CHRISTIAN'S

GREAT INTEREST;

OR THE TRIAL OF

A SAVING INTEREST IN CHRIST,

AND THE WAY TO ATTAIN IT.

BY THE

REV. WILLIAM GUTHRIE,

MINISTER AT NEW KILMARNOCK, SCOTLAND, tees

WITH AN

INTRODUCTORY ESSAY,

BY THE

REV. THOMAS CHALMERS, D. D.

PHILADELPHIA:
PRESBYTERIAN BOARD OF PUBLICATION.

CONTENTS.

Introductory Essay, ....... i.x:

Memoir, ...... 31

Advertisement to the Reader, - • 69

PART I.

THE TRIAL OF A SAVING INTEREST IN CHRIST.

Introduction, ........ 71

CHAPTER I.

A Man's Interest in Christ may be known, - - - 72-
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 Know

ledge of their Interest in Christ, .... 76

SECT. III. Some Mistakes concerning an Interest in

Christ removed, ....... 87

CHAPTER II.

SECT. I. The way by which the Lord draweth some to
Christ without a sensible preparatory work of the
Law, ......... 88

SECT. II. The work of the Law by which the Lord pre
pares his way into Men's Souls; which is either more
violent and sudden, or more calm and gradual, - - 95

SECT. III. The Difference betwixt that preparatory
work of the Law, which has a gracious issue, and the
Convictions of Hypocrites, ..... 108

CHAPTER III.

SKCT. I. Of Faith, ....... 116

SECT. II. The difference between the Faith of Hypo
crites, a.id true saving justifying faith, - 131

CHAPTER IV.
Of the New Creature, ...... 13*

IV CONTENTS.

CHAPTER V.

The Difference between a truly renewed Man who is in

Christ, and Hypocrites, - 149

CHAPTER VI.

Of the special Communications of God, and the sin
gularly gracious Operations ot his Spirit, - 1(X>

PART II.

HOW TO ATTAIN A SAVING INTEREST IN CHRIST.

CHAPTER I.

Some things premised for the information of those who
are more ignorant, 182

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, .187

SECT. II. What is previously required of those that
would believe on Christ Jesus, • 193

SECT. III. The Properties and native Consequences of
true Believing, 201

CHAPTER III.

Objections taken to a Man's Unworthiness and the Hei-
nousness of his Sin, answered, - - - - 214

CHAPTER IV.
Of the Sin against the Holy Ghost, .... 220

CHAPTER V.

Objections taken from want of power to believe, and Un-

fruitfulness answered, 232

CHAPTER VI.
Of Covenanting with God, ---.-. 236

CONCLUSION.

The whole Treatise resumed in a few Questions and

Answers 270

INTRODUCTORY ESSAY.

THERE aie 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 accord
ingly shrunk from, or altogether declined by
the great body of professing Christians. It
is more the habitual style of the mind's con
templations 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 re
cord, than to read the tablets 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 evanes
cent 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 im.
pulf-es, and emotions, which find their way
1 * ix

X INTRODUCTORY ESSAY,

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 mys
teries — nor in the whole range of their varied
speculations, do they meet with that which
more baffles their endeavours to seize upon,
than the busy principle that is lodged within
them, and has taken up its residence in the
familiar intimacies of their own bosom.

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 la
borious scrutiny ere we can possibly recog
nise 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 pre-

INTRODUCTORY ESSAY. X*

ference 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
if, after months, or even years of earnest
ness 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 diffi
culties, the work of self examination has not
yet been entered on.

It is thus that the dark and unsearchable
nature of the subject operates insensiUy but
powerfully as a restraint on self-examina
tion — and certainly there would be encour
agement felt to begin this exercise, were it
made to appear in the light of a more prac
ticable exercise, that could really and success
fully be gone through. It is just like being
set upon the task of searching for some mi
nute article on the floor of an apartment,
of which the windows had been partially

Xli INTRODUCTORY ESSAY.

closed — a weary and a hopeless undertaking,
till the sun has fully arisen, and the shutters
have been altogether unfolded, and the great
est possihle supply of light has been admit
ted into the room. Then the search might
he entered upon with vigour, and just be-
cause 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-ex
amination, 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, arid daily per
severed in. But, meanwhile, and to facili
tate 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. If

INTRODUCTORY ESSAY. Xlll

the lineaments of grace within us be faint,
that ought instantly to be done which might
have the effect of brightening them into a
more lucid distinctness, and so making the
work of discovery easier than before. If the
love, and the joy, and the grateful devoted-
ness to his Saviour's will, wherewith the
heart of a believer is animated, be hardly
discernible in his efforts to ascertain them,
this is the very reason why all those direct
expedients should forthwith be resorted to
for stirring up the love, and for exciting the
joy, and for fixing in the bosom that grate
ful devotedness which he is now going so
fruitlessly in quest of, and which, if they ex
ist at all, are so shrunken in magnitude, or
so enveloped in their own dimness, that they
have IvtSierto eluded all his endeavours to
seek after then), if haply he may find them,
Now it is not by continuing to pore inwardly
that we will shed a greater lustre over the
tablet of our own character, any more than
we can enlighten the room in which we sit
by the straining of our eyes towards the va
rious articles which are therein distributed
In the one case, we take help from the win
dow, and through it from the sun of na
ture — and this not to supersede the proposed

XXIV INTRODUCTORY ESSAT.

the root, or the healthful circulation of the
juices which ascend from it. There is no
doubt, that a good internal economy forms
the very essence of vegetable health ; and
yet how many an agriculturist, from whom
this essence lies hid in the deepest mystery,
can pronounce upon that which is spread
visibly before him, that there has indeed been
a grateful and prosperous return for his la
bours. He knows that there has been a
good and abundant growth, though, in the
language of the gospel parable, whose design
is to illustrate this very thing, he " knoweth
not how." And so, to a great extent, of
spiritual husbandry. One may be profoundly
ignorant of moral science. He may not be
able to grope his way through the arcana of
the inner man. There might not be a more
inscrutable thing to him in nature, than the
mystery of his own spirit ; and not a darker
or more impenetrable chaos, than that heart
which ever teemeth with the abundance of
its own thoughts and its own counsels. Yet
from the abundance of that heart the mouth
speaketh ; and words are audible things —
and out of that heart are the issues of life ;
and the deeds of our life or history are visible
things — and as the heart prompteth so the

INTRODUCTORY ESSAY. XXV

hand performeth : and thus a legible expres
sion is sent forth, even from the depths of an
else unsearchable cavern, which we at least
have never entered, either to sound its re
cesses, or to read the characters that are
graven within its secret chambers of imagery.
If we cannot go profoundly to work, let us
go to it plainly. If the fountain be hid, let
us take cognizance of the stream that issueth
from the outlets. If we cannot gauge the
designs, let us at least institute a questionary
process upon the doings ; and if we have
wearied ourselves in vain at searching for
the marks of grace upon the soul, let us re
member that the body is its instrument and
its vehicle, and we may at least examine
ourselves as to all its movements of accord-
ancy with the ten commandments.

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 handiwork. We may not yet be able

XXVI INTRODUCTORY ESSAY

to analyze the feelings which enter into the
hidden life of obedience : but we can take
account of the literal ities of obedience. The
hasty utterance by which we wounded ano
ther'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, might give to
the morrow's walk a greater care and a
greater conscientiousness.

What we ought to do is to begin now the
work of self-examination ; we should now
make a practical outset, and do forthwith a,i
that our attainment and ability will let us ;
we should not despise the day of small things,
nor idly postpone the work of self-examina
tion till a sense, and a spirit, and a subtlety,

INTRODUCTORY ESSAY. XXV11

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 retro
spect 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 arid inactive specu
lation, when lulled by the jingle of an un
meaning 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 busi
ness 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 oar ordinary path ; and under
the guidance of that Spirit whose office it is
to reveal all truth, will we, at length, be dis
ciplined for greater things than these.

In prosecuting the business of self-inspec-

XXV111 INTRODUCTORY ESSAY.

tion, it is of importance that we be guided
aright in our inquiries into our spiritual state ;
and we know of few works better fitted to
assist the honest inquirer in his search, than
MR. GUTHRIE'S " CHRISTIAN'S GREAT IN
TEREST." It is divided into two parts,
« The Trial of a Saving Interest in Christ,"
and " How tq attain to a Saving Interest in
Christ;" and we think it impossible to pe
ruse this valuable Treatise, with the candour
and sincerity of an honest mind, without
arriving at a solid conclusion as to our spirit
ual condition. His experimental acquaint
ance with the operations and genuine fruits
of the Spirit, and his intimate knowledge
of the workings of the human heart, fitted
him for applying the tests of infallibe truth
to aid us in ascertaining what spirit we are
of; for exposing and dissipating the false
hopes of the hypocrite ; for leading the care
less Christian to investigate the causes of his
declension in godliness, and to examine anew
whether he be in the faith ; and for detecting
and laying open the fallacies and delusions
which men practise on themselves, in regard
to the state of their souls. He faithfully ex
poses the insidious nature of that deceitful-
ness of the human heart, which lulls men

INTRODUCTORY ESSAY. XXIX

into a false security, while their Christianity
is nothing more than a heartless and hollow
profession, and they are standing exposed to
the fearful condemnation denounced against
those who have " a name to live, but are
dead."

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 of
Christ, he is free and unreserved in his offers
of pardon and reconciliation, through the
death and obedience of Christ, to the accept
ance of sinners ; but he is no less faithful in
stating and asserting the claims of the gos
pel, to an unshrinking and universal obe
dience, and to an undisputed supremacy over
the heart and affections. And to aid the sin
cere Christian in the cultivation of the spirit
ual life, he urgently enjoins an implicit ac
quiescence in the guidance and intimations
of the Holy Spirit, through whose operation
it is that a cordial and affectionate faith in
the whole of God's testimony can be wrought
in the soul; by whose spiritual illumination
it is that the truth becomes the instrument of
sanctifying and saving us ; while by the in
ward experience of the Spirit's light, and

XXX INTRODUCTORY ESSAY.

comfort, and renewing power, combined
with the outward and visible growth of the
fruits of righteousness in the character, we
acquire the best and surest evidence that we
have obtained a saving interest in Christ.

The intimate acquaintance which he man
ifests 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 pecu
liarly 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.

MEMOIR

OP THE

REV. WILLIAM GUTHRIE.

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 wa
ters with the great ocean, bearing on its
bosom flotillas of wealth from every coun
try, and washing the shores which its own
immensity has formed, we are naturally led
to run our thoughts beyond the objects be
fore 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 acciden
tally 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 improve
ment and wisdom on every side of him, we

31

32 MEMOIR.

inwardly ask, Who can this be ? What steps
led to such intellectual improvement, and
under what judicious instruction has he
obtained such correctness of thinking and
extent of information ? Can nobody tell us
of the place of his birth, his parentage, his
instructors, his pursuits and predilections ?
Can we find no tale of his boyish days, that
might throw some light upon the origin and
development of a mind, whose faculties are
so invigorated, and whose stores of know
ledge are so varied and abundant ? And if
we happen to pick up a book which inte
rests us very much, we turn over to the
preface and introduction, to see if any thing
has been said of its author, that we may get
somewhat acquainted with the man who
has afforded us such rational and solid plea
sure.

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 Pit
frothy, 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,

MEMOIR. 33

having three sisters-german, and four bro
thers. Three of his brothers dedicated them
selves to the service of God in preaching the
gospel. His brother Robert was of a too
delicate constitution to weather long the dif
ficulties and hardships of that period, as a
conscientious ambassador of Christ. He was
licensed, but never ordained to a parochial
charge, and sunk into an early tomb. Alex
ander became minister of the Parish of
Striekathrow, in the Presbytery of Brechin,
in his native county, about the year 1645.
This parish was not blessed long with his
faithful ministry, for we find his death to
have taken place in 1661. John, his young
est brother, obtained the Parish of Torbolton
in Ayrshire, where he remained until he
was ejected at the Restoration, for non-con
formity. This was too severe a blow to a
naturally tender frame, with its consequent
hardships, long to endure ; and he sunk
under it and died in 1669.

Thus the subject of the present memoir
brought the weight of most respectable, and
independent, and pious connections to a char
acter, which, for talents and integrity, would
have arisen arid shone forth from the lowest
obscurity.

He gave early indications of capacity and
genius, by the rapidity with which he ac
quired the Latin and Greek languages. Pro
vidence cradled his infant mind in a situa
tion which had neither the neglect of po
verty, nor the c-irelessness of indolent pa
3*

34 MEMOIR.

rents to check the growth of its rising pow
ers. The plant was tended and cultivated
with the greatest care, that its fruit and sta
bility might afterwards be secured. Little
is known of the first ten years of a man'?
life, though this is generally the period whei
the foundation of future character is laid.
And we have often to regret that the first
impressions, which are most lasting, and give
a bias to the pursuits and tendencies of the
man, are seldom retained in general bio
graphy. The gradual steps in the forma-
tion of the character are summed up in
a single sentence, and imagination has to
supply the deficiencies. So it is with Guth-
rie. Indeed the routine of a boy's education
previous to his departure for college, leaves
little upon which to dilate. Arid since we
find nothing of any importance, which hap
pened in the boyhood of William Guthrie,
that could affect either the development of
his talents or give a direction to his views
and pursuits, we present him at once a stu
dent of the University of St. Andrews.

Here he enjoyed peculiar advantages.
The memorable Mr. James Guthrie, who
was one of the earliest sacrifices of the heed-
lessness and folly of Charles II., and whose
name is enshrined among the worthies of
Scotland, was at this time one of the Pro
fessors of Philosophy in the new College
there ; and being cousin to the subject of this
memoir, became at once his guardian and
instructer. Lodged with this distinguished

MEMOIR. 35

man, he 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 in
valuable. 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 instructions from his
varied arid interesting conversation. Chris
tianity was recommended, by seeing its in
fluence in producing motives and guiding
the activities of life for the best interests of
humanity. And science and literature were
keenly pursued and relished, when asso
ciated with all that is dignified and academic
in character, and useful to the softening and
elevating of the species. To his advantages
here, we may trace the formation of that
character which afterwards distinguished his
useful existence. He found in his guardian,
Mr. Guthrie, an able instructer in all his
academical pursuits, as well as a vigilant
monitor over the morals of his rising man
hood. And his great progress in the vari
ous branches of languages and philosophy,
shows how greatly he had appreciated and
used his peculiar advantages.

Having obtained the degree of Master ol
Arts, he applied himself with great, assiduity
to the study of theology. Whatever may
have been his previous views, they appeal
now to have taken a decided turn tow, rds
the work of the ministry of the gospel

36 MEMOIR.

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 attend
ance 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 ser
vant 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
wholly to the service of the Lord. He was
all along piously inclined. The care of his
education at home, and the vigilance of his
excellent cousin, Mr. James Guthrie, check
ed any wayward feeling which the ardour
of youth might have excited, and kept him
in that respectable and decent tenor of con
duct which gains the approbation of man,
arid often lulls conscience asleep as to the
deep feeling of ungodliness, which, under
the fairest outside may be slumbering at the
bottom : but now, by the preaching of Mr.
Rutherford, he got such an awakening as
set him into a fearful state of agitation. He
saw the infinite distance he stood from that
holiness " without which no man can see
the Lord." He felt the justice of that con
demnation which is passed upon all men on
account of sin : and he stood trembling for
the awful consequences of it, in regard to

MEMOIR. 37

himself. The terrors of the Lord, indeed,
took fast hold of him ; but they only tended
to rivet more deeply in his soul, the abiding
consolations of the gospel of peace. He
found himself such a debtor to the free grace
of God in Christ Jesus, that he felt his whole
existence must be dedicated to one who so
loved him, as to lay down his life for him.
And in order the more effectually to accom
plish this, and to show the sincerity and
strength of his resolution, he made over his
estate of Pitforthy to his brother, who had
not entered upon the holy ministry. Now
that he was disengaged from all worldly
concerns, he gave himself entirely to the
solemn preparation of the duties of an am
bassador of Christ. With what singleness
of intention and devotedness this was per
formed, the whole of his succeeding years
fully demonstrated. Having gone through
the various trials of languages, philosophy,
and divinity, with distinguished ability, he
was licensed to preach the gospel in August,
1642, in the twenty-second year of his age.

His own natural endowments, aided by
his great opportunities of moral and intel
lectual improvement, under two such able
and distinguished men as James Guthrie
and Samuel Rutherford, who then adorned
St. Andrews, eminently fitted him for the
various duties of a minister of religion. His
depth of piety, and strength of mind, appear
ed in all has pulpit exhibitions. His great
popularity arose from no flimsy and flashy

38 MEMOIR.

style of sermonizing but from a stretch of
thought which vigorously embraced and elu
cidated 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. Traill, 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 Dedham, in Essex, by the char
acter I had of him from many, and especial
ly from his kinsman Mr. William Jenkyn,
who died Christ's prisoner in Newgate,
1684"

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

MEMOIR. 39

studies, but one marked with the kindness
and sympathies of friendship.

About a year after he had entered Lord
London'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 Fen wick was
without a pastor. A few respectable inha
bitants from this parish happened to hear
him preach on this occasion, and were so
edified and delighted as to set forth to their
neighbours the fitness and qualifications of
Mr. Guthrie to be their minister. In conse
quence 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 ordain
ed 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, piety,
and prudence. Most of his parishioners
had hitherto been destitute of the com
mon means of instruction, and of the ordi
nances of religion ; and it was only the
glaring want of church-accommodation and
instruction in this neglected part of an old
overgrown parish, that caused the formation
of the new parish of Fenwick. He, in con
sequence, found them in a very low state of
moral and mental improvement. Vice had
grown up in all its wildness and deformity
on the basis of ignorance. And the age and
general features of that time, gave a severity

40 MEMOIR.

and harshness of expression to the manners
of those who had enjoyed neither the soften
ing influence of the gospel, nor the bland
impressions of high civilization. But in pro
portion to the stubborness of the soil, and
the difficulty of breaking it up, were the
effects of his ardour and diligence conspicu
ous ; and the condition in which he found
them was a strong contrast to the general
piety and moral feeling which a few years
of his labours introduced. He found them
wandering without a guide, and sunk in all
the consequences of a neglected education ;
he brought them into the great fold of the
gospel, and enlightened them by every
means which his powerful and judicious
management devised, both in the pulpit and
out of it. He found them heedless of the
Sabbath ; some loitering in the fields, some
gossiping in their neighbours' houses; al
most all spending it as a day of pleasure,
without considering the important blessings
it brought to the improvement of their im
mortal souls :* lie soon gained their atten
dance on all the ordinances of the gospel,
and their special observance of keeping sa
cred the Lord's day. He found a sad lack
of family devotion among them ; few fami-

* There were, doubtless, sorrle who partook not of the gene
ral 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 or church-
accommodations.

