not changed and made • w. 〈…〉 heart is only given to the Elect when they are Converted & brought under the bond of the Covenant, Jer. 31 39 Ezek· 36.26. Hypocrites did never apprehend Chriſt as the only ſatisfying Good in all the world, for which with joy they would quit all, for then the Kingdom of God were entred in them, Mat, 13.44. The truly • newed man dare and can upon good ground ſay, and hath a teſtimony of it from an high, that his heart hath been changed in taking up of Chriſt, and hath been led out after Him, as the only enriching treaſure, in whom to be found, he counteth all elſe loſs and dung, Phil. 3 8, 9

2, Whatſoever Reformation or Profeſſion Hypocrites do attain unto, as it cometh not from a new heart, and pure Principle of zeal for God, ſo it is alwayes for ſome wicked and by-end; as to be ſeen of men, Mat. 6.5. or to evite and ſhun ſome outward ſtrait to be free of Gods wrath and the trouble of their own Conſcience, Iſa. 59.3. Ma • . 3.14. In teſtimony of this, they never have reſpect to all known Commands, elſe they ſhould never be aſhamed, Pſal. 119.6. nor do they without approven Guile in their own heart, reſolve againſt every known iniquity, elſe they were freed of Heart-condemnings, and ſo might juſtly have confidence before God, 1 Joh. 3, 20. If in never ſo mean a caſe, they did from a principle of love unto, and of zeal for Chriſt, and for a right end, confeſs and profeſs Him, Chriſt were obliged by His own word to confeſs them before His Father, Mat. 10.30

3. Whatſoever length Hypocrites advance in that work, by which people are led in unto Chriſt, yet they never ſeek firſt the Kingdom of God and the Righteouſneſs thereof, Mat. 6.33 the One thing that is neceſſary, viz. Chriſts Fri • d-ſhip and Fellow-ſhip, is never their One Thing and Heart-ſatisfying Choice, elſe that better part would never be taken from them, Luk. 10.42.

4. Whatſoever counterfeits of Grace are in Hypocrites, yet they are all bred there, without any ſaving work of the Spirit of Chriſt: and it is enough to exclude them from the benefit of this mark, that they are never denied to theſe things, nor emptied of them, but ſtill do reſt on them as their Saviour, ſo that they ſubmit not unto the Righteouſneſs of God, Rom. 10 3. and that is enough to keep them at a diſtance from Chriſt, who will never clout that old garment of Hypocrites, with His fine new linnen, nor put His new Wine in theſe old bottles, Mat. 9.16, 17.

5. We may ſay, Let Hypocrites, Reprobates, or Athieſts have what they can, they want the three great Eſſentials of Religion and true Chriſtianity: Firſt, They are not broken in themſelves, and emptied even of their righteouſneſs, the length of ſelf-loathing, ye • lying open for relief. Such loſt ones Chriſt came to ſeek and ſave, Luk. 19.10 Secondly, They never took up Chriſt Jeſus as the only treaſure and jewel that can only enrich, & ſhould ſatisfie, and therefore have never cordially agreed unto Gods device in the Covenant, and ſo are not worthy of Him; neither hath the Kingdom of God ſavingly entered into their heart, Mat. 13 〈◊〉 Thirdly, They never in earneſt do cloſe with Chriſts whole yoke without exception, judging all his Will juſt and good, holy and ſpiritual, as Rom. 7 12. And therefore no reſt allowed on th • by Chriſt, Mat. 11 2 • Therefore whoſoever thou art who can lay clear and juſt claim to theſe three foreſaid things thou art beyond the reach of all Athei • s, Hypocrites and Reprobates in the world, as having anſwered the great ends and intents of Law and Goſpel.

Anſw.

It is much te be lamented, that people profeſſing His Name, ſhould be ſo ſlaited and enſlaved by tranſgreſſion as many are. Yet in anſwer to the Objection, if it be ſeriouſly propoſed, we ſay, the Saints are found in Scripture juſtly laying claim unto God and His Covenant, when iniquity did prevail over them, as we find, Pſal. 65.3. Iniquities prevail againſt me; as for our tranſgreſſions, thou wilt do them away. Rom. 7.25 Paul thanks God through Chriſt, when a law in his members leads him Captive unto ſin: But for the better underſtanding and ſafe application of ſuch Truths, we muſt difference between groſs out-breakings and ordinary infirmities or heart ills, or ſins that come unawares upon a man, without forethought or deliberation. As for the former fort, it is hard for a man whileſt he is under the power of them, to ſee his gracious change, although it be in him, and very hard to draw any comfort from it, until the man be in ſome meaſure recovered, and begin ſeriouſly to reſent ſuch ſins, and to reſolve againſt them. We find David calling himſelf Gods ſervant, quickly after his numbering of Gods People, but he was then under the ſerious reſentment of his ſin, 2 Sam. 24.10, Jonab layeth claim to God as his Maſter under his rebellion, but he is then • ueing it, and in a ſpirit of revenge againſt himſelf for his ſin, Jonah 1.9, — 12 M • , As for theſe ſins of infirmity, and dayly incurſion and heart ills, ſuch a • thoſe whereof Paul doth complain (it is 〈◊〉 ) were. We ſhall draw out ſome things from that ſeventh Chapter to the Romans, whereupon Paul maintains his intereſt in Chriſt, and if you can apply them, it is well. (1) When Paul findeth that he doth much fail, and cannot reach conformity to Gods Law, he doth not blame the Law as being too ſtrict ſo as men can't keep it, as hypocrites uſe to ſpeak; but he doth blame himſelf as being cannot & he faith of the Law, that it is good, holy and ſpiritual, Rom. 7.12, 14

2. He can ſay, he failed of a good which he intended, and did out-ſhoot himſelf, and he had often honeſtly reſolved againſt the evil which he fell into, Rom. 7.15, 18, 19. (3) He ſaith that the prevailing of ſin over him is his exerciſe, ſo as he judgeth himſelf wretched becauſe of ſuch a body of Death, from which he longeth to be delivered, Rom. 7.24. (4) He ſaith, that whileſt he is under the power and law of Sin, there is ſomewhat in the bottom of his heart oppoſing it, although overmaſtered by it, which would be another way, and when that gets the upper hand, it is a delightſome thing, Rom. 7.22, 25. Upon theſe things he thanks God in Chriſt that there is no Condemnation, Rom. 7.25. Now, then look if ye can lay claim to theſe things.

Firſt, If you do blame your ſelf, and approve the Law, whileſt you fail.

Secondly, If you can ſay that you do often reſolve againſt ſin honeſtly, and without known guile, and do ſo reſolve the contrary good before the evil break in upon you.

Thirdly, If you can ſay, that you are ſo far exerciſed with your failings, as to 〈◊〉 your ſelf wretched becauſe of ſuch things, and a body of death, which is the root and fountain of ſuch things?

Fourthly. If you can ſay, that there is a party within you oppoſing theſe evils, which would be at the right way, and, as it were, is in its element, when it is in Gods way, it is well; only be adviſed not to take reſt until in ſome meaſure, you be rid of the ground of this objection, or at leaſt, until you can very clearly ſay, you are waging War with theſe things: Now a good help againſt the prevailing power of Sin, is to cleave cloſe to Chriſt Jeſus by Faith, which as it is a deſirable part of Sanctification, and a notable piece of Conformity to Gods will, and moſt ſubſervient unto His deſign in the Goſpel, Gal. 2.20, 21. and ſo ſhould be much endeavoured by People, as a work pleaſing unto God, Joh. 6.29. So it is the ready way to draw life and ſap from Chriſt, the bleſſed root for fruitfulneſs in all caſes, as Joh. 15.4, 5

• ſw.

I ſhall ſhortly hint ſome of theſe excellent Communications, and I hope upon a right diſcovery of them there will be but ſmall ground found for the jealous complaints of many Gracious people.

Firſt, (Beſide theſe Convictions of the Spirit of God, which uſe to uſher Chriſts way unto the Souls of men, and theſe alſo which afterwards do ordinarily attend them) There is a Seal of the Spirit of God ſpoken of in Scripture; the principal thing whereof is the Sanctifying work of the holy Ghoſt, imprinting the draughts and lineaments of Gods Image and Revealed will upon a man, as a ſeal or ſignet doth leave an impreſſion and ſtamp of its likeneſs upon the thing Sealed, ſo it is, 2 Tim. 2.19. The foundation of God — having this Seal; the Lord knoweth them who are His. And let every one that nameth the Name of Chriſt, depart from iniquity. And thus I conceive the ſeal to be called a witneſs, 1 Joh. 5 10. He that believeth hath the witneſs in himſelf; that is, the grounds upon which an intereſt in Chriſt is to be made out, and proved, are in every Believer; for he hath ſomewhat of the ſanctifying work of Gods Spirit in him, which is a ſure (although not alwayes a clear and manifeſt) witneſs.

