THERE are few subjects or exercises more
deeply important to professing Christians,
than that which forms the principal topic in
the following admirable Treatise—the work
of Self-examination. But self-examination
is a work of great difficulty, and is accordingly shrunk from, or altogether declined by
the great body of professing Christians. It
is more the habitual style of the mind’s contemplations to look at that which is without,
than at that which is within—and it is far
easier to read the epistles of the written Record, than to read the tablet of one’s own
heart, and so to ascertain whether it be indeed
a living epistle of Christ Jesus our Lord.
There is something so shadowy and evanescent in the phases of the human spirit—such
a want of the distinct and of the tangible, in its
various characteristics—such a turmoil, and
confusion, and apparent incoherence in the
rapid succession of those thoughts, and impulses, and emotions, which find their way through the avenues of the inner man—that
men, as if lost in the mazes of a labyrinth,
deem the world which is within to be the
most hopeless and impracticable of all mysteries—nor in the whole range of their varied
speculations, do they meet with that which
more baffles their endeavours to seize upon,
than
The difficulty of knowing our own heart is much enhanced, if we are in quest of some character or some lineament which is but faintly engraven thereupon. When the thing that we are seeking for is so very dim, or so very minute, as to be almost indiscernible, this makes it a far more fatiguing exercise—and, it may be, an altogether fruitless one. Should then the features of our personal Christianity be yet slightly or obscurely formed, it will need a more intense and laborious scrutiny ere we can possibly recognise them. Should there be a languor in our love to God—should there be a frailty in our purposes of obedience—should there be a trembling indecision of principle, and the weakness or the wavering of a mind that is scarcely made up on the question of a preference for time or for eternity, let us not marvel, though all disguised as these seeds and elements of regeneration within us may be, amid the vigorous struggles of the old man, and the remaining urgencies of a nature which will not receive its death-blow but with the same stroke that brings our bodies to the dust—let us not marvel, if, in these circumstances, the hardships of the search should deter many from undertaking it—and though after months, or even years of earnestness in religion, the disciple may still be in ignorance of himself, as if blindfolded from the view of his own character; or, if arrested at the threshold by a sense of its many difficulties, the work of self-examination has not yet been entered on.
It is thus that the dark and unsearchable nature of the subject operates insensibly but powerfully as a restraint on self-examination—and certainly there would be encouragement felt to begin this exercise, were it made to appear in the light of a more practicable exercise, that could really and successfully be gone through. It is just as if set upon the task of searching for some minute article on the floor of an apartment, of which the windows had been partially closed—a weary and a hopeless undertaking, till the sun has fully arisen, and the shutters have been altogether unfolded, and the greatest possible supply of light has been admitted into the room. Then the search might be entered upon with vigour, and just because now it could be entered upon with the alacrity of a comfortable expectation. The work is less repulsive, because easier—and now might the whole surface of this trial for a discovery be patiently explored, just because now a greater visibility had been poured over it.
This leads to a remark, which though a mere preliminary to the subject of
self-examination, we nevertheless deem to be one of great practical importance.
We think that however inscrutable at this moment our mind may be, and however
faintly the marks and the characteristics of our Christianity are delineated
thereupon, yet that even now the inward survey ought to be commenced, and
renewed at frequent intervals, and daily persevered in. But, meanwhile, and to
facilitate the search, we should do the very thing that is done in the case of a
dark apartment. There should be as much light as possible thrown upon the
subject from without.
It were well, if thus we could compose the jealousy of those who deem it legal to go in quest of evidence—but better still, if we could guide the practice of those with whom the business of salvation forms a practical and not a merely theoretical or speculative question.
And first, we would say to them, that so far from
setting faith aside by the work of self-examination, we hold that it is the
former which supplies the latter with all its materials, and sheds that light
over them which makes them visible to the eye of consciousness. Were there no faith, there would be no
But, secondly—whatever difficulties there be in self-examination, we should
even now make a beginning of the work. We should at least try it—and if we do
not succeed, repeat it again and again. We should set ourselves formally down to
it, as we would to a prescribed task—and it were well too if we had a
prescribed time every day for the doing of it, and let a whole month of honest
and sustained perseverance pass over our heads, ere we say of the work that it
is impracticable. The more we live a life of faith through the day, the more
distinct and legible will be that other page in the record of our personal
history, which we shall have to peruse on the evening—and however little we may
have sped at this trial of self-examination, we will either be encouraged or
rebuked by it, into a life of greater effort and watchfulness on the morrow.
In the business of each day, there will be a reference to the account and
settlement that we make at the end of it—and the conclusion of each night will
serve either to rectify the errors of our preceding history, or to
Now, when we set about any new exercise whatever, we first begin with that which is easy, and afterwards proceed therefrom to that which is more arduous. In the work of self-examination, there is a scale of difficulty—and it were well perhaps that we should make our first entrance upon the work at some of its lower gradations, lest we begin our attempt at too high a place, and be repelled altogether, by finding that it is utterly inaccessible.
To guide us aright, then, in this matter, we might observe, that the overt acts
of our visible history, are far more noticeable by the eye of self-examination
than those affections of the heart by which they have been prompted—and,
therefore, if not yet able to read the devices of the inner man, let our first
attempt be to read the doings of the outer man: “Hereby know we that we know
him, if we keep his commandments.” This is a palpable test, in as far, at least,
as the hand, or the mouth, or the footsteps, or any of the bodily organs, are
concerned—and a series of questions regarding these were a good elementary
introduction to the work of self-examination.
There is much to be gathered even from this more rude and elementary process of
self-examination. “By their fruits shall ye know them,” says our Saviour; and, after all, much may
be learned of the real character of our affections, from the acts, in which they
terminate. In natural husbandry, one may judge of the vegetation from the crop.
It is not indispensable that we dive into the secrets of physiology, or that we
be skilled in the anatomy and
Let us therefore be in earnest in this work of self-examination, which is
reputed to be of so much difficulty, and immediately do that which we can; and
thus will we at length be qualified for doing that which we at present cannot.
Let it be the task of every evening to review the palpable history of every day;
and if we cannot dive into the heart, we may at least take cognizance of the
bandy work. We may not yet be able to analyze the feelings which enter into the
hidden life of obedience; but we can take account of the literalities of obedience. The hasty utterance by which we wounded another’s sensibilities—the
pleasantries by which we enlivened a festive circle, at the expense of some
absent character—the tone of offence or imperiousness into which some domestic
annoyance hath provoked us—the excess into which we have been betrayed amid
the glee of merry companionship—the neglect of prayer and of the Bible, into
which we have once more been led by distaste, or indolence, or the urgency of
this world’s business—these, and many more, are surely noticeable things, which
can be recalled by the memory, and rebuked by the moral sense, of the most
ordinary Christian; and which, if so dealt with at the close of any day,
What we ought to do is to begin now the work of self-examination—we should now make a practical outset, and do forthwith all that our attainment and ability will let us—we should not despise the day of small things, nor idly postpone the work of self-examination till a sense, and a spirit, and a subtlety, which we at present have not, shall come upon us, as if by inspiration. If the inward motions be too faint and fugitive for us to apprehend, let us lay hold at least of the outward movements, and by a faithful retrospect and reformation of these, will our senses at length be exercised to discern both the good and the evil. What we ought to chase away from the habit of the soul is a certain quietism of inert and inactive speculation, when lulled by the jingle of an unmeaning orthodoxy, it goeth not forth with its loins girded, as well as its lamp burning, and only dreams of a coming glory, and immortality, and honour, instead of seeking for them by a patient continuance in well-doing. We ought earnestly to make a business of our Christianity, and be diligent in doing that which our hand findeth to do; and if at present the mysteries of a deeper experience look so remote and inaccessible that we cannot apprehend them, let us at least question ourselves most strictly as to the doings of our ordinary path; and under the guidance of that Spirit whose office it is to reveal all truth, will we, at length, be disciplined for greater things than these.
In prosecuting the business of self-inspection, it is of importance that we be
guided aright in our inquiries
Nor is his clear and scriptural exhibition of the dispensation of grace less
fitted to guide the humble inquirer into the way of salvation. As a faithful
ambassador n of Christ, he is free and unreserved in his offers of pardon and
reconciliation, through the death
The intimate acquaintance which he manifests with the spiritual life, and his clear, affectionate, and earnest expositions of the peculiar doctrines of the gospel, render this Treatise a precious companion to the sincere Christian; while his powerful and urgent appeals to the conscience are peculiarly fitted to awaken men to a concern about those matters to which the Scriptures attach such an infinite importance; to lead them in earnest to avoid the possibility of continuing in deception; and to constrain them to seek after a full assurance on that subject on which, above all others, it becomes men to be well assured.
T.C.
St. Andrews, January, 1825.
| Page | |
Memoirs of the Rev. William Guthrie |
23 |
Preface, |
57 |
PART I. |
|
THE TRIAL OF A SAVING INTEREST IN CHRIST. |
|
Introduction, |
61 |
CHAPTER I. |
|
A Man’s Interest in Christ may be known, |
62 |
SECT. I. It is a matter of the highest Importance, and is to be determined by Scripture, |
ib. |
SECT. II. Reasons why so few come to the clear Knowledge of their Interest in Christ, |
66 |
SECT. III. Some Mistakes concerning an Interest in Christ removed, |
75 |
CHAPTER II. |
|
SECT. I. The way by which the Lord draweth some to Christ without a sensible preparatory work of the Law, |
78 |
SECT. II. The work of the Law by which the Lord prepares his way into Men’s Souls; which is either more violent and sudden, or more calm and gradual, |
84 |
SECT. III. The Difference betwixt that preparatory work of the Law, which has a gracious issue, and the Convictions of Hypocrites, |
96 |
CHAPTER III. |
|
SECT. I. Of Faith, |
103 |
SECT. II. The difference between the Faith of Hypocrites, and true saving justifying faith, |
117 |
CHAPTER IV. |
|
Of the New Creature, |
121 |
CHAPTER V. |
|
The Difference between a truly renewed Man who is in Christ, and Hypocrites, |
134 |
CHAPTER VI. |
|
Of the special Communications of God, and the singularly gracious Operations of his Spirit, |
144 |
PART II. |
|
HOW TO ATTAIN A SAVING INTEREST IN CHRIST. |
|
CHAPTER I. |
|
Some things premised for the information of those who are more ignorant, |
166 |
CHAPTER II. |
|
SECT. I. What it is to close with God’s Device of saving Sinners by Christ Jesus, and that it is a necessary Duty, |
171 |
SECT. II. What is previously required of those that would believe on Christ Jesus, |
177 |
SECT. III. The Properties and native Consequences of true Believing, |
184 |
CHAPTER III. |
|
Objections taken to a Man’s Unworthiness and the Heinousness of his Sin, answered, |
197 |
CHAPTER IV. |
|
Of the Sin against the Holy Ghost, |
203 |
CHAPTER V. |
|
Objections taken from want of power to believe, and Unfruitfulness answered, |
232 |
CHAPTER VI. |
|
Of Covenanting with God, |
218 |
CONCLUSION. |
|
The whole Treatise resumed in a few Questions and Answers |
249 |
CURIOSITY is ever busy. It urges us to trace objects up to their source, and
impels alike the philosopher and historian, to account for the various phenomena
presented to them in the natural and moral world. On coming in sight of a
majestic river mingling its waters with the great ocean, bearing on its bosom
flotillas of wealth from every country, and washing the shores which its own
immensity has formed, we are naturally led to run our thoughts beyond the
objects before us, to trace in imagination the source from which this great
sheet of ever-flowing water has its rise, and to follow it through all its
windings, from the bubbling pool, down to the point where it resembles Time
sinking into Eternity. If we meet accidentally a stranger, whose mind flashes
genius from every sentiment which he utters, and whose conversation bears the
solidity and depth of true science, and scatters improvement and wisdom on every
side of him, we inwardly ask, Who can this be? What steps led to such
intellectual
We are happy to satisfy this laudable curiosity on the present occasion. No one can read attentively “The Christian’s Great Interest,” without having a desire to know something of its author,—and to such we present the following brief Memoir.
Mr. William Guthrie was born at Pitforthy, in Angus-shire, in the year 1620. His father was a cadet of the ancient family of Guthrie, and was laird of the lands of Pitforthy. His mother was a daughter of the house of Easter-Ogle, whose family show a long and honourable genealogical tree.
He was the eldest of a numerous family, having three sisters-german, and
four
brothers. Three of his brothers dedicated themselves to the service of God in
preaching the gospel: His brother Robert was of a too delicate constitution to
weather long the
Thus the subject of the present memoir brought the weight of most respectable, and independent, and pious connections to a character, which, for talents and integrity, would have arisen and shone forth from the lowest obscurity.
He gave early indications of capacity and genius, by the rapidity with which
he acquired the Latin and Greek languages. Providence cradled his infant mind in
a situation which had neither the neglect of poverty, nor the carelessness of
indolent parents to check the growth of its rising powers. The plant was tended
and cultivated with the greatest care, that its fruit and stability might
afterwards be secured. Little is known of the first ten years of a man’s life,
though this is generally the period when the foundation of future character is
laid. And we have often to regret that the first
Here he enjoyed peculiar advantages. The memorable Mr. James
Guthrie, who was one of the earliest sacrifices of the heedlessness and folly of
Charles II, and whose name is enshrined among the Worthies of Scotland, was at
this time one of the. Professors of Philosophy in the New College there; and
being cousin to the subject of this memoir, became at once his guardian and
instructor. Lodged with this distinguished man, lie enjoyed all the influence of
the society and direct superintendence of one no less noted for his firmness of principle, than for
his cultivated mind, eloquence, and piety. Such a situation to young Guthrie,
was incalculable. Freed from the contamination of bad associates, he had the
living epistle of a servant of Christ at all times before his eyes. He received
important instruction from his varied and interesting Conversation. Christianity
was recommended, by
Having obtained the degree of Master of Arts, he applied himself with great
assiduity to the study of Theology. Whatever may have been his previous views,
they appear now to have taken a decided turn towards the work of the ministry of
the Gospel. Heir to a very competent estate, and as yet only receiving an
education suitable to that rank in which Providence had placed him by
inheritance, we do not find that his attendance at the University had any other
aim, until he became a hearer of the celebrated Samuel Rutherford, whose Letters
breathe such simplicity and heavenly-mindedness. He was at this time Professor
of Theology at St. Andrews; and under this eminent servant of Christ, William
Guthrie not only studied divinity, but derived from his pulpit ministrations
such views and impressions of religion, as led him to dedicate himself
His own natural endowments, aided by his great opportunities of moral and
intellectual improvement, under two such able and distinguished men as James
Guthrie and Samuel Rutherford, who then adorned St. Andrew’s, eminently fitted
him for the various duties of a minister of religion. His depth of piety, and
strength of mind, appeared in all his pulpit exhibitions. His great popularity
arose from no flimsy and flashy style of sermonizing, but from a stretch of
thought which vigorously embraced and elucidated every subject which he
handled—an ardour of devotion which descended with a thrilling effect upon his
audience—and a strong desire to win souls to Christ, which at once gained him
the confidence of his hearers, and told them that this was a man sent from God to
deal with them about the momentous concerns of eternity. “His gifts were
great,” says Mr. Train, who was his contemporary, and knew him well, “strong
natural parts, a clear head, and a sound heart. His voice was of the best sort,
loud, and yet managed with charming cadences and elevations. His oratory
singular, and by it he was master of the passions of his hearers. His action in
preaching was more than ordinary; yet was it all decent and taking in him. I
have often thought him in this the likest to the famous Mr. John Rogers of
He now left St. Andrew’s to enter on the important duty of tutor to Lord Mauchlin, eldest son of the Earl of Loudon, who was then Chancellor of Scotland. On leaving the college, he received from his Professors not a common-place or formal testimonial of his attention, talents, and progress in his studies, but one marked with the kindness and sympathies of friendship.
About a year after he had entered Lord Loudon’s family, he preached in the parish-church of Galston, on a preparation day, before the celebration of the Lord’s supper. The newly-erected parish of Fenwick was without a pastor. A few respectable inhabitants from this parish happened to hear him preach on this occasion, and were so edified and lighted as to set forth to their neighbours the fitness and qualifications of Mr. Guthrie to be their minis ter. In consequence of which a call was moderated and harmoniously made out by the parish of Fenwick, that he should be settled among them; and the presbytery accordingly ordained him to the sacred office, in that parish, on the 7th of November, 1644.
Here was a scene of usefulness which brought into exercise all
his talents, his piety, and prudence. Most of his parishioners had hitherto been
destitute of the common means of instruction, and of the ordinances of religion; and it
was only the glaring want of church-accommodation and instruction in There were, doubtless, some who partook not of the general outline given above, and were ready to appreciate and to second all his labours and improvements in this parish; yet we cannot conceive that the description is overcharged, in order to show off the success of their minister,
when we look abroad over many parts of Scotland at this day, where the population, from the immense boundaries of parishes, is destitute of church-accommodation.
And a choice instrument he was.—He was a man of great power in the pulpit. His
sermons were enriched with the stores of a mind equally distinguished for native
vigour and strength, and for literary and theological acquirements. He was a
close and hard student in his youth, and this habit of assiduous application
never forsook him. But the peculiar charm in his sermons was the glow of
evangelical feeling and sentiment which pervaded the whole.—The pointedness and
adaptation of his illustrations, sent home to the plainest understandings the
truths which he expounded, and rendered dear and winning these peculiar
doctrines of the gospel, which, when declared in the meagre form of an abstract
truth, have
And he knew human nature too well, and the various avenues to the human heart, to circumscribe his ministerial duties by the services of the pulpit. Catechising and visiting from house to house, were means of instruction which the Bible and his prudence would have dictated for the benefit of his parishioners, although the articles of the church had said nothing on the subject. “In performing whereof he joined an indefatigable diligence to a holy skill, knew how to embrace every opportunity of discoursing upon the most important and awful subjects in a plain and familiar manner, and of recommending religion to the consciences of every one in the way which their special circumstances called for. And it was his peculiar care to endear the ways of God to the youth of his parish, and give them early impressions of an eternal world, before the devil and their lusts had seized upon their hearts, and enslaved them; and the seed of grace, that was thus sown during the spring of life, was, through the divine blessing, preserved in many, as they advanced in years, and brought forth much fruit.”