MEMOIR. 41

iies in his parish, in the course of his minis
try, could be singled out as omitting this
solemn and improving exercise. And many
were the instances of the careless sinner
aroused and subdued by his preaching; and
many, he had the happiness of witnessing,
in their lives and conversations, as the hum
ble and devoted followers of that Saviour
whom he unceasingly held forth to the
acceptance of all. In short, the moral change
wrought among them by his ministry, was
a notable instance of the power of God
accompanying the exertions of one of his
choicest instruments.

Arid a choice instrument he was. He was
a man of great power in the pulpit. His ser
mons were enriched with the stores of a mind
equally distinguished for native vigour and
strength, and for literary and theological ac
quirements. He was a close and hard stu
dent in his youth, and this habit of assiduous
application never forsook him. But the pe
culiar charm in his sermons was the glow of
evangelical feeling and sentiment which per
vaded the whole. — The pointedness and
adaptation of his illustrations, sent home to
the plainest understandings the truths which
he expounded, and rendered clear and win
ning those peculiar doctrines of the gospel,
which, when declared in the meagre form of
an abstract truth, have often a repulsive ten
dency. And the deep insight which he had
of the workings of the human soul made
the application of his discourses the most
4

42 MEMOIR.

heart-searching and powerful. No conscience
could escape the glance of his keen perception
into the mysteries of the soul ; and he knew
well where to hunt out those "refuges of
lies" which are so deadening to the con
science, and insidious in their hold of the inner
man. And while .he was one of the most
arousing and alarming preachers to careless
sinners in Zion, he was no less successful in
nourishing the people of God with proper
spiritual supplies, so necessary for their
growth in grace and holiness, and in guard
ing them against every temptation, and the
danger of falling into spiritual lethargy. Out
of his own varied and extensive experience
he clearly read the condition of others. He
sympathized with those of a fearful and
alarmed disposition ; for he himself had under
gone all the pains and struggles of a most
anxious apprehension for the fate of his own
soul, when under the ministry of Mr. Samuel
Rutherford, as we have already noticed. And
he was able to pour into the wounded spirit
the consolations which had been as balm
to his own soul. And of those subtle feel
ings and thoughts which overcome many a
professed disciple of Jesus, and lull their con
sciences into a profound repose, he was an
able exposer ; and there were few sins, how
ever deep-seated, which he did not probe
by the power of that instrument which is
" sharper than any two-edged sword." The
Scriptures were his chief study and delight;
although his excellent education gave him a

MEMOIR. 43

peculiar relish for the varied pursuits of lite
rature. His perfect knowledge of the Greek
and Hebrew enabled him to read his Bible
in these original languages, and gave him a
decided superiority over those who were
obliged to stand at a distance from such
noble fountains, and satisfy themselves with
the streams which flowed to their doors by
the industry and skill of others. From the
treasures of God's word, he brought forth
" things new and old," and his invention
and power seemed as inexhaustible as the
materials he had to work upon. No wonder
then that his popularity as a preacher was
great, and that persons from Glasgow, Ha
milton, Lanark, and many places at a dis
tance, came almost regularly to enjoy the
benefit of his public ministrations. Many
were well contented with hearing out of
doors, which his powerful voice and anima
ted delivery put fully in their power; for al
though his church was large, it was crowded
to that excess, that a great part of his audi
ence had to remain without. But his soul
spread itself, in delivering his sermon, over
the whole of his audience. His manner was
all earnestness. The importance and value
of immortal souls lay always before him.
He felt the impulse of his commanding situ-
ation over his audience ; and filled with the
thought of the risk and danger which the
thoughtless and indifferent run in hearing
the gospel without improving it, and with
the great responsibility which lay upon him-

44 MEMOIR.

self to delivei faithfully that message with
which his Master had intrusted him ; these
considerations brought tears to his eyes, and
gave him a peculiar solemnity and interest
ing appearance, which at once riveted the
attention, and. awed the most careless and
abandoned.

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 visit
ing 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 indefati
gable 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 re
commending religion to the conscience 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, arid enslaved them ; and the seed of
grace, that was thus sown during the spring
of life, was, through the divine blessing, pre
served in many, as they advanced in years,
and brought forth much fruit "

And he knew that the family circle, where

MEMOIR. 15

the solemnity and generality of public dis
coursing 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 flash
es upon thought, and feeling upon feeling,
with no intervening circumstance to ward otf
or destroy the direct object of the interview.
Cases of conscience are laid open without
reserve, and the admonition or consolation
is delightfully seasoned, by the affectionate
tones of friendship with which the visit of a
faithful pastor is almost always accompanied
among his parishioners. A word is thus said
in private to a particular case which remains
untouched by the most particular application
which can be condescended upon with pro
priety from the pulpit. Mr. Outline's man
ner was finely fitted for this duty. Grave
without austerity, warm in feeling and friend
ship, and easy and familiar, he stole, as it
were, into the chambers of their thoughts,
and saw the state of their souls with an intu
itive perception, before they were aware that
they had laid themselves open, to his keen
but friendly inspection. His visits, which
he paid regularly to his people, were hailed
by every family with peculiar feelings of
delight. The dim eye of fou* score sparkled
with the lustre of the grandchild, as his
footsteps approached the threshold. And
although it was afterwards suffused by tears,
as his pious voice lifted itself up to a throne
of grace, in behalf of the happy group
4*

4G MEMOIR.

standing around him, yet they were tears of
joy which the heart spontaneously yields
when overcharged with affection and plea
sure ; and the eye looks nothing the dimmer
for them. And 0 ! in this vale of tears, we
know of no human exhibition more interest
ing than the man of God bending with the
earnestness of devotion to heaven, over the
emaciated sufferer, in behalf of that soul
which is fluttering on the confines of eter
nity ; cheering the spirit sunk and forlorn,
with the offers of mercy, and spreading the
bright suffusion of hope and confidence over
the wan face of departing nature.

lie 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 con-
tinning 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 those who themselves have had a
{I1 ling 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 uncommon dexterity
which this excellent person had in improving
sickness, and the approaches of the King of

MEMOIR. 47

terrors, to the advantage of those who were
exposed to them; so that though instances of
a death-bed repentance rarely happen, and it
be indeed infinite madness to delay to the
last hour that work, which is of eternal con
sequence, 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 amuse
ment and time for exercise, a considerable
portion of which the state of his health re
quired, into great usefulness to others. Fish
ing and fowling were his favourite recrea
tions. In his rambles in the field, or by the
river, he frequently met with persons in his
parish who were not to be gained by the
preaching of the gospel from the pulpit, but
were delighted to hear the sportsman talk,
although they never could be induced to
hear the minister exhort. The minister of
Christ, however, lay concealed under the
fowler's habit, and he frequently gained those
whose ignorance and waywardness scowled
defiance at the church, to become regular
attendants on divine ordinances, while he
tried to bring the trout to the shore, and the
partridge to the ground. Such experiments,
however, are not to be tried, bin by those
ministers of the gospel, who, like Mr. Guth-
rie, have their Master's interest paramount
to every other, lest the pointer and the fish
hook become greater objects of attachment,

48 MEMOIR.

than the instruments of winning souls to
Christ.

Two instances are worthy of notice of his
happy manner in winning the most ignorant
and stubborn of his flock to attend divine or
dinances, 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,
<0 Lord, thou knowest that this man would
have me to pray, but thou knowest that 1
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 they came there, they
discovered to their consternation, that it had
been their minister himself who had allured
them thither."

" 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 do
ing ? He told him that the Sabbath-day wat?
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

MEMOIR. 49

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. Gtithrie asked, if he would come back
the iK'.xi 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 observance 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 si cure
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, doc
trine, discipline, and government, in terms
equally remarkable for their prudence and
their courage " But the great agitation of
the times prevented its transmission.

In his session his candour and humility
were as conspicuous, as his talents and learn
ing in the higher church-courts. During the
whole time of his ministry there never hap
pened the slightest rupture in his session.
Perfect confidence always existed betv.een
his elders and him. So that the discipline of

50 MEMOIR.

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 London
family. This connexion 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 be
stowed. One was married to Miller of Glen-
lee, a gentleman in Ayrshire ; and the other
became the wife of the Rev. Patrick Warner,
December 1681, and was a great source of
comfort to him, " in tribulation, imprison
merit, and banishment, for the truth's sake."
Their daughter, Margaret, wras married to
Mr. Robert Wodrow, minister of Eastwood,
near Glasgow, who has given so faithful an
account of the history of the Church of Scot-

MEMOIR. 51

land, and the lives of many of her most dis
tinguished and afflicted sons.*

Shortly after his marriage he was chosen
hy the General Assembly, to attend the army
is chaplain. To part so soon from an amia
ble 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 country parish with its green fields,
and its cottages, for all the grandeur, and
emolument, and distinction, which the metro
polis could hold out to him. He was not,
however, careless about extending his influ
ence and his usefulness, in a proper manner ;
but his retired habits, his taste, and above

* To Mr. Wodrow, we are indebted for most of the mate
rials of this memoir. The facts not acknowledged are from
this source.

52 MEMOIR.

all, the preservation of his health, which
required free rural exercises, gave him a
decided preference to remain in his country
charge. Here he continued till his ejection
by the Episcopal party, which happened
about twenty or twenty-one years after his
settlement, a faithful watchman of Zion, who
was distinguished in those dark and disas
trous times, no less for his prudence and skill,
than for his zeal and boldness in not shrink
ing to declare his sentiments upon all matters
regarding the welfare of his flock, and the
good of the church at large.

His manners gained him the esteem of all,
and he often accomplished his aim by a beau
tiful combination of gentleness and firmness.
When it was necessary to exert the latter,
he did it with great effect. Few men show
ed 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 celebra
tion 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 resolu
tion of a promiscuous participation of that
holy ordinance, and were in the act of com
ing forward in the crowd, when Mr. Guth-
rie, in language and in a manner that per
fectly overawed them, obliged them to retreat
to their seats again. And this too when no
civil authority could avail any thing, against

MEMOIR. 53

a power which had become predominant in
the country.

An abundant, testimony of the affection of
his parishioners to him is given by Mr. Liv
ingstone, his contemporary, in these words :
" In his doctrine, Mr. William Guthrie was
as full and free as any man in Scotland had
ever been, which, together with the excel
lency of his preaching gift, did so recom
mend 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 expec
tations of his much endeared people were to
be buried under that general ruin which fell
upon Scotland, when the unhappy house of
Stuart 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
u 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 1
5

54 MEMOIR.

be not under a delusion. The malignant*
will be your death, and this gravel will be
mine ; but you will have the advantage of
me, for you will die honourably before many
witnesses, with a rope about your neck, and
I will die whining upon a little straw, and
will endure more pain before I rise from
your table, than all the pain you will have
in your death."

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 exe
cution. 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,*
was obliged to abandon his church, and leave
that flock over which Christ had made him
overseer, to the great agitation of the times,
and the inroads of Satan, who is ever ready
to turn to his profit the calamities of the ser
vants of Christ.

The Earl of Glencairn, who was now
Chance, lor of Scotland, interested himself
much in behalf of Mr. Guthrie. His lord
ship waited upon the Archbishop of Glas
gow, and earnestly requested that his friend
Mr. Guthrie, might be overlooked. The

* 24th July, 160*.

MEMOIR. 65

bishop hoard 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 was imme
diately made out by the bishop for his sus
pension, and carried into effect by one of his
curates, who, after much entreaty, (for no
body liked such a job, not even his curates,)
undertook to serve it against him and preach
the church vacant.

The commission of suspension from the
Archbishop, threw the parish into the deep
est grief. The Wednesday before its enforce
ment, was observed by them as a day of
humiliation and prayer. On this occasion,
he chose for the subject of his address, Hosea
xiii. 9. «•' 0 Israel, thou hast destroyed thy
self." He turned his subject to a most prac
tical account, insisted chiefly upou the sins
of his people, and the sins of the land — and,
at the conclusion, enforced the necessity of
yielding to the authority which drove them
asunder, without any resistance on their
part, and exhorted them to those fruits of
righteousness, which are peaceable as well
as pure, and to follow peace with all men,
without which, as well as holiness, no man
shall see the Lord. He appointed to meet
his congregation early on the morning of the
Sabbath following — the day fixed upon for
the execution of his suspension by the Arch
bishop. The meeting of that morning was
deeply affecting. Many of his friends at-

56 MEMOIR.

(ended from a distance with the congregation.
He took for his subject the close of his Wed
nesday's text : " But in me is thine help."
Every word was treasured up by his people,
as the last he should address to them from
that place. And tears flowed fast from every
countenance as he came near the close of his
discourse, and " directed them unto the great
Fountain of help, when the Gospel and min
isters were taken from them ; and took his
leave of them, commending them to this great
God, who was able to build them up, and
help them in the time of their need."

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 hal
lowed 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 with their gleaming 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

MEMOIR. 57

from the Archbishop of Glasgow. And he
went through the ceremony of preaching the
church vacant, and discharging Mr. Gut hrie

from the exercise of his ministry there, with
out any molestation, save from a* number of
boys and children, whom curiosity had col
lected about the doors, and to no other con
gregation than the party ^of soldiers who had
accompanied him. It will not be uninterest
ing to our readers, to give the substance of
what passed between Mr. Outline and the
curate upon tins occasion. The paper which
contains it was found among some valuable
papers belonging to Mr. Guthrie, which were
some years after this violently taken from
his widow, and fell into the hands of the
bishops.

The curate on entering the manse, show
ed, "That the bishop and committee, after
much lenity shown to him for a long time,
were constrained to pass the sentence of sus
pension against him, for not keeping of pres
byteries 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 com
mission 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;
5*

58

yea, 1 look; upon it as a door which God
opened to me for preaching his 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 sen
tence, 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 I am
charged with, I did hold presbyteries and
synods with my brethren ; but I do not judge
those who now sit in these to be my breth
ren, but men who have made defection from
the truth and cause of God; nor do I judge
those to be free or lawful courts of Christ
that are now sitting. And as to my unpeace-
ableness, I know I am bidden follow peace
with all men, but I know also I am bidden
follow it with holiness ; and since I could
not obtain peace without prejudice to holi
ness, I thought myself obliged to let it go.
And as for your commission, sir, to intimate
this sentence, I here declare, I think myself
called by the Lord to the work of the minis
try, and did forsake my nearest relations in
the world, and give up myself to the service
of the gospel in this place, having received
an unanimous call from this parish, and be
ing tried and ordained by the presbytery ;

MEMOIR. 59

and I bless the Lord he hath given me some
success, and a seal of my ministry upon the
souls and consciences of not a few that are
gone to heaven, and of some that are yet in
the way to it. And now, sir, if you will
take it" upon yon to interrupt rny work
among this people, as I shall wish the Lord
may forgive yon the guilt of it, so I cannot
but leave all" the bad consequences that fol
low upon it betwixt God and your own con
science. And here I do further declare be
fore these gentlemen, that I am suspended
from my ministry, for adhering to the cove
nants and work of God, from which you
and others have apostatized."

« 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 the Lord
would forgive you, but, if it be lawful to
pray for the dead, (at which expression the
soldiers laughed,) that the Lord would for
give the sin of this church these hundred
year** past."

"It is true," replied Mr. Guthrie, "the
Lord had a work before that covenant had
a hoing, 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 par

60 MEMOIR.

don for the same. As for you, gentlemen,"
added he, directing himself to the soldiers.
" I wish the Lord may pardon yon, for coun
tenancing this man in this business."

One of them scoifingly replied, " I wish we
may never do a greater fault."

« Weil," s-iid Mr. Gulhrie, " 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 execu
tion of a deed, however overwhelming to
himself and his parish; and he showed the
temper mid 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. He
lived for some time in the parish, but never
preached ; but the death of his brother, to
whom he had, upon his entering the minis
try, assigned his paternal estate, gave a new
direction to his thoughts, and aroused him
from the stupor with which his disease and
suspension from the ministry had thrown
him. He set out immediately for Pitfrothy.
near Brechin, being about two months after
the close of his preaching in the parish of
Fen wick ; and a comfortable asylum was
thus opened for him, amidst the scenes of

MEMOIR. 61

his boyhood, by the melancholy bereave
ment of now an only brother. He was not.
deslined to enjoy it long. No scene could
be j.)\'ous to him, whose happiness was in
terwoven with the weal of the church,
while jshe was in such affliction. His health
declined daily, and a complication of severe
and painful diseases stretched him on a bed
of the keenest suite-ring. The gravel, gout,
a violent heartburning and ulcer in the kid
neys, all at once attacked him, and their vio
lence was such as to render him an object of
the greatest commiseration to his friends,
and those around him. Yet he had his
thoughts and his hopes firmly fixed upon the
Lord, and often expressed his gratitude and
love to him for the wonderful marks of his
kindness, in the midst of his severest pain.
"Though I die mad," said lie, on one occa
sion, u yet I know I shall die in the Lord.
Blessed are the dead which die in the Lord,
at aii times, but more especially when, a
flood of errors, snares, and judgments, are
beginning, or coming on a nation, church, or
people."

" In the midst of all his heavy affliction,
lie still adored the measures of divine Piovi-
deiuv. iiiniigh at the same time lie longed
for iiis dissolution, and expressed the satis
t'aciiv»;i and joy with which he would make
the grave his dwelling-place, when God
should think fit to give him rest there. His
compassionate Master did at last indulge the
pious breathing of his soul ; for, after eight

62 MEMOIR.

or ten days illness, he was gathered to his
fathers, in the house of his brother-in-law,
Mr. Lewis Skinner of Brechin, upon Wed
nesday afternoon, October the 10th, 1665, in
the forty-fifth year of his age, and was bu
ried in his family burying-place, under the
Pitfrothy gallery in the church of Brechin."*

During his last illness he was visited by
gentlemen of all parties. The bishop of Bre
chin, and several Episcopal clergymen among
others, came to see him, to whom he ex
pressed himself freely on the affairs of Scot
land 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 propor
tion to the decided stand he had taken
against the measures of prelacy in the coun
try. 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
filial 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 inter
esting, and he could with equal ease throw

* See his Life in the Biographia Scoticana.