Secondly, There is Communion with God much talked of among Chriſtians, whereby they underſtand the ſenſible preſenſe of God refreſhing the Soul exceedingly. But if we ſpeak properly, Communion with God is a mutual intereſt between God and a man, who hath cloſed with him in Chriſt. It is a common-neſs or a common intereſt between God and a Man; not only is a man intereſted in God Himſelf, but in all that is the Lords: ſo the Lord hath a ſpecial intereſt in the man, and alſo all that belongs to him. There is a Communion between Husband and Wife, whereby they have a ſpecial intereſt in others, perſons, goods, gear and concernments, ſo it is here; there is ſuch a Communion with God. He is our God, and all things are ours, becauſe He is ours: this Communion with God all true Believers have at all times, as we ſhall ſhew afterwards: I grant there is an actual improvement of that Communion, whereby men do boldly meddle with any thing that belongs unto God, and do meddle with Himſelf as their own, with much homelineſs and familiarity, eſpecially in Worſhip, when the Soul doth converſe with a living God, partaking of the Divine Nature, growing like unto Him, and ſweetly travelling through his Attributes, and with ſome confidence of intereſt, viewing theſe things as the mans own goods and gear: this we call Communion with God in Ordinances: This indeed is not ſo ordinarily nor frequently made out to men, and all Gods People do not equally partake of it; and it is true, that what is in God, goeth not out for the behove of the man, to his apprehenſion equally at all times, yet certainly Communion with God, properly ſo called, viz. that common-neſs of Intereſt between God and a Man who is ſavingly in Covenant with Him, doth alwayes ſtand firm and ſure; and ſo much of Communion with God in Ordinances have all Believers, as that their heart converſeth with a living God there now and then, and is in ſome meaſure changed into that ſame image, and there needs be no doubt about any further in it.

Thirdly, There is a thing which is called Fell • wſhip with God, often miſtaken alſo amongſt Believers. If by fellowſhip be meant the walking in our duty as in the ſight of a living God, who ſeeth and heareth us, and is witneſs to all our carriage. It is a thing common unto all gracious men, they all have it habitually, and in deſign, Pſal. 16.8. I have ſet the Lord alwayes before me; yea, and often they have it actually in exerciſe, when their ſpirit is in any good frame; they walk as if they ſaw God ſtanding by them, and have ſome thoughts of His favour through Chriſt; Truly our fellowſhip is with the Father and with His Son, 1 Joh. 1.3. If we by Fellowſhip, do mean a ſweet, refreſhing, familiar, ſenſible converſing with God, which doth delight and refreſh the Soul, (beſide what the Conſcience of Duty doth) it is then a walking in the light of His Countenance, and a good part of ſenſible preſence; and although it ſeemeth Enoch had much of it, whileſt it is ſaid, He walked with God, Gen. 5.24. yet it is not ſo ordinary as the former, nor ſo common to all Chriſtians, for here the Soul is filled as with marrow and fatneſs, following hard after its guide, and ſ • gularly upheld by his right hand, Pſal. 63.5, 8.

Fourthly, There is a thing which is called Acceſs unto God: and this I take to be the removing of obſtructions out of the way between a man and God, ſo as the man is admitted to come near. We are ſaid to have acceſs to a great perſon, when doors are caſt open, guards removed from about him, and we admitted to cloſe at him; ſo it is here. Now this Acceſs in Scripture, is ſometimes taken for Chriſts preparing of the way, the removing of enmity between God and ſinners; ſo as men now have a patent way to come unto God through Chriſt, Eph, 2.18. Sometimes it is taken for the actual improvement of that Ac • eſs purchaſed by Chriſt, when a man finds all obstructions and differences, which do ordinarily fall in between him and God, removed; God is not uncouth to him, nor as a ſtranger, keeping up himſelf from him, or frowning on him, but the man is admitted to come even to his ſeat, as Job 23.3. Of the want of this doth Job complain, Job 23.8, 9 whilſt he ſaith, I go forward, backward, to the right and left hand, & I find him not. The first ſort of Acceſs is common to all Believers, they are brought near by the Blood of the Covenant, and are no more far off, as the deadly enmity between God and them is removed. But Acceſs, in the other ſenſe, is diſpenſed more, according to the Lords abſolute ſoveraignty and pleaſure, and it is left in the power of Believers to obſtruct it unto themſelves, until it pleaſe the Lord mercifully and freely to grant unto them again, ſo it is up and down, and there needs be no queſtion, as to a mans ſtate) about it.

Fifthly, There is a thing called Liberty before God, and this properly is freedom, or free ſpeaking unto God. Many do much queſtion their ſtate, becauſe of the want of this now and then, ſince the Scripture hath ſaid, Where the Spirit is, there is Liberty, 2 Cor. 3.17. but they do juſtly confine that liberty ſpoken of there, unto this free ſpeaking before God. I grant where the ſpirit of the Lord doth ſavingly diſcover Gods will in the Scriptures to a man, there is liberty from any obligation to the Ceremonial-Law, and from the Condemning power of the Moral-Law, and from much of that groſs Darkneſs and Ignorance, which is on Natural hearts as a vail hiding Chriſt in the Goſpel from them. I grant alſo, that ſometimes, even this liberty which is a free communing with God, and ordering of our cauſe before him, and filling of our mouths with arguments, Job 23.4. is granted to the Godly, but not as liberty taken in the former ſenſes. Although the Lord hath obliged Himſelf to pour out the Spirit of Prayer upon all the houſe of David in ſome meaſure, Zech. 12.10. yet this Communication of the Spirit, which we call liberty or free ſpeaking unto God, dependeth much on the Lords abſolute pleaſure, when, and in what meaſure to allow it. This liberty which we call freedom, or free ſpeaking with God in Prayer, is ſometimes much abſtracted from any great confidence in the time of Prayer, (at leaſt until it draw toward the cloſe of it) it ſtandeth much in a vivacity of the underſtanding to take up the caſe which a man is to ſpeak before God, ſo as he can order his cauſe; and next, there be words, or verbal expreſſions, elegant, ſuitable, and very emphatical or powerful, or pithy; there is alſo joyned a fervency of Spirit in Prayer whereof the Scripture ſpeaketh; The Soul is hot and bended and very intent: there is alſo ordinarily in this liberty a ſpec • al melting of the heart (often joined with a great meaſure of the Spirit of Grace & Supplication, Zech. 11.10) ſo the Soul is poured out before God as for a Firſt-born: ſuch is the liberty which many Saints get before God, whileſt in much brokenneſs of Heart and fervency of ſpirit they are admitted to ſpeak their mind fully to God, as a living God, noticing (at leaſt) their Prayer. Sometimes this liberty is joyned with Confidence, and then it is not only a free, but alſo a bold ſpeaking before God: It is that Boldneſs with Confidence, Eph. 3.12. This is more rarely imparted unto men then the former, yet it is ordinarily. 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 Sains do attain unto: There is no ground of doubt about a mans ſtate in the point of Liberty before God in this laſt ſenſe, becauſe there is nothing eſſential to the making up of a Gracious ſtate here: ſome have it, ſome want it, ſome have it at ſome times 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) 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) 〈◊〉 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, & 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 that ſame to a gracious (although a withered) Soul, as the wind and breath to the dry Bones, putting them in good caſe, Ezek. 37.9, 10. and as the dew or rain to the Graſs, or newly mowen field & 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 Graces of God in the Soul, and they are made to act more vigorouſly. This is the enlarging of the heart, by which a man 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 diſcernable 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, alleging that they know nothing of it experimentally. I grant there is a favourable hearing of Prayer: But we muſt remember it is twofold.

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 theſe Scriptures, Joh. 14.13, 14. Whatſoever you ask in my Name, I will do it, 1 Joh. 5.14. This is our confidence that whatſoever we ask according to His Will, He heareth us, Mark, 11.24. Believe that you receive and you ſhall have what you do 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 hea • eth his Prayer. It is made out to his heart, without any Sylogiſtical deduction. Such a hearing got Hannah, 1 Sam. 1.18 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 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 Aſſurance of Gods Favour by the witneſſing of our own Spirits: which Aſſurance, is deduced by way of argument Sylogiſtically; 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 • is Commandments: 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 ſta • e. It is ſuppoſed, 1 Joh. 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 Joh. 3.21 We may then attain unto ſome Aſſurance (although not full Aſſurance) by the witneſs of our own ſpirits. 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 do witneſs our Son-ſhip: As for example, Whoſoever loveth the Brethren, is paſt from Death to Life, and conſequently is in Chriſt; But I love the Brethren: Therefore I am paſt 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 infallible Word of God, far beyond all other arguments can be uſed. The Second operation is, a Glorious beam of light from the Spirit, ſhining upon the ſecond propoſition, and ſo upon his own graces in the Soul, diſcovering them to be true Graces, and ſuch as the Scripture calleth ſo. Thus we are ſaid to know by His Spirit the things freely given unto 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 communications) I do conceive the witneſs of the Spirit, or witneſſing 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 Son-ſhip 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 ſpeak 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 depoſed 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 beam 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 is His witneſſing: for, only here in this propoſition and in this operation, doth the Spirit of God prove a co-witneſs with our ſpirit: for, the main thing wherein the witneſs of our ſpirit lieth, is in the ſecond propoſition, and ſo the Spirit of God, witneſſing with our ſpirits, is alſo in that ſame propoſition. So theſe two witneſſes, having depoſed 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 depoſe, 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 Son-ſhip 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 Saints, 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 then ſpoken of; it is no audible voice, but it is a waffe of Glory filling the Soul with God, as He is Life, Light, Love and Liberty, countervasting that audible voice; O Man, greatly Beloved, Dan. 9.22. putting a man in a tranſport with this in 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, Joh. 10.16 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 conveyance and manifeſtation made out unto her heart, by which ſhe was ſo ſatisfyingly filled, that there was no place for arguing & diſputing, whether or not that was Chriſt, and if ſhe had a • intereſt in Him. That manifeſtation made Faith to it ſelf, and did purchaſe credit and truſt to it ſelf, and was equivalent with, Thus ſaith the Lord. This is ſuch a glanſe of Glory, that it may in the higheſt ſenſe 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. Oh, 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, thas he is walking ſo, as approven 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 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 New-Covenant, Rom. 5.1. Being juſtifyed 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 a mans Conſcience, it being rightly informed, for in that caſe, it ſtill ſpeaks according to Scripture: but becauſe often the Conſcience is misinformed and in the dark, therefore there is often Peace about a mans ſtate according to Scripture, whileſt 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 ſhew 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 proclameth Peace to the man. The other Peace, about a mans preſent caſe or condition, viz. that it is approven of God in a Goſpel ſenſe, it may be wanting, and juſtly wanting, although the other Peace about a mans ſtate be ſure. This Peace about a mans caſe and condition, it is either ſuch in the Court of Scripture, and this is when a man is not regarding iniquity, and reſpecting the Commands of God without exception; then the Scripture ſaith, he ſtands in an even place, and he needeth fear no ſtated quarrel between God and him, in order to a temporary ſtroak; and when it is thus, his Conſcience ſhould alſo aſſoil him that ſame way; and would do ſo, if it were rightly informed; but becauſe the Conſcience is often in the dark, therefore a man may be alarm'd with evil in the Court of Conſcience, as if he were juſtly to expect a ſtroak from God becauſe of his ſin, and ſome quarrel God hath at him, although He intend ſalvation for him; this is enough to keep a man in disquiet, and to inhibit him the rejoycing allowed upon him, whileſt he is walking in his integrity: therefore a man muſt here alſo inform his Conſcience, and receive no accuſations nor condemnings from it, unleſs it make them clear by Scripture: at that bar, let every man ſtand, both about his ſtate and his condition or caſe; and let him appeal from all other Courts to that, and not receive any indictment but conform to the truth of God, by which the Conſcience is to proceed in all things; and if this were well lookt unto, there would not be ſo many groundleſs ſuſpicions amongſt the Lords People, either about their ſtate or their condition upon every thought which entertain their mind.