And he knew that in the family circle, where the solemnity and generality of
public discoursing was superseded by the free, open, and pointed remarks of
familiar conversation, was the place peculiarly suited to make an impression
on the heart. Here thought flashes upon thought, and feeling upon feeling, with
no intervening circumstance to ward off or destroy the direct object of the
interview. Cases
He was peculiarly tender and felicitous in visiting the sick. “His own experience in the ways of God, and the great depths of troubles and sorrows, doubts and fears, whereby awakened consciences are exercised, into which he himself was often plunged, eminently qualified him for assisting and comforting others in the like circumstances, for strengthening the weak hands, and confirming the feeble knees; and could not miss to beget in him that affectionate concern for poor souls, those bowels of tenderness and sympathy, which can never be found with any but such who themselves have had a feeling acquaintance with the methods of the spiritual life, and the work of the Holy Spirit in their own hearts and lives. And it were easy to enlarge upon the common dexterity which this excellent person had in improving sickness, and the approaches of the King of Terrors, to the advantage of those who were exposed to them; so that though instances of a deathbed repentance rarely happen, and it be indeed infinite madness to delay to the last hour that work, which is of eternal consequence, yet there wanted not evidence of the divine blessing upon his endeavours to reclaim sinners, and call them to God, even in the last hour.”
He had a happy tact of turning his amusement and time for exercise, a
considerable portion of which the state of his health required, into great
usefulness to others. Fishing and fowling were his favourite recreations. In his
rambles in the field, or
Two instances are worthy of notice, of his happy manner in winning the most ignorant and stubborn of his flock to attend divine ordinances, while he was in the habiliments of a sportsman. The facts are taken from his life, in the Biographia Scoticana.”
“There was one person in particular whom he would have to perform
family-worship, who told him that he could not pray; and he asked what was the
reason? He replied, ‘O Lord, thou knowest that this man would have me to pray,
but thou knowest that I cannot pray.’ After which Mr. Guthrie bid him stop, and
said he had done enough; and prayed himself, to their great surprise. After this
he engaged them to come to the kirk on Sabbath, and see what they thought of
their minister. When
“There was also another person in his parish, who had a custom of going a-fowling on the Sabbath-day, and neglecting the church; in which practice he had continued for a considerable time. Mr. Guthrie asked him, what was the reason he had for so doing? He told him, that the Sabbath-day was the most fortunate day in all the week. Mr. Guthrie asked, what he could make by that day’s exercise? He replied that he would make half-a-crown. Mr. Guthrie told him if he would go to church on Sabbath, he would give him as much; and by that means got his promise. After sermon was over, Mr. Guthrie asked, if he would come back the next Sabbath-day, and he would give him the same? which he did, and from that time afterwards never failed to keep the church. He afterwards became a member of his session.”
His fluency and acuteness, command of temper, a powerful observer of the minds
and tendencies of others, with his agreeable manners and extensive knowledge,
made him a distinguished member of church-courts—in the debates and business of
which he took a considerable share. He was the person, who, in the Synod of
Glasgow, held April, 1661, presented the draught of an address to the
Parliament, in order the better to secure the privileges of the Church and the
purity of religion in Scotland. The Synod approved of it, as “containing a
faithful testimony of the purity of our reformation in worship,
In his session his candour and humility were as conspicuous, as his talents and learning in the higher church-courts. During the whole time of his ministry there never happened the slightest irruption in his session. Perfect confidence always existed between his elders and him. So that the discipline of his parish was maintained with vigour, and with perfect harmony.
Such was the person introduced to the parochial charge of Fenwick, and such were his talents and manner in the discharge of his official duties.
He had not been above a twelvemonth settled, when he married Agnes Campbell,
daughter of David Campbell, Esq. of Skeldon, in Ayrshire, a remote branch of the
Loudon family. This connection proved a happy one. The happy disposition of his
own mind was increased by the amiable qualities of his wife. To a handsome form
and fine features, she added the more substantial beauties of good sense, an
excellent education, great sweetness of temper, and a humility of mind, which
was too deep to arise from any thing less than the proper view she took of
herself in the gospel. Of six children, the offspring of their union, two only
survived them, both daughters, who showed by their piety and eminent qualities,
that the care, and attention, and example of their parents, were well bestowed.
One was married to Miller of Glenlee, a gentleman in To Mr. Wodrow we are indebted for the most of the materials of this memoir. The facts not acknowledged are from this source.
Shortly after his marriage, he was chosen by the General Assembly, to attend the army as chaplain. To part so soon from an amiable wife, was a severe trial to his feelings, but he yielded to duty, and remained with it, until the party to which he had been attached, suffered discomfiture, when he was wonderfully preserved. The remembrance of his preservation was a source of gratitude to his heavenly Father, during the remainder of his life, and he returned to his parish, with great ardour and devotedness to his sacred duties, and with increased affection for his parish and his home.
His great talents and splendid powers in the pulpit, brought
many solicitations to him from several distinguished places to become their
pastor. Linlithgow,
Stirling, Glasgow, and Edinburgh, all in their turn presented calls to him, but
without effect. The sacred tie which had bound him at first to Fenwick
continued to strengthen, and he would not leave
His manners gained him the esteem of all, and he often accomplished his aim by a
beautiful combination of gentleness and firmness. When it was necessary to exert
the latter, he did it with great effect. Few men showed more the wisdom of the
serpent with the innocence and harmlessness of the dove. On one occasion, when
assisting the Rev. Andrew Gray of Glasgow, at the celebration of the Lord’s
supper, during the time that Cromwell’s army was in Scotland, a few of the
officers of that army were in church, and had formed the impious resolution of a
promiscuous participation of that holy ordinance, and were in the act of coming
forward in the crowd, when Mr. Guthrie, in language and in a manner that
perfectly overawed them, obliged them
An abundant testimony of the affection of his parishioners to him is given by Mr. Livingstone, his contemporary, in these words: “In his doctrine, Mr. William Guthrie was as full slid free as any man in Scotland had ever been, which, together with the excellency of his preaching gift, did so recommend him to the affections of his people, that they turned the corn-field of his glebe to a little town; every one building a house for his family upon it, that they might live in the enjoyment of his ministry.”
But this godly minister was to be driven from his flock, and all the hopes and expectations of his much-endeared people were to be buried under that general ruin which fell upon Scotland, when the unhappy house of Stewart was again recalled to the throne. The people seemed to feel that this great light was soon to be extinguished by their increased attachment to him, and the tears that were shed on every Lord’s day, during the last of his ministry.
Under these gloomy apprehensions, he visited his cousin, Mr. James Guthrie. He
happened to be very melancholy and silent, which made James say, “A penny for
your thought, cousin.” Mr. Guthrie answered, “There is a poor man at the door,
give him a penny;” which being done, he proceeded and said, “I’ll tell you,
cousin, what I am not only thinking upon, but am sure of if I be not under a
delusion. The malignants will be your
He was indeed not mistaken. A short time afterwards he had the melancholy act of
friendship to perform, in waiting upon Mr. James Guthrie to the place of his
execution. This was upon Saturday, the first of June, 1661. The circumstances of
his trial and execution are too well known. The fires of persecution were again
lighted up. Faithful ministers of the Presbyterian Church were driven from their
charges. And as bloody and harassing a scene covered the face of poor Scotland)
as can be found in the annals of cruelty. He, too, in course of time, 24th July, 1664.
The Earl of Glencairn, who was now Chancellor of Scotland, interested himself
much in behalf of Mr. Guthrie. His Lordship waited upon the Arch, bishop of
Glasgow, and earnestly requested that his friend Mr. Guthrie might lie
overlooked. The Bishop heard him with almost incivility. He peremptorily refused
it, and said, with a haughty and disdainful air, “It cannot be; he is a
ringleader, and keeper of schism in my diocese.” A commission
The commission of suspension from the Archbishop, threw the parish into the
deepest grief. The Wednesday before its enforcement, was observed by them as a
day of humiliation and prayer. On this occasion, he chose for the subject of his
address,
He dismissed the congregation by nine o’clock; but many still lingered to get
but the glimpse of his Person once more, before they should return to their
homes in solitude and agony. Nothing was now to be done but wait the arrival of
the curate, whom the prelate had found to put in execution the sentence of
suspension. The people had quietly dispersed, and the stillness of the hallowed
day prevailed around the manse and church. The bell sounded not as usual to
disturb the placidity of the scene. At length the trample of horses was
heard—soldiers appeared gleaming with their helmets in the distance—and, at the
head of the party, was seen a rider in black, as the messenger of final
separation between this great and good man, and his mourning parishioners. They
soon alighted, and entered the manse, where they found Mr. Guthrie ready to
receive them. The curate presented his commission from the Archbishop of
Glasgow. And he went through the ceremony of preaching the church vacant, and
discharging Mr. Guthrie from the exercise of his ministry there, without any
molestation, save from a number of boys and children, whom curiosity had
collected about the doors, and to no other congregation than the party of
soldiers, who had accompanied him. It will not be uninteresting to our readers,
to give the substance
The curate on entering the manse, showed, “That the bishop and committee, after much lenity shown to him for a long time, were constrained to pass the sentence of suspension against him, for not keeping of presbyteries and synods with his brethren, and his unpeaceableness in the church, of which sentence he was appointed to make public intimation to him, for which he read his commission under the Archbishop of Glasgow’s hand.”
Mr. Guthrie answered—“I judge it not convenient to say much in answer to what
you have spoken; only, whereas you allege there has been much lenity used
towards me, be it known unto you, that I take the Lord for party in that, and
thank him for it; yea, I look upon it as a door which God opened to me for
preaching this gospel, which neither you nor any man else was able to shut, till
it was given you of God. And as to that sentence passed against me, I declare
before these gentlemen (the officers of the party) that I lay no weight upon it,
as it comes from you, or those who sent you; though I do respect the civil
authority, who by their law laid the ground for this sentence, and were it not
for the reverence I owe to the civil magistrate, I would not cease from the
exercise of my ministry for all that sentence. And as to the crimes am charged
with, I did hold
“The Lord,” said the curate, “had a work before that covenant had a being,
and I judge them apostates who adhere to that covenant. I wish, not only that
“It is true,” replied Mr. Guthrie, “the Lord had a work before that covenant had a being, but it is as true that it hath been more glorious since that covenant; and it is a small thing for us to be judged of you in adhering to that covenant, who have so deeply corrupted your ways, and seem to reflect on the whole work of Reformation from Popery these hundred years past, by intimating that the Church had need of pardon for the same.—As for you, gentlemen,” added he, directing himself to the soldiers, “I wish the Lord may pardon you, for countenancing this man in this business.”
One of them scoffingly replied, “I wish we may never do a greater fault.”
“Well,” said Mr. Guthrie, “a little sin may damn a man’s soul.”
When this had passed, he entertained them with suitable refreshments, and drank with much kindness and complaisance to the curate and soldiers, conscious that they were the mere servile instruments in the execution of a deed, however overwhelming to himself and his parish; and he showed the temper and spirit of that gospel of which he was a faithful minister, in so doing.
His constitution and frame, which at best were not vigorous, now began to
languish, from the depression necessarily consequent upon the recent calamity,
and from fresh attacks of his old malady, the gravel.
“In the midst of all his heavy affliction, he still See his Life in the Biographia Scoticana.
During his last illness he was visited by gentlemen of all parties. The bishop of Brechin, and several Episcopal clergymen among others, came to see him, to whom he expressed himself freely on the affairs of Scotland and the church. But no difference in church opinions could destroy that love he had for all men, and he felt the kindness of the visit of such friends stronger, in proportion to the decided stand he had taken against the measures of prelacy in the country. He died in the full confidence of pardon and acceptance with his heavenly Father, to whom he had early personally dedicated himself, and he knew whom he believed, and was persuaded that he would accomplish that which he had committed to him, both in the complete redemption of himself, and in the final triumph and prosperity of the Church of Scotland.
His person was tall and slender, and his countenance of a fine cast between the grave and cheerful. His liveliness of imagination made his conversation very varied and interesting, and he could with equal case throw a gleam of cheerfulness over the countenances of his friends, and sink them in deepest thought, by the alternate facetiousness and gravity of his remarks. His friends had frequent opportunities of remarking the versatility of his manner when in company; for out of some witty remark, could emerge with such heavenly-mindedness to address himself to a throne of grace, that plainly showed, that the bottom of his character was genuine devotion and piety, while the surface only played and undulated for tire amusement of his friends.
He was a character finely suited to the age. His zeal was at all times tempered with great wisdom, and his firmness and decision never yielded to the natural suavity of his disposition. His connection with many of the first families of the country, particularly with the Earls of Eglinton and Glencairn, to the latter of whom he at one time did some kind service, when that nobleman was imprisoned on account of his great loyalty to Charles, gained for him such general esteem, that he retained his charge a considerable time longer than any of his fellow-labourers, who adhered to the same principles with himself.
He was extremely modest; and but for a circumstance which aroused his sense of
justice to himself and the public, it is possible that nothing of his in the
shape of a publication should have reached us. He
“The Christian’s Great Interest,” was admired both at home and abroad. The
opinion of the famous Dr. Owen will show how highly that venerable and very
learned divine prized it, and, at the same time, will give a noble testimony to
the humility of his own mind. “You have,” says he, to one of the ministers of
Scotland, who chanced to visit him, “truly great spirits in Scotland; there is,
for a gentleman, Mr. Baillie of Jerviswood, a person of the greatest abilities
I almost ever met with; and for a divine, said he, (taking out of his pocket a
little gilt copy of Mr. Guthrie’s treatise,) that author I take to be one of the
greatest divines that ever wrote. It is my vade mecum, and I carry it and the
Sedan New Testament still about me.
It soon became a favourite in Germany. The reverend and pious Mr. Koelman translated it into Low Dutch; and it was early to be found also in the French language. The piety and truly Christian benevolence of the Honourable Robert Boyle, it is said, effected its translation into some eastern languages—and we trust that such a gem will be found in the breast of every one who can read and appreciate such a masterly and heart-searching production.
The value of this excellent Treatise is admirably set forth in the following Letter from a Christian Friend, giving an account of his thoughts on a perusal of the work, with which we shall close our account of Mr. Guthrie’s life.
CHRISTIAN FRIEND,
I HAVE sent you by the bearer this book, which by Providence came to my hand, and a blessed providence it was to me: for I hope the same mercy that brought it to my hand hath brought by it the Saviour to my heart.
Upon the perusal of it, I find such a blessed and happy connection betwixt the gifts and the graces of the Spirit, such a holy and humble condescension to my plain capacity, such a serious handling of serious truths, that the language of my heart upon perusal of it was somewhat like that of the woman of Canaan,
“Come, see a man which told me all things that ever I did;” or rather, all that God
hath done in me, and for me. He that hath waded
The first part of this book sets forth the soul in a storm, when the law comes thundering to the conscience; the last leads it into a calm of sweet peace and serenity, when the Spirit of God comes to a troubled soul, as the Son of God once came to the troubled sea, with a “Peace, be still.” But if it should not be thus, the believer is here directed to be willing to want what God is not willing to give; and to know he is wise to give when he will, what he will, and how he will. I find now, that “peace is sown for the righteous.” But all do not reap the crop till they come into Immanuel’s land. There our joy, as well as our light, shall be clear, and our love perfect.
And if there be any more concerned in this piece than others, (though it deals
forth its bread to all its young men and young converts,) the latter may here
behold, as in a map or mirror, the several providences, and various workings, of
the blessed Spirit, that have all concurred in bringing them home to God; and
may take notice of all the inducements and remoras they meet with in the way.
As Moses was to write a history of the children of Israel “passing through the
wilderness,” so doth this book, with a holy kind of elegance, describe the
Spirit’s leading the soul out of its bewildered estate
Your true Christian Friend,
G. B.
CHRISTIAN READER,
WHILE the generality of men, especially in these days, by their
eager pursuit after low and base interests, have proclaimed, as upon the house-tops, how
much they have forgotten to make choice of that better part, which, if chosen,
should never be taken from them; I have made an attempt, such as it is, in the
following Treatise, to take thee off from this unprofitable, though painful
pursuit, by proposing the chiefest of interests, even the “Christian’s Great
Interest,” to be seriously pondered, and constantly pursued, by thee. Thou
mayest think it strange to see any thing in print from my pen, as it is indeed a
surprise to myself: but necessity hath made me for this once to offer so much
violence to my own inclination, because that some, without my knowledge, have
lately published some imperfect notes of a few of my sermons, most confusedly
thrown together, prefixing withal this vain title, as displeasing to myself as
the publishing of the thing, “A clear, attractive, warming Beam,” &c. On this
account I was prevailed with to publish this little piece, wherein I have
purposely used
Thy servant in the
Work of the Gospel,
WILLIAM GUTHRIE
SINCE there are so many people living under the ordinances,
pretending, without ground, to a special interest in Christ, and to his favour
and his salvation, as is stated by our Lord, “Many will say to me in that day,
Lord, Lord, have we not prophesied in thy name, and in thy name have cast out
devils, and in thy name done many wonderful works? And then will I profess unto
them, I never knew you; depart from Me, ye that work iniquity.” “Afterward came
also the other virgins, saying, Lord, Lord, open to us. But he answered and
said, Verily I say unto you, I know you not.”—“Strive to enter in at the
strait gate; for many, I say unto you, will seek to enter in, and shall not be
able.” And since many who have good ground of claim to Christ are not
established in the confidence of his favor, but remain
Quest. I. How shall a man know if he hath a true and special interest in Christ, and whether he hath, or may lay claim justly to God’s favour and salvation?
A Man’s Interest in Christ may he known.
SECT. I. It is a Matter of the highest Importance, and is to be determined by Scripture.
BEFORE we speak directly to the question, we shall premise some things, to make way for the answer.