ME MO III. 63

a Gflenm of cheerfulness over the countcnan-
»f his friends. ;uul sink them in deepest
though!, hy the alternates facetiousness and
gravity of liis remarks. His friends had fre
quent "opportunities of remarking the versa
tility of his manner when in company; for
out of some witty remark, fie 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 sur
face only played and undulated for the
amusement of his friends.

He was a character finely suited to the
age. His zeal was at all times tempered
with great wisdom, arid his firmness and de
cision never yielded to the natural suavity of
his disposition. His connection with many
of the first families of the country, particu
larly with the Earls of Eglinton and Glen-
cairn, to the latter of whom he at one time
did some kind service, when that nobleman
was imprisoned on account of his great loy
alty to Charles, gained for him such general
esteem, that he retained his charge a con
siderable time longer than any of his fellow-
labourers, who adhered to the same princi
ples with himself.

He was extremely modest; and but for a
circumstance which aroused his sense of jus
tice to himself and the public, it is possible
that nothing of his in the shape of a publica
tion would have reached us. He preached
a series of sermons from the 55th chapter of

64 MEMOIR

Isaiah, on personal covenanting, and some
zealous but injudicious hand got hold of im
perfect notes of them, and sent them into the
world with a wonderfully glaring title,
namely, " A clear, attractive, warming beam
of light, from Christ the Sun of life, leading
to himself, wherein is held forth a clear,
sound, and easy way of a soul's particular
closing with God. in the covenant of free
grace, to the full ending and clearing all de
bates thereanent." It was printed at Aber
deen, by ,L B. 1657, and although it was
anonymous, yet the public somehow under
stood that it had originated with Mr. Guth-
rie. He immediately set about arranging
his materials for a work on the subject, that
might bear his name, without such an osten
tatious title-page, and the result of his la
bours on that subject was the invaluable little
work before us.

" 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 Jer-
viswood, 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 lake

MEMOIR. 65

to be one of the greatest divines that ever
wrote. It is my vade mecum, and I cany it
and the Sedan New Testament still about
me. I have wrote several folios, but there is
more divinity in it than in them all."

It soon became a favourite in Germany,
The reverend and pious Mr. Koelman trans
lated 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-search
ing production.

The value of this excellent Treatise is ad
mirably 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,

6

CG MEMOIR.

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 much in the water of soul-trou
ble, may here behold a lively description of
the spirit of bondage in all its terrors and
troubles; and he who is got out of these, and
is sunning his soul in the light of God's
countenance, may here behold ^he light side
of the cloud ; I mean the spirit of adoption,
in all its beautiful colours.

The first part of this book sets forth the
soul in a storm, when the law comes thun
dering to tho conscience ; the last leads it
into a calm of sweet peace and serenity,
when the Spirit of God conies 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 ImmanuePs 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 peace than others, (though it deals forth
its bread to all its young men and young
converts,) the latter may here behold, as in

MEMOIR. 67

a map or mirror, the several providences,
and various workings, of the blessed Spirit,
that have all concurred in bringing them
horn;: 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 (he children of Israel " passing through
the wilderness," so doth this book, with a
holy kind of elegance, describe the Spirit rs
leading the soul out of its bewildered estate
into the spiritual Canaan, never leaving it
till it come to " the mountain of spices," out
of Satan's reach, where his habitation shall
be the " munition of rocks." Neither is
there one path omitted, so far as 1 could ever
read, or gather from my own or others' expe
rience ; so that it may not unfitly be termed,
" A spiritual day-book of all the passages
between the Spirit of God and the soul, in
its work of regeneration ;" which is no less
profitable than delightful for the believer to
be reading over the records of God's love
manifested in the gospel; what care and
cost lie took with him to recover him out of
the gall of bitterness, and bond of iniquity:
for trial brings truth to light, and thoso things
which, through many clouds intercepting,
may have lost their remembrance in the
soul, are here clearly discovered that they
have been ; although for the present the be
liever cries out, " How is the gold become
dim! how is the fine gold changed !" And
the looking over past experiences brings a
renewed savour, and a spiritual relish, oi all

68 MEMOIR.

those things upon the heart to them who
have thus tasted that the Lord is good ; at
least supports the soul under the want of
sensible feeling, whilst it calls to " remem
brance the days of old, the years of his right
hand." But I have done, arid yet methinks
I can never write enough of the excellence
and utility of this piece. The Lord make it
so profitable to others as it hath been to me.
To his blessing I leave both you and it, and
remain,

Your true Christian Friend,

G. B.

TO THE READER.

CHRISTIAN READER.

WHILE the generality of men, especially
in these days, by their eager pursuit after
low and base interests, have proclaimed, as
upon the house-tops, how much they have
forgotten to make choice of that better part,
which, if chosen, should never be taken from
them ; I have made an attempt, such as it is,
in the following Treatise, to take thee off
from this unprofitable, though painful pur
suit, by proposing the chiefest. of interests,
even the " Christian's Great Interest," to be
seriously pondered, and constantly pursued
by thee. Thou inayest think it strange to
see any thing in print from my pen, as it is
indeed a surprise to myself: but necessity
has 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 toge-
thei, prefixing withal this vain title, as dis
pleasing 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 pur
posely used a most homely and plain style,
<> * 69

70 TO THE READER.

lest otherwise, (though when 1 have stretch
ed myself to the utmost, I am below the ju
dicious and more understanding,) I should
be above the reach of the rude and ignorant,
whose advantage I have mainly, if not alone,
consulted. I have likewise studied brevity
in every thing, so far as I conceived it to be
consistent with plainness and perspicuity;
knowing that the persons to whom I address
myself, have neither much money to spend
upon hooks, nor much time to spare upon
reading. If thou be a rigid critic, I know
thou mayest meet with several things to carp
at ; yet assure thyself that I had no design to
offend thee, neither will thy single approba
tion satisfy me ; it is thy edification I intend,
together with the hope of inciting others
more expert and experienced in this excel
lent subject, to handle at greater length,
what I have more briefly hinted at, who am
thy servant in the work of the gospel,

WILLIAM GUTHRIE.

THE CHRISTIAN'S

G R E A T INT E REST.
PART I.

THE TRIAL OF A SAVING INTEREST IN CHRIST.
INTRODUCTION.

Sixt'i-: there are so many people living under
the ordinances, pretending, without ground,
to a special interest in Christ, and to his
favour and 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 east 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

71

72 THE CHRISTIAN'S

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 favour, but remain
in the dark, without comfort, hesitating con
cerning the reality of godliness in themselves,
and speaking little in the commendation of
religion to others, especially in the time of
their straits ; I shall speak a little respecting
two things of the greatest concern : the one
is, how a person shall know if he has a
true and special interest in Christ, and whe
ther he lays just claim to God's favour and
salvation. The other is, in case a person
falls short of assurance in this trial, what
course he shall take for making sure God's
friendship and salvation to himself.

Quest. I. How shall a man know if he has
a true and special interest in Christ, and
whether he has, or may justly lay claim to,
God's favour and salvation ?

CHAPTER I.

KNOWN.

SECT. I. It is a matter of the highest im
portance, and is to be determined by Scrip
ture.

GREAT INTEREST. 73

Before we speak directly to the question,
we shall premise some things, to make way
for I lie answer.

jFV.v/jthat 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 of it may be more easily
attained than many imagine : for not only
has the Lord commanded men to know
their interest in him, as a thing attainable :
" Examine yourselves whether ye be in the
faith," &c. " Give diligence to make your
calling and election sure," &c. ; but many of
the s; nits have attained to the clear per
suasion of their interest in Christ, and in God
as their own God. How often do they call
him thoir God and their Portion ! and how
persuaded is Paul "that nothing can sepa
rate him from the love of God !" Therefore
the knowledge of a man's gracious state is
attainable.

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," says the prophet, in name ot the
church. It is clear from this : 1. That can
be no fancy, but a very sure knowledge,
which yields to a rational man comfort in
most real straits ; but so does this : " When
the people spoke of stoning David, he en
couraged himself in the Lord his God." He
says, " He will not be afraid of ten thou
sands that rise against him." Compare these
words with the following: "But thou, 0

74 THE CHRISTIAN'S

Lord, art a shield for mo ; my glory, and the
lifter up of mine head.'' " The Lord is my
light, and my salvation, whom shall 1 fear?
The Lord is the strength of my life, of whom
shall I he afraid ? Though an host should
encamp against me, my heart shall not fear ;
though war should rise against me, in this
will I he confident." 2. That is a sure
knowledge of a thing which makes a wise
merchant sell all he has that he may keep
it sure ; that makes a man forego children,
lands, life, and suffer the spoiling of all joy
fully : hut so does this. 3. That, must he a
sure and certain knowledge, and no fancy,
upon which a man voluntarily and freely
adventures his soul when he is stepping
into eternity, with this word in his mouth,
" This is all my desire :" but such a know
ledge is this.

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
be 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 after
wards. A godly man may argue thus, Who
soever receive Christ are justly reputed the
children of God : "But as many as received
him, to them gave he power to become the

GREAT INTEREST. 75

sons of God :" but I have received Christ, in
all tho ways which the word there can im
port ; i'or 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 rne, 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 RECEIV
ING ? 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's being 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 a consequence to be in
Christ, and since there are but few that may
lay just claim to him ; and yet many do fool
ishly fancy an interest in him, who are
deceived by a false confidence, as the foolish
virgins dirl.

The third thing to be premised is, that 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

76 THE CHRISTIAN'S

all controversies : « To the law and to the
testimony; if they speak not according to
this word, it is hecause 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 uncon-
tro verted rule, that you are gracious, and
have made a covenant savingly with God,
then resolve to grant as much, and to ac
quiesce in it : and if the contrary appear, let
there he a determination of the controversy,
else you do but mock the Lord, and so " your
bands shall be made strong ;" for " a jot. of
his word cannot fail." Therefore seek wis
dom from Christ to judge of things accord
ing 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, al
though 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
are 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

GREAT INTEREST. 77

the knowledge, of their interest in Christ is
their ignorance of some special principles of
religion : as,

1. Tint 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 has no reason, cause, or motive in
us ; and so they cannot come to the know
ledge of their interest.

2. They are ignorant how that love effec
tually discovers itself to a man's heart, so
that he has ground to lay claim to it. namely,
That ordinarily it, 1st, Discovers his fallen
state in himself, because of sin and corrup
tion defiling the whole man, and any thing
in him that might be called a righteousness :
" All these things are loss and dung." 2dly,
It discovers Christ as the full and satisfying
treasure above all things : " The man finds a
treasure, for which with joy he selleth all,"
&c. 3dly, It determines the heart, and
causes it to approach unto a living God in
the ordinances : " Blessed is the man whom
thou choosest, and causest to approach unto
thee, that he may dwell in thy courts," and
it causes the heart to wait upon him, and him
alone: " My soul, wait thou only upon
God :" Thus having dropped in the seed of

7

78

God in the heart, and formed Christ there,
the heart is changed and made new in the
work: UA new heart also will I give you,
and a new spirit will I put within you "
And God's law is so stamped upon the heart
in that change, that the whole yoke of Christ
is commended to the man without excep
tion. The law is acknowledged "good,
holy, just, and spiritual." Upon all which,
from that new principle of life, there flow
out acts of a new life ; " faith worketh by
love ;" and the man becomes " a servant of
righteousness unto God," which especial
ly appears in the spirituality of worship.
Men then « serve God in spirit and truth,
and in the newness of the spirit, and not in
the oldriess of the letter ;" and tenderness in
all manner of conversation : the man then
"exerciseth himself how to keep a conscience
void of offence towards God and towards
men." Now in this way the love of God
discovers itself unto man, and acts on him,
so that he has ground of laying some good
claim to it; that he may justly think that
the love which sent a Saviour, had respect
to such a man as has found these things
made out to him. Surely ignorance in this
hinders many from the knowledge of their
interest in Christ ; for if a man know not
how God works with a person, so that he
may justly lay claim to his love, which was
from eternity, he will wander in the dark,
and not come to the knowledge of an interest
in him.

GREAT INTEREST. 79

3. Many are also ignorant oi this, that
God alone is the hope of his people ; he is
called " the Hope of Israel." Although in
herent qualifications 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 he in God ; and the only
proper condition which gives a 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 has
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 does so sin, has not seen
God. I say, God is the hope of his peo
ple, and not their own holiness. If they
intend honestly, and long seriously to be
like him, many tailings 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 hope in any other thing besides
the Lord, it is no wonder they are kept in a
staggering condition, according to the chan
ges of the thing which they make the ground
of their hope, since they give not to God the

80 THE CHRISTIAN'S

glory due to his name, and which he will
not give to another. « They who know thy
name will put their trust, in thee." " My
glory will I not give to another ; I am the
Lord, that is my name.'7

4. Many are ignorant of the different ways
and degrees of God's working with his peo
ple, and this much darkens their know
ledge, 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 deals with men, and of the
different ways in which the Lord brings
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 sanctificatiou
are in the saints, and the honourable appear
ances thereof before men in some, and the
sad blemishing thereof in others Some are
very blameless and more free from gross out-
breakings, adorning their profession as did
Job and Zacharias. These are said to be
" perfect and upright, fearing God, and es
chewing evil ; righteous before God, walk
ing in all the commandments and ordinances
of the Lord blameless :'' others are subject to
very gross and sad evils, as Solomon, Asa,
&c. 3. They are ignorant of the different
communications of God's face, and expres
sions of his presence. Some walk much in

GREAT INTEREST. 81

the light of God's countenance, and Lre much
in sensible fellowship with him, as David
was ; others are " all their days kept in bond
age through fear of death." Surely the
ignorance of the different ways of God's
working and dealing with his people very
much darkens the knowledge of their interest
in him, whilst they usually limit the Lord to
one way of working, which he does not
keep, as we have shown in the former ex
amples.

The second thing which darkens men
about their interest in Christ is, there is one
thing or other wherein their heart, in some
respect condemns them, as dealing deceit
fully and guilefully with God. It is not
to be expected that these can corne to clear
ness about their interests, whose heart con
demns 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 makes
7*

82 THE CHRISTIAN'S

void a man's confidence proportionally be
fore God.

I do not deny but that men may, on good
grounds, plead an interest in Christ in the
case of prevailing iniquity: "Iniquities pre
vail against me ; as for our transgressions
thou shall purge them away." « I see an
other law in my members, warring against
the law of my mind, arid bringing me into
captivity to the law of sin which is in rny
members. 0 wretched man that I am ! who
shall deliver me from the body of this death?
I thank God, through Jesus Christ our Lord.
So then, with the mind I myself serve the
law of God, but with the flesh the law of
sin." But it is hard to be attained, if at all
attainable, when the heart is dealing deceit
fully, and entertaining known guile in any
particular : therefore, let people clear them
selves of the particular which they know too
well. It is the thing which hinders them,
marring their confidence and access in all
their approaches unto God: "Yet ye have
forsaken me, and served other gods: where
fore I will deliver you no more." The
i lolatries of the people arc cast up to them
by the Lord, and their suit thereupon reject
ed. That which draws away the heart first
in the morning, and last at" night, like " an
;>ven heated at night, and it burneth as a
limning fire in the morning," spoken of the
wicked; and taketh up their thoughts often
on their bed : as it is said of some, " He
deviseth mischief upon his bed 5" &c. that

GREAT INTEREST. S3

which ordinarily leads away the heart in
time of religious duty, and the remem
brance of which has power to enliven arid
quicken the spirits more than the remem
brance of God, so that « their heart is after
the heart of some detestable thing;" that
which withstands men when they would
lay hold on the promise, as God casts up
iiu-n's sins to them who are meddling with
his covenant: " What hast thou to do to de
clare my statutes, or that thou shouldst take
my covenant into thy mouth ?" &c. that is
the tiling which hinders the knowledge
of a gracious state ; let it go, and it will be
more easy to reach the knowledge of an in
terest in Christ.

The third thing which hinders the know
ledge 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 they 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
u>td 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 u? of God." Shall the Lord impart a

84 THE

business of such great concern, and not so
much as " he 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
estate 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, whe
ther ye be an heir of glory or not; whether
you be in the way which leads to heaven,
or that way which will land you in darkness
for ever. You who judge this below you,
and unworthy of your pains, any part or mi
nute of your time, it is probable, in God's
account, you have judged yourselves un
worthy of everlasting life, so that you shall
have no lot with God's people in this matter.
The fourth thing that darkens the know
ledge 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 in
excusable ; but since the grounds of satis
faction, and the true marks of an interest in
Christ, are so clear and frequent in Scripture,
and so "many things written, that our joy

GREAT INTEREST. 85

may be full ;" and " that those who believe
may know that they have eternal life ;" and
since " he that believcth 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 after
wards.

The ffth thing that helps much to keep
men in the dark respecting their interest in
Christ is, they pitch upon some mutable
grounds, which are not so much apposite
proofs of the truth of an interest in Christ,
as of the comfortable state of a triumphing
soul sailing before the wind; arid marks,
which I grant are precious in themselves,
and do make out an interest clearly where
they are ; yet they are such as without
which an interest in Christ may be, and be
known also in a good measure. We shall
touch on a few of them.

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 thanks God through
Christ, as freed from the condemnation of the
law, even while a law in his members leads
him captive to sin.

2d. Some think that all true saints have

86 THE CHRISTIAN

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, 0 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 ? 0 my
God, I cry in the day-time, but thou nearest
not ; and in the night season, and I am not
silent."

3d. Some think that all who have any-
true interest in him have God witnessing it
unto them, by a high operation of that wit
nessing Spirit of his, spoken of: " The Spirit
itself beareth witness with onr spirit that we
are the children of God :" whereof after
wards : and so they still suspect their own
interest in Christ, because of the want of
this. But they do not remember that they
must first believe and give credit to that
" record which God hath given of his Son,
that there is life enough in him" for men ;
and then look for the seal and witness of the
Spirit: " In whom after ye believed, ye were
sealed with that holy Spirit of promise," &c.
As long as people hold fast these principles,
and the like, they can hardly come to the
knowledge of their gracious state, which God
has warranted people to prove and clear up
to themselves, other ways than by these fore
said things.

GREAT INTEREST. 87

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 knows 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 the knowledge of their interest in
Christ attain an equal certainty about it.
One may say, " he is persuaded nothing
present, or to come, can separate him from
the love of God ;" another conies but this
length, " I believe, help my unbelief."