Twelfthly, There is the joy of the Holy Ghoſt, and this is when the Spirit doth breath upon our rejoycing in God (which is a Grace very little in exerciſe with many) and maketh it ſet out ſenſibly and vigorouſly; & He exciteth and ſtirreth the paſſion of joy and of delight in the Soul, ſo as there is an unſpeakable and glorious joy in the Soul, in the apprehenſion of Gods friendſhip and nearneſs unto him. 1 Pet. 1.8. This joy followeth upon peace & peace followeth righteouſneſs, Rom. 14.17. This joy readily will not fail to be according to the meaſure of the aſſurance of Faith, as 1 Pet. 1.8 In whom believing, ye rejoyce, &c. ſo that the removal of miſtakes about other things, will allay doubts about this.

Now, becauſe ſome of theſe excellent communications of the Spirit, after they are gone, are brought in queſtion as deluſions of Satan, for vindicating of them we ſay, that the ſpecial operations of Gods Spirit in any high degree, uſually are communicated to people after ſuch brokenneſs of ſpirit, Pſal. 51.8. after ſo ſingular pains in religious Duty, Dan. 9.3, 21 or in time of ſuch ſuffering for Righteouſneſs, 1 Pet. 5.14. or if they break in as the rain that waiteth not for man, then they do ſo humble and abaſe the perſon, Iſa. 6.5. and there are found ſo many evidences of Grace in the man, Rom. 8.16. or theſe things do ſo provoke unto Holineſs, and to have every thing anſwerable and conform unto theſe manifeſtations of God, 2 Tim. 2.19. the perſon under them doth ſo loath all things beſide Gods friendſhip and fellowſhip, Mat. 17.4. and theſe things do carry on them and with them ſo much authority, and Divine ſuperſcription, whilſt they are in the ſoul; that afterwards they may appear ſufficiently to be ſpecial communications of God, and ſingular, gracious operations of His Spirit, and no deluſions of Satan transforming himſelf into an Angel of light, 2 Cor. 11 14. nor ſuch common flaſhes of the Spirit as may admit afterwards irrecoverable Apoſtacy from God, Heb. 6.4, 5, 6. Now then to conclude this part of the work that relateth unto tryal; I ſay to all theſe who complain of the want of the precious out-lettings of the Spirit.

1. Bleſs God if you want nothing eſſential for making out of a ſaving intereſt in Chriſt. God hath given unto you Chriſt Jeſus, the greateſt gift He had, and ſince your heart is ſhapen out for Him, He will with Him, give you all things that are good for you in their ſeaſon.

2. I do believe, upon a right ſearch and tryal, after you have underſtood the communications of the Spirit, you are not ſo great a ſtranger to many things as you did ſuſpect your ſelf to be. But;

3. Remember the Promiſes of Life, and of Peace with God, are no where in Scripture made unto theſe ſpecial things whereof you alledge the want: The Promiſes are made unto Faith, followed with Holineſs! and it may be preſumed, that many Heirs of Glory do not in this life partake of ſome of theſe things, but are in Bondage all their dayes through fear of Death, Heb. 2.15. ſo that there ſhould be no miſtake about theſe things: we may ſeek after them, but God is free to give or withold them.

4. Many do ſeek after ſuch manifeſtations before they give credit by Faith unto Gods Word. He hath born record that there is Life enough for men in CHRIST JESUS, and if men would by Believing ſet to their ſeal that GOD is true, they ſhould partake of more of theſe excellent things.

5. I may ſay, many have not honourable apprehenſions and thoughts of the Spirit of God, whoſe proper work it is to put out the foreſaid noble operations: they do not adore Him as God, but vex, grieve, quench and reſiſt Him, and many people complaining of the want of their things, are not at the pains to ſeek the Spirit in His out-goings▪ and few do ſet themſelves apart for ſuch precious receipts: Therefore be at more pains in Religion, give more credit to His Word, and eſteem more highly of the Spirit of God, and ſo you may find more of theſe Excellent things.

Anſw.

It is true, all the Children of Adam are baſe and naughty before Him, tho charteth His Angels with Folly, Job 4.18. All Nations are leſs then nothing and vani • y before him, Iſa. 40.17. There is ſuch a diſproportion between God and Men, that unleſs HE himſelf had deviſed than Covenant, and of his own Freewill had offered ſo to tranſact with men, • t had been high Treaſon for Men o • Angels to have imagined that God ſhould have humbled himſelf and become a Servant, and have taken on our Nature, & have united it by a perſonal • nion to the Bleſſed Godhead; and that he ſhould have ſubjected himſelf to the ſhameful Death of the Croſs; and all this, that men who were Rebels, ſhould be reconciled unto God, and be made Eternal happy, by being In His holy Company forever. But I ſay all that, was his own device and free choice. Yea, moreover, if God had not ſoveraignly commanded men to cloſe with Him in and through Chriſt, Iſa. 55.1, 2, 3. Matth. 11.28. 1 Joh. 3.23. 2 Cor. 5.20. no man • urſt have made uſe of that device of His. 〈◊〉 then, although with Abigail I 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 deviced that way, and • weth how to be richly glorified in it, Eph. 1.18. Joh. 17.10. and hath commanded me, as I ſhall be anſwerable in the great day, to cloſe with him in Chriſt, as ſaid is I dare not diſobey, nor enquire into the reaſons of his contrivements and commands, but muſt adventure on the buſineſs, is I would not be found to fruſtrate the Grace of God, and in a manner diſappoint the Goſpel, Gal. 2 21. and falſify the Record which God hath born of His Son, that there is Life enough in Him for men, 1 Joh. 5.10, and ſo make God a Liar, and add that rebellion to all my former tranſgreſſions.

Anſw.

What can the aggravations of thy ſins be which are not parallel'd in the forecited examples? Is thy againſt great light? So • hoved many of theſe we ſpake of before. Was it againſt ſingular mercies and deliverances? So was that of Lot, and Noah his Drunkenneſs. Was thy ſin done with much deliberation? So was Davids whileſt he wrote the Letter againſt Ʋriah. Was it againſt or after any ſingular manifeſtation of God? So was Solomons. Was it by a ſmall and deſpe • able temptation? So was that of Jonah and of Peter, if we conſider the heinouſ • eſs of their tranſgreſſion. Haſt thou reiterated the Sin, and committed it over again? So did Lot, ſo did Peter, ſo did J • boſhaphat in joyning with Ahab and Jehoram, 1 King. 22.2 King. 3. A • e 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) So did the Thief on the Croſs, he ſtood it out to the laſt gaſp, Luk. 23.4 • .43. If yet thou haſt an ear to hear, thou art commanded to hear, Mat. 1 • .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 make haſt and to ſlee for refuge, and if thou do ſo, He ſhall welcome thee, and in no wayes caſt thee ou • ▪ Jo • . 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 of the Lords offer.

Anſw.

It is hard to condeſcend upon every particular tranſgreſſion which may vex the Conſcience; yea, leſſer ſins then 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, then any man can do particularly See Exod. 34.7. God pardoneth Iniquiety, Tranſgreſſion & Sin: that is all manner of ſin, Ezek. 18.21,—If a man turn from all his wickedneſs, it ſhall no more be remembred, or prove his ruine. Joh· 6 37 Him that cometh, He will in no waye c • ſt out: that is, whatſoever be his ſins, or the aggravations of them. Joh. 3.16. Whoſoever believeth ſhall be ſaved; that is, without exception of any ſin, or any caſe, Heb. 7.25. He is able to ſave to the utmoſt, thoſe who come to God through Him. No man can ſufficiently declare what is Gods Ʋttermost, Mat. 12.31. All 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 & Earth, hath ſoveraignly commanded all who 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.

Anſw.