First, That a man’s interest in Christ, or his gracious state, may be known, and that with more certainty than people conjecture; yea, and the knowledge
And this knowledge of it, which may be attained, is no fancy and mere conceit,
but it is most sure: “Doubtless thou art our Father,” saith the prophet, in
name of the church. It is clear from this: 1. That can be no fancy, but a
very sure knowledge, which doth yield to a rational man comfort in most real
straits; but so doth this: “When the people spake of stoning David, he
encouraged himself in the Lord his God.” He saith, “He will not be afraid of
ten thousands that rise against him.” Compare these words with the following: “But thou,
O Lord, art a shield for me; my glory, and the lifter up of mine
head.”—“The Lord is my light, and my salvation, whom shall I fear? the
Lord is the strength of my life, of whom shall I be afraid? Though an host
should encamp against me, my heart shall not fear; though war should rise
against me, in this will I be confident.” 2. That is a sure knowledge of a thing
which maketh a wise merchant sell all he hath that he may keep it sure;
And again, not only may a godly man come to the sure knowledge of his gracious state, but it is more easily attainable than many apprehend: for supposing, what shall he afterwards proved, that a man may know the gracious work of God’s Spirit in himself; if he will but argue rationally from thence, he shall be forced to conclude his interest in Christ, unless he deny clear Scripture truths. I shall only make use of one here, because we are to speak more directly to this afterwards. A godly man may argue thus, Whosoever receive Christ are justly reputed the children of God: “But as many as received him, to them gave he power to become the sons of God;” but I have received Christ in all the ways which the word there can import; for I am pleased with the device of salvation by Christ, I agree to the terms, I welcome the offer of Christ in all his offices, as a King to rule over me, a Priest to offer sacrifice and intercede for me, a Prophet to teach me; I lay out my heart for him and towards him, resting on him as I am able. What else can be meant by the word receiving? Therefore may I say, and conclude plainly and warrantably, I am justly to reckon myself God’s child according to the above-quoted Scripture which cannot fail.
The Second thing to be premised is, That a man be savingly in covenant with God is a matter of the highest importance; “It is his life.” And yet very few have or seek after a saving interest in the covenant, and many foolishly think they have such a thing without any solid ground: “Few find, or walk, in the narrow way.” This should alarm people to be serious about the matter, since it is of so great consequence to be in Christ, and since there be but few that may lay just claim to him: and yet many do foolishly fancy an interest in him, who are deceived by a false confidence, as the foolish virgins do.
The Third thing to be premised is, Men must resolve to be determined by Scripture in this matter of their interest in Christ. The Spirit speaking in the Scripture is Judge of all controversies: “To the law and to the testimony; if they speak not according to this word, it is because there is no light in them;” and of this also, whether a man be savingly in covenant with God or not. Therefore do not mock God whilst you seem to search after such a thing. If we prove from Scripture, which is the uncontroverted rule, that you are gracious, and have made a covenant savingly with God, then resolve to grant so much, and to acquiesce in it: and if the contrary appear, let there be a determination of the controversy, else you do but mock the Lord, and so “your hands shall be made strong;” for “a jot of his word cannot fail.” Therefore seek eye-salve from Christ to judge of things according as the word of God shall discover them to be.
SECT. II. Reasons why so few come to the clear Knowledge of their Interest in Christ.
THE Fourth thing to be premised is, Although the matter of a man’s interest in Christ be of so great importance, and the way to attain to the knowledge of it so plainly held forth in the Scriptures, yet there be but few who reach the distinct knowledge of it. And that this may not discourage any person from attempting it, I shall hint some few reasons why so few come to the clear knowledge of it; which will also prepare the way for what is to be spoken afterwards.
The first thing which hinders many from the knowledge of their interest in Christ is their ignorance of some special principles of religion: as,
1. That it was free love in God’s bosom, and nothing in man, that moved him to send a Saviour to perfect the work of redemption: “God so loved the world, that he gave his only begotten Son.” Men are still seeking some ground for that work in themselves, which leads them away from suitable and high apprehensions of the first spring and rise of God’s covenant-favour to his people, which hath no reason, cause, or motive in us; and so they cannot come to the knowledge of their interest.
2. They are ignorant how that love effectually discovers itself to a man’s heart, so as he
hath ground to lay claim to it, namely, That ordinarily it, 1st,
Discovers his fallen state himself, because of sin and corruption defiling the
whole man, and any thing in him that might be called a righteousness: “All
3. Many are also ignorant of this, that God alone is the hope of his people: he
is called “the Hope of Israel.” Although inherent qualifcations are evidences
of it, yet the staying of the heart upon him as a full blessing and satisfying
portion is faith; “The faith and hope must be in God;” and the only proper
condition which giveth right to the saving blessings of the covenant. “To him
that worketh not, but believeth—faith is counted for righteousness.” Indeed, if
any person take liberty here, and turn grace into licentiousness, there is,
without doubt, in so far, a delusion; since there “is mercy with him upon
condition that it conciliate fear to him.” Yea, hardly can any man who hath
found the former-mentioned expressions of God’s love made out in him, make a
cloak of the covenant for sinful liberty without some measure of a spiritual
conflict: in this respect, “he that is born of God doth not sin;” and, “he
who doth so sin hath not seen God.” I say, God is the hope of his people, and
not their own holiness. If they intend honestly, and long seriously to be
like unto him, many failings should not weaken their hope and confidence, for it
is in him “who changeth not;”—“and if any man sin, he hath an advocate.”
Now, when men place their
4. Many are ignorant of the different ways and degrees of God’s working with his
people, and this doth much darken their knowledge, and reflex acts of their
interest in him. This ignorance consists mainly of three things: 1. They are
ignorant of the different degrees and ways of that work of the law which
ordinarily dealeth with men, and of the different ways in which the Lord
bringeth people at first to Christ. They consider not that the jailer is not
kept an hour in bondage. Paul is kept in suspense three days, Zaccheus not
one moment. 2. They are ignorant of, at least they do not consider, how
different the degrees of sanctification are in the saints, and the honourable
appearances thereof before men in some, and the sad blemishings thereof in
others. Some are very blameless, and more free of gross outbreakings, adorning
their profession much, as Job and Zacharias. These are said to be “perfect and
upright, fearing God, and eschewing evil; righteous before God, walking in all
the commandments and ordinances of the Lord blameless:” others were subject
to very gross and sad evils, as Solomon, Asa, &c. 3. They are ignorant of the
different communications of God’s face, and expressions
The second thing which darkens men about their interest in Christ is, there is one thing or other wherein their heart in some respect doth condemn them, as dealing deceitfully and guilefully with God. It is not to be expected that these can come to dearness about their interest, whose heart doth condemn them for keeping up some known transgression against the Lord, which they will not let go, neither are using the means which they know to be appointed by God for delivering them from it: neither can these come to clearness who know some positive duty commanded them in their stations, which they deceitfully shift and shun, not closing cheerfully with it, or not willing to be led into it: these are also, in some respect, condemned of their own heart, as the former sort are; and in that case it is difficult to come to a distinct knowledge of their state. “If our heart condemn us not, then have we confidence towards God.” It is supposed here, that a self-condemning heart maketh void a man’s confidence proportionally before God.
I do not deny but that men may, on good grounds,
The third thing which hindereth the knowledge of an interest in Christ in many,
is, a spirit of sloth and careless negligence. They complain that they know not
whether they be in Christ or not: but as few take pains to be in him, so take
few pains to try if they be in him. It is a work and business which cannot be
done sleeping: “Examine yourselves whether ye be in the faith; prove your
own selves: know ye not your own selves?” &c. The several words used there,
namely, examine, prove, know—say that there is a labour in it: “Diligence
must be used to make our calling and election sure.” It is a business above
flesh and blood: the “holy anointing which teacheth all things,” must make us “know the things freely given to us of God.”
“Shall the Lord impart a business
of such great concern, and not so much as to be inquired after to do it for
men?” Be ashamed, you who spend so much time in reading romances, in adorning
your persons, in hawking and hunting, in consulting the law concerning your
outward state in the world, and it may be in worse things than these; be
ashamed you that spend so little time in the search of this, Whether ye be as
heir of glory or not? whether you be in the way that leadeth to heaven, or that
way which will land you
The fourth thing that darkens the knowledge of an interest in Christ is, men do not condescend upon what would satisfy them. They complain that God will not show unto them what he is about to do with them, but yet cannot say they know what would satisfy concerning his purpose. This is a sad thing. Shall we think those are serious who have never as yet pitched on what would satisfy them, nor are making earnest inquiry after what should satisfy? If the Lord had left us in the dark in that matter, we were less inexcusable; but since the grounds of satisfaction, and the true marks of an interest in Christ, are so clear and frequent in Scripture, and so “many things written, that our joy may be full;” and “that those who believe may know that they have eternal life;” and since “he that believeth hath the witness of it in himself,” none can pretend excuse here. We shall not here insist to show what may and should satisfy concerning our interest, since we are to speak directly of it afterwards.
The fifth thing that helpeth much to keep men in the dark respecting their
interest in Christ is, they pitch upon some mutable grounds, which are not so
apposite proofs of the truth of an interest in Christ, as of the comfortable
state of a triumphing soul sailing before the wind; and marks, which I grant
1st, Some think that all who have a true interest in him are above the prevailing power of every sin: but this is contrary to that of the Psalmist: “Iniquities prevail against me; as for our transgressions thou shalt purge them away:” where we find that holy man laying just claim to pardon, in the case of prevailing iniquity; and that of Paul, where he thanketh God through Christ, as freed from the condemnation of the law, even while a law in his members leadeth captive unto sin.
2nd, Some think that all true saints have constantly access unto God in prayer, and sensible returns of prayer at all times; but this is contrary to the many sad experiences of his people, complaining often that they are not heard nor regarded of God: “How long wilt thou forget me, O Lord? for ever? how long wilt thou hide thy face from me?” “My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring? O my God, I cry in the day-time, but thou hearest not; and in the night season, and am not silent.”
3rd, Some think that all who have any true interest in him have God witnessing
it unto them, by a high operation of that witnessing Spirit of his, spoken of: “The Spirit itself beareth
witness with our spirit that we are the children of God:”
SECT. III. Some Mistakes concerning an Interest in Christ removed.
THE Fifth thing to be premised is, The removal of some mistakes into which people may readily run themselves, when they are about to prove their, interest in Christ.
As, 1. It is a mistake to think that every one who is in Christ doth know that he is in him; for many are truly gracious, and have a good title to eternal life, who do not know so much, until it be made out afterwards: “These things are written to believers, that they may know they have a true title to eternal life;” that is, that they may know they are believers, and so it is supposed they knew it not before.
2. It is a mistake to think that all who come to
3. It is a mistake to think that every one who attains a strong persuasion of his interest doth always hold there; for he who to-day may say of the Lord, “He is his refuge,” and “his portion,” will at an time say, “He is cut off;” and will ask, “If the truth of God’s promise doth fail for evermore?”
4. It is also a mistake to think that every one who attains a good knowledge of their gracious state, can formally answer all objections made, to the contrary; but yet they may hold fast the conclusion, and say, I “know whom I have believed.” There are few grounds of the Christian religion, of which many people are so persuaded, as that they are able to maintain them formally against all arguments brought to the contrary; and yet they may and will hold the conclusion steadfastly and justly: so it is in this case in hand.
5. It is no less a mistake to imagine, that the vain groundless confidence,
which many profane ignorant Atheists maintain, is this knowledge of an interest
in Christ which we plead for. Many do falsely avow him “to be their Father;”
and many look for heaven who will, be beguiled with the “foolish virgins.” Yet
we must not think, because of this, that all knowledge of an interest is
SECT. I. The Ways by which the Lord draweth some to Christ, without a sensible preparatory work of the Law.
HAVING premised these things, it now follows that we give some marks by which a man may know if he be savingly in covenant with God, and hath a special interest in Christ, so that he may warrantably lay claim to God’s favour and salvation. We shall only pitch upon two great and principal marks, not willing to trouble people with many.
But before we begin to these, we will speak of a preparatory work of the law, of which the Lord doth generally make use, to prepare his own way in men’s souls. This may have its own weight, as a mark, with some persons. It is called the Work of the Law, or, the Work of Humiliation. It hath some relation to that “spirit of bondage,” and now under the New Testament answers to it, and usually leads on to the “Spirit of adoption.”
Only, here, let it be remembered, 1. That we are not to speak of this
preparatory work of the law as a negative mark of a true interest in Christ, as
if none might lay claim to God’s favour who have not had this preparatory work,
in the several steps, as we are to speak of it; for, as we shall see, the Lord
doth not always take that way with men. 2. The great reason why we speak of it
is, because the
For the more distinct handling of this preparatory work, we shall shortly hint the most ordinary ways by which the Lord leads people in to the covenant savingly, and draws them unto Christ.
I. There are some called from the womb, as John the Baptist was, or in their very early years, before they can be deeply engaged actively in Satan’s ways, as Timothy. It cannot be supposed that those have such a preparatory work as we are to speak of. And because some persons may pretend to this way of effectual calling, we offer these marks of it, whereby those who have been so called may be confirmed.
1. Such wont from their childhood to be kept free of ordinary pollutions with which children usually are defiled; as swearing, lying, mocking of religion and religious persons, &c. Those whom God calleth effectually, he sanctifieth them from the time of that effectual calling: “Sin cannot have dominion over them” as over others, “because they are under grace.”
2. Religion is, as it were, natural to them; I mean, they need not to be much pressed to religious duties, even when they are but children; they run willingly that way, because there is an inward principle of “love constraining them,” so that they “yield themselves, servants of righteousness,” without outward restraint.
3. Although such know not when they were first acquainted with God, yet they have afterwards such exercises of spirit befalling them, as the saints in Scripture speak of, of whose first conversion we hear not. They are shut out from God, upon some occasion, now and then, and are admitted to come nearer again to their apprehension; their heart is also further broken up by the ordinances, as is said of Lydia. And generally they remember when some special subject of religion and duty, or when some sin, of which they were not taking notice before, was discovered to them. They who can apply these things to themselves, have much to say for their effectual calling from their youth.
II. Some are brought into Christ in a sovereign gospel-way, when the Lord, by some few words of love swallowing up any work of the law, quickly taketh a person prisoner at the first, as he did Zaccheus, and others, who, upon a word spoken by Christ, did leave all and follow him; and we hear no noise of a work of the law dealing with them before they close with Christ Jesus.
And because some may pretend to this way of calling, we shall touch on some
things most remarkable in that transaction with Zaccheus, for their
We grant the Lord calleth some so, and if any can lay claim to the special
things we have now hinted, they have a good confirmation of God’s dealing with
them from Scripture; neither are they to vex themselves because of the want of a
distinct preparatory work of the law, if their heart hath yielded unto Christ;
for a work of the law is not desirable, except for this end. Therefore Christ
doth offer himself directly in the Scripture, and people are invited to come to
him: and although many will not come to him who is the surety, until
As for others, whom Christ persuaded by a word to follow him; whatsoever he did, or howsoever he spake to them, at his first meeting with them, we must rationally suppose that then he discovered so much of their own necessity, and his own fulness and excellency to them, as made them quit all, and run after him: and if he do so to any, we crave no more, since there is room enough there for the Physician.
So that from all this, as some may be confirmed and strengthened, with whom God hath so dealt, so there is no ground nor occasion for deluded souls to flatter themselves in their condition, who remain ignorant and senseless of their own miseries, and Christ’s all-sufficiency, and hold fast deceit.
III. There are some brought into Christ in a way yet more declarative of his free grace; and this is, when he effectually calls men at the hour of death. We find somewhat recorded of this way in that pregnant example of the “thief on the cross.” Although this seems not very pertinent for the purpose in hand, yet we shall speak a little of it, that on the one hand men may be sparing to judge and pass sentence upon either themselves or others before the last breath; and we shall so particularize it, that, on the other hand, none may dare to delay so great a business to the last hour of their life.
We find these things remarkable in that business
As this example may encourage some to wait for good from God,
who cannot as yet lay clear claim to any gracious work of his Spirit; so we
earnestly entreat all, as they love their souls not to delay their
soul-salvation, hoping for such assistance from Christ in the end, as too many
do; this being a rare miracle of mercy, with the glory of which Christ did
honourably triumph over the ignominy of his cross;
SECT. II. The Work of the Law, by which the Lord prepares his way unto Men’s Souls; which is either more violent and sudden, or more calm and gradual.
IV. The fourth and most ordinary way by which many are brought to Christ, is by
a clear and discernible work of the law, and humiliation; which we generally call
“the spirit of bondage,” as was hinted before. We do not mean that every one,
whose conscience is wakened with sin and fear of wrath,
This work is either more violently and suddenly despatched, or it is more
soberly and easily protracted through a greater length of time, and so as the
steps of it are very discernible. It is more violent in some, as in the jailer,
Paul, and some other converts in the book of the Acts of the Apostles, on whom
Christ did break in at an instant, and fell on them as with fire and sword, and
led them captive terribly. And because some great legal awakenings are
deceitful, and turn to nothing, if not worse, we shall point at some things
remarkable in these converts spoken of before, which proves the work of the law
on them to have had a gracious issue and result. 1. Some word of truth, or
dispensation, puts the person to a dreadful stand, with a great stir in the soul;
“some are pricked in heart,” “some fall on trembling.” And this is such a
stir, that the person is brought to his wit’s end: “What wilt thou have me to do?” saith Paul;
“What must I do to be saved?” saith the jailer. 2. The person is
content to have salvation and God’s friendship on
Again, the Lord sometimes carries on this work more calmly, softly, and easily, protracting it so, as the several steps of men’s exercise under it are very discernible. It would draw us to a great length to enlarge on every step of it; we shall touch on the most observable things in it.
1. The Lord lays siege to men, who, it may be, have often refused to yield to
him, when he offered himself in his ordinances; and by some word preached, read, or borne in on the mind, or by some providence leading in the word, he doth
assault the house kept peaceably by the strong man, the devil; and thus Christ,
who is the stronger man, cometh upon
2. The Lord shaketh a special strong-hold in the garrison, a refuge of lies, to
which the man betakes himself when his sins are thus discovered to him. The
poor man pretendeth to faith in Christ, by which he thinks his burden is taken
off him, as the Pharisees said, “We have one Father, even God:” they pretend
to a special relation to God as a common Lord. The Spirit of God drives the man
from this by the truth of the Scriptures, proving that he hath no true faith,
and so no interest in Christ, nor any true saving grace; showing clearly the
difference between true grace and the counterfeit fancies which the man hath in
him; and between him and the truly godly, as Christ laboureth to do to the Jews
“If God were your Father, ye would love me. Ye are of the devil, for ye do the
lusts of such a father.”