3. It is a mistake to think that every one
who attains a strong persuasion of his inter-
rest always holds there ; for he who to-day
may say of the Lord, " he is his refuge,"
and " his portion," will at another 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 ob
jections made to the contrary ; but yet they

88 THE CHRISTIAN'S

may hold fast to the conclusion, and say, " ]
know whom I have believed." There are
few grounds of the Christian re.igion, of
which many people are so persuaded, as that
they are able to maintain them formally
against all arguments brought to the con
trary ; 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 pleaa for. Man^r falsely avow him " to
be their Father ;" and many look for heaven
who will be beguiled with the " foolish vir
gins." Yet we must not think, because of
this, that all knowledge of an interest is a
delusion and fancy, although these fools be
deceived; for, whilst thousands are deluded,
some can say on good and solid grounds,
" we know that we are of God, and that the
whole world lieth in wickedness."

CHAPTER II.

SECT. I. The ways by which the Lord
draws some to Christ, without a sensible pre
paratory work of the law.

Having premised these things, it now fol-

GREAT INTEREST 89

lows that we give some marks by which a
man may know if he is savingly in covenant
with God, and has 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 with these, we will
speak of a preparatory work of the law, of
which the Lord generally makes 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 has
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 in
terest 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 does not always take that
way with men. 2. The great reason why
we speak of it is, because the Lord deals
with many, whom he effectually calls, by
some such preparatory work: and to those,
who have been so dealt with, it may prove
strengthening, and will confirm them in lay-
ing the more weight on the marks which
follow. 3. It may help to encourage others,
8

90 THE CHRISTIAN'S

who are under such bondage of spirit, as a
good indication of a gracious work to follow :
for, as we shall explain it, it will be rarely
found to miscarry and fail of a gracious issue.
4. Where God uses such a preparatory work,
he does not keep one way or measure in it,
as we shall see.

For the more distinct handling of this pre
paratory 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 and ac
tively engaged 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 he confirmed.

1. Such are 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 per
sons, &c. Those whom God calls effectual
ly, he sanctifies from the time of that effec
tual 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 be much pressed to
religious duties, even when they are but

GREAT INTEREST. 91

children ; they run willingly- that u ay, be
cause there is an inward principle of "love
constraining them," so that they " yield
themselves servants of righteousness," with
out outward restraint.

3. Although such know not when they
were first acquainted with God, yet they
have afterwards such exercises of spirit he-
falling 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 gene
rally they remember when some special sub
ject of religion and duty, or when some sin,
of which they were not taking notice before,
was discovered to them. They who can ap
ply 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 takes 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 l;iw dealing with
them before they close with Christ Jesus.

And because some may pretend to this
way of calling, we shall touch on somethings
most remarkable in that transaction with
Zaccheus. for their clearing and confirmation.

9-3 THE CHRISTIAN'S

1. He had some desire to see Christ, and
such a desire as made him waive that which
some would have judged prudence and dis
cretion, whilst he climbed up a tree that he
might see him. 2. Christ spoke to his heart,
and that word took such hold upon him, that
presently with joy he did accept of Christ's
offer, and closed with Christ as Lord, whilst
few of any note were following him. 3. Upon
this his heart opened to the poor, although
it seems he was a covetous man before.
4. He had a due impression of his former
ways, giving evidence of his respect to Mo
ses' law, and this he signified before all the
company then present, not caring to shame
himself in such things as probably were noto
rious to the world. 5. Upon all these things,
Christ confirms and ratines the bargain by
his word ; recommending to him that one
ness of interest which behoved to be be
tween him and the saints, and the thoughts
of his own lost condition, if Christ had riot
come and sought him, and found him.

We grant the Lord calls some so, and if
any can lay claim to the special things we
have now hinted, they have a good confir
mation of God's dealing with them, from
Scripture ; neither are they to vex them
selves because of the want of a distinct pre
paratory work of the law, if their heart has
yielded to Christ ; for a work of the law is
not desirable, except for this end. There
fore Christ offers himself directly in the
Scripture, and people are invited to come to

GREAT INTEREST. 93

him: and although many will not come to
him who is the surety, until the spirit of
bondage distress them for their debt, yet if
any, upon the knowledge of their lost estate,
would flee and yield to Christ, none might
warrantably press a work of the law upon
them.

As for others, whom Christ persuaded by
a word to follow him; whatsoever he did,
or however he spake to them, at his first
meeting with them, we must rationally sup
pose that then he discovered so much of their
own necessity, and his own fulness and ex
cellency 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 con
firmed and strengthened, with whom God
hath so dealt, so there is no ground nor occa
sion for deluded souls to flatter themselves
in their condition, who remain ignorant and
senseless of their own miseries, arid Christ's
all-suHiciency, 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 some
what recorded of this way in that pregnant
example of the "thief on the cross." Al
though 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
8*

.94

either themselves or others before ihe last

breath; and we shall so particuiarL

on the otlier hand, none nuiy dare to .ay

so giv.ii a business to the last hour of their

life

\Ve find these things remarkable in that
business between Christ and the thief. 1. The
man falls out with his former companion.
2. He daies not speak a wrong word of God,
whose hand is on him, but justifies him in
all that has befallen him. 3. He now sees
Jesus Christ persecuted by the world without
a cause, and most injuriously. 4. He dis
covers Christ to be a Lord and a King, whilst
his enemies seem to have him under. 5. He
believes a state of glory after death so really,
that he prefers a portion in it to the present
safety of his bodily life, which he knew
Christ was able to grant him, at that time,
that he might have chosen that with the
other thief. 6. Although he was much abased
in himself, and so humbled, that he pleaded
but that Christ would remember him, yet he
was nobly daring to throw himself upon the
covenant, on life and death ; and he had so
much faith of Christ's all-sufficiency, that he
judged a simple remembrance from Christ
would satisfyingly do his business. 7. He
acquiesced sweetly in the word which Christ
spake to him for the ground of his comfort.
All which are very clear in the case of that
poor dying man, and prove a very real work
of God upon his heart.

As- this example may encourage some to

GREAT INTEREST. 95

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's sal
vation, 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 ig
nominy of his cross; a parallel of which we
shall hardly find in all the Scripture besides,
Yea. as there be but few at all saved —
"Many be called, but few chosen;" and
fewest saved this way ; so the Lord lias
peremptorily threatened to laugh at the ca
lamity, and not to hear the cry of such as
formerly mocked at his reproof, and would
not hear when he called to them: "Because
I have called, and ye refused ; I have
stretched out my hand, and no man regard
ed ; but ye have set at nought all my coun
sel and would none of my reproof, I also
will laiiirh at your calamity, I will mock
when your fear cometh." Which scripture,
although it does not shut the door of mercy
upon any. who at the hour of death do sin
cerely judge themselves and flee to Christ, as
this penitent thief did ; yet it is certain, it im
plies that very few, who reject the offer until
then, are honoured with repentance as he
was; and so their cry, as not being sincere,
and of the right stamp, shall not be heard.

SECT. II. The work of the Law, by
which the Lord prepares his way unto men's

96 THE

souls ; which is either more violent and sud
den, 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 at before.
We do not mean that every one, whose con
science is awakened with sin and fear of
wrath, really closes with Christ ; the con
trary appears in Cain, Saul, Judas, &c. But.
there is a conviction of sin, an awaken
ing of conscience, and work of humiliation,
which, as we shall particularize them, rarely
miscarry or fail of a gracious issue, but ordi
narily resolve into the " Spirit of adoption,"
and a gracious work of God's Spirit. And
because the Lord deals with many sinners
this way, and we find that many are much
puzzled about the giving judgment of this
work of the law, we shall speak of it parti
cularly.

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 con
verts 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

GREAT INTEREST. 97

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 dis
pensation, puts the person to a dreadful
stand, with a great stir in the soul ; " some
are pricked in heart," " some fall on tremb
ling." And this is such a stir, that the per
son is brought to his wit's end. " What wilt
thou have me to do?" says Paul; "What
must I do to be saved ?" says the jailer.
2. The person is content to have salvation
and God's friendship on any terms, as the
question imports, " What shall I do?" As
if he had said, What would I not do ? what
would I not forego ? what would I not un
dergo ? 3. The person accepts the condi
tion offered by Christ and his servants, as is
clear in the forecited Scriptures. 4. The
person presently becomes of one interest with
the saints, joining himself with that persecuted
society, putting respect on those whom he
had formerly persecuted, joining and contin
uing with them in the profession of Christ
at all hazards. Those with whom the Lord
has so dealt, have much to say for a gra
cious work of God's Spirit in them ; and it is
probable, many of them jan date their work
from such a particular time and word, or dis
pensation, and can give some account of
what passed between God and them, and of
a sensible change following in them from
that time forward ; as Paul gives a good

98 THE CHRISTIAN'S

account of the work and way of God with
him afterwards.

Again, the Lord sometimes carries on this
work more calmly, softly, and easily, pro
tracting 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 assaults the house
kept peaceably by the strong man, the devil,
and thus Christ, who is the stronger man,
comes upon him, and, by the Spirit of truth,
fastens the word on the man, in which God's
curse is denounced against such and such
sins, of which the man knows himself guilty.
The Spirit convinces the man, and binds it
upon him, that he is the same person against
whom the word of God speaks, because he
is guilty of such sins ; and from some sins
the man is led on to see more, until usually
he comes to see the sins of his youth, sins of
omission, &c. ; yea, he is led on, until he sees
himself guilty almost of the breach of the
whole law ; he sees " innumerable evils com
passing him," as David speaks in a fit of
exercise. A man sometimes will see awful
sights of sin in this case, and is sharp sighted
o reckon an enormity almost to every sin

GREAT INTEREST. 99

Thus " the Spirit cometh and convinceth of
sin."

2. The Lord shakes 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 pretends
to faith in Christ, by which he thinks his
burden is taken off him, as the Pharisees
sail1:, " We have one Father, even God:"
they pretended to a special relation to God as
a common Lord. The Spirit of God drives
the man from this by the truth of the Scrip
tures, proving that he has no true faith, and
so no interest in Christ, nor any true saving
grace ; showing clearly the difference be
tween true grace and the counterfeit fancies
which the man has in him ; and between
him and the truly godly, as Christ labours 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." So, " fear
surprise th the hypocrite in heart," especially
when the Lord discovers to him conditions,
in many of these promises in which he trust
ed most, not easily attainable : he now sees
grace and faith to be another thing than once
he judged them to be. We may, in some re
spect, apply that word here, " The Spirit con
vinceth him of sin, because he hath not be
lieved on the Son :" he is particularly con
vinced of unbelief ; he sees now an immense
distance between himself and the godly, who
he thought before outstripped him only in
some unnecessary, proud, hateful preciseness ;

100 THE

he now sees himself deluded, and in the broad
way with the perishing multitude ; and so,
in this sight of his misery, lies down under
his own burden, which, before this time, he
thought. Christ did bear for him : he now be
gins to startle at the promises, because of this
and such other words, " What hast, thou to do
to take my covenant in thy mouth ?" &c.

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 1 do to be
saved ?" His salvation becomes the leading
thing with him. It was least in his thoughts
before, but now it prevails, 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 that they are
guilty of tlu sin against the Holy Ghost,
which is unpardonable, and so are driven to
a dangerous length ; Satan still upbraiding
them with many sad examples of people
who have wofully put an end to their own
existence : but they are in the hand of one
who " knoweth how to succour them that are
tempted."

4. When a man is thus in hazard of mis
carrying, the Lord uses a work of preventing

GREAT INTEREST. 101

rncrcy 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 nu
merous proofs of God's free and rich grace,
pardoning gross transgressors, such as Ma-
nasseh, who was a bloody idolatrous man,
who had correspondence with the devil, and
yet obtained mercy; and other scriptures
bearing offers of grace and favour indiffe
rently to all who will yield to Christ, what
soever they have been formerly : so that
the man is brought again to this, " What
shall I do to be saved ? which supposes
that he apprehends a possibility of being
saved, else he would not propound the ques
tion. 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 riot 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 speaks
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 quick
ened in the soul ; which is obvious from that
same expression, " What shall I do to be
saved ?" But sometimes this desire is di
rected amiss, whilst it goes out thus, " What
9

102 THE

shall I do that I may work the works of
God?" In which case, the man, formerly
perplexed with fear and care about his sal
vation, would be at some work of his owr
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 makes 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,"
says he, " for he is a holy God, a jealous
God," &c. In this new assault the Lord, 1.
Sets up against the man the spirjtuality of
the law : the commandment comes with a
new charge in the spiritual meaning of it.
" The law came," says 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 spurns at the law, becoming exceed
ingly sinful : " But sin, taking occasion by
the commandment, wrought in me all man
ner of concupiscence. For without the law

GREAT INTEREST. 103

sin was dead. For I was alive without the
law once ; but when the commandment came,
sin revived, and I died. Was then that
which is good made death unto me ? God
forbid. But sin, that it might appear sin,
working death in me by that which is good ;
that sin by the commandment might become
exceeding sinful." 3. The Lord discovers
to the man, more now than ever before, the
uncleanness of his righteousness, and what
spots are in his best things. These things
kill the man, and he dies to his own self-
righteousness, and despairs of relief in him
self, if it come not from another quarter.

6. After many ups and downs, here gene
rally the man resolves on retirement ; he
desires to be alone, he cannot keep corn
pany as before. Like those in a besieged
city, who, when they see they cannot hold
out, and would be glad of any good condi
tion from the besieging enemy, go to a coun
cil, that they may resolve on something ; so
the man here retires, that he may speak
with himself. This is like that " commun
ing with our own heart." Thus God leads
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

104 THE CHRISTIAN'S

and self-loathing : " Then shall ye remem
ber your own evil ways, and your doings
that were not good, and shall loathe your
selves in your own sight," &c. : like the
Psalmist, « His sin is ever before him."
2. Then he remembers how many fair op
portunities of yielding to God he has basely
lost : his spirit is like to faint when he remem
bers that ; as is said in another case, " When
I remember these things I pour out my soul
in me. — 0 my God. my soul is cast down
within me. — Deep calleth unto deep : all thy
waves are gone over me." 3. He now
thinks of many Christians whom he mocked
and despised in his heart, persuading him
self now that they are happy, as having
chosen the better part ; he thinks of the con
dition of those who wait on Christ, as the
Queen of Sheba did of Solomon's servants :
" Happy are thy servants," saith she, " who
stand continually before thee, and that hear
thy wisdom :" " Blessed are they that dwell
in thy house," &c. He wishes to be one of
the meanest who have any relation to God :
as the prodigal son speaks, he would be
as "one of his Father's hired servants."
4. Then he calls to mind the good report
that is gone abroad of God, according to that
testimony of the prophet, who knew that
God was a gracious " God and merciful, slow
to anger, and of great kindness," &c. The
free and large promises and offers of grace
come in here ; and the glorious dealings
which have past upon sinners of all sorts,

GREAT INTEREST. 105

according to the account of God in Scrip
ture. 5. He thinks with himself, Why has
God spared me so long ? and why have I
got such a sight of my sin ? and why has
he kept me from destroying myself with my
own hand, in choosing some unhappy relief?
why has he made this strange change on
me ? It may be it is in his heart to do me
good: 0 that it rnay be so! — Although all
these thoughts be not in the preparatory
work of every one, yet they are with many,
and very promising where they are.

7. Upon all these thoughts and medita
tions the man, more seriously than ever be
fore, resolves to pray, and to make some
attempts with God, upon life and death ; he
concludes, it can be no worse with him ;
for if he sit still he perishes ; 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
perishes for want: so, he goes to God, for
he knows not what else to make of his con
dition, as the prodigal son does. And, it
may be, he resolves what to speak; but
things readily vary when he stands 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 ser
vants. And he arose and came unto his
father, and said unto him, Father, I have
9*

106 THE CHRISTIAN'S

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-condem
nations, of which he is very liberal : « I have
sinned against heaven, and before thee, and
am no more worthy," &c. 2. Now his
thoughts are occupied concerning the hear
ing of his prayer, which he was not wont to
question much: he now knows what those
expressions of the saints, concerning the
hearing of their prayers, import. 3. It is
observable in this address, that there are
many broken sentences, like that of the
Psalmist, "But thou, 0 Lord, how long?"
supplied with sighs and « groaning which
cannot be uttered ;" and earnest looking up
ward, thereby speaking more than can be
well expressed by words. 4. There are usual
ly some interruptions, and, as it were, diver
sions ; the man speaking sometimes to the
enemy, sometimes to his own heart, some
times to the multitude in the world, as David
do;-s in other cases, " 0 thou enemy, des
tructions are come to a perpetual" end."
'; \V!iy art thou cast down, 0 my soul? and
why art thou disquieted in me ? hope thou
in God, for I shall yet praise him for the
help of his countenance." •' 0 ye sons of
men, how long will ye turn my" glory into
shame?" 5. It is observable here," that
sometimes the man will stop, and be silent,

GREAT INTEREST. 107

to hear some indistinct whispering of a joy
ful sound glancing on the mind, or some
news in some broken word of Scripture,
which, it may be, the man scarcely knows to
be Scripture, or whether it is. come from
God, or whether an insinuation from Satan
to delude him ; yet this he hath resolved,
only to " hear what God the Lord will
speak," as upon another occasion. 6. More
distinct promises come into the man's mind,
upon which lie attempts to lay hold, but
is beaten off with objections, as in another
case the Psalmist is : " But thou art holy —
but I am a worm." Now it is about the
dawning of the day with the man, and faith
will stir as soon as the Lord imparts " the
joyful sound." This is the substance of the
covenant, which may be shortly summed up
in these words : " Christ Jesus is my beloved
Son, in whom I arn well pleased: hear ye
him."

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 know-
edge of his covenant into the heart, and
determines the heart to close with it : and
(lod now draws the heart so to Christ, and
so lays out the heart for him, that the
work cannot miscarry; for now the heart is
so enlarged for him, as that less cannot

108 THE

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 ba-
side 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 particularised; only we say, the
Lord deals so with some ; and where he so
convinces of sin, corruption, and self-empti
ness, 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 has 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 has a
gracious issue, and the convictions of hypo
crites.

Object. Hypocrites and reprobates have
great stirrings of conscience, and deep con
victions 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.

tfns. 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
n reprobates. If there were not some gra
cious result of these convictions and awaken-

GREAT INTEREST. 109

ings of conscience in the Lord's people, and
other marks, of which we shall speak after
wards, 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 tilings, which rarely will be found in
the stirrings of reprobates, and which are
usually found in that work of the law which
has a gracious issue.