Although none ſhould charge this Sin on themſelves, or on others, unleſs they can prove and inſtruct the charge according to Chriſts example, Mat. 12.5. 26, — 32. yet for ſatisfying of the doubt;

1. I ſhall ſhew what is not the Sin againſt the Holy Ghoſt, properly ſo called; becauſe there be ſome groſs ſins which people do unwarrantably judge to be this Unpardonable Sin.

2. I ſhall ſhew what is the Sin against the Holy Ghost.

3. I ſhall d • aw ſome concluſions in anſwer directly to the Objection.

As for the Firſt, There be many groſs ſins, which although (as all other ſins) they be ſins againſt the Holy Ghoſt, who is God 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;

1. Blaſpheming of God, under bodily Tortures, is not that Sin for, ſome Saints fell into this, Act. 26.11. much leſs, Blaſpheming of God in a fit of Diſtraction, or Frenzie; 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 the fleſh do, if we Blaſphemed them 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 of 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 ignorantly·

3. Heart-riſing at the thriving of others in the work and way of God, whileſ • 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 cannot endure to be darkned by another, and proceeding from ſome croſs in their Idol, under a fit of Temptation: the moſt part of all this was in Jonah, Jon. 4.

4. Not only are not decayes in what once was in the man, and falling into groſs ſins againſt light, after the receiving of 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, Foreſwearing of the moſt fundamental Truth, under a great temptation, is not this ſin; for then Peter had been then undone.

5. As reſiſting, quenching, grieving & 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 Peter's ſin in denying Chriſt; ſo was Jehoſhaphat's ſin in joyning with Ahab and Jehoram.

6. Purpoſes and Eſſayes of Self-murder, and even purpoſes of murdering Godly men, (the party being under a ſad fit of temptation) yea, actual Self-murder, (although probaby it often joyneth in the iſſue with this Unpardonabe ſin, which ought to make every ſoul look upon the very temptation to it with horrour and abhorrency, yet) is not the Sin againſt the Holy Ghoſt. The Taylor intended to kill himſelf upon a worſe accoun • than many poor people do in the ſight and ſenſe of Gods wrath, and of their own ſin and corruption; yet that • lor obtained pardon, Act. 16 2 • , 34. And • a • before his Effectual Ca • ag, was acceſſory unto the murder of many Sa • ats, and intended to kill more, as himſelf granteth, Act. 26.9, — Although all theſe are dreadful Sins, each of them deſerving wrath Everlaſting, and not being re • e • ed of, bringeth Endleſs vergeance, e • pecially the laſt cuts off hope of relief, for ought can be expected 〈◊〉 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 • nd Blaſphemy may be forgiven, as is • ear in the Scripture, where theſe things • e mentioned.

As for the Second thing; Let us ſee, that the Sin againſt the Holy Ghost is? It is • t a ſimple act of tranſgreſſion, but • 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. Heb. 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 promiſed 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 there-a-way. 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 〈◊〉 • gularly made out to the party, by the Sp • it 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. The • e is a taſting, Heb. 6.4, 5. which is beyond ſimple enlightning; yea, there is ſuch a perſwaſion ordina • • s leadeth to a deal of outward • ancti • tion, Heb. 10.29. (2.) This per • aſion 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 o • t only by ſtrength of argument, but alſo by an enlightning work of Gods Spirit, ſhining on the truth, and making 〈◊〉 conſpicuous. Therefore is that Sin called, The Sin against the Holy Ghoſt, Ma • 1 • Mark 3. The perſons are ſaid to ha • e received the Holy Ghoſt, Heb. 6 4. and to do deſpight unto the Spirit of G • ce, who was in the neareſt ſtep of a gracious opera • ion 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 Avowed: that is, not ſeeking to ſhelter or hide it ſelf. The Phariſees ſpake 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, Heb. 10.25 and deſpiſe the danger: for, looking for indignation, they trample that blood ſtill, Heb. 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 Wilfully. They are ſo reſolute, they will not be diſſwaded by any offer, or the moſt precious means, as is clear in the foreſaid Scriptures.

4. It is done Maliciouſly; ſo as it proceeds not ſo much, if at all, from a temptation 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 of 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 ſpeak 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, Mat. 12. He muſt be put to an open ſhame, and Crucified again, Heb. 6. They muſt tread under foot that Blood, and do deſpight 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 rememmbrance 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 deſpight.

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 inſtruct the charge: for it 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 load me to the Unpardonable Sin. Therefore, unleſs thou can, and dare 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 deſpight againſt God, thou ought not to ſuſpect thy ſelf guilty of this ſin.

2. Whatſoever thou haſt done againſt God, if thou doſt • ue it, and w • ſh it were undone, thou cannot 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 Debter for Pardon, and would be infinitely obliged unto Him for it, then thou cannot in that caſe be guilty of the Sin againſt the Holy Ghoſt; for, as we ſhew before, they who are guilty of it, do ſo deſpight God that they would not be his Debters for Salvation.

4. Whatſoever thou haſt done, • f thou haſt a deſire after Jeſus Christ, and doſt look with a ſore heart after Him, and cannot think of parting with his bleſſed Company for ever; or if thou muſt ſhed with Him, yet doſt wiſh well to him, and all his, thou neede • t 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 to make up that ſin.

5. If thou w • ld be above the reach of that 〈◊〉 and ſe • re againſt it for ever, then go work up thy • eat to pleaſe Salvation by Chriſt Jeſus, and to cloſe with God in Him, acquieſing in Him as the ſufficient ranſome and reſt, as we have been preſſing before, and yield to Him to be ſaved in his way. Do this in good earneſt, and thou ſhalt be forever put out of the reach of that ugly thing wherewith Satan doth affright ſo many poor ſeekers of God.

Anſw.

It is true, that ſaving Faith by which alone a man can heartily cloſe with God in Chriſt, is above our power, and is the gift of God, as we ſaid before in the Premiſees:

Yet remember;

1. The Lord hath left it as a duty upon all who hear this Goſpel cordially by Faith to cloſe with his offer of Salvation through Chriſt, as is clear in the Scripture: and you muſt know, that although it be not in our power to perform that duty of our ſelves, yet the Lord may juſtly Condemn for not performing of it, and we are inexcuſable, becaue at firſt He made man perfectly able to do whatſoever He ſhould command.

2. The Lord commanding this thing which is above our power, willeth us to be ſenſible of our inability to do the thing, and would have us putting it on Him to work it in us: He hath promiſed to give the new Heart, and He hath not excluded any from the benefit of that promiſe.

3. The Lord uſeth by theſe commands and invitations, and mens meditation on the ſame, and their ſupplication about the thing, to convey power unto the Soul to perform the duty. Therefore, for anſwer to the Objection, I do obteſt thee in the Lords Name, to lay to heart theſe His Commandments and Promiſe, and meditate on them, and upon that bleſſed buſineſs of the New Covenant, and pray unto God as you can, over them, (for He will be enquired to do theſe things, Ezek. 36.37.) and lay thy cold heart to that device of God, expreſt in the Scriptures, and unto Chriſt Jeſus who is given for a Covenant to the People, and look to Him for life and quickning; go and eſſay to pleaſe that Salvation, in the way God doth offer it, and to cloſe with, and reſt on Chriſt for it, as if all were in thy power, yet looking to Him for the thing, as knowing that it muſt come from Him; and if thou do ſo, He who meets theſe who remember Him in his wayes, Iſa. 65.4· will not be wanting on His part, and thou ſhalt not have ground to ſay, that thou moved towards the thi • g until thou could do no more for want of ſtrength, and ſo left it at Gods door: It ſhall not fail on His part, if thou have a mind for the buſineſs; yea, I may ſay, if by all thou haſt ever heard of that matter, thy heart loveth it, and deſireth to be in hands with it, thou haſt it already performed within thee, ſo that difficulty is paſt, before thou was aware of it.

Anſw.

If you be convinced that it is a duty to believe on Chriſt, as ſaid is, you may not ſhift it under any pretence. As for theſe complaints of ſome who have looked after Him, not admitting every one to be judge of his own fruit. I ſay;

1. Many by their jealouſies of Gods love, and by their misbelief (after they have ſo cloſed with God) do obſtruct many precious communications, which otherwiſe would be let out to them, Matthew 13.58.

2. It cannot be that any whoſe heart is gone out after Chriſt have found Him a wilderneſs, Jer. 2.31. Surely they find ſomewhat in their ſpirit ſwaying them towards God in theſe two great things, viz. how to be found in Him in that day, Phil. 3.8, 9. and how to be forth coming to his praiſe in the land of the living, Pſal. 119.17. Pſal. 56.13. They find theſe two things aloft in the Soul, and that is much. Moreover, they ſhall after ſearch, if they judge a right, find ever ſince an emptineſs in the Creatures, which abundance of the Creature cannot fill up: All is vanity; only God can fill the empty room in their heart, and when He but breatheth a little, there is no room for additional comfort from Creatures: this ſaith, that God hath captivate the man, and hath fixed that ſaving principle in the underſtanding and heart; who is God but the Lord? Worſhip HIM all ye gods; Pſal. 97.7. Yea, further, theſe whoſe heart hath cloſed with God in Chriſt, as ſaid is, will not deny that there have been ſeaſonable preventings and quicknings now and then, when the Soul was like to fail, Pſal. 21.3. Pſal. 94.18, 19. Therefore, let none ſay, that there is no fruit following, and let none ſhift their duty upon the unjuſt and groundleſs complaints of others.

Anſw.

It may be very well ſaid, that men do come to God, or cloſe with Him, and yet they come to Chriſt and cloſe with Him. They may be ſaid to come under a Marriage-relation unto God, and unto Chriſt alſo, who is Husband, Father, Brother, &c. to them, and there is no ſuch myſterie here, as ſome do conceive. For the better underſtanding of it, conſider theſe few things.