3. The man becomes careful about his salvation, and begins to take it to heart,
as the one thing necessary; he is brought to this with the jailer, “What shall
I do to be saved?” His salvation becomes the leading thing with him. It was
least in his thoughts before, but now it prevaileth, and other things are much
disregarded by him. Since his soul is ready to perish, “what shall it profit
him to gain the world, if he lose his soul?” Some here are much puzzled with
the thoughts of an irrevocable decree to their prejudice, and with the fears of
uncertain death, which may attack them before they get matters brought to an
issue; and some are vexed with apprehensions
4. When a man is thus in hazard of miscarrying, the Lord useth a work of preventing mercy towards him, quietly and under-hand, supporting him; and this is by bearing in upon his mind the possibility of his salvation, leading the man to the remembrance of numerous proofs of God’s free and rich grace, pardoning gross transgressors, such as Manasseh, who was a bloody idolatrous man, and had correspondence with the devil, and yet obtained mercy; and other Scriptures bearing offers of grace and favour indifferently to all who will yield to Christ, whatsoever they have been formerly: so that the man is brought again to this, “What shall I do to be saved?” which doth suppose that he apprehends a possibility of being saved, else he mould not propound the question. He applies that or the like word to himself; “It may be ye shall be hid in the day of the Lord’s anger.” He finds nothing excluding him from mercy now, if he have a heart for the thing. Although, here it may be, the man does not perceive that it is the Lord who upholds, yet afterwards he can say, that “when his foot was slipping, God’s mercy held him up;” as the Psalmist speaketh in another case. And he will afterwards say, when he “was as a beast, and a fool, in many respects, God held him by the hand.”
5. After this discovery of a possibility of being saved, there is a work of
desire quickened in the soul; which is obvious from that same expression, “What
shall I do to be saved?” But sometimes this desire is directed amiss, whilst it
goes out thus, “What shall I do that I may work the works of God?” In which
case the man, formerly perplexed with fear and care about his salvation, would
be at some work of his own to extricate himself; and here he suddenly resolves
to do all that is commanded, and to forego every evil way, (yet much mistaking
Christ Jesus,) and so begins to take some courage to himself again, “establishing his own righteousness; but not submitting unto the righteousness
of God,” upon which the Lord maketh a new assault on him, with the view of
discovering to him his absolutely fallen state in himself, that so room may be
made for the surety; as Joshua did to the people, when he found them so bold in
their undertakings: “Ye cannot serve the Lord,” saith he, “for he is a holy
God, a jealous God,” &c. In this new assault the Lord, 1. Sets up against the
man the spirituality of the law; the commandment comes with a new charge in the
spiritual meaning of it. “The law came,” saith Paul, that is, in the spiritual
meaning of it: Paul had never seen such a view of the law before. 2. God most
holily doth loose the restraining bonds which he had laid upon the man’s corruption, and suffers it not only to work and swell within, but to threaten
to break out in all the outward members. Thus sin grows bold, and spurneth at
the law, becoming exceedingly sinful: “But sin, taking occasion by the
commandment, wrought in me all manner of concupiscence.
6. After many ups and downs here, generally the man resolves on retirement; he
desires to be alone, he cannot keep company as before. Like those in a besieged
thy, who, when they see they cannot hold out, and would be glad of any good
condition from the besieging enemy, go to a council, that they may resolve on
something; so the man here retires, that he may speak with himself. This is
like that “communing with our own heart.” Thus God leadeth to the wilderness,
that he may speak to the heart. When the person is retired, the thoughts of his
heart, which were scattered in former steps of the exercise, do more observably
throng in here. We shall reduce them to this method:—1. The man thinks of his
unhappy folly in bearing arms against God; and here there are numerous thoughts
of former ways, with a blushing countenance and self-loathing: “Then shall ye
remember your own evil ways, and your doings that were not good, and shall
7. Upon all these thoughts and meditations the man, more seriously than ever before, resolves to pray, and to make some attempt with God, upon life and death; he concludes, “It can be no worse with him; for if he sit still he perisheth;” as the lepers speak. He considers, with the perishing prodigal son, “that there is bread enough in his. Father’s house and to spare, whilst he perisheth for want:” so, he goes to God, for he knows not what, else to make of his condition, as the prodigal son Both. And, it may be, he resolves what to speak; but things readily vary when he is sisted before God, as the prodigal son forgot some of his premeditated prayers: “I will arise and go to my father, and, will say unto him, Father, I have sinned against Heaven, and before thee, and am no more worthy to be called thy son; make me as one of thy hired servants. And he arose and came unto his father, and said unto him, Father, I have sinned against Heaven, and in thy sight, and am no more worthy to be called thy son.”
And now, when he comes before God, more observably than ever before, 1. He
begins, with the Publican, afar off; with many thorough confessions and
self-condemnations, of which he is very liberal: “I have sinned against Heaven,
and before thee, and am no more worthy,” &c. 2. Now his thoughts
We can speak no further of the man’s exercise as a preparatory work; for what follows is more than preparatory; yet, that the exercise may appear complete and full, we shall add here, that after all these things, the Lord, it may be, after many answers of divers sorts, powerfully conveys the knowledge of his covenant into the heart, and determines the heart to close with it; and God now draweth the heart so to Christ, and so layeth out the heart for him, that the work cannot miscarry; for now the heart is so enlarged for him, as that less cannot satisfy, and more is not desired; like that of the Psalmist, “Whom have I in heaven but thee? or whom have I desired on earth beside thee?” The soul now resolves to die if he command so, yet at his door, and facing towards him.
We have narrated this preparatory work at some length, not tying any man to such a work so particularized; only we say, the Lord deals so with some; and where he so convinces of sin, corruption, and self-emptiness, and makes a man take salvation to heart as the one thing necessary, and sets him to work in the use of the means which God hath appointed for relief; I say, such a work rarely shall be found to fail of a good issue and gracious result.
SECT. III.—The Difference betwixt that preparatory work of the Law which hath a gracious issue, and the Convictions of Hypocrites.
Object. Hypocrites and reprobates have great stirrings of conscience, and deep convictions about sin, setting them to work sometimes, and I do suspect any preparatory work of the law I ever had to be but such as they have.
Ans. It will be hard to give sure essential distinctions 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 wakenings of conscience in the Lord’s people, and other marks, of which we shall speak afterwards, it were hard to determine 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 usually found in that work of the law 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.” Judas grants only the “betraying of innocent
blood;” but usually those convictions, by which the Lord prepares his own way in
the soul, although they may begin at one or more gross particular
transgressions, yet they stop not; but the man is led on to see many violations
of the law, and “innumerable evils compassing him,” as David speaketh
2. The convictions which hypocrites have, do seldom reach their corruption, and
that body of death, which works an aversion to what is good, and strongly
inclines to what is evil. Generally where we find hypocrites speaking of
themselves in Scripture, they speak loftily, and with some self-conceit, as to
their freedom from corruption. The Pharisees say to the poor man, “Thou wast
altogether born in sin, and dost thou teach us?” as if they themselves were not
as corrupt by nature as he: they speak of great sins; as Hazael did, “Am I a
dog, that I should do this great thing?” and also in their undertakings of duty,
as that scribe spake, “Master, I will follow thee whithersoever thou goest.”
See how the people do speak: “Then they said to Jeremiah, The Lord be a true
and faithful witness between us, if we do not even according to all things for
the which the Lord thy God shall send thee to us. Whether it be good, or
whether it be evil, we will obey the voice of the Lord our God, to whom we send
thee; that it may be well with us when we obey the voice of the Lord our God.”
They undertake to do all that God will command them; so that they still “go
about,” in any case, “to establish their own righteousness
3. It will generally 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 mind before any satisfaction is gotten; as in Cain, who went and built a city, and we hear no more of his convictions. Felix went away until a more convenient time, and we hear no more of his trembling. Or, if that work become very serious, then it runs to the other extremity, and despair of relief, leaving no room for escape. So we find Judas very serious in his convictions, yet he grew desperate, and hanged himself. But where the Lord prepares his own way, the work is both so serious as the person cannot be put of it, until he find some satisfaction, and yet under that very seriousness he lies open for relief: both which are clear from the jailer’s words, “What must I do to be saved?” This serious inquiry 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 clear differences between the precious and the vile.
Object. I still fear I have not had so thorough a sight of my sin and misery as the Lord gives to many whom he effectually calls, especially to great transgressors, such as I am.
Answ. It is true, the Lord discovers to some, strong impressions 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 work of the law, as we showed before, so even those who are dealt with after that way are very differently and variously exercised, in regard of the degrees of terror, and of the continuance of that work. The jailer had a violent work, of very short continuance; Paul had a work continuing three days; some persons are “in bondage, through fear of death, all their days.” So that we must not limit the Lord to one way of working here. The main thing we are to look to, 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 are reached, it is well; we are not to vex ourselves about any preparatory work further. Now, those ends which God seeks to accomplish with sinners, by these legal terrors and awakenings of conscience, are four.
First, The Lord discovers a sight of men’s sin and misery to them, to drive them
out of themselves, and to put them out of conceit with their own righteousness.
Men naturally have high thoughts of themselves, and do incline much to the
covenant of works; the Lord therefore discovers
The second great end is, to commend Christ Jesus to men’s hearts above all things, that so they may fall in love with him, and betake themselves to that treasure and jewel which only enricheth, and, by so doing, may serve the Lord’s design in the contrivance of the gospel, which was the manifestation of his free grace through Christ Jesus in the salvation of men. The view of a man’s own misery and perishing condition 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 leads a man to a high esteem of Christ, but also of all things that relate to that way of salvation, as grace, the new covenant, faith, &c. and makes him carefully gather and treasure up his Michtams or golden Scriptures, for the confirmation of his interest in these things.
The third great end is, to deter and scare people from sin, and to make them
quarrel with it, and consent to put their neck under all his yoke. God kindles
some sparks of hell in men’s bosoms by the discovery of their sin, as a ready
means to make them
The fourth great end is, to work up men to a patient and thankful submission to
all the Master’s pleasure. This is a singular piece of work: “Then shalt thou
remember, and be confounded, and never open thy mouth any more, because of thy
shame, when I am pacified towards thee, for all that thou hut done, saith the
Lord.” The sight of a man’s own vileness and deserving makes him silent, and to
lay his hand on his mouth, whatsoever God does unto him: “I was dumb, and
opened not my mouth, because thou didst it.” “God hath punished us less than
our iniquities.” “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 deserved
So, then, for satisfying the objection, I say, if the Lord hath driven thee out of thyself, and commended Christ to thy heart above all things, and made thee resolve, in his strength, to wage war with every known transgression, and thou art in some measure as a weaned child, acquiescing in what he doth to 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 concerning it. Only be advised so to study new discoveries of the sense of thy lost condition every day, because of thy old and new sins; and also to seek fresh help in Christ, who is a priest for ever to make intercession; and to have the work of sanctification and patience, with thankfulness, renewed and quickened often; for somewhat of that work which abaseth thee, exalteth Christ, and conforms to his will, must accompany thee throughout all thy lifetime in this world.
SECT. I.—Of Faith.
WE come now to speak of some more clear and sure marks, by which men may discover their gracious state and interest in Christ. The first thing by which men may know it is, their closing with Christ in the gospel, wherein he is held forth. This is believing, or faith, which is the condition of the covenant: “It is of faith, that it might be by grace.” “Believe in the Lord Jesus Christ, 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 heart’s closing with Christ Jesus, is so discernible in itself, that we may well place it amongst the marks of a gracious state: and if a man can make out this, that he believeth on and in Christ Jesus, he thereby proves a very true interest in him.
Many do scare at this as a mark, upon one of these three grounds:—
1. Some conceive faith to be a difficult mysterious thing, hardly attainable. To
these I say, Do not mistake; faith is not so difficult as many apprehend it to
be. I grant true faith, in the least degree, is the gift of God, and above the
power of flesh and blood; for God must draw men to Christ.” “No man can come
to me, except the Father, who hath sent me, draw him.” “Unto
2. Some make no use of this mark, as judging it a high presumptuous crime to pretend to so excellent a thing as is the very condition of the new covenant. To these I say, You need not startle so much at it, as if it were high pride to pretend to it: for whatsoever true faith be, men must resolve to have it, or nothing at all; all other marks are in vain without it; a thousand things besides will not do the business: “Unless a man believe, he abideth in the state of condemnation:” “He that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. He that believeth not the Son shall not see life, but the wrath of God abideth on him.”
3. Others do not meddle with this noble mark of faith, because they judge it a
work of the 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.” It is a thing which by some serious search may be known.
Not only may we do much to find it out by the preparatory work going before it
in many, as the apprehending and believing of a man’s lost estate, and
This justifying faith, which we assert to be so discernible, is, in the Lord’s deep wisdom and gracious condescension, variously expressed in Scripture,
Again, this faith goes out sometimes in the act of recumbency, or leaning on the
Lord, the soul taking up Christ then as a resting-stone, and God hath so held him
out, although he be a stumbling-stone to others. This acting of it is hinted
in the expressions of trusting and staying on God, so often mentioned in
Scripture; and precious promises are made to this acting of faith: “God will
keep them in perfect peace whose minds are stayed on him; because such do
trust in him. Trust in the Lord; for with him is everlasting strength.” “They
that
It goes 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
concerning that thing, then faith doth wait; and so it hath the promise, “They
shall not be ashamed that wait for me.” Sometimes it acteth in a wilful way upon
the Lord, when the soul apprehends God thrusting it away, and threatening its
ruin: “Though he slay me, yet will I trust in him.” The faith of that poor
woman of Canaan, so highly commended by Christ, went out in this way of wilful acting over difficulties; and the Lord speaketh much good of it, and to it,
because some will sometimes be put to it to exercise faith that way, and so they
have that for their encouragement. It were tedious to instance all the several
ways of the acting of faith upon, and its exercise about, and outgoing after
Christ: I may say, according to the various conditions of man. And accordingly
faith, which God hath appointed to traffic and travel between Christ and man, as
the instrument of conveyance of his fulness to man, and of maintaining union and
communion with him, acts variously and differently upon God in Christ: for
faith is the very laying out of a man’s heart according to God’s device of
salvation by Christ Jesus, “in whom it pleased the
But here, for avoiding mistakes, consider, 1. That although justifying faith acts so variously, yet every believer who hath a good title to Christ Jesus, hath not all these various workings and exercises of faith: for his condition requires them not; and also the Master is pleased, at some times, not to lead out the faith of some persons in all these ways, for reasons known to himself, even when their necessity (to their apprehension) calls for such working of faith. Surely, every one dare not say, “Though he slay me, yet will I trust in him.” Many would not have gone up with the woman of Canaan, I spake of, but would have been discouraged, and would have quit the pursuit. It is on this account that Christ highly commends the faith of some beyond the faith of others—of the centurion—of the woman of Canaan. Many good people are much disquieted concerning their faith, because it goeth not out in all those ways we find recorded in Scripture; but there is hardly any man will be found, whose faith has wrought all these ways.
2. Many of these workings of faith are much intended and remitted. They are
sometimes strong
3. Each one of these workings of faith speaks good to the person in whom it is, and hath promises annexed to it, as we have said.
4. Although these workings of faith have promises annexed to them, they are not, on that account, the condition of the new covenant; for then every one behooved to have each one of them, which is not true, as we said before. A promise is made to him who overcometh; but perseverance is not the condition of the new covenant, though it doth suppose it. There are promises made to the exercise of all graces in Scripture; but faith only is the condition of the covenant. I say then these promises are made to these workings of faith, not as such, but as they do suppose justifying faith, which is the condition of the covenant. All these are workings of faith, but not as it is justifying. Therefore,
5. There is something common to all gracious persons, which may be supposed by
all the abovementioned workings of faith, wherein the nature and essence of
justifying faith consist. And this is the heart’s satisfaction concerning
God’s plan of salvation by Christ; when man is pleased with God’s method of
satisfaction to justice, through Christ Jesus, in whom all fulness doth now
dwell by the Father’s pleasure; when the soul and heart of man
Now, I say, this faith is discernible, many times, not only in these actings; 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;
SECT. II.—The Difference between the Faith of Hypocrites, and true saving justifying Faith.
Object. Hypocrites and reprobates have a sort of faith, and are said to believe: “Many believed in his name, when they saw the miracles which he did. But Jesus did not commit himself unto them, because he knew all men.” “Then Simon the sorcerer himself believed also;” and could not choose but go out after Christ, and that device of salvation, when they hear of it; and they profess they do so, yet are deluded, and so may I be.
Answ. To say nothing of that thought of your heart, by which you wonder that any
man should
1. They never close with Christ Jesus in that device, and him alone, as a
sufficient covering of the eyes, as is said of Abraham to Sarah; they still hold
fast something of their own, at least to help to procure God’s favour and
salvation; their heart doth still speak, as that young man’s speech doth
insinuate: “What shall I do to inherit eternal life?” Besides 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.” 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 laid 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
2. As hypocrites and reprobates never close with Christ alone, so they never close with Christ fully, as he is anointed to be a King, to rule over a man in all things; a Priest, to procure pardon and to make peace for man upon all occasions; a Prophet, to be wisdom, and a teacher and counsellor in all cases to man: so they do not receive Christ, especially in the first and third office. But where true justifying faith is, a man closes with Christ wholly in all his offices, judging all his will “good, holy, just, and spiritual,” and “right concerning all things,” “making mention of his righteousness only.
The man also giveth up himself to be taught of him: “Learn of me.” So that “Christ is made,” to the true believer, with his own consent, “wisdom, righteousness, sanctification, and complete redemption.” And although he has not all these things formally in exercise when his heart goes out after Christ, yet, upon search and trial, it will be found with him as I have said.
3. Hypocrites and reprobates never close with Christ, and all the inconveniences
that may follow him; they stick at that, with the Scribe, “And a certain
Scribe came and said unto him, Master, I
We might give other distinctions also; as that true faith is operative, “purifying the heart,” “working by love;” whilst “hypocrites only cleanse the outside of the platter,” and “do all to be seen of men,” “not seeking the honour that is of God only, and so cannot believe.” We might also show, that true faith is never alone in a man, but attended with other saving graces. But because these things will coincide with what follows, and as we are showing here that a man may take up his gracious state by his faith, and the acting thereof on Christ, we at present pass these things.
Of the New Creature.
THE Second great mark of a gracious state, and true saving interest in Jesus
Christ, is the new creature: “If any man be in Christ, he is a new creature.”