1. The convictions of hypocrites and repro
bates are usually confined to some few very
gross transgressions. Saul grants no more bu>t
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 parti
cular 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 speaks in the sight of his
sin. And withal, that universal conviction,
if I may call it so, is not general, as usually
we hear senseless men saying, " that in all
things they sin ;" but it is particular and con
descending, as Paul afterwards spake of him
self; he not only is the "chief of sinners,"
but particularly, he was a « blasphemer, a
persecutor."

2. The convictions which hypocrites have,
seldom reach their corruption, and that body
ot death, which works an aversion to what
is good, and strongly inclines to what is
evil. Generally where we find hypocrites

110 THE CHRISTIAN'S

speaking of themselves in Scripture, they
speak loftily, and with some self-conceit, as
to their freedom from corruption. The Pha
risees say to the poor man, " Thou wast
altogether born in sin, and dost thou teach
us ?" as if they themselves were not as cor
rupt by nature as he : they speak of great
sins, as Hazael did, "Am I a dog, that I
should do tins great thing ?" and also in
their undertakings of duty, as that scribe
spake, " Master, I will follow thee whither
soever 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 esta
blish their own righteousness, not submit
ting unto the righteousness of God." But I
may say, that convictions and exercise about
corruption and that body of death, inclining
them to evil, and disabling them for good,
is not the least part of the work where the
Lord is preparing his OWP way. They use
to judge themselves very wretched because
of a body of sin, and are at their wit's end
how to be delivered, as Paul speaks, when
he is under the exercise of it afterwards : " 0

GREAT INTEREST. Ill

wretched man that I am, who shall deliver
me from the body of this death?"

3. It will generally be found, that the con
victions 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 rims 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 pre
pares his own way, the work is both so seri
ous as the person cannot be put off 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 seri
ous inquiry after relief is a very observable
thing in the preparatory work which leads
on to Christ. Yet we desire none to lay too
much weight on these things, since God has
allowed clear differences between the pre
cious and the vile.

Object. I still fear I have not had so tho
rough 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.

*ftnsw. It is true, the Lord discovers to

112 THE CHRISTIAN'S

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 de
grees 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 any way of working here. The main
thing we are to look to, in these legal awa
kenings 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 our
selves about any preparatory work further.
No\r, those ends which God seeks to accom
plish 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 natu
rally have high thoughts of themselves, and
do incline much to the covenant, of works ;
the Lord therefore discovers to them so much
of their sin and corruption, even in their best
things, that they are made to loathe them
selves, and to despair of relief in themselves ;

GREAT INTEREST. 113

and so they are forced to flee out of them
selves, and from the covenant of works, to
seek refuge elsewhere. They become dead
to themselves and the law, as to the point
of justification. Then have they no more
confidence in the flesh. This is supposed
in the offers of Christ, « coming to seek and
save that which is lost," and " to be a phy
sician to those who are sick."

The second great end is, to commend
Chnst 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 alone enriches, 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 wry of salvation, as grace, the new
covenant, faith, &c.,and makes him carefully
gather and treasure up his Michtums 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 n ck 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
10

1 14 THE CHRISTIAN'S

henceforth stand in awe, knowing " how
bitter a thing it is to depart from the Lord.
So we find rest offered to the weary, upon
condition they will take on Christ's yoke :
" Take my yoke upon you, and learn of me,
for I am meek and lowly in heart ; and ye
shall find rest, unto your souls." And God
offers to own men as their God and Father,
upon condition they will allow no peaceable
abode to Belial : « What fellowship hath
righteousness with unrighteousness? and what
communion hath light with darkness ? and
what concord hath Christ with Belial ? or
what part hath he that believeth with an in
fidel ? Wherefore come out from among
them, and be ye separate, saith the Lord,
and touch not the unclean thing, and I will
receive you, and will be a father unto you,
and ye shall be my sons and daughters, saith
the Lord Almighty."

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 thoti remember,
and be confounded, and never open thy
mouth any more, because of thy shame,
when 1 am pacified towards thee, for all that
Ihou hast 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, be
cause thou didst it." « God hath punished
us less than our iniquities." « I will bear

GREAT INTEREST. 115

the indignation of the Lord, because I have
sinned.7' The man cares not what God
does to him, or how he deals with him, if he
save him from the deserved wrath to come :
also, any mercy is a great mercy, to him
who has had such a view of himself; he is
" less than the least of mercies ;" " any
crumb falling from the Master's table, is
welcome ;" he thinks it rich " mercy that he
is not consumed." This is the thing that
marvellously makes God's poor afflicted
people so silent under, and satisfied with,
their lot ; nay, they think he deserves hell,
who opens his mouth at any thing God does
to him, since he has pardoned his trans
gressions.

So, then, for satisfying the objection, I
say, if the Lord has driven thee out of thy
self, 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
does 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 disco
veries 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,

116 THE CHRISTIAN'S

with thankfulness, renewed and quickened
often; for somewhat of that work which
abases thee, exalts Christ, and conforms to
his will, must accompany thee throughout all
thy lifetime in this world.

CHAPTER III.

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 al
though, 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 among the marks of
a gracious state : and if a man can make out
this, that he believes 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 those three grounds :

GREAT INTEREST. 117

1. Some conceive faith to be a difficult
mysterious thing, hardly attainable. To these
f say, Do not mistake ; faith is not so dilli-ult
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 you it is
given, .in the behalf of Christ, to believe on
him." Yet it were a reflection upon Christ,
and all he has done, to say it were a matter
of insuperable difficulty ; as is clear : " The
righteousness which is of faith, speaketh on
this wise, Say not in thine heart, Who shall
ascend into heaven ? that is, to bring Christ
down from above; or, Who shall descend
into the deep? that is, to bring up Christ
again from the dead. But what saith it ?
The word is nigh thee, even in thy mouth,
and in thy heart ; that is, the word of faith
which we preach ; that if thou shalt confess
with thy mouth the Lord Jesus, and shalt
believe in thine heart, that God hath raised
him from the dead, thou shalt be saved : for
with the heart man believeth ur.to righteous
ness, and with the mouth confession is made
unto salvation. For the Scripture saith,
Whosoever believeth on him, shall not be
ashamed." It were according to that Scrip
ture, as much upon the matter as to say,
Christ came not from heaven, is not risen
from the dead, nor ascended victorious to
heaven. I say he has made the way to
10*

118 THE CHRISTIAN'S

heaven most easy ; and faith, which is the
condition required on our part, more easy
than men imagine. For the better under
standing of this, consider, that justifying
faith is not to believe that I am elected, or
to believe that God loves me, or that Christ
died for me, or the like : these things are in
deed very difficult, and almost impossible at
the first to be got at by those who are serious ;
whilst natural atheists and deluded hypo
crites find no difficulty in asserting all those
things. I say, true justifying faith is not any
of these things ; neither is it simply the be
lieving of any sentence, that is written, or
that, can be thought upon. I grant,, he that
believes on Christ Jesus, believes what God
has said concerning man's sinful miserable
condition by nature ; and he believes that
to be true, that "there is life in the Son,
who was slain, and is risen again from the
dead," &c. But none of these, nor the be
lieving of many such truths, do speak out
justifying faith, or that believing on the Son
of God spoken of in Scripture : for then it
were simply an act of the understanding
but true justifying faith, which we now seek
alter, as a good mark of an interest in Christ,
is chiefly and principally an act or work of
the heart and will; having presupposed
several things about truth in the understand
ing : " With the heart man believeth unto
righteousness," Horn. x. 10 And although
it seem, ver. 9 of that chapter, that a man is
saved upon condition that he believes this

GREAT INTEREST 119

truth, " God raised Christ from the dead,"
yet we must understand another thing there,
and ver. 10, than the believing the truth of
that proposition : for besides that all devils
have that faith, whereby they believe that
God raised Christ from the dead, so the
Scripture has clearly resolved justifying
faith into a receiving of Christ : " As many
as received him, to them gave he power to
become the sons of God, even to them that
believe on his name." The receiving of
Christ is there explained to be the believing
on his name. It is still called a staying on
the Lord, a trusting in God, often men
tioned in the Psalms, and the word is a lean
ing on him. It is a believing on Christ:
« This is the work of God, that ye believe
on him whom he hath sent ;" and often so
expressed in the New Testament. When
God makes men believe savingly, he is
said to draw them unto Christ; and when
the Lord invites them to believe, he calls
them to come to him : "All that the Father
givetli me, shall come to me ; and him that
cometh to me, I will in nowise cast out.
No man can come to me, except the Father
which hath sent me, draw him." The king
dom of heaven is like a man finding a jewel,
with which he falls in love: "The king
dom of heaven is like unto a treasure hid in
a field ; the which when a man hath found,
he hideth, and for joy thereof, goeth and
selleth all that he hath, and buyeth that
field. Again, the kingdom of heaven is like

120 THE CHRISTIAN'S

unto a merchant-man seeking goodly pearls ;
who, when he hath found one pearl of great
price, went and sold all that he had, and
bought it." Now, I say, this acting of the
heart on Christ Jesus, is not so difficult a
thing as is conceived. Shall that be judged
a mysterious difficult thing, which consists
much in desire ? If men have but an appe
tite, they have it; for they are "blessed that
hunger after righteousness." If you will,
you are welcome. Is it a matter of such
intricacy and insuperable difficulty, earnest
ly to look to that exalted Saviour ? « Look
unto me, and be ye saved, all the ends of
the earth." And to receive a thing that
is offered, held forth, and declared to be
mine, if I will but accept and take it, and in
a manner " open my mouth," and give way
to it ? « Open thy mouth wide, and I will
fill it." Such a thing is faith, if not less.
Oh, if I could persuade people what is justi
fying faith, which appropriates Christ ! We
often scare people from their just rest and
quiet, by making them apprehend faith to
be some deep mysterious thing, and by
moving unnecessary doubts about it, where
by it is needlessly darkened.

2. Some make no use of this mark, us
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 what
soever true faith be, men must resolve to

GREAT INTEREST. 121

have it, or nothing at all ; all other marks
are in vain without it ; a thousand tilings be
sides Avill not do the business. Unless a
man believe, he abidcth in the state of con
demnation : " He that believeth not is con
demned already, because he hath not be
lieved 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 diffi
cult 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 that lie cannot work
out his own salvation, and that there is satis
fy iim- fulness in Christ, very desirable if he
could overtake it ; a serious minding of this,
with a heart laid open for relief; as also by
tin? ordinary companions and concomitants
of it, that is, the liking of Christ's dominion,
his kingly and prophetical oilice, a desire to
resign myself wholly up to him, to he at his
disposing; as also by the native consequen
ces of it, that is the acquitting of the word,
the acquitting of my own conscience accord
ing to the word, a heart-purifying work, a
working by love, &c. I say, not only may

122 THE

we know faith by these things, but it is dis
cernible by itself arid of its own nature. Al
though I deny not but there must be some
help of God's Spirit, "by which we know
what is freely given unto us of God ;" as
also, that God has allowed many evidences
and marks as precious helps, whereby men
may clear up faith more fully to themselves :
" These things have I written unto you that
believe on the name of the Son of God, that
ye may know that ye have eternal life ;" yet
I still say, that faith, or believing, which is
some acting of the heart upon Christ in the
gospel, and the transacting with him there,
is discernible of itself, and by itself, to a judi
cious understanding person, with an ordi
nary influence of the Spirit ; unless the Lord,
for reasons known to himself, overcloud a
man's reflex light, by which he should take
up and perceive what is in him.

This justifying faith, which we assert to
be so discernible, is, in the Lord's deep wis
dom and gracious condescension, variously
expressed in Scripture, according to the dif
ferent actings of it upon God, and outgoings
after him ; so that every one who has it, may
find and take it up in his own mould. It
sometimes acts by a desire of union with
him in Christ : this is that looking to him in
Isaiah : " Look unto me, and be ye saved, all
the ends of the earth." This seems to be a
weak act of faith, and far below other act
ings of it at other times perhaps in that samo
person. Men will look to what they dare

GREAT INTEREST. 123

not app/oach, to their apprehension which
they dare not touch or embrace: they may
look to one to whom they dare not speak :
yet God has made the promise to faith in
tint acting, as the forementioned Scripture
shows; and this he has done mercifully and
wisely ; for this sometimes is the only dis
cernible way of the acting of faith of some
persons. Such are the actings or outgoings
of faith expressed in Scripture by " hunger
ing and thirsting after righteousness ;" and
that expressed by ivilling, " and whosoever
will, let him take the water of life freely."

Again, this faith goes out sometimes in
the act of recumbency, or leaning on the
Loid, the soul taking up Christ then as a
resting-stone, and God has so held him out,
although he be a stumbling-stone to others.
This acting of it is hinted at in the expres
sions 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
trust in the Lord shall be as Mount Zion
which abideth for ever." I say, the Lord
has made promises in this way of faith's act
ing, as knowing it will often go out after
him in this way with many persons ; and
this way of its acting will be most discernible
to them.

It goes out after God sometimes by an act

124 THE

of waiting j when the soul has somewhat
depending before God, and has not got out
his mind satisfying]/ concerning that thing,
then faith waits ; and so has the promise
" They shall not be ashamed that wait for
me." Sometimes it acts in a determined
way upon the Lord, when the soul appre
hends God thrusting it away, and threaten
ing its ruin : " Though he slay me, yet will
I trust in him." The faith of the poor wo
man of Canaan, so highly commended by
Christ, went out in this determined way of
acting over difficulties ; and the Lord speaks
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 en
couragement. 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 va
rious conditions of man. And accordingly
faith, which God has appointed to traffic and
travel between Christ and man, as the in
strument of conveyance of his fulness to
man, and of maintaining union and commu
nion 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 Father that all ful
ness should dwell; so that, let Christ turn
what way he will, faith turns and points that
way. Now he turns all ways in which he
can be useful to poor man; and therefore

GREAT INTEREST. 125

faith acts accordingly on him for drawing
out of that fulness, according to a man's
case and condition. As for example, the
soul is naked, destitute of a covering to keep
it from the storm of God's wrath ; Christ is
fine raiment : then accordingly faith's work
here is to " put on the Lord Jesus." The,
soul is hungry and thirsty after something
that may everlastingly satisfy; Christ Jesus
is " milk, wine, water, the bread of life, and
the true manna." He is " the feast of fat
things, and of wine refined ;" then the work
and exercise of faith is to " go, buy, eat and
drink abundantly." The soul is pursued
with guilt more or less, and is not able to
answer the charge ; Christ Jesus is the city
of refuge, and the high priest there, during
whose priesthood, that is for ever, the poor
man who gets thither is safe ; therefore the
work and exercise of faith is " to flee thither
for refuge, to lay hold on the hope set before
us." In a word, whatever way he may
benefit poor man, he declares himself able
to do. And in whatever way he holds out
himself in the Scriptures, so i'aith points to
wards him. If lie be a Bridegroom, faith
will go out in a marriage relation ; if he bo a
Father, faith pleads the man to be a child ;
if he be a Shepherd, faith pleads the man
may be one of his sheep ; if he be a Lord,
faith calls him so, which none can do but by
the Spirit of Jesus ; if he be dead, and risen
again for our justification, faith " believeth
God hath raised him" on that account.
11

126 THE CHRISTIAN'S

Wheresoever he be, there would faith be ,
and whatsoever he is, faith would be some
what like him ; for by faith the heart is laid
out in breadth ana length for him ; yea,
when the f une and report of him go abroad
in his truth, although faith sees aot much,
yet it " believes on his name," upon the
very fame he has sent abroad of himself.

But here, for avoiding mistakes, consider,
1. That although justifying faith acts so
variously, yet, every believer who has a good
title to Christ Jesus, has not all these various
workings and exercises of faith : for his con
dition requires them not ; and also the Mas
ter 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 w6rking 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, 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 cen
turion — of the woman of Canaan. Many
good people are much disquieted concerning
their faith, because it goes 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 interrupted and remitted. They are

GREAT INTEREST. 127

sometimes strong and vigorous, and discern
ible ; and sometimes they fail, and unbelief
prevails ; so it were an uncertain thing to
judge of a man's estate by these. We find
the saints sometimes very different from
themselves, in regard of the workings of
faith, as \ve showed before.

3. Each one of these workings of faith
speaks good to the person in whom it is, and
has promises annexed to it, as we have said.
Yet,

4. Although these workings of faith have
promises annexed to them, they are not, on
that account, the condition of the new cove
nant ; for then every one behoved to have
each one of them, which is not true, as we
said before. A promise is made to him who
overcomes ; bat perseverance is not the con
dition of the new covenant, though it sup
poses 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 work
ings of faith, not as such, but as they 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 gra
cious persons, which may be supposed by
all the above-mentioned workings of faith,
wherein the nature and essence of justifying
faith consist. And this is the heart's satis
faction concerning God's plan of salvation
by Christ ; when man is pleased with God's

128

method of satisfaction to justice, through
Christ Jesus, in whom all fulness now dwells
by the Father's pleasure ; when the soul and
heart of man acquiesce in that, then it he-
lie ves unto salvation. As at first the Lord
made man suitable to the covenant of works,
by creating him perfect, and so putting him
in a capacity to perform his will in that
covenant ; so, under the new covenant, when
God gives the new heart to man, he puts
the idea and stamp of all his device in the
new covenant upon the man, so as there is
a consonance to God's will there : thus he
bears the image of the second Adam, Christ
Jesus, on him. This is a great part of the
new heart, and is most opposed to works ;
since now the man absolutely falls from
works, " becoming dead to the law," as to
the point of justification " by the body of
Christ." Man, perceiving that God has de-
vis^d a way of satisfying divine justice, and
recovering lost man by the incarnation of
Christ, thinks this so good and sure a way,
that he absolutely gives up with the law. as
I said before, and closes with this device ;
and this is believing, or faith, very opposite
to Avorks and all resting thereupon. This
cannot fail to be in all gracious persons, in
whom many of the workings of faith are
not to be found. This clearly supposes
known distress in a man without relief
in himself; this supposes known fulness in
Christ as the alone sufficient relief: this
imports a sort of appropriation ; for the heart

GREAT INTEREST. 129

oeing pleased with that device, in so far in
clines towards it. This is a thing clearly
supposed in all the workings of faith spoken
of before. He that greedily hungers, has
this; and he that leans, has this ; and he
that puts on Christ, has this, &c. This is to
esteem " Christ the wisdom and power of
God," to salvation : so is he said to be to all
that believe. They esteem that device wise
and sure, and becoming God ; and that is to
believe. On this account, " Christ, who is
the rejected stone to many, is precious to
them who believe ;" a fit stone to recover,
fortify, and beautify the tottering building
and fabric of lost man. " To whom coming,
as unto a living stone, disallowed indeed of
men, but chosen of God, and precious, ye
also, as lively stones, are built up a spiritual
house, an holy priesthood, to offer up spi
ritual sacrifices, acceptable to God by Jesus
Christ. Wherefore also it is contained in the
Scripture, Behold, I lay in Zion a chief Cor
ner-stone, elect, precious ; and he that believ
eth on him shall not be confounded. Unto
you, therefore, which believe, he is precious ;
but unto them which be disobedient, the
stone which the builders disallowed, the
same is made the head of the corner, and a
stone of stumbling, and a rock of offence,
even to them which stumble at the word,
being disobedient ; whereunto also they were
appointed." The kingdom of God is like a
man finding a treasure, for which with joy
he selleth all. These words hold out the
11*

130 THE

very way of believing ; namely, salvation is
discovered in the gospel to be by Christ ; the
heart values that method as satisfying. This
is to believe on the Son of God lifted up ;
which is compared with the looking to the
brazen serpent. It was man's approbation
of that device, which made it effectual for
his healing ; so is it here : " He that so be
lieveth, setteth to his seal that God is true."
True ! Wherein ? In that record he has
borne, that God has provided life for men,
and placed it all in Christ : " He that believeth
not, maketh God a liar." Wherein ? In his
saying that Christ is a safe and sure way to
heaven. This is being pleased and acqui
escing in that device ; and it is consonant to
all I know spoken of justifying faith in Scrip
ture. This is the believing on Christ and on
his name, the receiving of him, and resting
on him for salvation, spoken of in our Cate
chism ; the believing that Jesus is the Christ,
that is, the anointed One, whom the Father
hath sealed and set apart, and qualified for
the work of reconciling man unto God ; and
" he that believeth that Jesus is the Christ, is
born of God." This is to " believe with the
heart, that God has raised Christ from the
dead." The man believes Christ died, and is
raised as a satisfaction for man's transgres
sion. Devils may believe that ; nay, but the
man I speak of, « believeth it with the heart,"
which no natural man can, until a new heart
be given him ; that is, he is cordially pleased
and satisfied with, and acquiesces in this

GREAT INTEREST. 131

glorious method. And thus faith lays out
itself now and then in its actings, outgoings,
and exercise, according to all the covenant-
relations under which Christ is held forth in
the Scripture.