1. Although God made man perfect at the beginning, and put him in ſome capacity of tranſacting with Him immediately, Eccl. 7 29. Gen. 2.16, 17 yet man by his Fall, did put himſelf at a perfect diſtance with God, and in a utter incapacity to bargain or deal any more with Him immediately.

2. The Lord did, after Adam's fall, make manifeſt the New Covenant, in which he did ſignifie that he was content to tranſact with man again, in & through a Mediator; and ſo did appoint men to come to Him through Chr • t, Heb 7.25. and to look for acceptation only in him, Eph. 1.6. Ordaining men to hear Chriſt, He being the only party, in whom God was well pleaſed, Mat. 17.5.

3. This matter is ſo clear, and ſuppoſed to be ſo not our in the Scripture, and ſo manifeſt to all who are under the Ordinances, that the Lord doth often ſpeak of tranſacting with Himſelf, not making mention of the Mediator; becauſe it is ſuppoſed, that every one in the Church knoweth that now there is no dealing with God, except by and through Chriſt Jeſus the Mediator.

4. Conſider that Chriſt Jeſus, God-man is not only a ſit tryſting place for God and Men to meet into, and a fit ſpokeſman to treat between the parties now at variance, 2 Cor. 5.10. but we may ſay alſo, He is immediate Bridegroom, and ſo our cloſing or tranſacting with God, may be juſtly called, The Marriage of the Kings Son; and the Elect may be called, The Lambs Wi • e: Chriſt Jeſus being as it were, the hand which God holdeth out unto men, and on which they lay hold when they deal with God. And ſo through and by Chriſt, we cloſe with God as our God, on whom our Soul doth terminate, laſtly and ultimately through Chriſt, 1 Pet. 1.21.

5. Conſider, that the diverſe relations mentioned in Scripture, are ſet down to ſignifie the ſure and indiſſoluble Union and Communion between God and His People: whatſoever nearneſs is between Head and Members, Root and Branches, King and Subjects, Shepherd and Flock, Father and Children, Brother & Brother, Husband and Wife, &c. all is here, Joh. 〈…〉 , 22, 23, 26. So that whatſoever be ſpoken in Scripture, People may be clear that God calleth them to be reconciled unto Him through Chriſt, and doth offer Himſelf to be their God and Husband in Him alone; and men are to accept God to be their God in Chriſt, pleaſing that way of relief for poor man, and to give up themſelves unto God in Chriſt, in whom alone they can be accepted. And they who cloſe with Chriſt, they do cloſe with God in Him, who is in Chriſt reconciled the world to himſelf, 2 Cor. 5.19. Joh. 14.8, 9, 10, 11. And we are not to dip further into the diverſe relations mentioned in Scripture, between God or Chriſt, and Men, then as they may point out Union and Communion, or nearneſs with God through Chriſt Jeſus, and our advantage thereby.

Theſe things being clear, we will not multiply words. But, ſince to believe on Chriſt is the great duty, required of all that hear this Goſpel, we obteſt every one, in the Lords Name, to whom the report of this ſhall come, that without delay they take to heart their loſt condition in themſelves, and that they lay to heart the relief which God hath provided by Jeſus Christ, whereof he hath made a free offer unto all who will be content of the ſame, and to be ſaved that way. And that they lay to heart, that there is no other way of eſcape from the Wrath that is to come (becauſe of which men would be glad at the laſt Day, to run into a Lake of melted lead, to be hid from the face of the Lamb, whom they do here deſpiſe) We ſay we obteſt all in the conſideration of theſe things, to work op their heart to this buſineſs, and to lay themſelves open for God, and • o receive Him through Chriſt in the offers of the Goſpel, acquieſcing in him, as the only deſirable and ſatisfying good, that ſo they may ſecure themſelves: go ſpeedily and ſearch for his offers of Peace and Salvation in the Scripture, and work up your Heart and Soul to cloſe with them, and with Chriſt in them, and with God in Chriſt, and do it ſo, as you may have this to ſay, that you were ſerious, and in earneſt, and cordial here, as ever you were in any thing to your apprehenſion; and for ought you know, Chriſt is the choice of your heart: at leaſt, you neither know nor allow any thing to the contrary. Whereupon your heart doth appeal unto God, to ſearch and try 〈◊〉 there be ought amiſs to rectifie it, and lead unto the right way Now this cleaving of the heart unto Him, and caſting it ſelf upon him to be Saved in hi • way, is believing, which doth indeed ſecure a man from the wrath that is to come becauſe now he hath received Chriſt, & believeth on Him, and ſo ſhall not enter into Condemnation, as ſaith the Scripture.

Anſw.

It is ordinary for many whoſe • ea • are gone out after Chriſt in the Goſpel, and have received Him, to 〈…〉 the ſame in queſtion again Therefore I ſhall adviſe one thing as a notable help to fix the Soul, • pr • ſs 〈…〉 with • od. in the maintaining Faith and an Intereſt in God; and t • is, that men not only cloſe heartily with God in Chriſt, 〈◊〉 ſaid is, but alſo that they Expreſly, Expli • ly, by word of mouth, and vive voice, and formally cloſe with Chriſt Jeſus, and accept Gods offer of Salvation through Him, and ſo make a Covenant with God. And this by Gods bleſſing may contribute not a little for eſtabliſhing them about their ſaving Intereſt in God.

Before I ſpeak directly to this expreſs Covenanting with God, I promiſe theſe few things;

1. I do not here intend a Covenanting with God, eſſentially differing from the Covenant between God and the viſible Church, as the Lord doth hold it out in His revealed Will. Neither do I intend a Covenant, differing eſſentially from that tranſacting of the heart with God in Chriſt, formerly ſpoken unto: It is that ſame Covenant, only it differeth by a ſingular circumſtance, viz. the formal expreſſion of the thing which the heart did before practice.

2. I grant this expreſs Covenanting and Tranſacting with God, is not abſolutely neceſſary for a mans Salvation: For, if any perſon cloſe heartily and ſincerely with God, offering himſelf in Chriſt, in the Goſpel, his ſoul and ſtate is thereby ſecured, according to the Scripture, although • e utter not words with his mouth. But this expreſs verbal Covenanting with God, is very expedient, for the better being of a mans ſtate, and his more comfortable maintaining of an intereſt in Chriſt Jeſus.

3. This expreſs Covenanting with God by word of Mouth, is of no worth, without ſincere heart-cloſing with God in Chriſt joyned with it: For without that, it is but a prophaning of the Lords Name, and a mocking of Him to his face, ſo to draw near unto him with the lips, whileſt the heart is far away from him.

4. I grant, both Cordial and Verbal tranſacting with God, will not make out a mans gracious eſtate unto him, ſo as to put and keep it above controverſie, without the joynt-witneſs of the Spirit, by which we know what is freely given unto us of God; yet this explicite way of tranſacting with God, joyned with the heart cloſing with Him in Chriſt, contributes much for clearing up unto a man, that there is a fixed bargain between God and him, and will do much to ward off him many groundleſs jealouſies and objections of an unſtable mind and heart, which uſeth affrontedly to deny this hour, what it did really act and perform the former hour. This explicite Covenanting, is as an inſtrument taken of what paſt between God and the Soul, and ſo hath its own advantage for ſtrengthening of Faith.

As for this expreſs Covenanting, we ſhall (1.) Shew that it a very warrantatable practice. (2.) We ſhall ſhew ſhortly what is preparatorily required of thoſe who do ſo tranſact with God. (3.) How men ſhall go about that duty. (4.) What ſhould follow thereupon.

As to the Firſt, I ſay, it is a warrantable practice and an incumbent duty, expreſly and by word to Covenant with God. Which appeareth thus:

1. In many places of Scripture (if we look to what they may bear according to their ſcope and the analogy of Faith) God hath commanded it, and left it on people as a duty, Iſa. 44.5. One ſhall ſay, I am the Lords, Iſa, 45 24. Surely ſhall one ſay in the Lord have I righteouſneſs and strength, Jer. 3.4. Wilt thou cry unto me, My Father, thou art the guide of my Youth. Zec. 13.9. They ſhall ſay, the Lord is my God, Hoſ. 2.16. Thou ſhalt call me Iſhi; and in many places elſewhere. Now ſince God hath ſo clearly left i • on men in the Letter of the Word, they may be perſwaded, that it • a practice warranted and allowed by Him, and well pleaſing unto Him.

Arg. 2. It is the approven practice of the Saints in Scripture, thus expreſly to Covenant with God, and they have found much quiet in that duty afterwards. David did often expreſly ſay unto God, that he was his God, his Portion, and that himſelf was his Servant Thomas will put his intereſt out of queſtion with it, Joh. 20.28 Yea, I ſay, the Saints are much quieted in remembrance of what hath paſt that way between God and them, Pſal. 73.25. Pſal. 142.5. We find it often in the Book of the Canticles. Now ſhall the chief worthies of God be ſo much in Duty, breeding ſo much quiet and ſatisfaction to them in many caſes, and ſhall we be under the New Teſtament, unto whom acceſs is miniſtred abundantly, and who partake of the ſap of the Olive; ſhall we (I ſay) ly behind in this approven piece of homelineſs with God? Since we ſtudy to imitate that Cloud of witneſſes in other things, (as Faith, Zeal, Patience, &c.) let us alſo imitate them in this.