This new creation, or renovation of 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 that this
change in after periods of time is not so discernible as in those who have been
regenerated and brought in to Christ after they were come to greater age, and so
have more palpably been under the “power of darkness,” before they were “translated into the kingdom of Christ.” But in all who do warrantably pretend
to Christ, this new creature must be; although some do not know experimentally
the opposite character and condition so much 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,” which doth hold out the extent 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 into the man, which is the new heart; which new
principle of life sendeth forth acts of life, or of “conformity to the image of
him who created it;” so that the
I. There is a renovation of the man’s person, soul and body, in some measure.
1. His understanding is renewed, so that he judgeth “Christ preached” in the
gospel, to be “the wisdom and power of God,” a wise and strong device, beseeming God. He knoweth the things of God really and solidly, not to be
yea and nay, and uncertain fancies; but all to be yea and amen, solid, certain, and substantial things, having a desirable accomplishment in Christ, and resolving much into him: “The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned: but he that is spiritual, judgeth all things.” “As God is true, our word toward you was not yea and nay. Nor the Son of God, Jesus Christ, who was preached among you by us, even by me, and Silvanus, and Timotheus, was not yea and nay, but in him was yea. For all the promises of God in him are yea, and in him amen, unto the glory of God by us.” Natural men, educated under gospel-ordinances, although they have some intellectual knowledge of God, Christ, the promises, the motions of the Holy Spirit, &c. so that they may confer, preach, and dispute, about these things; yet they look on them as commonly-received maxims of Christianity, from which to recede, were a singularity and a disgrace; but not as real, solid, substantial truths, so
2. The heart and affections are renewed. The heart is made “a new heart, a
heart of flesh,” capable of impressions, having a copy of his law stamped on it,
and the fear of God put into it, whereby the man’s duty becomes in a manner
native and kindly to the man: “A new heart also will I give you, And a new
spirit will I put within you; and I will take away the stony heart out of your
flesh, and I will give you an heart of flesh. And I will put my Spirit within
you, and cause you to walk in my statutes, and ye shall keep my judgments, and
do them.” It was before a “heart of stone,” void of the fear of God. The
affections are now renewed; the love is renewed in some good measure; it goeth
out after God: “I will love the Lord” after his law: “O how love I thy law!” after those who have God’s image in them.
“By
3. The very outward members of the man are renewed, as the Scripture speaks,—the tongue, the eye, the ear, the hand, the foot; so that “those members which once were improved as weapons of unrighteousness unto sin, are now improved as weapons of righteousness unto holiness.”
II. A man who is in Christ is renewed in some measure in all his ways: “Behold all things are become new.” The man becometh new,
1. In the way of his interest. He was set upon any good before, though but
apparent, and at best but external: “Many say, Who will show us any good?”
But now his interest and business is, how to “be found in Christ,” in that day;
or
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,” in appearance, answering the
letter of the command in external duty, which one in whom the old man hath
absolute dominion can do; but now he worships God “in newness of spirit,” in a
new way, wherein he is “helped by the Spirit of God,” beyond the reach of flesh
and blood. He “serveth now the true and living God,” “in spirit and in truth.”
Having spiritual apprehensions of God, and engaged in his very soul in that
work, doing and saying truly and not feignedly when he worshippeth; still “desiring to approach unto him as a living God,” who heareth and seeth him, and
can accept his service. I grant he fails of this many times; yet I may say, such
worship he intends, and sometimes overtakes, and doth not much reckon that
worship which is not so so performed unto God: and the iniquity of his holy
things is not the least part of his burden and exercise.
3. The man that is in Christ is renewed in the way of his outward calling and employment in the world; he now resolves to be diligent in it, because God hath commanded so: “Not slothful in business, fervent in spirit, serving the Lord;”—and to eye God in it as the last end, “doing it to his glory;” and studies to keep some intercourse with God in the exercise of his outward employments, as Jacob doth in his latter will, “have waited for thy salvation, O Lord;” and as Nehemiah did, “Then the king said unto me, For what dost thou make request? So I prayed to the God of heaven:” so that the man resolves to walk with God, and “set him always before him,” in which I deny not he often faileth.
4. He becomes new in the way of his relations; he becomes 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,” “becoming all things to all men.”
5. He becomes new in the way of lawful liberties; he studies to make use of
meat, drink, sleep, recreations, apparel, with an eye to God, labouring not to
come under the power of any lawful thing: “All things are lawful unto me, but
all things are not expedient; all things are lawful for me, but 1 will not be
brought under the power of any:” nor
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 the
Lord.” Men may fancy things to themselves; but unless they study to approve
themselves unto God in all well-pleasing, and attain to some inward testimony
of sincerity in that way, they shall not assure their hearts before him. “The
testimony of mens’ conscience is their rejoicing.” “By this we know that we
know him, if we keep his commandments.” “And hereby we know that we are of the
truth, and shall assure our hearts before him. For if our heart condemn us, God
is greater than our heart, and knoweth all things. Beloved, if our heart condemn
us not, then have we confidence towards
Some may think those things high attainments, and very hard to be got at. I grant it is true. But,
I. Remember that there is a very large allowance in the covenant, promised to
his people, which makes things more easy. The Lord has engaged “to take away
the stony heart, to give a heart of flesh, a new heart, a heart to fear him for
ever;” he has engaged to “put his law in men’s heart; to put his fear in their
heart, to make them keep that law; to put his Spirit in them, to cause them keep
it.” He hash promised “to satisfy the priests with fatness,” that the souls of “the people may be satisfied with his goodness; and to keep and water them
continually every moment.” And if he must be “inquired 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
II. For the satisfaction of weaker Christians, 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, he is a new creature;” and that is the new man, which all must put on who are savingly taught of Christ: “If so be that ye have heard him, and have been taught by him, as the truth is in Jesus: That ye put off concerning the former conversation the old man which is corrupt according to the deceitful lusts; and be renewed in the spirit of your mind: and that ye put on the new man, which after God is created in righteousness and true holiness.” There must be some renewing after the image of God in a man’s soul and body; there must be somewhat of every part of the man pointing towards God. Although I grant every one cannot teach this to others, neither discern it in himself, because many know not the distinct parts of the soul, nor those reformations competent to every part of the soul and body; yet it will be found there is some such thing in them, yea, they have a witness of it within them, if you make the thing plain and clear to them what it is.
2. There must be such a respect unto God’s known commands, that a man do not
allow peaceably any known iniquity to dwell in him; for “what fellowship hath
righteousness with unrighteousness? and what communion hath light with darkness?”
3. Men must point towards all the law of God in their honest resolutions; for this is nothing else than 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: “This is the covenant that I will make with the house of Israel—I will put my laws into their mind, and write them in their hearts.” I grant many know not how to point towards God’s law in all their ways; but if it be made manifest to them how that should be done, they will point at it. And it is true, they will many times fail of their resolutions in their practice; yet when they have failed, they can say, they did resolve otherwise, and will yet honestly, and without guile, resolve to do otherwise, and it will prove their affliction to have failed of their resolution, when the Lord discovers 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
convenient time, when we are in good case, at least, not when we are in the
worst case; for “the flesh and spirit do lust and fight against each other;”
and sometimes the one and
The Difference between a truly renewed Man who is in Christ, and Hypocrites.
Object. Atheists and hypocrites may have great changes and renovations wrought upon them, and in them, and I fear mine may be such.
Answ. I grant that Atheists and hypocrites have many things in them which do look like the new creature.
I. In regard of the parts of the man, they may, 1. Come to much knowledge—they are enlightened. 2. There may be a stir amongst their affections: “They receive the word with joy, as he that received the seed into stony places.” 3. They may reach a great deal of outward reformation in the outward man, both concerning freedom from sin, and engagement to positive duty, as the Pharisee did: “God, I thank thee that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican; I fast twice in the week, I give tithes of all that I possess.” Yea, 4. In regard of their practical understanding, they may judge some things of God to be excellent—the officers said, that “never man spake as Christ.”
II. Hypocrites may have a great deal of professions. 1. They may talk of the law
and gospel, and of the covenant, as the wicked do—“What hast thou to do to
declare my statutes, or that thou shouldst
III. 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 convictions of sin, as Judas was: “Then Judas, which had betrayed
him, when he saw that he was condemned, repented himself,
IV. Hypocrites may have some things very like the saving graces of the Spirit;
as, 1. They may have a sort of faith with Simon Magus: “Then Simon himself
believed also: and when he was baptized, he continued with Philip, and
wondered, beholding the miracles and signs which were done.” 2. They may have a
sort of repentance, and may
V. They have somewhat like the special communications of God, and the witnessing of his Spirit, and somewhat like “the powers of the world to come,” powerfully on them, with some flashes of joy arising thence. “For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance.” Notwithstanding of all which, they are but “almost persuaded, with Agrippa, to be Christians.” It were tedious to speak particularly to each of these things, and to clear it up, that they are all false and unsound: I shall condescend upon some few things, in which a truly renewed man, who is in Christ, doth differ from hypocrites and reprobates.
1. Whatever change be in hypocrites, yet their heart is not changed and made
new. The new heart is only given to the elect, when they are converted
2. Whatever reformation or profession hypocrites do attain to, as it cometh not
from a new heart, and pure principle of zeal for God, so it is always for some
wicked and by-end, as, “to be seen of men,” or to evade and shun some outward
strait, to be free of God’s wrath, and the trouble of their own conscience: “Wherefore have we fasted, say they, and thou seest not? wherefore have we
afflicted our soul, and thou takest no knowledge?” “What profit is it that we
have kept his ordinance, and that we have walked mournfully before the Lord of
hosts?” In testimony of this, they never have respect
3. Whatever length hypocrites advance in that work, by which people are led in unto Christ, yet, they never “seek first the kingdom of God and his righteousness.” “The one thing that is necessary,” namely, Christ’s friendship and fellowship, is never their “one thing,” and heart-satisfying choice, else that “better part would never be taken from it.”
4. Whatever counterfeits of grace are in hypocrites, yet they are all formed 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;” and that is enough to keep them at a distance from Christ, who will never mend that old garment of hypocrites with his fine new linen, nor “put his new wine into these old bottles.”
5. We may say, Let hypocrites, reprobates, or Atheists, have what they can, they
want the three
Object. I am clear sometimes, I think, to lay claim to that mark of the new creature; yet at other times sin doth so prevail over me, that I am made to question all the work within me.”
Answ. It is much to be lamented, that people professing his name, should be so
abused and enslaved by transgression, as many are. Yet, in
We shall draw out some things from the seventh chapter to the Romans, upon which
Paul maintains his interest in Christ; and if you can apply them, it is well. 1.
When Paul finds that he doth much fail, and cannot reach conformity to God’s law, he
doth not blame the law as being too strict, so that men cannot keep it,
as hypocrites use to speak; but he blames himself as being carnal, and he saith
of the law, “that it is good, holy, and spiritual.” 2. He can say, he failed of a
good which he intended, and did outshoot himself, and he had often honestly
resolved against the evil which he fell into: “For that which I do, I allow
not: for what I would, that do I not; but what I hate, that do I. For I know
that in me that is, in my flesh) dwelleth no good thing: for to will is present
with me; but how to perform that which is good, I find not. For the good that I
would, I do not; but the evil which I would not, that I do.” 3. He saith, that
the prevailing of sin over him is his exercise, so that he judges himself
wretched, because of such a body of death, from which he longs to be delivered.
4. He says, that whilst he is under the power and law of sin, there is somewhat
in the bottom of his heart opposing it, although over-mastered by it, which
would be another way; and when that gets the upper hand, it is a delightsome thing,
Of the special Communications of God, and the singular gracious Operations of his Spirit.
Object. I DO not partake of those special communications of God mentioned in the Scripture, and of those actings and outgoings of his Spirit, of which gracious people often are speaking, and to which they attain. The want of these things makes me much suspect my state.
Answ. I shall shortly notice 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.
1. Besides these convictions of the Spirit of God, which are wont to usher
Christ’s way into the souls of men, and those 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 God’s 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: “The foundation of God standeth sure,
having this seal, The Lord knoweth them that 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:” “He that believeth hath the witness in himself;”
II. There is communion with God much talked of among Christians, by which they
understand the sensible presence of God refreshing the soul exceedingly. But if
we speak properly, communion with God is a mutual interest between God and a
man, who has closed with him in Christ. It is a commonness, or a common interest between God and a man not only is a man interested in God himself, but in all
that is the Lord’s; 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 each others’ persons, goods; and concerns; so is it
here: there is such a communion with God, he is our God, and a things are ours,
because he is ours. This communion with God all true believers have at
all times; as we shall afterwards show. 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 condence of interest, viewing.
these things as the man’s own goods and property: this we call communion with
God in ordinances.
III. There is what is called fellowship 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:, “I have set the Lord always 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 thought of his favour through
Christ: “Truly our fellowship is with the Father, and with his Son Jesus Christ.” If we
by fellowship mean a sweet, refreshing, familiar, sensible conversing with God,
which doth delight and refresh the soul, besides 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 seems Enoch had much of it, whilst it is
said, “He
IV. There is what 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 that the man is
admitted to come near. We are said to have access to a great person when the
doors are cast open, the guards removed from about him, and we are admitted to
come close to him; so it is here. Now this access, in Scripture, is sometimes
taken for Christ’s preparing the way, the removing of enmity between God and
sinners, so as men now have a patent way to come unto God through Christ. “For
through him we both have an access by one Spirit unto the Father.” Sometimes it
is taken for the actual improvement of that access purchased by Christ, when a
man finds all obstructions and differences, which do ordinarily fall in between
him and God, removed: God is not reserve 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.” Of the want of this doth Job complain, whilst he saith, “Behold, I
go forward, but he is not there; and backward, but I cannot perceive him: on
the left hand, where he doth work, but I cannot behold him: hideth himself on
V. There is what is called liberty before God; and this property 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 of the
Lord is, there is liberty;” but they do unjustly confine that liberty spoken of
there unto this free speaking before God. I grant, where the Spirit of the Lord
doth savingly discover God’s 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 men’s hearts as a veil 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 mouth with arguments,”
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, yet this
VI. There is what is called influence, or breathing of the Spirit. This gracious
influence (for of such only do I now speak) is either ordinary; and this is the
operations 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 discernible. This influence, I conceive, always attends believers, and is
that “keeping and watering night and day, and every moment:” or, this
influence is more singular and special, and is the same to a gracious, although
a withered, soul, as the “wind and breath to the dry bones,” putting them in
good case, and “as the dew or rain to the grass,” or newly mown field and
parched ground. Such influence is meant, by the “blowing of the southwind,
making the spices to flow out.” When the Spirit moveth thus, there is an edge
put upon the
VII. 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 have fled unto Christ, and do approach to 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 concerning it: I am obliged to believe that God heareth my prayer, and
will give what is good, according to these Scriptures: “Whatsoever ye ask in
my name, I will do it.”—“This is our confidence, that whatsoever we ask
according to his will, he heareth us.”—“Believe that ye receive, and ye shall
have what ye desire.”
VIII. There is assurance of God’s favour by the witnessing of our own spirits;
which assurance is deduced by way of argument syllogistically, thus: Whosoever
believeth on Christ shall never perish: but I do believe on Christ; therefore, I
shall never perish. Whoso hath respect unto all God’s commandments shall never
be ashamed: but I have respect unto all his commands; therefore,
I shall never be ashamed. I say, by reasoning thus, and comparing spiritual
things with spiritual things, a man may attain to it good certainty of his
gracious state. It is supposed; “That by loving the brethren in
IX. There is a “witnessing of God’s Spirit,” mentioned as “bearing witness
with our spirit, that we are the children of God.” This operation of the Spirit
is best understood, if we produce any syllogism by which our spirit doth witness
our sonship; as, for example, Whosoever loveth the brethren is passed from death
to life, and consequently is in Christ: but I love the brethren; therefore, I
am passed from death to life. Here there is a threefold operation of the Spirit,
or three operations rather: The first is a beam of divine light upon the first
proposition, convincing of the divine authority of it; as the word of God. The
Spirit of the Lord must witness the divinity of the Scriptures, and that it is the infallible word of God, far beyond all other arguments
Now, with submission to others, who have greater light in the Scripture, and
more experience of these precious communications, I do conceive the witness of
the Spirit, or witnessing of it, which is mentioned, “The Spirit itself beareth witness with our spirit that we are the children of
God,” is not that first operation upon the first proposition; for that
operation is that testimony of the Spirit by which he bears witness to the
divinity of the whole Scriptures, and asserts the divine authority of it unto
the souls of gracious men; and such an operation may be upon a truth of
Scripture, which does not relate to a man’s sonship or interest in Christ at
all. The Spirit may so shine upon any truth, relating to duty, or any other
fundamental truth, impressing the divinity of it upon and unto the soul, and
speak nothing relating to a man’s 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 it nothing
X. 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
XI. There is what we call peace, about which many do vex themselves. This peace
is either concerning a man’s state, that he is reconciled unto God by Jesus
Christ, or it is concerning his present case and condition, that he is walking
so as approven of God, at least, so far as there is no quarrel or controversy
between God and him threatening a stroke. Both of these are either such in the
court of Scripture, and consequently in God’s account; or in the court of a
man’s own conscience. Peace concerning a man’s state, as being in Christ, is
sure in the court of Scripture and of heaven, when a man doth by faith close
with Christ and the new creature: “Being justified by faith, we have peace with
God.” It being sure and solid in the court of Scripture, it should hold sure in
the court of a man’s conscience, if it be rightly informed; for, in that case,
it still speaks according to Scripture: but, because the conscience is often
misinformed and in the dark, therefore, there is often peace concerning a man’s
state according to Scripture, whilst his conscience threatens the contrary, and
still condemns, and refuses
The other peace concerning a man’s present case or condition, that is, that it
is approven of God in a gospel-sense, it may be wanting, and justly wanting,
although the peace concerning a man’s state be sure. This peace concerning a
man’s case and condition, 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
stroke: and when it is thus, his conscience should also assoilzie 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 alarmed with evil in the court of
conscience, as if he were justly to expect a stroke from God because of his sin,
and some quarrel God hath with him, although he intend salvation for him. This
is enough to keep a man in disquiet, and to prohibit him the rejoicing allowed
to him, whilst he is walking in his integrity: therefore a man must here also
inform his conscience, and receive no accusations nor condemnings from it,
XII. There is the joy of the Holy Ghost; and this is when the Spirit breathes upon our rejoicing in God, which is a grace very little in exercise with many, and makes it set out sensibly and vigorously; and he excites and stirs the passion of joy and of delight in the soul, so that there is an “unspeakable and glorious joy in the soul,” in the apprehension of God’s friendship and nearness unto him: “In whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory.” This joy followeth upon peace, and peace followeth righteousness: “The kingdom of God—is righteousness, and peace, and joy in the Holy Ghost.” This joy generally will not fail to be according to the measure of the assurance of faith, as el In whom believing, ye rejoice.” So that the removal of mistakes about other things will allay doubts concerning this.