NO\V, I s:>y, this faith is discernible, many
times, not only in these actings; a man may
know if his heart hungers after Christ, and
flees for refuge to him, when pursued ; and
if he commits himself unto God, &c. but. also
in its very nature; as it is justifying, it is dis-
cernihle, and may be known. A man may
clearly know, if from known distress in him
self, upon the report and fame of Christ's ful
ness, his heart is pleased with God's device
in the new covenant ; if it goes out after
Christ in that invention, and pleases him as
Lord of the life of men, terminating and rest
ing there, and no where else ; acquiescing in
that contrivance with desire and compla
cency. Tl.is is a discernible thing: there
fore I ex! ort men impartially to examine
themselves ; and if they find that their heart.
has closed so with that device of salvation,
and is gone out after him as precious, that
thereupon they conclude a sure and true in
terest in Christ Jesus, and a good claim and
title to the crown, since " he that believeth
shall never perish, but hath everlasting life."'

SECT. II. — The difference between the
faith of hypocrites, and true saving justify
ing faith.

Object. Hypocrites and reprobates have a

132 THE CHRISTIAN'S

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, him
self believed also ;" and could not choose but
go out after Christ, and that device of salva
tion, when they hear of it ; and they profess
they do so, yet are deluded, and so may
I be.

J?ns. To say nothing of that thought of
your heart, by which you wonder that any
man should not be pleased with the device
of salvation by Christ, and led out towards
him, as a very promising thing, and declar
ing justifying faith to be in your bosom ;
and, to say nothing in contradiction to that
which you think, a natural man, whilst such,
and before he get a new heart, can be
pleased with that device, and affectionately
believe with his heart, and that which per
fectly overthrows the covenant of works,
and abases man in the point of self-right
eousness already attained, or that can be got
at by him, which is inconsistent with many
scriptural truths ; I offer these distinctions
between the faith of all hypocrites or repro
bates, and that true saving justifying faith of
which we have spoken.

1. They never close with Christ Jesus in
that device, and him alone, as a sufficient
covering of the eves, as is said of Abraham
to Sarah ; they still hold fast something of
their own, at least to help to procure God's

GREAT INTEREST. 133

favour and salvation; their heart still speaks
as that young man's speech insinuates:
"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 shar
ing in their heart, contrary to that: " A man
cannot serve two masters." Either Christ
must he 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 has alone
made Lord here, in whom all fulness shall
dwell. But where justifying faith is, the
soul of a man and his heart closes with
Christ, and him alone ; " having no confidence
in the flesh," lie trusts only in God. Also
the man here gives up with other lovers; as
they compete with Christ, he resolves " not
to he for another." He calls him Lord,
" which a man can only do by the Spirit of
Christ."

2. As hypocrites and reprobates never
close with Christ alone, so they never close
with Christ fully, as he is anointed to be a
Kini*, 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

134 THE

all his will "good, holy, just, and spiritual,"
and " right concerning all things," " making
mention of his righteousness only."

The man also gives himself up to be
taught of him : " Learn of me." So that
" Christ is made," to the true belie /er, 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 will follow thee whith
ersoever thou goest. And Jesus saith unto
him, The foxes have holes, and the birds of
the air have nests ; but the Son of man hath
not where to lay his head!" But where
true justifying faith is, a man closes with him
on all hazards ; he resolves to forego all,
rather than to forego Christ : " We have left
all, and have followed thee." " He reck-
oneth all to be loss and dung, for the excel
lency of Christ Jesus, as his Lord, and to be
found in him."

We might give other distinctions also ; as
that true faith is operative, " purifying the
heart." "working by love;" whilst "hypo
crites 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

GREAT INTEREST. 135

believe." We might also show, that true
faith is never alone in a man. but attended
with other saving graces. But because these
tilings 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
pays these things-.

CHAPTER IV.

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 effec
tually called from the womb, or in their
younger years ; because they 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 rege
nerated and brought in to Christ after they
were come to greater age, and so have more
palpably been under the "power of dark
ness," before they were " translated into the
kingdom of Christ," But in all who do
warrantably pretend to Christ, this new crea

136 THE CHRISTIAN'S

ture 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 holds 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 sends
forth acts of life, or of "conformity to the
image of him who created it ;" so that the
party is renewed in some measure every
way. This renovation of the man who is
in Christ may be reduced to these two great
heads :

I. There is a renovation of the man's per
son, soul and body, in some measure.

1. His understanding is renewed, so that he
judges " Christ preached" in the gospel, to
be " the wisdom and power of God," a
wise and strong device, beseeming God. He
knows 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 dis
cerned : but he that is spiritual, judgeth all
things." " As God is true, our word toward

GREAT INTEREST. 137

you was not yea arid nay. For the Son of
God, Jesus Christ, who was preached among
you hy 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, edu
cated 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 as to adventure
their souls and everlasting being on them.
The understanding is renewed also, to un
derstand somewhat of God in the creatures,
as bearing marks of his glorious attributes ;
they see "the heavens declaring his glory
and power ;" and somewhat of God in pro
vidence, and the dispensations that fall out :
" His wondrous works declare that his name
is near." The understanding also perceives
the conditions and cases of the soul other
wise than it was wont to do ; as we find the
saints usually speaking in Scripture : " 0 my
soul, thou hast said unto the Lord, thou art
my Lord;" ''my soul said, thy face will I
seek ;" " why art thou cast down, 0 my
soul ?" " Return unto thy rest, 0 my soul."

2. The heart and affections are renewed.
The heart is made " a new heart, a heart of
12

138 THE CHRISTIAN'S

flesh," susceptible 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 goes out after God : " I will love the Lord :"
after his law : « 0 how I love thy law !"
after those who have God's image in them:
" By this shall all men know that ye are my
disciples, if ye have love one to another."
" We know that we have passed from death
unto life, because we love the brethren."
This love to God's people is upon a pure
account, as they are the children of God, and
keep his statutes ; it is « with a pure heart
fervently ;" and therefore it goes towards
all those whom the man knows or appre
hends to be such : " I am a companion of
all them that fear thee, and of them that
keep thy precepts," in all cases and con
ditions, even where there is nothing to beau
tify or commend but the image of God.
And this love is so fervent many times, that
it puts itself out in all relations, so that a man
seeks a godly wife, a godly master, a godly

GREAT INTEREST. 139

servant, a godly counsellor, if ye have to
choose upon : " Mine eyes shall be upon the
faithful of the land, that they may dwell with
me : he that walketh in a perfect way, he
shall serve me." And " it is not quenched
by many waters." Many imperfections and
infirmities, differences in opinion, wrongs
received, will not altogether quench love.
Also it is communicative of good according
to its measure, and as the case of the poor
godly requires : " Thou art my Lord, my
goodness extendeth not to thee, but to the
saints ;" " But whoso hath this world's
good, and seeth his brother have need, and
shutteth up his bowels of compassion from
him, how d welleth the love of God in him ?
My little children, let us not love in word,
neither in tongue, but in deed and in truth.
And hereby we know that we are of the
truth, and shall assure our hearts before
him." The man's hatred is also renewed,
and is now directed against sin : « I hate vain
thoughts ;" — against God's enemies as such :
« Do not I hate" them that hate thee ?" The
joy or delight is renewed, for it runs towards
God : " Whom have I in heaven but thee ?
and there is none upon earth that I desire
besides thee:" towards his law and will:
" His delight is in .the law of the Lord;" and
towards the godiy and their fellowship : " To
the saints, in whom is all rny delight." The
sorrow is turned against sin which has
wronged Christ : « Lookihy to him whom
they have pierced, they mourn." "The

140 THE CHRISTIAN'S

sorrow is godly" against what encroaches
upon God's honour : " They are sorrowful
for the solemn assembly, and the reproach
of that is their burden." There is some re
novation in all the affections, as in every
other part of the soul pointing now towards
God.

3. The very outward members of the
man are renewed, as the Scripture speaks —
the tongue, the eye, the ear, the hand, the
foot ; so that " those members which once
were improved as weapons of unrighteous
ness unto sin, are now improved as weapons
of :ighteousness 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 be
comes 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 in
terest and business is, how to " be found in
Christ," in that day ; or how to be obedient
to him, and " walk before him in the light of
the living," which he would choose among
all the mercies that fill this earth: "The
earth, 0 Lord, is full of thy mercy, teach me
thy statutes," The interest of Christ also
becomes the man's interest, as appears in
the song of Hannah, and in the song of
Mary. It is strange to see people newly
converted, and having reached but the be
ginnings of knowledge, concern and interest

GREAT INTEREST. 141

themselves in the public matters oi Christ's
kingdom, so desirous to have him riding
prosperously, and subduing the people un
der him.

2. The man that is in Christ, is renewed
m the way of his worship. He vvas 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 new
ness of spirit," in a new way, wherein he is
" helped by the Spirit of God," beyond the
reach of llesli and blood. He serves 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, do
ing and saying truly and not feignedly when
lie worships; still "desiring to approach
unto him as a living God," who hears and
sees 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 does not much reckon that
worship which is not so performed unto
God : and the iniquity of his holy things is
not the least part of bis burden and exercise.
To such a worship natural men are stran
gers, whilst they babble out their vain-glo
rious boastings, like the Pharisee, " Lord, I
thank thee that I am not as other men ;" or
"to an unknown God."

3. The man that is in Christ is renewed in
the way of his outward calling and employ-

142

merit in the world ; he now resolves to be
diligent in it, because God has commanded
it: "Not slothful in business, fervent in
spirit, serving the Lord ;" — and to look to
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 em
ployments, as Jacob does in his latter will,
" I have waited for thy salvation, 0 Lord ;"
and as Nehemiah did, " Then the king said
unto me, For what dost thon 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 fails.

4. He becomes new in the way of his re
lations; 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
e\To to God, labouring not to come under the
power of any lawful thing: "All things are
lawful unto me, but all things are not expe
dient ; all things are lawful for me, but I will
not be brought under the power of any ;'?
nor to give offence to others in the use of
these things. " For meat destroy not the
work of God. All things indeed are pure ;
but it is evil for that man who eateth with

GREAT INTEREST. 143

offence. It is good neither to eat flesh, nor
to drink wine, nor any thing whereby thy
brother stumbleth, or is offended, or is made
weak." Let every one of us please his
neighbour for his good to edification ; not
usinir liberty as an occasion to the flesh."
Yea. lit- labours to use all these things as a
stranger on earth, so that his moderation may
appear: "Let your moderation be known
unto all men." And he always looks to
God as the last end in these things ; doing
all to the glory of God :" so that we may
say of that man, " Old things are much passed
away, all things are," in some measure, " be
come new." He that is so new a creature,
is undoubtedly in Christ.

This renovation of a man in all manner of
conversation, and this being under law to
God in all things, is that " holiness, without
which no man shall see 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 in
ward testimony of sincerity in that way, they
shall not assure their hearts before him.
" The testimony of men's 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 God." There is no con

144 THE CHRISTIAN'S

fidence if the heart condemn. This is the
new creature, having a principle of new spi
ritual life infused by God into the heart, by
which it becomes new, and puts forth acts
of new life throughout the whole man, as
we have said, so that he points towards the
whole law. 1. Towards those commands
which forbid sin ; so he resolves to set against
secret sins, " not to lay a stumbling-block be
fore the blind." Little sins, which are judged
so by many, the least things of the law :
" Whosoever shall break one of these least
commandments, and shall teach men so, he
shall be called the least in the kingdom of
heaven." Spiritual sins, filthiness of the
spirit : " Having therefore, these promises,
dearly beloved, let us cleanse ourselves from
all filthiness of the flesh and spirit, perfecting
holiness in the fear of God." Sins of omission
as well as of commission, since men are to
be judged by these : " Then shall he say unto
them on the left hand, Depart from me, ye
cursed, into everlasting fire, prepared for the
devil and his angels : for I was an hungered,
and ye gave me no meat, I was thirsty, and
ye gave me no drink," &c. Yea, sins that
are wrought into his natural humour and
constitution, and thus are as " a right eye or
hand" to him : " If thy right eye offend thee,
pluck it out, and cast it from thee," &c. This
new principle of life, by the good hand of
God, makes the man set himself against
every known sin, so far as not to allow
peaceable abode to any known darkness :

GREAT INTEREST. 145

•< What fellowship hath righteousness with
unrighteousness? arid what communion hath
liirht with darkness?" 2. As also he points to
wards these commands which relate to duty.
and the quickening of grace in man : it makes
a man " respect all God's known commands;"
to " live godly, righteously, and soberly :"
yea, and to study a right and sincere way
and manner of doing things, resolving not
to give over this study of conformity to God's
will, whilst he lives on earth, but still to
" press forward toward the mark, for the
prize of the high calling of God in Christ
Jesus." This is true holiness, very becoming
all those who pretend to be heirs of that holy
habitation, in the immediate company and
fellowship of a holy God : " We know that
when he shall appear, we shall be like him."

Some may think those things high attain
ments, and very hard to be got at. I grant
it is true. But,

I. Remember that there is a very large al
lowance 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 (or ever;" he has enga
ged 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 hath promised « to sa-
tisfy the priests with fatness, " that the souls
of "the people may be satisfied with his
goodness ; and to keep and water them con-

146 THE CHRISTIAN'S

tinually every moment." And if he must
be " inquired to do ail these things unto
men," he engages to « pour out the spirit of
grace and supplication on them ;" and so to
teach them how to seek these things, and
how to set him to it, to do all for them.

II. For the satisfaction of weaker Chris
tians, I grant this new creature, as we have
circumscribed and enlarged it, will not be
found, in all the degrees of it, in every gra
cious 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 con
cerning 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, he-
cause 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

GREAT INTEREST. 147

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?"
He must not regard iniquity : " Then shall I
not be ashamed when I have respect unto
all thy commandments." " If I regard ini
quity in my heart, the Lord will not hear
me." I grant men may be ignorant of many
commands and many sins, and may imagine,
in some cases, that some sins are not hateful
to God : but supposing that they are in
structed in these things, there can be no
agreement between righteousness and un
righteousness.

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

148 THE

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 dis
covers 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 conve
nient 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 sometimes the other prevails. Now, I
say, we must choose a convenient time,
when the spiritual part is not by some temp
tation worsted and overpowered by the
flesh ; for in that case the new creature is
driven back in its streams, and much return
ed to the fountain and the habits, except in
some small things not easily discernible, by
which it makes opposition to the flesh, ac
cording to the above scripture. For, now is
it the time of winter in the soul, and we may
not expect fruit, yea, not leaves, as in some
other season : only here, lest profane Athe
ists should take advantage of this, we will
say, that the Spirit often prevails over the
flesh in a godly man, and the scope, aim,
tenor, and main drift of his way is " in the
law of the Lord," that is his walk ; whereas,
the path- way arid ordinary course of the
wicked is sin, as is often hinted in the book
of the Proverbs of Solomon. And if it hap
pen that a godly man be overmastered by

GREAT INTEREST. 149

any transgression, it is usually his sad exer
cise ; and we suppose he keeps it still in de
pendence before God to have it rectified, as
David speaks, " Wilt thou not deliver my
feet from falling !"

CHAPTER V.

THE DIFFERENCE BETWEEN A TRULY RE
NEWED MAN WHO IS IN CHRIST, AND HY
POCRITES.

Object. ATHEISTS and hypocrites may have
great changes and renovations wrought upon
them, and in them, and I fear mine may
be such.

•flnsw. I grant that Atheists and hypocrites
have many things in them which 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,
13

li'O THE CHRISTIAN'S

adulterers, or even as this publican ; I fast
twice in the week, I give tithes of all that I
possess.'7 Yea, 4. In regard of their prac
tical 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
profession. 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 take my
covenant in thy mouth?" 2. They may
confess sin openly to their own shame, as
King Saul did: "then said Saul, I have
sinned : return, my son David ; for I will no
more do thee harm, because my soul was
precious in thine eyes this day : behold, I
have played the fool, and have erred ex
ceedingly." 3. They may humble them
selves in sackcloth with Ahab ; " and it came
to pass, when Ahab heard those words, that
he rent his clothes and put sackcloth upon
his flesh, and fasted, and lay in sackcloth,
and went softly." 4. They may inquire
busily after duty, and come cheerfully to
receive it : « Yet they seek me daily, and
delight to know my ways, as a nation that
did righteousness, and forsook not the ordi
nance of their God : they ask me of the ordi
nances of justice : they take delight in ap
proaching to God." 5. They may join with
God's interest in a hard and difficult time, as
Demas and other hypocrites, in the book of
the Acts of the Apostles, who afterwards

GREAT INTERES'l. 151

fell off. 6. They may give much of their
goods to God and to the saints, as Ananias,
if not all their goods: "though I bestow all
my goods to feed the poor, and have not
charity, it profiteth me nothing." Yea, 7. It
is not impossible for some such, being strictly
engaged in their credit, to " give their bodies
to be burned," as in the last cited place.