Arg. 3. The thing about which we move here, is a matter of the greate • concernment in 〈◊〉 • he world: It is the Life of our 〈…〉 . 32.47. Oh! ſhall men ſtudy to be Expreſs Explicite, Plain and Peremptory in all their other great buſineſſes, becauſe they are ſuch, and ſhall they not much more be peremptory and expreſs in this, which doth moſt concern them? I wonder that many not only do not ſpeak it with their mouth, but that they do not Swear and ſubſcribe it with their hand, and do not every thing for ſecuring of God to themſelves in Chriſt, and themſelves unto God, which the Scripture doth warrant, Iſa. 44.5.

This alſo may have its own weight, as an argument to preſs this way of Covenanting with God. The buſineſs of intereſt in Chriſt, and of real and honeſt tranſacting with him, is a thing, which in the experience of Saints, is moſt freque • tly brought upon debate and in queſtion. Therefore men had need, all the wayes they can, even by Thought, Word and Deed, to put it to a point.

This alſo may have place here for preſſing this as a duty, That God is ſo formal, expreſs, diſtinct and legal, (to ſay ſo) in all the bu • ineſs of mans Salvation, viz. Chriſt muſt be a near kinſman to whom the right of Redemption doth belong. He muſt be Choſen, Called, Authorized and Sent; Covenants formally drawn between the Father and Him, the Father accepting payment and ſatisfaction, giving formal diſcharges, all done clearly and expreſly. Shall the Lord be ſo expreſs, plain and peremptory in every part of the buſineſs, and ſhall our par • of it reſt in a confuſed Thought, and we be as dumb Beaſts before him? If it were a Marriage between Man and Wife, it would not be j • d enough, although there were con • in heart given by the Woman, and k • to the Man, if ſhe did never expreſs ſo much by word, being in a capacity to do ſo. Now this Covenant between God and Man, is held out in Scripture, as a Marriage between man and wife, Hoſ. 2.19, 20. 2 Cor. 11 2. The whole Song of Solomon ſpeaketh it. The Lord uſeth ſimilitudes, to ſignifie unto us what he intends; and ſurely this is a ſpecial requiſite in Marriage, that the Wife give an expreſs and explicit conſent unto the buſineſs: the Man ſaith ſo, I take thee to be my lawful Wife, and do oblige my ſelf to be a dutiful Husband: The Woman is obliged on the other part, to expreſs her conſent, and to ſay, Even ſo I take thee to be my lawful Husband and do promiſe Duty and Subjections. It i • ſo here; the Lord ſaith, I do betroth thee unto me in faithfulneſs, and thou ſ • alt call me Iſhi, my Husband, Hoſ. 2. I will be for thee as a Head and Husband, if thou wilt not be for another, Hoſ. 3. The man ought to anſwer, and ſay, Amen, So be it, Thou ſhalt be my God, my Head and Lord, and I ſhall and will be thine, and not for another, Cant. 6.3. And ſo this making of the Covenant with God, is called, a giving of the hand to Him, as the word is, 2 Chron. 30 8. which doth hint a very expreſs, formal, explicite and poſitive bargaining with God. So then, we conclude it to be an incumbent duty, and a very approven practice, neceſſary for the quieting of a mans mind, and his more comfortable being in Covenant with God, and more fully anſwering Gods condeſcendency & offer in that great and primary Promiſe, I will be your God, and you ſhall be my People.

Not only, may and ſhould people thus expre • ly cloſe with God in Chriſt for • ing their heart; but they may, upon • me occaſſions re • e • this verbal tranſaction with God▪ eſpecia • when th • temptations they are made to queſtion if ever the • have • ly and ſincerely cloſed Covenant with God, as they are then to put out new acts of Faith, embracing Chriſt as the deſirable portion and tre • ſure, and alſo upon other occaſions: So were it expedient eſpecially if there remain any doubt about the thing, that by vi • e voice & expreſs word, they determine that controverſie, and ſay of the Lord, and to Him, that he is their refuge and portion, Pſal. 91.2. Pſal. 1 • 2 We find the Saints doing ſo; and we may imitate them eſpecially;

1. In the time of great backſliding, people were wont to renew the Covenant with God, and we ſhould do ſo alſo: our heart ſhould go out after Chriſt, in the Promiſes of reconciliation with God, for He is our Peace upon all occaſions, and our Advocate, and we are bound to apprehend him ſo, when we tranſgreſs, 1 Joh. 2.1 and to expreſs ſo much by word as the Saints did in their formal renewing of the Covenant.

2. When people are in hazard, and difficulties are preſent or foreſeen, then it were good that they ſhould ſe • d out their hea • t after him, and expreſs their adhering unto him, for ſecuring their own heart: We find Joſhua doing ſo, when he was to ſettle in the Land of Canaan, in the midſt of ſnares, Joſh. 24. So David doth in his ſtraits. Pſal. 57.1.

3 When men apprehend God to be at a distance from them, and their Soul to be under withering and decay, then it is ſafeſt heartily to cloſe with Chriſt, and embrace him by Faith for ſecuring of the Soul, and it were good to put it out of queſtion, by the expreſſion of the thing: This is the ready way to draw ſap from Chriſt the root, for recovering of the Soul, & for eſtabliſhing the heart before Him. The Spouſe in the Song of Sol • on doth ſo, thus aſſerting her intereſt in Him when in ſuch a condition; profeſſing and avowing Him to be her beloved, Cant. 5

4. At the celebration of the Lords Supper, men ſhould thus cordially cloſe with God in Chriſt, and ſpeak and expreſs ſo much: For, that is a Feaſt of Love, and then and there we come under a ſolemn profeſſion of cloſing with God in Chriſt perſonally and openly, and do r • ceive the Seal of it: it is therefore beſeeming, at that time, to bring up both heart and tongue to ſecond and anſwer our profe • ion, apprehending God to be our God, and reſigning over our ſelves to be his, and at his diſpoſing. We ſhall not confine the Lords People to times and ſeaſons of this duty: the Lord may bind it upon them at his pleaſure; only there is h • zard, that by too frequent expreſs Covenanting with God, men turn too formal in it, therefore, it is not ſo fit that people ſhould cordially at full length renew that explicite tranſaction with God, but rather to declare unto God, that they adhere unto the Covenant made with Him, and that they do maintain & never will revoke nor recal the ſame; and withal, they may hint the ſum of it, in laying claim unto God in Chriſt, as their own God; and this they may do often, even in all their addreſſes to God, and probably this is the thing deſigned by the Saints in their ſo ordinary practice in Scripture, whilſt they aſſert their intereſt in God, as their God and Portion; and it is fit that men in all their walk, hold their heart at the buſineſs, by heart-cleaving to God in Chriſt; The life w • live in the Fleſh, ſhould be by Faith in the Son of God, Gal. 2.20.

As to the Second thing, viz. What is preparatorily required of him who is expreſly to tranſact with God here; beſides what we ſpake before, as previous to a mans cloſing with Christ Jeſus? We only add;

1. That he who would explicitly bargain with God, muſt know, that to do ſo, is warranted and allowed by God, as we ſhew before if this be wanting, a man cannot do it in Faith, and ſo it will be ſin unto him, Rom. 14.23.

2. The man muſt labour to bring up his heart to the thing, that it do not belie the tongue; It will be a great mocking of God, ſo to draw near Him with the lips, whilſt the heart is far off from Him, Iſa. 25.13.

The Third thing to be conſidered in this expreſs verbal Covenanting with God, is, The way how it is to be performed and managed. And beſide what was ſaid before in heart-cloſing with Chriſt; I add here,

1. The man ſhould do it Confidently, not only believing that he is about his duty when he doth it, but alſo that God in Chriſt Jeſus will accept his poor imperfect way of doing this duty, He doth acc • pt a man according to what he hath, if there be a willing mind, 2 Cor. 8.12. A M • e is accepted, ſince it is all the Poor womans ſubſtance, Mark. 12.44. Yea, if it can be attained, the man ſhould bel • e • e that the iſſue and conſequence of this tranſacting ſhall prove comfortable, and all ſhall be well, and that God, who engageth for all in the Covenant, (ſince he hath determined the man to this happy choice) will in ſome meaſure make him forth-coming, and will perfect what concerns him; Faithful is He who hath promiſed, who will alſo do it, 1 Theſ. 5 • • 4. If this confidence be wanting, the matter will be done with much fear and jealouſie, if not worſe, and will ſtill prove a diſquieting buſineſs to the man.

2. It ſhould be done Holily. It is called, The Holy Covenant, Luk. 1.72. The holy things of David, Act. 13.34. Here it were fitting, that what is done in this expreſs tranſacting with God, ſhould not be done paſſingly, and on the by, but in ſome ſpecial addreſs unto God; the thing ſhould be ſpoken unto the Lord, Pſal. 142.5. It is beſeeming in ſo great a buſineſs, that a piece of time were ſet apart for Confeſſion and Supplication before God: yea, alſo the perſon ſo tranſacting with God, ſhould labour to have high apprehenſions of Gods greatneſs and ſoveraignty, 2 Sam. 7.22. Although He thus humble Himſelf to behold things in Heaven and Earth, and theſe high and holy thoughts of Him, will and ſhould be attended with debaſing and humbling thoughts of ſelf, although admitted to this high dignity, 2 Sam. 7.18. It is no ſmall thing to be allied unto, and with the Great GOD of Heaven, and His Son CHRIST; as David ſpeaketh, when King Saul did offer his Daughter unto him, 1 Sam. 18.22. Yea further, there ſhould be ſpecial guarding and watching, that the heart keep Spiritual in tranſacting with God; there is great reaſon for this holy way of performing the duty; for, men are ready to miſtake themſelves, and to ſhape the Lord according to their own fancy, and to turn carnal in the buſineſs; ſince it is a Marriage tranſaction held out in all the ordinary Expreſſions of Love, as in the Song of Solomon, Iſa. 62.5. Zeph. 3.17.