Now, because some of these excellent communications of the
Spirit, after they are gone, are brought in question as delusions of Satan; for
vindication of them, we say, that the special operations of God’s
Now then, to conclude this part of the work that relates to the trial; I say to
all those who complain of the want of the precious out-pourings of the Spirit,
1. Bless God if you want nothing essential for the 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 laid 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 strict
search and trial, after you have understood the communications of the Spirit,
you are not so great a stranger to many things as you suspected yourself to be.
But, 3. Remember the promises of life and of peace with God are no where in
Scripture made unto those special things of which you allege 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 days
HAVING, in the former part of this Treatise, put every man’s state to the trial, it now remains that, in this following part, we give advice to those, who neither can nor dare lay claim to the marks formerly mentioned.
Quest. II. WHAT SHALL THEY DO WHO WANT THE MARKS OF A TRUE AND SAVING INTEREST IN CHRIST, ALREADY SPOKEN OF, AND NEITHER CAN NOR DARE PRETEND TO THEM?
Answ. If men do not find in themselves the marks of a saving interest in Christ, spoken of before, then it is their duty, and of all that hear the gospel, personally and heartily to close with God’s device of saving sinners by Christ Jesus, and this will secure their state.
Some things premised for the Information of those who are more Ignorant.
FOR the better understanding of this, we shall premise some things for the information of those who are more ignorant, and then speak more directly to the thing. As for the things to be premised:—
1. The Lord, at the beginning, out of his bounty, made a covenant with man in Adam: “And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die”—and enabled man to abide in that covenant: “God hath made man upright;” but man, by eating of that forbidden fruit, did break that covenant: “They, like Adam, have transgressed the covenant,” and made it void for ever: “By the deeds of the law, there shall no flesh be justified in his sight;”—and involved himself in all misery thereby: “As by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned.”
2. The Lord did most freely from everlasting, purpose and intend to save men
another way, that is, by Christ Jesus, and the covenant of grace, in which he
intended reconciliation with the elect through Christ Jesus, God and man, born of a
3. The Lord hath in all ages covenanted to be the reconciled God of all those,
who by their subjection to his ordinances did profess their satisfaction with
this device, and obliged themselves to acquiesce in it, and to seek salvation by
Christ Jesus, as God doth afar him in the gospel; so all the people of Israel
are called the Lord’s people, and are said to avouch him to be their God, and he
doth avouch them to be his people: “Thou hast avouched the Lord this day to be
thy God, and to walk in his ways, and to keep his statutes, and his
commandments, and his judgments, and to hearken unto his voice: and the Lord
hath avouched thee this day to be his peculiar people, as he hath promised thee,
and that thou shouldest keep all his commandments.” Yea, the Lord doth also
engage himself to be the God of the seed and children of those who do so subject
themselves to his ordinances. The covenant is said to be made between God and
all the people, young and old, present and not present that day; and all are
appointed to come under some seal of that covenant, as was enjoined to Abraham.
Not only was it so in the Old Testament, but it is so in the New Testament also.
The Lord makes offer of himself to be our God in Christ Jesus; and the
4. Many do deal treacherously with God in this covenant: “Nevertheless, they
did flatter him with their mouth, and they lied unto him with their tongues; for
their heart was not right with him, neither were they stedfast in his covenant.”
And although they profess their estimation of Christ the Saviour, and their
heart satisfaction with that device of saving sinners by him, and having the
image of God restored by him in them; yet their heart is not right with God,
and they do content themselves with an empty title of being in a sealed covenant
with God. “Abraham is our father,” say they. For although the Lord obligeth
every man, who professeth his satisfaction with Christ Jesus, the devised
ransom, to be cordial and sincere herein; and only to these who are so, doth
he make out the spiritual promises of the covenant, they only being “privileged to be the sons of God, who do really receive Christ;” yet the Lord doth permit many to profess their closing with him in Christ, both in the Old and New Testament, whilst their heart is not engaged;
5. Although the greater part of people do foolishly fancy, that they have closed with God in Christ Jesus sincerely and heartily; or, at least, they do, without any ground or warrant, promise a new heart to themselves before they die; yet there be but very few who do really and cordially close with God in Christ Jesus, as he is offered in the gospel; and so there be but very few saved; as is clear: “Strait is the gate, and narrow is the way which leadeth unto life, and few there be who find it.” “Many are called, but few are chosen.” If people would believe this, it might help to alarm them.
6. Although none at all do cordially close with God in Christ Jesus, and
acquiesce in that ransom found out by God, except only such as are elected: “But the election hath obtained it, and the rest were blinded;”—and whose hearts
the. Lord doth sovereignly determine to that blessed choice: “No man can come
to me, except the Father, which hath sent me, draw him;” yet the Lord hath left
it as a duty upon people who hear this gospel, to close with his offer of
salvation through Christ Jesus, as if it were in their power to do it; and the
Lord, through these commands and exhortations, wherein he obligeth men to the
thing, doth convey life and strength to the elect, and doth therein convey the
new heart to them, who cordially embrace God’s device of saving sinners, and
receive Christ in his covenant-relations;
SECT. I.—What it is to close with God’s Device of saving Sinners by Christ Jesus, and that it is a necessary Duty.
HAVING premised these things, I say, If men do not find in themselves the marks of a saving interest in Christ, spoken of in the former part of the Treatise; then, for securing their state, they are obliged, with all diligence, personally and heartily to accept of and close with God’s device of saving sinners by Christ Jesus, held out in the gospel.
In handling of this, we shall,
I. Show what it is to accept of and close with that noble plan.
II. We shall show that it is the necessary duty of these who would be in favour with God, and secure their souls.
III. What is previously required of those who perform this duty.
IV. What are the qualifications and properties of this duty, if rightly managed.
V. What are the native consequences of it, if it be performed aright.
I. As for the First, What it is to close with God’s device of saving sinners by
Christ Jesus, held out in the gospel. Here we must remember, as we showed
before, that at first God willed man to abide In his favour, by holding fast his
first integrity in
II. As to the Second thing, namely, That this is the necessary duty of all such who would be in favour with God and secure their souls; it appears thus:
1. This closing with God’s device, or believing in Christ, is commanded every where in Scripture by the Lord as the condition of the new covenant, giving title and right to all the spiritual blessings of the covenant; for it is, upon the matter, the receiving of Christ. This is commanded, whilst God bids men “come and buy,” that is, appropriate all, by closing with that device: “Come unto me, all ye that labour and are heavy laden, and I will give you rest.” The weary are commanded to come unto him thus, for their rest: “This is his commandment, that we should believe on the name of his Son Jesus Christ.” This is enough to prove it a duty incumbent. But further, it is such a duty as only gives title and right to a sonship; for only they who receive him are privileged to be sons: “But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name.”
2. It appears to be the necessary duty of all, thus: No less than this doth
give an opportunity for God,
3. Whatsoever a man hath else, if he do not thus close with God’s device
concerning Christ Jesus, and do not receive him, it doth not avail, either as to
the accepting of his person, or of his performances, or as to the saving of his
soul. Men are accepted only in Christ the beloved: “To the praise of the glory
of his grace, wherein he hath made us accepted in the Beloved.” Abel and his
offering are accepted by faith: “Without faith it is impossible to please God;” and
“He that believeth not is condemned already, and shall not see life;
but the wrath of God abideth on him.” For want of this, no external title doth
avail: “the children of the kingdom are cast out,” if this be wanting. The
people of Israel are like other Heathens, in regard of a graceless state,
We say, then, it is a most necessary duty thus to close with Christ Jesus, as the
blessed relief appointed for sinners. Every one who is come to years of
understanding, and heareth this gospel, is obliged to take to heart his own lost
condition, and God’s gracious offer of peace and salvation through Christ
Jesus, and speedily to flee from the wrath to come, by accepting and closing with
this offer, heartily acquiescing therein as a satisfying way for the saving of
lost sinners. And, that all may be the more encouraged to set about this duty,
when they hear him praying them to be reconciled unto him, let them remember
that peace and salvation is offered to the people in universal terms, to all
without exception: “If any man will,” he shall be welcome. If any thirst,
although after that which will never profit, yet they shall be welcome here, on
the above-mentioned condition: “Ho, every one that thirsteth,
SECT. II. What is previously required of those that would believe on Christ Jesus.
III. WE come now to speak of the Third thing, which is previously required of those who are to perform this duty. Men must not rashly, inconsiderately, and ignorantly, rush in upon this matter, saying, they are pleased with that device of saving sinners by Christ, and will acquiesce and rest on him for safety. Often men do deceive themselves here, and do imagine that they have done the thing. We shall therefore hold out some things pre-required in a person who is to close with Christ Jesus; which; although we offer noir as positive qualifications, fitting a man for Christ that way: “Come—without money, and without price;” yet they are such things, as without them a man cannot knowingly and cordially perform the duty of believing on Christ Jesus.
Besides the common principles which are to be supposed in those who live under
gospel-ordinances; as the knowledge that men have immortal souls; that soul and
body will lie united again at the last day; that there is a heaven and hell,
one of which will be the everlasting portion of all men; that the Old and New
Testament is the true word of God, and the rule of faith and manners; that every
man is by nature void of the grace of God, and is an enemy to God, and an heir
of condemnation; that reconciliation is only by the Mediator Christ Jesus; that
faith
First, That he take to heart his natural condition: and here he must know some things, and also be very serious about them; I say, he must know some things; as,
1. That as he was born a rebel and outlaw unto God, so he hath by many actual transgressions disobeyed God, and ratified the forfeiture of his favour: yea, a man should know many particular instances of his rebellion in every way; as that he is a liar, Sabbath-breaker, blasphemer, or the like; as Paul speaketh very particularly of himself afterwards: “Who was before a blasphemer, and a persecutor, and injurious.”
2. The man must know that the wrath of God, denounced in
Scripture, is standing in force against those very sins of which he is guilty,
and so, consequently, he is the party undoubtedly against whom God, who cannot
lie, hath denounced war. A man must know, that when the Scripture saith, “Cursed is he that offereth a corrupt thing unto God,” it speaketh against him
for his superficial service performed unto God with the outward man, when his
heart was far off. When the word saith, “The Lord will not hold him guiltless
that taketh his name in vain,” the man must know it speaketh against himself, who
hath often carelessly profaned that dreadful
3. A man must know that he hath nothing of his own to procure his peace, and to set him free from the hazard under which he lieth; because “all his righteousness is as an unclean thing.” His prayers, his other service done to God, his alms-deeds, &c. are not acceptable before God, since they came not from a right principle in his heart, and were not performed in a right way, nor upon a right account, nor for a right end; his “sacrifices have been an abomination unto God.”
4. He must know, that as he is void of all the saving graces of the Spirit, as the true love of God, the true fear of his naive, godly sorrow for sin, &c. so particularly, that he wants faith in Christ, who taketh away the sins of all them who believe on him. Until a man know this, he will still leave all his debt and burden, without care or regard any where else, before he bring it to the surety.
Now, not only must a man know these things, as I said before, but must also very seriously take them to heart; that is to say, he must be affected with these things, and be in real earnest about them, as he useth to be in other cases, in which he useth to be most serious; yea, he should be more in earnest here, than in other cases, because it is of greater concern unto him. This seriousness produces,
1st, A taking of salvation to heart more than any thing else. Shall men be obliged to “seek first the kingdom of God?” Is there but “one thing necessary?” Shall Paul “count all things loss and dung” for this matter? Is a man a gainer, “gaining all the world, if he lose his soul?” Shall this, be the only ground of joy, “that men’s names are written in the book of life?” and shall not men, who would be reckoned serious, take their soul and salvation more to heart than any thing else? Surely it cannot fail. Let none deceive themselves. If the hazard of their soul, and the salvation thereof, and how to be in favour with God, hath not gone nearer to their heart than any thing in the world beside, it cannot be presumed, upon just grounds, that they ever know sin or God, or the eternity of his wrath, aright.
2d, This seriousness breaks the man’s heart, and makes the stoutness of it faint, and leads it out to sorrow, as one doth for a first-born. I grant their sorrow will better suit that Scripture afterwards, when they apprehend Christ pierced by their sins.
3d, It leads the man to a self-loathing: A man taking up himself so, cannot but loathe himself for his abominations, whereby he hath destroyed himself. There is somewhat of that spirit of revenge, which is mentioned as a fruit of true repentance: “This self-same thing that ye sorrowed after a godly sort, what carefulness it wrought in you—yea, what revenge?”
4th, This seriousness makes the man peremptory to find relief; since it is not in himself, he dare not put off and delay his business as before: and this is indeed required, that he find himself so pursued and urged to it, that he flee for refuge somewhere. I grant some have a higher and some a lesser degree of this seriousness, as we showed in the former part of this Treatise: but if we speak of the Lord’s ordinary way of working with those who are come to age, we say, they must very seriously take their soul’s state to heart, despairing of help in themselves, “since the whole need not a physician, but those who are sick.” As for the measure, we plead only that which probably supposes that a man will be induced thereby to transact cordially with Christ, on any terms he offers himself to be closed with.
The second thing pre-required of him who would believe on Christ Jesus is, he
must know and take to heart the way of escape from God’s wrath: the
The third thing pre-required is, A man must know, that as God hath net excluded
him from the relief appointed, so he is willing to be reconciled unto men
through Christ, and hath obliged men to close with him through Christ Jesus, and
so to appropriate that salvation to themselves. He not only invites all to
come—“Ho, every one that thirsteth, come ye to the waters, and he that hath no
money: come ye, buy and eat; yea, come, buy wine and milk without money, and
without price,”—and welcometh all that come, as we find in the gospel, and
The fourth thing pre-required is, The man who would close with Christ Jesus must
resolve to break all covenants with hell and death: “Because ye have said, We
have made a covenant with death, and with hell are we at agreement; when the
overflowing scourge shall pass through, it shall not come unto us; for we have
made lies our refuge, and under falsehood have we hid ourselves.” Whatsoever
known evil men are engaged in, they must resolve to forego it: “for there is no
concord between Christ and Belial.” The Lord requireth that they who would
expect “him to be for them, should not be for another.” This is far from
evangelical repentance, which I grant doth not precede a man’s closing with
Christ by faith there is little here beyond a disregard of these things to which
a man was formerly devoted, and a slighting what he was mad
Now, I will not say that all these things of which we have spoken, are formally, orderly, and distinctly, found in every person before he close with God in Christ; for the way of the heart with Christ may be added to “the four wonderful things.” It is difficult to trace the heart in its translation from darkness to light; yet we hold out the most ordinary and likely way to him who asks the way; debarring thereby ignorant and senseless persons from meddling, and discharging them to pretend to any interest in him while they remain such.
SECT. III. The Properties and native Consequences of true Believing.
IV. THE Fourth thing we proposed to speak to is, The properties of this duty, when rightly gone about. I shall only mention a few.
1. Believing on Christ must be personal; a man himself,
and in his own proper person, must close with Christ Jesus: “The just shall live
by his faith.”
2. This duty must be cordial and hearty: “With the heart man believeth unto
righteousness.” A man must be sincere, and without guile, in closing with
Christ, judging him the only covering of the eyes, not hankering after another
way. The matter must not swim only in the head or understanding, but it must be in the heart; the man not only must be persuaded that Christ is the way,
but affectionately persuaded of it, loving and liking the thing, having
complacency in it; so that “it is all a man’s desire,” as David speaketh of the
covenant. If a man be cordial and affectionate in any thing, surely
S. The third property or qualification of believing, as it
goeth out after Christ, is that it must be rational. By this I mean, that
the man should move towards God in Christ, in knowledge and understanding, taking up God’s device
of saving sinners by Christ as the Scripture holds it out; not fancying a Christ
to himself otherwise than the gospel speaketh of him, nor another way of relief
by him than
4. The fourth is faith; as it goeth out rationally, so it goeth out
resolutely.
The poor distressed people in the gospel did most resolutely cast themselves
upon Christ. This resoluteness of spirit is in respect to all difficulties that
lie in the way; violence is offered to these. The man whose heart is a laying
out for Christ Jesus, cannot say, “There is a lion in the street.” If he cannot
have access by the door, he will break through the roof of the house,
I will not say, that every one, closing with Christ in the offers of the
gospel, has all the above thoughts
From what is said, it manifestly appears, that many in the visible church had need to do some what further for securing of their soul, when they come to years of discretion, than is found to have been done by them before, in the covenant between God and the church, sealed to them in baptism.
From what is said also, there is a competent guard upon the free grace of God in
the gospel; held out through Christ Jesus; so that ignorant, senseless, profane
men cannot, with any shadow of reason, pretend to an interest in it. It is true,
believing in Christ, and closing with him as a perfect saviour, seems easy, and
every godless man saith, that he believes on him: but they deceive themselves,
since their soul has never cordially, rationally, and resolutely gone out after
Christ Jesus, as we have said. It may be, some wicked men have been enlightened,
and have found some disturbance in their fear—Felix trembled: or in their joy—“He that received the seed into stony places, the same is he that heareth the
word, and anon with joy receiveth it”—and “Herod heard John gladly;” but not
“having engaged their heart in approaching to God,” have either sitten down in
that common work, as their sanctuary, until the trial came—“When tribulation or
persecution ariseth because of the word, by and by he is offended;”
We come now to speak to the Fifth thing proposed; and that is, What are the
native consequences of true believing? I shall reduce what I will speak of them
to these two; namely, Union with God, and Communion. First, then, I say, when a
sinner closes with Christ Jesus, as has been stated, there is presently an admirable
union, a strange oneness, between God and the man. As
Because of this union betwixt God and the believer,
I. They can never hate one another. Henceforth, the Lord will never hate the believer: “As no man hateth his own flesh at any time, but cherisheth and nourisheth it,” so doth Christ his people. He may be angry, so as to correct and chastise the man that is a believer; but all he doth to him is for his good and advantage. “All the Lord’s paths must be mercy and truth to him.” “All things must work together for good to him.” On the other side, the believer can never hate God maliciously; for “he that is born of God sinneth not.” For the Lord hath resolved and ordained things so, that his hand shall undoubtedly so be upon all believers for good, that they shall never get leave to hate him, and be so plucked out of his hand.