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, and brought again the thirty pieces
of silver to the chief priests and elders, say
ing, I have sinned in that I have betrayed
the innocent blood. And they said, What is
that to us ? See thou to that. And he cast
down the pieces of silver in the temple, and
departed, and went and hanged himself." So
was King Saul often. 2. They may tremble
at the word of God, and be under much
terror, as Felix was : " And as lie reasoned
of righteousness, temperance, and judgment
to come, Felix trembled, and answered, Go
thy way for this time ; when I have a con
venient season I will call for thee." 3. They
may " rejoice in receiving of the truth, as he
that received the seed into stony places."
4. They may be in some peace and quiet, in
expectation of salvation by Christ, as the
foolish virgins were. 5. All this may be

152 THE CHRISTIAN'S

backed and followed with some good mea
sure of reformation, as the Pharisee : " the
Pharisee stood and prayed thus with himself,
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."
" The unclean spirit may go out of them."
6. This work may seem to be confirmed by
some special experiences and " tastings of
the good word of God."

IV. Hypocrites may have some things
very like the saving graces of the Spirit ; as,
1. They may have a s >rt 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 walk mournfully : " What profit is it
that we have walked mournfully before the
Lord of hosts ?" 3. They may have a great
fear of God, such as Balaam had, who, for a
house-full of gold, would not go with the
messengers of Balak, without leave asked of
God, and given. 4. They have a sort of
hope : « The hypocrite's hope shall perish."
5. They have some love, so had Herod to
John: "And the king was exceeding sorry ;
yet for his oath's sake, and for their sakes
which sat with him, he would not reject her."
I need not to insist, it is out of all question
they have counterfeits of all saving graces.

V. They ha e somewhat like the special

GREAT INTEREST. 153

communications of God, and the witnessing
of his Spirit, and somewhat like « the powers
of the workl 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
1 IK -in again unto repentance." Notwith
standing all which, they are but " almost
persuaded, with Agrippa, to be Christians. '
It were tedious to speak particularly to eaci
of these things, and to clear it up, that they
arc all false and unsound: I shall condescend
upon some few things, in which a truly re
newed man, who is in Christ, differs 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 and brought under
the bond of the covenant : " I will give them
one heart, and one way, that they may fear
me for ever." « A new heart 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 a heart
of ilesh." Hypocrites never apprehended
Christ as the only satisfying good in all the
world, for which with joy they would quit
all; for then the kingdom of God were en
tered into them : « The kingdom of heaven is
13*

154

like unto a treasure hid in a field ; the which
when a man hath found, he hicleth, and for
joy thereof goeth and selleth all that he hath,
and buyeth that field." The truly renewed
man dare, and can upon good ground say,
and .-ias a testimony of it from on high, that
his heart has been changed in taking up
with Christ, and has been led out after "him,
as the only enriching treasure, in whom " to
be found he accounteth all things else loss
arid dung."

2. Whatever reformation or profession hy
pocrites attain to, as it comes 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 con
science : "Wherefore have we fasted, say
they, and thou seest not ? wherefore have we
afflicted our soul, and thou takest no know
ledge?" "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
lo all known commands, else they should
*' never be ashamed;" nor do they, without
approved guile in their own heart, resolve
nsrainst every known iniquity, else they were
fived of heart-condeninings, and so might
justly have "confidence before God." If in
never so small a degree they did from a
principle of love unto, and of zeal for Christ,
and for a right end, confess and profess him,

GREAT INTEREST. 155

Christ wen obliged by his own word " to
confess thei.i before his Father."

:i. Whatever lengths hypocrites advance in

that work, by which people are led in unto
Christ, yet, they never " seek first the king
dom of God and his righteousness." " The
one thing that is necessary," namely, Christ's
friendship and fellowship, is never their " one
//////.j^," and heart-satisfying choice, else that
«» better part would never be taken from them."

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 benefits of this mark, that they are never
denied to these things, nor emptied of them,
but still do rest ou them as their saviour,
so that « they submit not unto the righteous
ness of God ;" and that is enough to keep
t IK 'in 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 «reat essentials of religion and true
Christianity. 1. They are not broken in their
hearts, and emptied even of their righteous
ness, the length of self-loathing, yet lying
open for relief. Such " lost ones Christ came
to seek and save." 2. They never took up
Christ Jesus as the only treasure and jewel
that can enrich, and should satisfy ; and
therefore have never cordiaUy agreed to

156 THE CHRISTIAN'S

God's device in the covenant, and so are
not worthy of him ; neither has the kingdom
of God savingly entered into their heart :
h The kingdom of heaven is like unto a
treasure hid in the field ; the which when a
man hath found, he hideth, and for joy there
of selleth all that he hath, and buyeth that
field " 3. They never in earnest closed with
Christ's whole yoke without exception, judg
ing all his "will just and good, holy and
spiritual ;" and therefore no rest followed on
them by Christ : " Take my yoke upon you,
and ye shall find rest unto your souls." There
fore, whosoever thou art, who canst lay clea:
and just claim to these three mentioned things
thou art beyond the reach of all atheists, hy
pocrites, and reprobates, in the world, as
having answered the great ends and intents
of the law and gospel.

Object. " I am clear sometimes, I think, to
lay claim to the mark of the new creature ;
yet at other times sin so prevails over me,
that I am made to question all the work
within me "

Jinsw. It is much to be lamented, that
people professing his name, should be so
abused and enslaved by transgressions, as
many are. Yet in answer to the objection, if
it be seriously proposed, we say, The saints
are found in Scripture justly laying claim to
God and his covenant, when iniquity did
prevail over them ; as we find : " Iniquities
prevail against me ; as for our transgressions,
.hou shalt purge them away." Paul « thanks

GREAT INTEREST. 157

God through Christ," though he acknow
ledges a law in his members leads him cap
tive unto sin. But, for the better under
standing, and safe application, of such truths,
we must make a difference between gross
outbreakings, and ordinary infk.nities or
heart-evils, or sins that come unaware upon
a man, without forethought or any delibera
tion. As for the former sort, it is hard for a
man, whilst he is under the power of them,
to see his gracious change, although it be in
him ; and very hard to draw any comfort
from it, until the man be in some measure re
covered, and begin seriously to resent such
sins, and to resolve against them. We rind
David calling himself God's servant, quickly
alter his numbering of God's people ; but he
was then under the serious resentment of his
sin: "And David's heart smote him after
that he had numbered the people. And
David said unto the Lord, I have sinned
greatly in that I have done ; and now, I be
seech thee, 0 Lord, take away the iniquity of
thy servant, for I have done very foolishly."
Jonah lays claim to God as his master under
his rebellion ; but he is then repenting it,
and in a spirit of revenge against himself for
his sin. Next, as for these sins of infirmity,
and daily incursions of heart-evils, it is likely
they were such as those wheieof Paul com
plains.

\Ve shall draw out some things from the
seventh chapter to the Romans, upon which
Paul maintains his interest in Chr'st ; and if

158 THE

you can apply them, it is we.l. 1. Whon
Paul finds that he much fails and cannot
reach conformity to God's law, he does 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 says of the law, "that it is good,
holy, and spiritual." 2. He can say, ho
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 says, that the pre
vailing 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 up
per hand, it is a delightsome thing, Rom. vii.
22 — 25. Upon these things he " thanks God
"n Christ that there is no condemnation to
them who are in Christ Jesus, who walk not
after the flesh, but after the Spirit." Now,
then, look if you can lay claim to these
things. 1. If you do blame yourself, and

GREAT INTEREST. 159

approve the law, whilst you fail. 2. If you
can say, that you often resolve against sin
honestly, and without known guile; and so
resolve the contrary good, before the evil
break in upon you. 3. If you can say, that
you are so far exercised with your failings,
as to judge yourself wretched because of such
things, and a body of death, which is the root
and fountain of such things : 4. If you can
say, that there is a party within you opposing
these evils, which would be at the right way,
and. as it were, is in its element when it is
in God's way, it is well : only be advised not
to take rest, "until in some good measure you
bo rid of the ground of this objection, or, at
least, until you can very clearly say, you are
waging war with these things. Now, a good
help against the prevailing power of sin, is
to cleave close to Christ Jesus, by faith,
which, as it is a desirable part of sanctifica-
tion, and a high degree of conformity to God's
will, and most subservient unto his design in
the gospel : " The life which I now live in
the flesh, I live by the faith of the Son of
God, who loved me, and gave himself for
me:" " I do not frustrate the grace of God ;"
and so should be much endeavoured after
by people, as a work pleasing unto God :
"This is the work of God, that ye believe on
him whom he hnth sent :" so it is the ready
way to draw life and nourishment from
Christ the blessed root, for fruitfulness in
all cases : " Abide in me, and I in you : as
the branch cannot bear fruit of itself, except

160 THE CHRISTIAN'S

it abide in the vine, no more can ye, except
ye abide in me. I am the vine, ye are the
branches ; he that abideth in me, and I in
him, the same bringeth forth much fruit ; for
without me, ye can do nothing.'7

CHAPTER VI.

OP THE SPECIAL COMMUNICATIONS OP GOD,
AND THE SINGULAR GRACIOUS OPERATIONS
OP HIS SPIRIT.

Object. I do not partake of those special
communications of God mentioned in the
Scripture, and of those actings and outgo
ings 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.

Jinsw. I shall shortly notice some of these
excellent communications ; arid I hope, upon
a right discovery of them, there will be but
small ground found for the jealous com
plaints of many gracious people.

I. 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

GREAT INTEREST. 161

sanctifying work of the Holy Ghost, imprint
ing the draughts and lineaments of God's
image and revealed will upon a man, as a
seal or signet leaves 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 narneth
the name of Christ depart from iniquity."
And thus I conceive the seal to be called " a
witness :" " He that believeth, hath the wit
ness in himself ;" that is, the grounds upon
which an interest in Christ is to be made out
and proved, are in every believer : for he
has somewhat of the sanctifying work of
God's Spirit in him, which is a sure, although
not always a clear and manifest witness.

If. There is a communion with God much
talked of among Christians, by which they
understand the sensible presence of God re
freshing 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 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 has 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
other's persons, goods, arid concerns ; so is it
here : there is such a communion with God,
he is our God, and all thing? are ours, be-
14

162 THE CHRISTIAN'S

cause 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 commu
nion, whereby men 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 converses with a
living God, partaking of the divine nature,
growing like unto him, and sweetly travel
ling through his attributes, and, with some
conviction of interest, viewing these things
as the man's own goods and property : this
we call communion with God in ordinances.
This indeed is not so usually nor frequently
made out to men, and all his people do not
equally partake of it : and it is true, that
what is in God, goes not oat for the behoof
of the man to his apprehension equally at all
times ; yet certainly communion with God,
properly so called, namely, that commonness
of interest between God and a man, who is
savingly in covenant with him, always stands
firm and sure; and so much of communion
with God in ordinances all believers have,
so that their heart converses with a living
God there, now and then, and is in some
measure changed into that same image ; and
there needs be no doubt about it any further.
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

GREAT INTEREST. 163

sees and hears us, and is witness to all our
carriage, it is a thing common unto all gra
cious men ; they all have it habitually, and
in design: " I have set the Lord always be
fore me." Yea, and often they have it ac
tually in exercise, when their sj.ini 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 fel
lowship is with the Father, and with his Son
Jesus Christ." If AVC by fellowship mean a
sweet, refreshing, familiar, sensible convers
ing with God, which delights and refreshes
the soul, besides what the conscience of duty
does ; 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 walked
with God," yet it is not so general as the
former, nor so common to all Christians : for
here the soul is filled as with marrow and
fatness, following hard after its guide, and
singularly upheld by his right hand : " My
soul shall be satisfied as with marrow and
fatness ; and my mouth shall praise thee
with joyful lips. My soul folio weth rrrd
after thee; thy right hand upholdeth me."

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

164 THE CHRISTIAN'S

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 an open
way to come unto God thuugh 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
ordinarily fall in between him and God, re
moved. God is not reserved 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,
Job complains, whilst he says, " 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 : he hideth himself on the right hand,
that I cannot see him." The first sort of
access is common to all believers ; they are
brought near by the blood of the covenant,
and are no more afar off, as the deadly en
mity between God and them is removed:
but access in the other sense is dispensed
more according to the Lord's absolute sove
reignty and pleasure, and it is left in the
power of believers to obstruct it to them
selves, until it please the Lord mercifully
and freely to grant it unto them again ; so it
is up and down, and there needs be no ques-
tio i as to a man's state about it.

GREAT INTEREST. 165

V. There is what is called liberty before
God ; and this property is freedom, or free
speaking unto God. Many much question
their state because of the want of this now
and then,-since the Scripture has saiH." where
tin- Spirit of the Lord is, there is liberty;"
but they unjustly confine that liberty spoken
of there to this free speaking before God.
I grant, where the Spirit of the Lord savingly
discovers God's will in the Scriptures to a
man, there is liberty from any obligation to
the ceremonial law, and from the condemn
ing 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 " order
ing 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 has
obliged himself to " pour out the spirit of
prayer upon all the house of David" in some
measure, yet this communication of the Spi
rit, which we call liberty, or free speaking
unto God, depends much on the Lord's ab
solute pleasure, when, and in what measure
to allow it. This liberty, which we rail
freedom or free speaking with God in prayer,
is sometimes much withdrawn from any
great confidence in the time of prayer, at
least, until it draw towards the close of it ; il
consists mu v-h in a vivacity of the understand-
14*

166 THE CHRISTIAN'S

ing to take up the case which a man is to
speak before God, so that he can order his
cause : and next, that there be words, or
verbal expressions, elegant, suitable, and
very emphatical, or powerful and pithy.
There is also joined a fervency of spirit in
prayer, of which the Scripture speaks ; the
soul is warm and bended, and very intent.
There is also usually in this liberty a special
melting of the heart often joined with a great
measure of the spirit of grace and supplica
tion. So the soul is poured out before God
as for a first-born. Such is the liberty which
many saints get before God, whilst, in much
brokenness of heart and fervency of spirit,
they are admitted to speak their mind fully
to God, as a living God, noticing at least
their prayer. Sometimes this liberty is joined
with confidence, and then it is not only a
free, but also a bold speaking before God. It
is that " boldness with confidence :" " In.
whom we have boldness and access with
confidence, by the faith of him." This is
more rarely imparted unto men than the
former, yet it is ordinary : it has in it, be
sides what we mentioned before, some influ
ence of the Spirit upon faith, making it put
forth some vigorous acting in prayer. There
is a sweet mournful frame of spirit, by which
a man pours out his heart in God's bosom,
and with some confidence of his favour and
good-will, pi eads his cause before him as a
living God ; and this is all the sensible pre
sence to whiih many saints attain. There is

GREAT INTEREST 1G7

no ground of doubt concerning a man's state
in the point of liberty before God, in this last
sen •-, because there is nothing essential to
the making up of a gracious state here : some
have it, some want it, some have it at some
times, and not at other times, so that it is
much up and down ; yet I may say, gracious
men may do much, hy a very ordinary in
fluence, in contributing towards the attaining,
and retaining or keeping such a frame of
spirit.

VI. There is what is called influence*, or
breathing of the Spirit. This gracious in
fluence (for of such only do I now speak) is
either ordinary ; and this is the operation of
the Holy Spirit on the soul, and the habit
of grace there, whereby they are still kept
alive, and in some exercise and acting, al
though 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 south-wind,
making the spices to flow out." When
the Spirit moves thus, there is an edge put.
upon the graces of God in the soul, and
they are made to act more vigorously. This
is the "enlarging of the heart/' by whi°h

168 THE CHRISTIAN'S

a " a man doth ran in the ways of God.
This influence is more discernible than the
former, and not so ordinarily communicated.
Also here, sometimes the wind blows more
upon one grace, and sometimes more dis-
cernibly upon another, and often upon many
of the graces together; and, according to
the lesser or greater measure of this in
fluence, the soul acts more or less vigorously
towards God : and since faith is a created
grace in the soul, this influence of the Spirit
is upon it, sometimes less, sometimes more,
and accordingly is the assurance of faith
small or great.

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 approach
to God in him, pray according to his will,
not regarding iniquity in my heart, exercis
ing faith about the thing I pray for abso
lutely or conditionally, according to the
nature of the thing and promises concerning
it, I am obliged to believe that God hears
my prayer, and will give what is good,
according to these Scriptures: "Whatsoever
ye ask in my name, I will do it." — ( This
.s our confidence, that whatsoever we ask
according to his will, he heareth us." —

GREAT INTEREST. 169

« Belie 7e that ye receive, and ye shall have
what re desire." " If I regard iniquity in
my heart, the Lord will not hear:" then,
if I regard not iniquity, I may believe that
he does hear me. Or, 2. A man sensibly
perceives that God hears his prayer : it is
made out to his heart, without any syllogis-
tical deduction. Such a hearing of prayer
had Hannah ; " Her countenance was no
more sad." Surely the Lord breathed upon
her faith, and made her believe that she
was heard: she could not make it out by
any argument ; for she had not grounds
upon which to build the premises of the
argument, according to Scripture, in that
particular: God did stamp it some way
upon her heart sensibly, and so made her
believe it. This is but rarely granted, es
pecially in cases clearly deducible in Scrip
ture : therefore people are much to be
satisfied in exercising their faith about the
other, and ought to leave it to God to give
of this latter what he pleases. A man's
gracious state should not be brought into
debute upon the account of such a hearing
of prayer.