The Fourth thing we ſhall ſpeak a word unto, is, What ſhould f • llow upon this expreſs verbal Covenanting with God: I ſay, beſide that Union and Communion with God in Chriſt, following upon believing, if a man explicitely by word tranſact with God;

1. He ſhould thenceforth be ſingularly careful to abide cloſe by God in all manner of Converſation: For, if a man thenceforth do any thing unſuitable, he doth falſifie his word before God, which will ſtick much in his Conſcience, and prove a ſnare: if a man henceforth miſtake God, and take on him to diſpoſe of himſelf, ſince he is not his own, and hath opened his Mouth unto the Lord, he makes enquiry after vowes, and devoureth that which is holy, Prov. 20.25.

2. He who ſo tranſacteth with God, ſhould hold ſtedfaſt that determination and concluſion. It is a ſhame for a man, whoſe heart hath cloſed with God, and whoſe mouth hath ratified and confirmed it ſolemnly before Him, to contradict himſelf again, and to admit any thing to the contrary, he ought boldly to maintain the thing againſt all deadly.

Then let me obteſt you who deſire to be eſtabliſhed in the matter of your intereſt in God, that with all conveni • cy you ſet apart a piece of time for Prayer before God, and labouring to work up your heart to Seriouſneſs, Affection, and the Faith of the duty, to make a Covenant, and to tranſact with God by expreſs word after this manner.

O Lord, I am a lost and broken Creature by Nature, & by innumerable actual tranſgreſſions which I do confeſs particularly before thee this day; and although, being born within the viſible Church, I was from the Womb in Covenant with thee, & had the ſame Sc • d unto me in Baptiſm, yet for a long time, I have lived without God in the world, ſenſeleſs and ignorant of my Obligation, by vertue of that Covenant. Thou hast (at length) diſcovered unto me, and bound upon my heart, my miſerable ſtate in my ſelf, and hast made manifeſt unto my heart, the ſatisfying relief thou haſt provided by Chriſt Jeſus, offering the ſame freely unto me, upon condition that I would accept of the ſame, & would cloſe with the • as my God in Chriſt, warranting and commanding me upon my utmoſt Peril, to accept of this offer, and to flee unto Chriſt Jeſus: yea, to my apprehenſion, now thou haſt ſovernighly determined my heart, and ſhaped it for Chriſt Jeſus, leading it out after him in the offer of the Goſpel, cauſing me to approach unto the living God, to cloſe ſo with Him, & to acquieſe in his offer, without any known guile. And that I may come up to that eſtabliſhment of Spirit in this matter, which ſhould be t • my comfort, and the praiſe of thy Glorious Grace, therefore I am here this day to put this matter out of queſtion, by expreſs words before thee, according to thy will. And now, 〈◊〉 unworthy as I am, do declare, That I 〈◊〉 that CHRIST JESUS, who was ſ • 〈◊〉 Jeruſalem, was the Son of GOD, and the Saviour of the world; I do believe that record, That there is Life Eternal for men in Him, and in Him only: I do this day in my heart, pleaſe and • quieſe in that device of ſaving Sinners by Him, and do intruſt my Soul unto Him: I 〈◊〉 accept of Reconciliation with God through 〈◊〉 , and do cloſe with thee as my God in H • : I chuſe Him in all that he 〈◊〉 , and all that may follow Him, and do reſign up my ſel • , 〈…〉 I am, or have, unto thee, deſiring it 〈◊〉 divorced from every thing have 〈…〉 and that without exception 〈…〉 of any thing, (conſiſtent with • 〈…〉 • dge) or • ended • erſion; 〈…〉 the hand to thee, and do take all things about me witneſſes, that I, whatever I be, or have hitherto been, do accept of Gods offer of peace through Christ, and do make a ſure Covenant with thee this day, never to be ranverſed, hoping that thou wilt make all things forth coming, both on thy part and mine, ſeriouſly begging (as I deſire to be ſaved) that my Corruptions may be ſubdued, & my neck brought under thy ſweet yoke in all things, & my heart made chearfully to acquieſe in whatſoever thou doſt unto me, or with me, in order to theſe ends. Now, Glory be unto thee, O Father, who deviſed ſuch a Salvation, and gave the Son to accompliſh it: Glory be to Chriſt Jeſus, who at ſo dear a • ate, did purchaſe the outletting of that love from the Father's boſome, and through whom alone this acceſs is granted, and in whom I am reconciled unto God, and honourably united unto Him, and am no more an enemy or ſtranger: Glory to the Holy Ghoſt, who did alarm me when I was deſtroying my ſelf; and who did not only convince me of my hazard, but did alſo open my eyes to behold the relief provided in Chriſt; yea, and did perſwade and determine my wild heart to fall in Love with Chriſt, as the enriching treaſure, and this day doth teach me how to Covenant with God, and how to impropriate to my ſelf all the ſure mercies of David, and bleſſing of Abraham, and to ſecure to my ſelf the favour & friendſhip of God for ever. Now with my Soul, Heart, Head, and whole man, as I can, do acquieſe in my choice this day, henceforth reſolving not to be my own, but thine • ; and that the care of whatſoever concerns me ſhall be on thee as my Head and Lord, proteſting humbly that failings on my part, (againſt which I reſolve, thou knoweſt) ſhall not make void this Covenant, for ſo thou haſt ſaid, which I intend not to abuſe, but ſo much the more to cleave cloſe unto thee, and I muſt have liberty to renew, ratifie, & draw extracts of this tranſaction as often as ſhall be found needful. Now I know thy conſent to this bargain ſtands recorded in Scripture, ſo as I need no new ſignification of it; and I, having accepted of thy offer upon thy own terms, will henceforth wait for what is good, and for thy Salvation in end: as thou are Faithful, pardon what is amiſs in my way of doing the thing, and accept me in my ſweet Lord JESƲS, in whom I only deſ • re Pardon; and in Teſtimony hereof, I ſet to my Seal that GOD is true, in declaring Him a Competent Saviour.

Let People Covenant with God in fewer or more words, as the Lord ſhall diſpoſe them: for we intend no Platform of words for any perſon; only it were fitting that men ſhould before the Lord, acknowledge their loſt ſtate in themſelves, & the relief that is by Chriſt, and that they do declare that they accept of the ſame as it is offered in the Goſpel, and do thankfully reſt ſatisfied with it, intruſting themſelves henceforth wholly unto God to be ſaved in His way, for which they wait according to His Faithfulneſs. If men would heartily and ſincerely do this, it might heartily through the Lords bleſſing, help to eſtabliſh them againſt many fears and jealouſies; and they might date ſome good thing from this day and hour, which might prove comfortable unto them when they fall in the dark afterwards, and even when many failings do ſtare them in the face perhaps at the hour of Death, 2 Sam. 23.5. It is much if a man can appeal unto God and ſay, Thou knoweſt there was a Day and an Hour, when in ſuch a place I did accept of Peace through Chriſt, and did deliver up my heart to thee, to write on it thy whole Law without exception, Heaven and Earth are witneſſes of it: remember the word unto thy Servant, on which thou cauſedſt me to hope.

Anſw.

It is to be regrated that mens heart doth not, with much benſail of deſire and affection, embrace & welcome that bleſſed offer and portion: Yet for anſwer to the objection, remember; (1.) That thoſe to whom the Lord giveth the new heart, forming Chriſt in them, the whole heart is not renewed, there is fleſh and ſpirit, luſting againſt other, the one contrary unto the other; ſo as a man can neither do the good or evil he would do, with fall be • ſail, Gal. 5.17. It is well if there be a good part of the heart going out after Chriſt, deſiring to cloſe with Him on his own terms. (2.) That there is often rational love in the heart unto Chriſt Jeſus, expreſſing it ſelf by a reſpect to his Commandments, 1 Joh. 5.5. when there is not a ſenſible prevailing love which maketh the Soul ſick, Cant. 2.5. Men muſt not alwayes expect to find this. I ſay then, although ſomewhat in your heart draw back, yet if you can ſay, you are convinced of your broken ſtate without Him, you want a Righteouſneſs to cover your guilt, and you want ſtrength to ſtand out againſt Sin, or to what is pleaſing before God: you alſo ſee fulneſs in Him in both theſe reſpects; you dare ſay, ſomewhat within your heart, would be fain at him upon his own terms, and would have both Righteouſneſs for juſtification, & Strengh in order to ſanctification: & what is within you contradicting this, is your burden, in ſome meaſure, & your bondage. If it be ſo, your heart is brought a tolerable length; go on to the buſineſs and determine the matter by Covenanting with God, and ſay with your mouth, that you have both righteouſneſs and ſtrength in God, as He hath ſworn your ſhall do, Iſa. 45.24. It is approven Divinity to ſay unto God, I believe, when much mis-belief is in me, and the heart divided in the caſe, Mark 9.24. Withal, ſhew unto God how matters are in your heart, that ſo you may be without guile before Him, concealing nothing from Him▪ and put your heart, as it is in his ha • d, to write his Law on it according to the Covenant: for that is the thing he ſeeketh of men, that they deliver up their heart to him, that He may ſtamp it with his whole Will, without exception: and if you can heartily conſent unto that j • dging Chriſts blood a ſufficient ranſome and ſatisfaction for mans tranſgreſſion, you may go and expreſly ſtrike Covenant with God, for your heart and affection is already engaged.