2. Because of this union, there is a strange
The other great consequence of believing, is an admirable unparalleled communion, by virtue of which,
1. The parties themselves belong each to the other. The Lord is the God of his people: he himself, Father, Son, and Holy Ghost, is their God, in all his glorious attributes; his justice as well as his mercy; his wisdom, power, holiness, &c. for he becomes the God of his people, as he often speaks in the covenant. On the other part, the believers are his people. In their very persons they are his, as the covenant doth speak; they shall be his people; their head, their heart, their hand, &c. whatsoever they are, they are his.
2. By virtue of this communion they have a mutual interest in one another’s whole goods and property, in as far as can be useful. All the Lord’s word
belongs to the believer, threatenings as well as promises, for their good; all
his ways, all his works of all sorts, special communications, death, devils,
even all things, in so far as can be useful: “All things are yours; whether
Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to
come; all are yours, and ye are Christ’s, and Christ is
God’s.” On the other side, all that belongs to the believer is the Lord’s;
heritage, children, life, wife, credit, &c. all is at his disposing;
3. By virtue of this communion, there should be much intimacy and familiarity between God and the believer. The Lord may interfere with any thing which belongs to the believer, and do unto him what seemeth good to him; and the man is not to mistake, or say unto God, “What dost thou?” except in so far as concerns his duty; yea, he is still to say, in every case, “Good is the word and will of the Lord.” On the other part, the believer may, in a humble way, be homely and familiar with God in Christ; he may “come with boldness to the throne of grace,” and not use a number of compliments in his addresses unto God; for “he is no more a stranger unto God,” so that he needs not speak unto God as one who has acquaintance to make every hour, as many professors do; which makes a great inconsistency in their religion.
The believer also may lay open all his heart unto God: “I have
poured out my soul before the Lord,” and impart all his secrets unto him, and
all his temptations, without fear of a mistake. The believer also may inquire into what God
doth, in so far as may concern his own duty, or in so far as may ward of
mistakes respecting the Lord’s way, and reconcile it with his words; so Job
says, “Though he slay me, yet will I trust in him; but I will maintain
The believer also may be homely with God, to go to him daily with his failings, and seek repentance, pardon, and peace, through Christ’s advocacy: “Him hath God exalted with his right hand, to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins:” “If any man sin, we have an Advocate with the Father, Jesus Christ the righteous.” O how often in one day may the believer plead pardon, if he intend not to mock God, or to turn grace into licentiousness! The Lord hath commanded men to “forgive seventy times seven times in one day;” and has intimated there in the parable, “of a King who took account of his servants,” how much more the Master will forgive.
The believer also may be homely to intrust God with all his outward concerns,
for he doth care for these things: “If God so clothe the grass of the
field—shall he not much more clothe you, O ye of little faith? Therefore take
no thought, saying, What shall we eat; or, What shall we drink? or,
Wherewithal shall we be clothed? For your heavenly Father knoweth that ye have
need of all these things:” “Casting all your care upon him, for he careth for
you.” Yea, the believer may humbly require of God to be forthcoming to him in
all such cases as beseemeth, and to help him to suitable fruit in every season,
“even grace in time of need.” Yea, how great things may believers seek from him
in Christ Jesus, both for themselves and others! “It
By what is said, it appears of how great consequence this duty of believing is, by which a man doses with Christ Jesus, whom the Father hath sealed, and given for a covenant to the people. It is so honourable to God, answering his very design, and serving his interest in the whole contrivance and manifestation of the gospel; and it is so advantageous to men, that Satan and an evil heart of unbelief do mightily oppose it, by moving objections against it. I shall hint some of the most common.
Objections taken from a Man’s Unworthiness, and the heinousness of his Sin, answered.
Object. I AM so base, worthless, and weak of myself, that I think it were high presumption for me to meddle with Christ Jesus, or the salvation purchased with the price of his blood.
Answ. It is true, all the children of Adam are base and wicked before him, “who chargeth his angels with folly:” “All nations are less than nothing, and vanity before him.” There is such a disproportion between God and men, that unless he himself had devised that covenant, and of his own freewill had offered so to transact with men, it had been high treason for men or angels to have imagined that God should have humbled himself, and become a servant, and have taken on our nature, and have united it by a personal union 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 eternally happy, by being in his holy company for ever.
But I say, all this was his own device and free choice: yea, moreover, if God
had not sovereignly commanded men so to close with him in and through Christ, no
man durst have made use of that device of his: “Ho, every one that thirsteth,
come ye to
Object. I am a person singularly sinful, beyond any I know; therefore I dare not presume to go near to Christ Jesus, or look after that salvation which is through his righteousness.
Answ. Is your sin beyond the drunkenness and incest of Lot; adultery covered
with murder in David; idolatry and horrid apostacy in Solomon; idolatry,
murder, and witchcraft in Manasseh; anger
Know, therefore, that all sins are equal before the free grace of God, “who loveth freely,” and looketh not to less or more sin. If the person have a heart to “come unto him through Christ, then he is able to save to the uttermost.” Yea, it is more provoking before God, not to close with Christ when the offer comes to a man, than all the rest of his transgressions are; for: “he that believeth not hath made God a liar, in that record he hath borne of life in the Son.” “And he who doth not believe, shall be condemned for not believing on the Son of God.” That shall be the main thing in his duty; so that much sin cannot excuse a man, if he reject Christ; and refuse his offer; since God hath openly declared, that “this is a faithful saying, and worthy of all acceptation, that Christ came to save sinners, whereof I am chief.” Even he who is chief of sinners in his own apprehension, is bound to believe and accept this saying.
Object. My sins have some aggravating circumstance’s
Answ. What can the aggravations of thy sins be, which are not paralleled in the foregoing examples? Is thy sin against great light? so behooved many of these we spake of before. Was it against singular mercies and deliverances? so was that of Lot’s and Noah’s drunkenness. Was thy sin done with much deliberation? so was David’s, whilst he wrote the letter against Uriah. Was it against or after any singular manifestation of God? so was Solomon’s. Was it by a small and despicable temptation? so was that of Jonah and of Peter, if we consider the heinousness of their transgression. Hast thou reiterated the sin, and committed it over again? so did Lot, so did Peter, so did Jehoshaphat, in Joining with Ahab and Jehoram. Are there many gross sins concurring together in thee? so were there in Manasseh. Hast thou stood long out in rebellion? that, as the former, is thy shame; but so did the “thief on the cross;” he stood it out to the last hour. If yet “thou hast an ear to hear,” thou art commanded “to hear.” Although thou hast long “spent thy money for that which is not bread,” thou hast the greater need now to make haste, and to flee for refuge; and if thou do so, he shall welcome thee, and “in nowise cast thee out,” especially, since he hath used no prescription of time in Scripture. So that all those aggravations of thy sin will not excuse thy refusing the Lord’s offer.
Object. In all these instances given, you have not
. Answ. It is difficult to condescend upon every particular transgression which may vex the conscience; yea, lesser sins than some of those I have mentioned may greatly disquiet, if the Lord awaken a sense of guilt. But, for thy satisfaction, I shall condescend upon some truths of Scripture, which do reach sins and cases more universally than any man can do particularly: “God pardoneth iniquity, transgression, and sin;” that is, all manner of sin. “If a man turn from all his wickedness, it shall no more be remembered, or prove his ruin.” “Him that cometh, he will in nowise cast out;” that is, whatsoever be his sins, or the aggravations of them. “Whosoever believeth shall have everlasting life;” that is, without exception of any sin, or any case. “He is able to save to the uttermost those who come to God through him”—no man can sufficiently declare what is God’s uttermost.” “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 carry away 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 truths; so that thy sin can be no excuse to thee for refusing the offer of peace and salvation through Christ, since “any man who will,” is allowed to “come and take.”
We will not multiply words: the great God of heaven and earth hath sovereignly commanded all who see their need of relief to betake themselves unto Christ Jesus, and to close cordially with God’s 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 from his presence all those who would dare to say, their sins and condition were such as that they durst not adventure upon Christ’s perfect righteousness for their relief, notwithstanding of the Lord’s own command often interposed, and in a manner his credit engaged.
Of the Sin against the Holy Ghost.
Object. I SUSPECT I am guilty of the “sin against the Holy Ghost,” and so am incapable of pardon; and therefore I need not think of believing on Christ Jesus for the saving of my soul.
Answ. Although none should charge, this sin on themselves, or on others, unless they can prove and make clear the charge according to Christ’s example, “And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.” Yet, for satisfying the doubt, I shall, 1. Show 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 show what is the sin against the Holy Ghost. 3. I shall draw some conclusions in answer directly to the objection.
I. 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
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 things ignorantly.
3. Heart-rising at the prosperity of others, in the work and way of God whilst I
love it in myself; yea, the rising of heart against Providence, which often
expresses itself 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 those may be in the
saints, proceeding from self-love, which cannot endure to be darkened by another, and proceeding from some cross in their idol
4. Not only are not decays 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 the saints in Scripture were undone: but further, apostacy from much of the truth is not that sin; for that was in Solomon, and in the church of Corinth and Galatia: yea, denying, yea, forswearing of the most fundamental truth under a great temptation is not this sin; for then Peter had been undone.
5. As resisting, quenching, grieving, and vexing of the Spirit of God by many sinful ways, are not this unpardonable sin; for they are charged with those 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 leads towards it; for such was Peter’s sin in denying Christ; so was Jehoshaphat’s sin in joining with Ahab and Jehoram.
6. Purposes and attempts of self-murder, and even purposes of murdering godly
men, the party being under a sad fit of temptation; yea, actual self-murder,
(although probably it often joins in the issue with this unpardonable sin,)
which ought to make every soul look upon the very temptation to it with horror
and abhorrence, yet it is not the sin against the Holy Ghost. The jailer
intended to kill himself upon a worse account than many poor people do, in the
sight and sense of God’s wrath, and of their own sin and corruption; yet that
jailer obtained pardon;
Although all these are dreadful sins, each of them deserving wrath everlasting, and not being repented of, bring endless vengeance; especially the last cuts off hope of relief, for aught that can be expected in an ordinary way; yet none of these is the unpardonable sin against the Holy Ghost: and so under any of these there is hope to him that hath an ear to hear the joyful sound of the covenant. All manner of such sin and blasphemy may be forgiven, as is clear in the Scripture, were these things are mentioned.
II. As for the second thing. Let us see what the sin against the Holy Ghost is.
It is not a simple act of transgression, but a combination 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 particularly to a man by the Spirit of God, in the truth and good
thereof; and
1. 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 come to one thing. It is the way which God hath devised for saving sinners by Jesus Christ the promised Messiah and Saviour, by whose death and righteousness men are to be saved, as he hath held him forth in the ordinances, confirming the same by many mighty works in Scripture tending thereto. This way of salvation is the object. The Pharisees oppose this, that Christ was the Messiah; “And all the people said, Is not this the Son of David? But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils.” The wrong is done against the Son of God; “It is impossible to renew them again unto repentance, seeing they crucify to themselves the Son of God afresh, and put him to an open shame:”—and against the blood of the covenant, and the Spirit graciously offering to apply these things: “Of how much sorer punishment suppose ye shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith be was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?”
2. In the description, consider the qualification of this object. It is
singularly made out to the party by the Spirit of God, both in the truth and
good thereof. This saith, 1st, That there must be knowledge
3. In this description, consider the acting of the party against the object so qualified. It is a rejecting and opposing of it; which importeth, 1st, 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. 2d, 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: “This fellow doth not cast out devils, but by Beelzebub the prince of the devils.—They fall away, intending to put Christ to an open shame.” 3d, 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.” They would “crucify Christ again,” if they could. They are adversaries.
4. Consider the properties of this acting. 1st, It is avowed, that is, not
seeking to shelter or hide itself. The Pharisees speak against Christ publicly:
“But when the Pharisees heard it, they said, This fellow doth not cast out
devils, but by Beelzebub, the prince of the devils.” They would have “Christ
brought to an open shame.” They forsake the ordinances which savour that way: “Not forsaking the assembling of ourselves together, as the manner of some is;”—and despise the danger; for
“looking for indignation, they trample that
blood still.” 2d, 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 “crucify to themselves,”
they re-act the murder of their own
5. The last thing in the description is, the usual attendant or consequence of this sin; it worketh desperate and hopeless fear. They fear him whom they hate with a slavish, hopeless fear, such as devils have: “A certain fearful looking for of judgment, and fiery indignation, which shall devour the adversaries.” They know that God will put out his power against them; they tremble in the remembrance of it; and if they could be above him, and destroy him, they would; and since they cannot reach that, they bate with the utmost of heart-malice, and do persecute him, and all that is his, with despite.
III. As for the third thing proposed, namely, the conclusions to be drawn from
what is said, whereby we will speak directly to the objection. 1. As I hinted
before, since the sin against the Holy Ghost is so remarkable, and may be well
known where it is, none should charge themselves with it unless they can prove
and make clear the charge; for it is a great wrong done unto God to labour to
persuade my soul that he will never pardon me: it is the very way to make me
desperate, and to lead me to the unpardonable sin; therefore, unless thou canst
and dare say that thou dost hate the way which God has devised for the saving of
sinners, and dost resolve to oppose the prosperity of his kingdom, both with
thyself and others, out of malice and despite against God, thou oughtest not to
suspect thyself guilty of this sin. 2. Whatsoever thou hast done against God, if
thou dost repent it, and wish it were undone, thou cannot be guilty of this sin; for in it heart-malice and despite against God do still prevail. 3. If thou
art
Objections, taken from Want of Power to believe, and Unfruitfulness, answered.
Object. ALTHOUGH I be not excluded from the benefit of the new covenant, yet it is not in my power to believe on Christ; for faith is the gift of God, and above the strength of flesh and blood.
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 premises: 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 in our power to perform that duty of ourselves, yet the Lord may justly condemn us for not performing it, and we are inexcusable; because at first he made man perfectly able to do whatsoever he should command. 2. The Lord commanding this thing which is above our power, wills us to be sensible of our inability to do the thing, and would have us to put 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 uses, by these commands and invitations, and men’s meditations on them, and their supplication about the thing, to convey power to the soul to perform the duty.
Therefore, for answer to the objection, I do entreat thee, in the Lord’s name, to lay to heart these his commandments and promises, 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 inquired to do these things,” and lay thy cold heart to that device of God expressed in the Scripture, and unto Christ Jesus, who is given for a covenant to the people, and look to him for life and quickening. Go and endeavour to be pleased with 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 those who remember him in his ways,” will not be wanting on his part; and thou shalt not have ground to say, that thou movedst towards the thing until thou couldst do no more for want of strength, and so left it at God’s 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 engaged with it, thou hast it already performed within thee: so that difficulty is past before thou wast aware of it.
Object. Many who have closed with Christ Jesus, as has been stated, are still complaining of their leanness and fruitlessness, which makes my heart lay the less weight on that duty of believing.
Answ. If thou be convinced that it is a duty to believe on Christ, as has
been stated, you may not refuse it under any pretence. As for those complaints
1. Many, by their jealousies of God’s love, and by their unbelief, after they have so closed with God, do obstruct many precious communications, which otherwise would be let out to them: “And he did not many mighty works there, because of their unbelief.”
2. It cannot be that any whose heart is gone out after Christ
“have found him
a wilderness.” Surely they find somewhat in their spirit swaying them towards
God in these two great things, namely, how to be found in him in that day: “Yea,
doubtless, and I count all things but loss for the excellency of the knowledge
of Christ Jesus my Lord; for whom I have suffered the loss of all things, and do
count them but dung that I may win Christ, and be found in him, not having mine
own righteousness, which is of the law, but that which is through the faith of
Christ, the righteousness which is of God by faith:” and how to show forth to
his praise in the land of the living—“Deal bountifully with thy servant, that
I may live and keep thy word:” “Wilt thou not deliver my feet from
falling, that I may walk before God in the land of the living?” They find these
two things aloft in the soul, and that is much. Moreover they shall, after
search, if they judge aright, ever find such an emptiness in the creatures, that
abundance of the creature cannot fill up: all is vanity, only God can fill the
empty room in their heart; and when he but breathes a little, there is no
Of Covenanting with God.
Object. ALTHOUGH I judge it my duty to close with God’s device in the covenant, I am in the dark how to manage that duty: for sometimes God offers to be our God, without any mention of Christ, and, sometimes saith, that he will betroth us unto him; and in other places of Scripture, we are called to, come to Christ, and he is the Bridegroom. Again, God sometimes speaketh of himself as a Father to men, sometimes as a Husband; Christ is sometimes called the Husband, and sometimes a Brother;—which relations seem inconsistent, and do much put me in the dark how to apprehend God, when my heart would agree with him, and close with him.
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 to God, and to Christ also, who is husband, father, brother, &c. to them; and there is no such mystery 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—“God hath made man upright:”
2. The Lord did, after Adam’s fall, make manifest the new covenant, in which he did signify he was content to transact with man again, in and through a Mediator; and so appointed men to come to him through Christ: “He is able to save them to the uttermost that come unto God by him;”—and to look for acceptation only in him: “To the praise of the glory of his grace, wherein he hath made us accepted in the Beloved;”—ordaining men to hear Christ, he being the only party in whom God was well pleased: “This is my beloved Son, in whom I am well pleased, hear ye him.”
3. This matter is so clear, and supposed to be so prominent in the Scripture, and so manifest to all who are under the ordinances, that the Lord often speaks of transacting with himself, not making mention of the Mediator, because it is supposed that every one in the church knows 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 fit place of meeting for God and men to meet in, and a fit mediator to treat between the parties now at variance: “God was in Christ, reconciling the world to himself;”—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 King’s son, and the elect may be called the Lamb’s
5. Consider that the various relations mentioned in Scripture are set down, to
signify the sure and indissoluble union and communion between God and his
people. Whatsoever connection is between head and members, root and branches,
king and subjects, shepherd and flock, father and children, brother and brother,
husband and wife, &c. all is here: “And they all shall he one, as thou, Father,
art in me, and I in thee; that they also may be one in us: that the world may
believe that thou hast sent me. And the glory which thou gayest me I have given
them; that they may be one, even as we are one: I in them, and thou in me, that
they may be made perfect in one; and that the world may know that thou hast
sent me, and host loved them, as thou hast loved me. And I have declared unto
them thy name, and will declare it; that the love wherewith thou hast loved me
may be in them, and I in them.” So that whatsoever is spoken in Scripture,
people may be sure, 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, being pleased with that way of
relief for poor man, and to
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 entreat
every one in the Lord’s name, to whom the knowledge of this shall come, that,
without delay, they take to heart their lost condition in themselves; and that
they lay to heart the remedy which God hath provided by Jesus Christ, of which
he hath made a free offer unto all who will be content with 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, to escape 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 entreat all, in the consideration
of these things, to work up their hearts to this business, and to lay
themselves open for God, and to 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,
Now, this cleaving of the heart unto him, and casting itself upon him, to be saved in his way, is believing; which doth indeed secure a man from the wrath that is to come, because now he had] received Christ, and believeth on him, and so shall not enter into condemnation, as saith the Scripture.
Object. When I hear what it is to believe on Christ Jesus, I think sometimes I have faith; for I dare say, to my apprehension, I am pleased with the method of saving sinners by Christ Jesus; my heart goes out after him, and terminates upon him, as a satisfying treasure; and I am glad to accept God to be my God in him; but I often do question if ever I have done so, and so am, for the most part, kept hesitating and doubting if I do believe, or be savingly in covenant with God.
Answ. It is usual for many, whose hearts are gone out after Christ in the
gospel, and have received him, to bring the same in question again: therefore
I shall advise one thing, as a notable help to fix the soul in the maintaining
of faith and an interest in God, and that is, that men not only
Before speak directly to this express covenanting with God,” I premise 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 the transacting of the heart with God in Christ, formerly spoken of: it is that same covenant: only it differs by a singular circumstance, namely, the formal expression of the thing, which, the heart did before practise.
2. I grant this express covenanting and transacting with God, is not absolutely necessary for a man’s 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 he utter not words with his mouth: but this express verbal covenanting with God is very expedient, for the wellbeing of a man’s state, and for his more comfortable maintaining 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 joined with it; for without
4. I grant, both cordial and verbal transacting with God, will not make out a man’s gracious state to him, so as to put and keep it above controversy, without the joint witness of the Spirit, by which we know what is freely given unto us of God yet this explicit way of transacting with God, joined with that heart-closing with him in Christ, contributes much for clearing up to a man, that there is a fixed bargain between God and him, and will do much to ward off from him many groundless jealousies and objections of an unstable mind and heart, which useth with shame to deny this hour what it did really act and perform the former hour. This explicit covenanting is as an instrument taken of what passed between God and the soul, and so has its own advantage for strengthening of faith.
As for this express covenanting, we shall, 1. Show that it is a very warrantable practice. 2. We shall show shortly what preparation is required of those who do so transact with God. 3. How men should go about that duty. 4. What should follow thereupon.
I. As to the first, I say, it is a warrantable practice, and an incumbent duty, expressly, 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
2. It is the approven practice of the saints in Scripture thus expressly to
covenant with God, and they have found much comfort in that duty afterwards.
David did often expressly 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: “And Thomas answered and said unto him, My Lord, and my God.” Yea, I say,
the saints are much comforted in remembrance of what hath passed that way
between God and them: “Whom have I in heaven but thee? and there is none upon
earth that I desire besides thee.” “I cried unto thee, O Lord, I said, Thou art
my refuge, and my portion in the land of the living.” We find it often so in the
book of the Canticles. Now, shall the chief worthies of God be so much in a
duty, which gives so much peace and satisfaction to them in many cases, and
shall, we, under the New Testament, unto whom access is ministered abundantly,
and who partake of the sap of the olive; shall we, I say, fall behind in this
approven work of
3. The thing about which we speak here, is a matter of the greatest concern in all the world: “It is the life of our soul.” Oh! shall men study to be express, explicit, plain, and peremptory, in all their other great business, 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 Scriptures doth warrant: “One shall say, I am the Lord’s; and another shall call himself by the name of Jacob; and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel.”
This also may have its own weight, as an argument to press this way of covenanting, with God, that the business of an interest in Christ, and of real and honest transacting with him, is a thing which, in the experience of saints, is most frequently brought into debate and in question; therefore men had need of all the ways they can, even by thought, word, and deed, to put it to a point.
This also may be urged here for pressing this as a duty, that God is so formal,
express, distinct, and legal, to say so, in all the business of man’s salvation; namely, Christ must be a near kinsman, to whom the right of redemption
doth
belong; he must
Not only may and should people thus expressly use with God in Christ, for fixing
their heart; but they may, upon some occasions, renew this verbal
transaction with God, especially when, through temptations, they are made to
question if ever they have really and sincerely closed covenant with God. As
they are then to exercise new acts of faith, embracing Christ as their
desirable portion and treasure, and also upon other occasions, so it were expedient, especially if there
remain any doubt concerning
1st, 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 occasions, and our Advocate; and we are bound to apprehend him so, when we transgress: “If any man sin, we have an Advocate with the Father, Jesus Christ the righteous;”—and to express so much by word, as the saints did, in their formal renewing of the covenant.
2d, When people are in hazard, and difficulties are present or foreseen, then it
were good that they should send out their heart 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:—“Now
therefore fear the Lord, and serve him in sincerity and in truth: and put away
the gods which your fathers served on the other side of the flood, and in Egypt; and serve ye the Lord. And if it seem evil unto you to serve the Lord, choose
you this day whom ye will serve; whether the gods which your fathers served,
that were on the other side of the flood, or the gods of the Amorites, in whose
land ye dwell: but as for me and my house, we will serve the Lord. And the
people answered and said,
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,
4. At the celebration of the Lord’s 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 receive the seal of it. It is therefore beseeming, at that time, to bring up both heart and tongue to second and answer our profession, apprehending God to be his, and at his disposing.
We shall not confine the Lord’s people to times and seasons for this duty, the
Lord may bind it upon them at his pleasure; only there is hazard, that by too
frequent express covenanting with God, men turn too formal in it. Therefore it
is not so fit that people should ordinarily at full length renew that explicit
transaction with God, but rather to declare to God that they adhere unto the
covenant made with him, and that they do maintain and will never revoke nor
recall the same: and withal, they may hint the sum of it, in laying claim to
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
II. As to the second thing, namely, what preparation is required of him who is expressly to transact with God here. Besides what we mentioned before, as previous to a man’s 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 showed before. If this be wanting, a man cannot do it in faith, and so it will be sin unto him: “Whatsoever is not of faith is sin.” 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 6, draw near him with the lips, whilst the heart is far off from him.”
III. 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 besides what was said before in heart-closing with Christ, I add here,
1. The man should de 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 his duty: he doth “accept a man according to what he
hath, if there be a willing mind.” A mite is accepted, since it is “all the poor
woman’s substance.” Yea, if it can be attained,
2. It should be done holily. It is called “the holy
covenant”—“the holy
things of David.” Here it were fitting that what is done in this express
transacting with God should not be done passingly, and by the bye, but in some
special address unto God; the thing should be spoken unto the Lord: “I cried
unto thee, O Lord; I said, Thou art my refuge and my portion.” It is beseeming,
in so great a business, that a portion 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 God’s greatness and sovereignty: “Thou
art great, O Lord God; for there is none like thee, neither is there any god
beside thee,”—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:
is Then went King David in, and sat before the Lord; and he said, Who am I, O Lord God? and what is my`
IV. The fourth thing we shall speak of is, What should follow upon this express verbal covenanting with God. I say, besides that union and communion with God in Christ, following upon believing, if a man explicitly by word transact with God.
1. He should thenceforth be singularly careful to abide close with God, in all manner of conversation; for, if a man thenceforth do any thing unsuitable, he doth falsify his word before God, which will much wound his conscience, and prove a snare. If a man henceforth forsake 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 inquiry after vows, and devoureth that which is holy.”
2. He who so transacteth with God should hold steadfast that determination and
conclusion. It is a shame for a man, whose heart hath closed with God,
Then, let me entreat you, who desire to be established in the matter of your interest in God, that, with all convenience, you set apart a portion 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 words, after this manner:—
“O Lord, I am a lost and fallen creature by nature, and 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, and had the same sealed to me in baptism; yet, for a long time, I
have lived without God in the world, senseless and ignorant of my obligation, by
virtue of that covenant. Thou hast at length discovered to me, and impressed
upon my heart, my miserable state in myself, and hast made manifest unto my
heart the satisfying remedy thou hast provided by Christ Jesus, offering the
same freely unto me, upon condition that I would accept of the same, and would
close with thee 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 sovereignly determined my heart, and formed it for
Christ Jesus; leading it out after him in the offers of the gospel, causing me
to approach unto the living God, to close so with
Let people covenant with God in fewer or more words, as the Lord shall dispose them: for we intend no form of words for any person; only it were proper that men should, before the Lord, acknowledge their lost state in themselves, and 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 his way, for which they wait according to his faithfulness.
If men would heartily and sincerely do this, it might, through the Lord’s 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
to 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: “These be the last words
of David—Although my house be not so with God; yet he hath made with me an
everlasting covenant, ordered in all things and sure; for this is all my
salvation; and all my desire.” 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
Object. I dare not venture to speak such words unto God, because I do not find my heart coming up full length in affection and seriousness; so that I should but lie unto God in transacting so with him.
Answ. It is to be regretted that man’s heart does not, with much intensity of desire and affection, embrace and welcome that blessed offer and portion. Yet, for answer to the objection, remember, 1. That in those to whom the Lord gives the new heart, forming Christ in them, the whole heart is not renewed; there is “flesh and spirit lusting against each other, the one contrary to the other, so that a man can neither do the good or evil he would do” with full strength. 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 a rational love in the heart to Christ Jesus, expressing itself by a respect to his commandments: “This is the love of God, that we keep his commandments; and his commandments are not grievous.” When there is not a sensible prevailing love which maketh the soul sick;
“I am sick of love;” men must not always expect to find this. I say then, although somewhat in your heart draw back, yet if you can say that you are convinced of your lost state without him, that you want a righteousness to cover your guilt, and that
Object. I dare not so covenant with God, lest I break with him; yea, I persuade myself, that if such a temptation did offer, so and so circumstantiated, I would fall before it and acquiesce: therefore, to transact so with God whilst I foresee such a thing, were but to aggravate my condemnation.
Answ. 1. You have already entered into covenant with God, as you are a member of his visible church; and what is now pressed upon you is, that you more heartily, sincerely, particularly, and more expressly, covenant and close 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 decline closing sincerely with God in Christ, and do not accept of his peace as it is offered? You have no other means of salvation; either you must do this or perish for ever: and if you do it with your heart, you may also say it with your tongue.
3. If people may be afraid 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 engages beside the new heart, to put his fear and law therein, to give
his Spirit to cause you walk in his way. And when
4. As it is hard for any to say confidently they will
transgress, if such a temptation did offer, so and so circumstantiated, because
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: “God is our refuge and strength, a very present help in trouble.”—“There
hath
no temptation taken you, but such as is common to man: but God is faithful, who
will not suffer you to be tempted above that you are able; but will with the
temptation also make a way to escape, that ye may be able to bear it.” 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 covenant 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 I will fall before such and such a temptation, yet that thought floweth not from any allowed and approved resolution to do so, but from
knowledge of my own corruption, and
Yea, it were no better than the covenant of works, if those 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 than they were in before they made it: “And I will make an everlasting covenant with them, that I will not turn away
from them to do them good”—compared with
Object. I have, at the celebration of the Lord’s Supper, and at some other occasions, covenanted expressly and verbally with God; but my fruitlessness in his ways, and the renewed jealousies of my gracious state, make me question if ever I transacted with God in sincerity; and I think I can do it no otherwise than I have done it.
Answ. 1. Men are not to expect fruitfulness according to their desire, nor full assurance of God’s favour immediately after they have fled to Christ, and expressly transacted with God in him: these things will keep a man in work all his days. The saints had their failings and shortcomings, yea, and backslidings, with many fits of dangerous unbelief, after they had very seriously, and sincerely, and expressly closed with God, as their God in Christ.
2. Many 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 fix their hearts in their own honesty and resolutions, and not
in the blessed root Christ Jesus, without whom we can do nothing, and are vanity
altogether in our best estate. Men should remember, that one piece of grace
cannot produce any degree of grace; further, nothing can work grace but the arm
of Jehovah: and if men would incline to Christ, and covenant 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 to Christ, and covenant with him for a season,
until they see if such fruit and 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 ways of God to trial,
and is very displeasing to him. Men must absolutely close with Christ, and
covenant with him, resolving to maintain these things as their
3. Men should be sparing to bring in question their sincerity in transacting
with God, unless they can prove the same, or have great presumptions for it. If
you can discover any deceit or guile in your transacting with him, you are
obliged to disclaim and rectify 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, if 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 entreat him, according to his faithfulness, to search and try if there was
any crookedness in your way, and to discover it unto you, and heal it—“Search
me, O God, and know my heart; try me, and know my thoughts; and see if there be
any wicked way in me; and lead me in the way everlasting:” and that afterwards
you “came to the light, that your deeds might be manifest:” and if you can
say, that God’s answers from his words to you, in so far as you could
understand, were answers of peace, and confirmations of your sincerity; yea,
further, if you dare say, that if upon life and death you were again to transact
with him, you can do it no other way, nor intend more sincerity and seriousness
than before;—then I dare say unto thee, in the
4. Therefore impute your unfruitfulness to your unwatchfulness and your
unbelief, and 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 to the want of sincerity in your closing with Christ. And
resolve henceforth to abide close by the root, and you shall bring forth much
fruit; and by much fruit, you lay yourselves open to the witness of God’s Spirit, which will testify with your spirit that you have sincerely and honestly
closed with God, and that the rest of your works are wrought in God, and approven of him; and so the witness of the Spirit and the water joining with the
blood, upon which you are to lay the weight of your soul and conscience, and
where alone you are to sink the curses of the law due to you for all your sins,
and failings in your best things. These three do agree in one, namely, that,
this is the way of life and peace, and that you have interest therein, and so
you come to quietness, and full assurance: “Abide in me, and I in you. As the
branch cannot bear fruit of itself, except it abide in the vine, no more
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, that stately troop 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 days, one sight of whose face shall make them in a manner forget that ever they were in the earth. Oh if I could persuade men to believe that these things are not yea and nay, and to make haste towards him who hasteth to judge the world, and to call men to an account, especially concerning their improvement of this gospel? “Even so, come Lord Jesus!”
The whole Treatise resumed in a few Questions and Answers.
Quest. WHAT is the great business a man hath to do in the world?
Answ. To make sure a saving interest in Christ Jesus, and to walk suitably thereto.
Q. 2. Have not all the members of the visible church a saving interest in Christ?
A. No verily; yea, but a very few of them have it.
Q. 3. How shall I know if I have a saving interest in him?
A. Ordinarily the Lord prepareth his own way in the soul by a work of humiliation, and discovereth a man’s sin and misery to him, and exerciseth him so therewith, that he longs for the physician Christ Jesus.
Q. 4. How shall I know if I have got a competent discovery of my sin and misery?
A. A competent sight of it makes a man take salvation to heart above any thing in this world it maketh him disclaim all relief in himself, even in his best things: it maketh Christ, who is the Redeemer, very precious to the soul: it makes a man stand in awe to sin afterwards, and makes him content to be saved upon any terms God pleases.
Q. 5. By what other ways may I discern a saving interest in him?
A. By the going out of my heart seriously and affectionately towards him, as be is held out in the gospel; and this is faith or believing.
Q. 6. How shall I know if ray heart goes out after him aright, and that my faith is true saving faith?
A. Where the heart goes out aright after him in true and saving faith, the soul is pleased with Christ alone above all things, and is pleased with him in all his three offices, to rule and instruct as well as to save; and is content to cleave unto him, whatever inconveniences may follow.
Q. 7. What other mark of a saving interest in Christ can you give me?
A. He that is in Christ savingly is a new creature, he is graciously changed and renewed, in some measure, in the whole man, and in all his ways pointing towards all the known commands of God.
Q. 8. What if I find sin now and then prevailing over me?
A. Although every sin deserves everlasting vengeance, yet if you be afflicted for your failings, confess them with shame of face unto God, resolving to strive against them honestly henceforth, and flee unto Christ for pardon, you shall obtain mercy, and your interest stands sure.
Q. 9. What shall the man do who cannot lay claim to Christ Jesus, nor any of those marks spoken of?
A. Let him not take rest until he make sure to himself a saving interest in Christ.
Q. 10. In what way can a man make sure an interest in. Christ, who never had a saving interest in him hitherto?
A. He must take his sins to heart, and his great hazard
thereby, and he must take to heart God’s
Q. 11. What if my sins be singularly heinous, and great beyond ordinary?
A. Whatever thy sins be, if thou wilt close with Christ Jesus by faith, thou shalt never enter into condemnation.
Q. 12. Is faith in Christ only required of men?
A. Faith is the only condition upon which God Both offer peace and pardon unto men; but be assured, faith, if it be true and saving, will not be alone in the soul, but will be attended with true repentance, and a thankful study of conformity to God’s image.
Q. 13. How shall I be sure that my heart doth accept of God’s offer, and doth close with Christ Jesus?
A. Go make a covenant expressly, and by word speak the thing unto God.
Q. 14. What way shall I do that?
A. Set apart some portion of time, and, having considered your own lost estate, and the remedy offered by Christ Jesus, work up your heart to be pleased with, and close with that offer, and say unto God expressly, that you do accept of that offer, and of him to be your God in Christ; and do give up yourself to him to be saved in his way, without reservation or exception in any case: and that you henceforth will wait for salvation in the way he hath appointed.
Q. 15. What if I break with God afterwards?
A. You must resolve in his strength
not to break,
Q. 16. How shall I come to full assurance of my interest in Christ, so that it may be above controversy?
A. Learn to lay your weight upon the blood of Christ, and study purity and holiness in all manner of conversation; and pray for the witness of God’s Spirit to join with the blood and the water; and his testimony added to these will establish you in the faith of an interest in Christ.
Q. 17. What is the consequence of such closing with God in Christ by heart and mouth?
A. Union and communion with God, all good here, and his blessed fellowship in heaven for ever afterwards.
Q. 18. What if I slight all these things, and do not lay them to heart to put them in practice?
A. The Lord cometh with his angels, in flaming fire, to render vengeance to them who obey not this gospel; and thy judgment shall be greater than the judgment of Sodom and Gomorrah; and so much the greater that thou hast read this Treatise, for it shall be a witness against thee in that day.
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