Anſw.

1. You have already entered Covenant with God, as you are a Member of His viſible Church, and what is now preſt upon you, is, but that you more heartily, ſincerely, particularly, and more expreſly Covenant and Tranſact with Him; you are already obliged heartily to cloſe with God in Chriſt, and if you do it in heart, I hope the hazard is no greater by ſaying that you do ſo, or have done ſo.

2. What will you do if you ſhift hearty tranſacting with God in Chriſt, & do not accept His peace as it is offered? You have not a Second of it in the world; either you muſt • o this or periſh forever: and if you do it with your Heart, you may alſo with your Tongue.

3. If people may ſcar at Covenanting with God becauſe they will afterwards tranſgreſs; Then not one man ſhould Covenant with God: for ſurely every one will tranſgreſs afterwards, if they live any length of time after the tranſaction; and we know no way like this to ſecure men from falling: for if you Covenant honeſtly with Him, he engageth, beſide the new heart, to put His Fear & Law therein, to give his Spirit to cauſe you to walk in His way: And when you Covenant with God, you deliver up your ſelf unto Him to be ſanctified, and made conform to His will. It is rather a giving up of your ſelf to be led in his way in all things, and kept from every evil way, than any formal engagement on your part, to keep His way, and to hold off from evil. So that you need not f • ar at the Covenant, the Language whereof is, W • l • thou not be made clean • Jer 13.27. And all that ſhun to ſtrike Covenant with God, do thereby declare, that they do not deſire to be made clean.

4. As it is hard for any to ſay confidently they will tranſgreſs, if ſuch a temptation did offer, ſo & ſo circumſtantiate, becauſe men men may think that either God will keep a temptation out of their way, or not ſuffer them to be tempted above what they are able to bear, or give to them a way of eſcape, Pſal 46.1 1 Cor. 10.13. So the queſtion is not, what I may do afterwards, but, what I now reſolve to do. If my heart charge me preſently with any deceit or reſolution to tranſgreſs, I muſt lay aſide that deceit before I tranſact with God. But if my heart charge me with no ſuch purpoſe, yea, I dare ſay I reſolve againſt every tranſgreſſion: and although I think will fall before ſuch and ſuch a temptation, yet that thought floweth not from any allowed and approven reſolution to do ſo, but from knowledge of my own Corruption, and of what I have done to provoke God to deſert me. But the Lord knowes I reſolve not to tranſgreſs, nor do I approve any ſecret inclination of my heart to • ch a ſin, but would reckon it my ſingular mercy to be kept from ſin in ſuch a caſe; and I judge my ſelf a wretched man, becauſe of ſuch a body of Death within me, which doth threaten to make me tranſgreſs. In that caſe, I ſay my heart doth not Condemn me, therefore I may and ought to have confidence before God, 1 Joh· 3.21. If this then be the caſe, I ſay to thee, although thou ſhould afterwards fail many wayes, & ſo perhaps draw upon thy ſelf ſad temporal ſtroaks thereby, & loſe for a ſeaſon many expreſſions of His love: Yet there is an Advocate with the Father to plead thy Pardon, 1 Joh. 2.1. who hath ſatisfied for our breaches, Iſa. 53.5, 6. And for His ſake, God reſolveth to hold faſt the Covenant with men after their tranſgreſſion, Pſal. 89.30, — 37. Elſe how could He be ſaid to betroth us to Himſelf forever? Hoſ. 2.19, 29. and how could the Covenant be called Everlaſting, ordered in all things and ſure, if there were not ground of c • mfort in it, even when our • rt is not ſo • nd ſo with God? 2 Sam. 22.23. Yea, it were no better than the Covenant of Works, if theſe who enter it with God, could ſo depart from Him again, as to make it void unto themſelves and to put themſelves into a worſe condition, then they were into before they made it, J • 32.4 • . compared with, Heb • .6. The Lord hateth putting away Mal. 2.16. No honeſt heart will ſtumble on this, but will rather be ſtrengthened thereby in Duty, H • 14.9. For other tyes & bonds, beſide divorce and puniſhment by Death, do oblige the ingenuous Wife unto Duty. So here, men will Fear the Lord and His Goodneſs, Hoſ. 3.5.

Anſw.

1. Men are not to expect fruitfulneſs according to their deſire, nor full aſſurance of Gods favour, immediately after they have fled unto Chriſt, & expreſly tranſacted with God in Him Theſe things will keep a man on work all his dayes. The Saints had their failings & ſhort comings, yea, and backſlidings, with many fits of dangerous mis-belief, after they had very ſeriouſly and expreſly cloſed with God, as their God in Chriſt.

2. Many do look for fruitfulneſs in their walk and eſtabliſhment of Faith, from their own Sincerity in tranſacting with God, rather than from the Spirit of the Lord Jeſus. They heft their heart in their own honeſty and reſolutions, and not in the bleſſed root Chriſt Jeſus, without whom we can do nothing, and are vanity in our beſt eſtate. Men ſhould remember, that one piece • f Grace cannot produce any degree of Grace; further, nothing can work Grace, but the Arm of Jehovah: and if men would lean unto Chriſt, and Govenant with Him as their duty abſolutely, whatſoever may be the conſequence, at leaſt, looking only to Him for the ſuitable fruit, it ſhould fare better with them: God pleaſeth not, that men ſhould betake themſelves unto Chriſt, & Covenant with Him for a ſeaſon, until they ſee if ſuch & ſuch fruit & eſtabliſhment ſhall follow, purpoſing to diſclaim their intereſt in Him and the Covenant, if ſuch and ſuch fruit doth not appear within ſuch a length of time. This is to put the wayes of God to a tryal, and is very diſpleaſing unto Him: men muſt abſolutely cloſe with CHRIST and Covenant with HIM, reſolving to maintain theſe things as their duty, and a ready way to reach fruit, whatſoever ſhould follow thereupon, they having a Teſtimony within them, that they ſeriouſly deſign conformity to His revealed Will in all things; and that they have cloſed Covenant with Him for the ſame end, as well as to be ſaved thereby.

3. Men ſhould be ſparing to bring in queſtion their ſincerity in tranſacting with God, unleſs they can inſtruct the ſame, or have great preſumptions for it. If you can inſtruct any deceit or guile in your tranſacting with Him, you are obliged to diſclaim and rectiſie it, and to tranſact with God honeſtly, and without Guile: But if you know nothing of your deceit, or guile, in the day you did tranſact with him; Yea, you can ſay, that you did appeal unto God in that day, that you dealt honeſtly with him, and intended not to deceive; and did obteſt Him according to His Faithfulneſs, to Search & Try if there was any crookedneſs in your way, and to diſcover it unto you, and heal it, Pſal. 139.23, 24. and afterwards you came to the light, that your deeds might be made manifeſt, Joh. 3.20, 21. And you can ſay, that Gods anſwer from His Word to you, in ſo far as you could underſtand, were anſwers of Peace, and confirmations of your Sincerity. Yea further, You dare ſay, that if upon Life & Death, you were again to tranſact with Him, you can do it no other way, nor intending more ſincerity and ſeriouſneſs then before: Then I dare ſay unto thee, in the Lords Name, thou ought not to queſtion thy Sincerity in tranſacting with God, but to have confidence before God, ſince thy heart doth not Condemn thee, 1 Joh. 3.21. And thou art bound to believe, that God dealeth Ʋprightly with the Ʋpright man, and with the Pure doth ſhew himſelf Pure, Pſal. 18.25, 26. If a man intend Honeſty, God will not ſuffer him to beguile himſelf, Yea, the Lord ſuffereth no man to deceive himſelf, unleſs the man intend to deceive both God and Men.

4. Therefore, impute your unfruitfulneſs to your unwatchfulneſs and your misbelief, & impute your want of full aſſurance, unto an evil heart of unbelief, helped by Satan to act againſt the glorious free Grace of God, and charge not theſe things upon want of ſincerity in your cloſing with Chriſt. And reſolve henceforth to abide cloſe by the root, and you ſhall bring forth more fruit; and by much fruit you lay your ſelf open to the witneſs of Gods Spirit, which will teſtifie with your ſpirit, that you have ſincerely and honeſtly cloſed with God, & that the reſt of your works are wrought in God and approven of Him; and ſo the witneſs of the Spirit & the Water, joyning with Blood, whereupon you are to lay the weight of your Soul and Conſcience; and where alone you are to ſink the Curſes of the Law due unto you for all your ſins, and failings in your beſt things. Theſe three do agree in one, viz. that this is the way of Life and Peace, and that you have intereſt therein, and ſo you come to quietneſs and full aſſurance, Joh. 15.4, Joh. 14 21, — Rom. 8.16. 1 Joh. 5.8.

O Bleſſed bargain of the New Covenant, and thrice Bleſſed Mediator of the ſame! Let Him ride proſperouſly, and ſubdue Nations and Languages, and gather in all His Jewels, that honourable Company of the Firſt-born, and ſtately troup of Kings and Prieſts, whoſe Glory it ſhall be to have waſhed their Garments in the Blood of that ſpotleſs Lamb, and whoſe happineſs ſhall continually flouriſh in following Him whitherſoever He goeth, and in being in the immediate Company of the Ancient of dayes; one ſight of whoſe Face, ſhall make them in a manner, forget that ever they were in the Earth. Oh, if I could perſwade men to believe that theſe things are not Yea and Nay, and to make haſt towards Him, who haſteth to judge the world, and to call men to an account, eſpecially about the improvement of this Goſpel. Even ſo, Come Lord JESƲS.