VIH. There is assurance of God's favour
by the witnessing of our own spirits; which
assurance is deduced by way of argument
syllo^istically, thus : Whosoever believeth
on Christ shall never perish : But I be-
li«-v • on Christ; therefore, I shall never
perish. Whoso has respect unto all God's
commandments shall never be ashamed:

170 THE CHRISTIAN'S

but I have respect unto all his . ommands
therefore, I shall never be ashamed. I sayj
by reasoning thus, and comparing spiritual
things with spiritual things, a man may
attain to a good certainty of his gracious
state. It is supposed, that by loving the
brethren in deed and in truth we may assure
our hearts before God— and that a man
may rejoice upon the testimony of a good
conscience: "A man may have confidence
towards God, if his heart do not condemn
him." We may then attain to some as
surance, although not full assurance, by the
witness of our own spirits. I do not deny
that in this witnessing of our spirits con
cerning assurance, there is some concur
rence of the Spirit of God : but, I conceive,
there needs but a very ordinary influence,
without which we can do nothing. Now,
this assurance, such as it is, may be reached
by intelligent believers, who keep a good
conscience in their walk. So, I hope, there
needs be no debate about it, as to a man's
gracious state ; for if a man will clear him
self of heart-condemnings, he will speedily
reach this assurance.

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 under
stood, if we produce any syllogism by which
our spirit witnesses our sonship ; as for ex
ample, Whosoever loves the brethren is
passed from death to life, and consequently

GREAT INTEREST 171

is in Christ : but I love the brethren ; there-
lore. 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
tin1 \vord of God. The Spirit of the Lord
must witness the divinity of the Scripture,
and that is the infallible word of God, far
beyond all other arguments that can be
used for it. The second operation is a glo
rious beam of light from the Spirit, shining
upon the second proposition, and so upon
his own graces in the soul, discovering them
to be true graces, and such as the Scripture
calls so. Thus we are said to "know by
his Spirit the things that are freely given unto
us of God." The third operation is con
riected with the third proposition of the argu
ment, or the conclusion, and this I conceive
to be nothing else but an influence upon faith,
strengthening it to draw a conclusion of full
assurance upon the foresaid premises.

Now, with submission to others, who have
greater light in the Scripture, and more ex
perience 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 Scripture, and asserts the divine

172 THE CHRISTIAN'S

authority of it to 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 tnu'i, relating
to duty, or any other fundamental truth, im
pressing 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 is
nothing elsa but an influence upon faith,
bringing it out to full assurance: but that
upon which the full assurance is drawn or
put out is somewhat confirmed and witnessed
already ; therefore I conceive the second ope
ration of the Spirit upon the second propo
sition, and so upon the graces in the man, is
that witness of God's Spirit, that beam of
divine light shining upon those graces by
which they are made very conspicuous to
the understanding. That is the witness, the
shining so on them is his witnessing : for only
here, in this proposition, and in this opera
tion, does the Spirit of God prove a co-wit
ness with our spirit : for the main thing
wherein the witness of our spirit lies, is in
the second proposition ; and so the Spirit of
God witnessing with our spirits, is also in that
same proposition. So these two witnesses
having confirmed and witnessed one and the
same thing, that is, the truth and reality of
such and such graces in the man, which our

GREAT INTEREST. 173

own spirit or conscience depones according
to its knowledge, and the Spirit of the Lord
certainly affirms and witnesses to be so; there
is a sentence drawn forth, and a conclusion
of the man's soriship by the man's faith,
breathed upon by the Spirit for that purpose :
and this conclusion bears the full assurance
of a man's sonship. It may be presumed,
that some true saints do not partake of this
all their days : " And deliver them, who
through fear of death were all their lifetime
subject to bondage."

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 sometimes let out to some
of his people, that is somewhat besides, if
not beyond, that witnessing of a sonship
spoken of before. It is a glorious divine
manifestation of God unto the soul, shedding
abroad God's love in the heart : it is a thing
better felt than spoken of: it is no audible
voice, but it is a flash of glory filling the soul
with God, as he is life, light, love, and liberty,
countervailing that audible voice, " 0 man,
greatly beloved," putting a man in a trans
port with this on his heart, " It is good to
be here." It is that which went out from
Christ to Mary, when he but mentioned her
name : « Jesus sailh unto her, Mary. She
turned herself, and saith unto him, Rabboni,
which is to say, Master." He had spoken
some words to her before, and she under
stood not that it was he : but when he ut*-3red
15

174 THE CHRISTIAN'S

this on(3 word MARY, there was some admi
rable divine conveyance and manifestation
made «.'H to her heart, by which she was so
satisfymgly filled, that there was no place for
arguing and disputing whether or no that
was Christ, and if she had any interest in
him. That manifestation wrought faith to
itself, and did purchase credit and trust to
itself, and was equivalent with "Thus saith
the Lord." This is such a glance of glory,
that it may in the highest sense be called,
" the earnest," or first fruits, " of the inheri
tance,'' for it is a felt manifestation of the
holy God, almost wholly conforming the man
unto his likeness, so swallowing him up, that
he forgets all things except the present mani
festation. 0 how glorious is this manifesta
tion of the Spirit ! Faith here rises to so full
an assurance, that it resolves wholly into
sensible presence of God. This is the thing
which best deserves the title of sensible pre
sence, and, it is probable, is not given to all
believers, some whereof are all their days
under bondage, and in fear ; but here, love,
almost perfect, casts out fear. This is so ab
solutely let out upon the Master's pleasure,
and so transient or passing, or quickly gone,
when it is, that no man may bring his gra
cious state into debate for want of it.

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 state and condition,

GREAT INTEREST. 175

that he is walking as approved of God, at
least so far as there is no quarrel or contro
versy 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 by
fail 1 1 closes with Christ and the new crea
ture : " 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 con
cerning a man's state according to Scripture,
whilst his conscience threatens the contrary,
and still condemns, and refuses to absolve
the man, as being reconciled unto God
through Christ. In this case, the conscience
must be informed, and the man's gracious
state made out by the marks of grace, as we
showed before ; and here the witness of my
own spirit will do much to allay the cry of
the conscience : and if the Spirit of the Lord
join his witness and testimony, the con
science is perfectly satisfied, and proclaims
peace to the man.

The other peace concerning a man's pre
sent case or condition, that is, that it is ap
proved of God in a gospel sense, may be

176 THE CHRISTIAN'S

wanting, and justly wanting, although the
peace concerning a man's state be sure.
This peace concerning a man's case arid
condition, is either such in the court of Scrip
ture ; and this is when a man is not regarding
iniquity, and respects the commands of God
without exception; then the Scripture says,
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 absolve
him that same way, and would do so, if it
were rightly informed : but because the con
science 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 has 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 infonn his conscience, and
receive no accusations nor condemnings from
it, unless it make them clear by Scripture
At that bar let every man stand, both con
cerning his state, and his condition or case :
and let him appeal from all other courts to
that, and not receive any indictment but
what is conformable to the truth of God, by
which the conscience is to proceed in an
things And if this were well looked to,
there would not be so many groundless sus
picions amongst the Lord's people, either

GREAT INTEREST. 177

concerning their state, or their condition,
upon every thought which enters their mind.

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 ex
cites and stirs the passion of joy and of de
light in the soul, so that there is an unspeak
able and glorious joy in the soul, in the ap
prehension 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
follows upon peace, and peace follows right
eousness : " The kingdom of God is righteous
ness, and peace, and joy in the Holy Ghost.'*
This joy generally will not fail to be accord
ing to the measure of the assurance of faith,
as " 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 Spirit in
any high degree are usually communicated
to people after much brokenness of spirit:
" Make me to hear joy and gladness that the
bones which thou hast broken may i^juice :"
after singular pains in religious duty : " And
I set rny face unto the Lord God to seek by
prayer and supplication, with fasting, and
15*

178 THE

sackcloth, and ashes. — And whilst I was
speaking, and praying, and confessing my
sin — the man Gabriel, whom 1 had seen in
the vision at the beginning, being caused to
fly swiftly, touched me." Or in the time of
much suffering for righteousness : « Rejoice,
in as much as ye are partakers of Christ's
sufferings ; that when his glory shall be re
vealed, ye may be glad also with exceeding
joy. If ye be reproached for the name of
Christ, happy are ye ; for the Spirit of glory
and of God resteth upon you." Or if they
break in as the rain that waits not for
man. then they do so humble and abase
the person : « Wo is me, for I am undone,
because I am a man of unclean lips — for
mine eyes have seen the King, the Lord
of hosts." And there are found so many
evidences of grace in the man : " The Spirit
itself beareth witness with our spirit, that
we are the children of God." Or these
things do so provoke unto holiness, and to
have every thing answerable and conforma
ble unto these manifestations of God. "Let
every one that nameth the name of Christ,
depart from iniquity." The person under
them loathes all things besides God's friend-
si lip and fellowship : " Peter said unto Jesus,
Lord, it is good for us to be here :" and these
things carry on them and with them so much
authority and divine superscription, whilst
they are in the soul, that afterwards they
may appear sufficiently to be special commu
nications of G od, and singular gracious ope-

GREAT INTEREST. 179

rations oi his Spirit, and no delusions of
" Satan transforming himself into an angel
of light ;" nor such common flashes of the
Spirit as may admit afterwards of irrecover
able apostasy from God : " For it is impossi
ble for those who were once enlightened,
and have tasted of the heavenly gift, and
were made partakers of the Holy Ghost, and
hav« lasted the good word of God, and the
powers of the world to come ; if they shall
fall away, to renew them again unto repent
ance."

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 pre
cious outpourings of the Spirit, 1. Bless
God if you want nothing essential for the
making out of a saving interest in Christ.
God has 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 sea
son 2. I do believe, upon a strict search ana
trial, after you have understood the commu
nications of the Spirit, you are not so great a
stranger to many things as you suspected
yourself to be But, 3. Remember the pro
mises of life and of peace with God lire no
where in Scripture made unto those special
things of which you allege the v\ ant • 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

180

all their days through fear of death, so that
there should be no mistake about these
things : we may seek after them, but God is
free to give or withhold them. 4. Many seek
after such manifestations before they give
credit by faith to God's word. He has borne
record that there is life enough for men in
Christ Jesus ; and if men would by believing
set to their seal that God is true, they would
partake of more of these excellent things.
5. I may say, many have not honourable ap
prehensions and thoughts of the Spirit of God,
whose proper work it is to put forth the fore-
said noble operations. They do not adore
him as God, but vex, grieve, quench, and
resist him : and many people, complaining
of the want of these things, are not at the
pains to seek the Spirit in his outgoings, and
few set themselves apart for such precious
receptions : therefore, be at more pains in
religion, give more credit to his word, and
esteem more highly the Spiri' of God, and
so you may find more of t lese excellent
things.

GREAT INTEREST. 181

PART II.

HOW TO ATTAIN A SAVING INTEREST IN
CHRIST.

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 men
tioned.

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 ?

rfnsw. If men do not find in themselves
the marks of a saving interest in Christ,
spoken of hefore, 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.

182

THE CHRISTIAN S

CHAPTER I.

SOME THINGS PREMISED FOR THE IXFOK
MATION OF THOSE WHO ARE MORE IGNO
RANT.

FOR the better understanding of this, \v<
shall premise some things for the informa
tion 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 hi:
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 enable(
man to abide in that covenant : « God halt
made man upright;" but man, by eating oi
that forbidden fruit, did break that covenant
" They, like Adam, have transgressed the
covenant," and made it void for ever : " B]
the deeds of the l<v\v, there shall no flesh b(
justified in his sight ;" — and involved him
self in all misery thereby: "As by one mai
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 ever
lasting, purpose and intend to save men an

GREAT INTEREST. 183

other way, that is, by Christ Jesus, and the
covenant of grace, in which he intended
it-conciliation with the elect through Christ
Jesus, God and man, born of a woman in
due time to make this agreement effectual.
And this device of satisfying his own justice,
and saving the elect by Christ, he did at first
intimate to our parents in paradise, where
lie said, "the seed of the woman shall
bruise the serpent's head." And the Lord
has in all generations made this known to
his church.

3. The Lord has 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 sal
vation by Christ Jesus, as God offers 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 avouches
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 pecn
liar people, as he hath promised thee, and
that thou shouldst keep all his command
ments." Yes, the Lord also engages 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

184 THE CHRISTIAN'S

and old, present and not present that day;
and all are appointed to come under some
seal of that covenant, as was enjoined on
Abraham. Not only was it so in the Old
Testament,, but it is so in the New Testa
ment also. The Lord makes an offer of him
self to be our God in Christ Jesus ; and the
people professing their satisfaction in that
offer, and in testimony thereof subjecting
themselves to the ordinances, they are reck
oned a covenanted people, and are joined to
his church in thousands, receiving a seal of
the covenant, without any further particular
previous trial: "Then Peter said unto them,
Repent, and be baptized, every one of you
in the name of Jesus Christ, for the remission
of sins. Then they that gladly received the
word were baptized ; and the same day there
were added unto them about three thousand
souls.'7

4. Many 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 steadfast 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

GREAT INTEREST. 185

although the Lord obliges every man, who
professes his satisfaction with Christ Jesus,
the devised ransom, to be cordial and sincere
herein ; and onlv to those who are so, does
he make out trie spiritual promises of the
covenant, they only being " privileged to be
the sons of God, who really receive Christ ;''
yet the Lord permits many to profess their
closing with him in Christ, both in the Old
and New Testament, whilst their heart is not
engaged ; and he admits them to be mem
bers of his church, granting unto them the
use of ordinances, and many other external
mercies and privileges denied to the Heathen,
who are not in covenant with him.

5. Although the greater part of people
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 are but very few
who really arid cordially close with God in
Christ Jesus, as he is offered in the gospel ;
and so there are 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 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 ob
tained it, and the rest were blinded ;" — and

16

186 AN'S

whose hearts the Lord doth sovereignly de
termine to that blessed choice : « No man
can come to me, except the Father, which
hath sent rne, draw him;" yet the Lord has
'eft 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
obliges men to the thing, conveys life and
strength to the elect, and therein conveys the
new heart to them, who cordially embrace
God's device of saving sinners, and receive
Christ in his covenant-relations; or, it is the
Lord's mind, in these commands and invita
tions, to put people on some duty, with
which he uses to concur for accomplishing
that object between him and them. So then,
it is a coming on our part, and yet a draw
ing on his part : " No man can come to me,
except the Father, which hath sent me, draw
him :" it is a drawing on his part, and a
running on our part : " Draw me, we will
run after thee." It is an approac king on our
part, and yet a " choosing and causing to
approach on his part." It is a believing or
receiving on our part : " But as many as re
ceived him, to them gave he power to become
the sons of God, even unto them that believe
on his name," arid yet " it is given us to be
lieve."

GREAT INTEREST. 187

CHAPTER II.

SECT. 1. — 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 secur
ing their state, they are obliged, with all dili
gence, 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 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 those 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 pro
perties 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 which he
was created ; but man by his transgression
lost God's favour, made void that covenant

188

of works, and put himself into an utter in
capacity to regain the Lord's friendship,
which he had lost by his sin, and to rescue
himself from the curse and wrath now due
to him for sin, or any way to procure his
own salvation: but the Lord has freely ma
nifested another way of repairing man's lost
estate, that is, by sending his Son Christ
Jesus in the flesh, to satisfy his justice for
the sins of the elect, and to restore in them
his image now defaced, and to bring them
unto glory; and he has made open procla
mation in the church, that whosoever will
lay aside all thoughts of saving themselves
by the covenant of works, or inherent right
eousness, and will agree heartily to be saved
by Christ Jesus, they shall be restored to a
better condition than man was formerly in,
and shall be saved. So then to close with
God's device of saving sinners by Christ
Jesus, is to quit and forego all thoughts
of help of salvation by our own righteous
ness, and to agree to this way which God
has found out ; it is to value and highly
esteem Christ Jesus as the treasure sufficient
to enrich poor man, and with the heart to
believe this record, that there is life enough
in him for men ; it is to be pleased with this
invention, and to acquiesce in it, as the only
way to true happiness : it is to point towards
this Mediator, as God holds him out in the
gospel, with a desire to lay the stress of our
whole state on him. This is that which is
called faith, or believing, the "receiving of

GREAT INTEREST. 189

Christ," cr "believing on his name." This
is that " believing on the Lord Jesus Christ,"
commanded to the jailer for his safety ; this
agrees to all the descriptions of justifying
faith in the Scripture. This answers the
type of " looking to the brazen serpent
lifted up in the wilderness," and this is sup
posed in all these ordinary actings of faith to
which promises are annexed in the Scripture ;
and will be found in all who have got the
new heart from God, and it will be found in
none else.

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 be
lieving 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, appro
priate 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 command
ment, 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 alone gives title and right to
a sonship ; for only they who receive him
16*

190 THE

are privileged to be sons : "But as many as
received him, to them gave he power to be
come the sons of God, even to them, that be
lieve on his name."

2. It appears to be the necessary duty of
all : No less than this gives an opportunity
for God, offering himself to be our God in
Christ ; and no less than this answers our
profession, as we are in covenant with him,
as members of his visible church. The Lord
offers to be our God in Christ ; if we do not
close with the offer, laying aside all thoughts
of other ways by which we may attain to
happiness, we give no opportunity to him.
He saith, " This is my beloved Son, in whom
I am well pleased ; hear ye him." If we
close not with the offer, we give no answer
to God. Moreover, we are all " baptized
in the name of the Lord Jesus Christ, for the
remission of sins ;" now, unless we close
with Christ, as we said, we falsify that pro
fession ; therefore, since this is the thing
which answers God's offer in the gospel, and
makes good our profession, as members
of his church, it is a necessary duty lying
upon us.

3. Whatsoever a man has else, if he doss
not thus close with God's device concern
ing Christ Jesus, and receive him, it does
not avail, either as to the accepting of his
person, or of his performances, or as to the
saving of his sjul. Men are accepted only
in Christ the beloved : " To the praise of the
glory of his grace, wherein tfe hath made us

GREAT INTEREST. 191

accepted in the Beloved." Abel and his
offering are accepted by faith : " Without
faith it is impossible to please God ;" and
uHe that believeth not is condemned al
ready, and shall not see life ; but the wrath
of God abideth on him." For want of this,
no external title can avail : " the children of
the kingdom are cast out," if this be want
ing. The people of Israel are like other
heathen in regard of a graceless state, lying
« open to the wrath of God :" " Behold* the
days come, saith the Lord, that I will punish
all them which are circumcised with the un-
circumcised, Egypt, and Judah, arid Edom ;
for all these nations are uncircumcised, and
all the house of Israel are uncircumcised in
the heart." If men do not believe that he
who was slain at Jerusalem, who was called
Christ Jesus, and witnessed unto by the pro
phets, and declared to be the Son of God by
many mighty works: I say, if men do not
believe that he is the way, and close not
in with him as the only way, they shall die
in their sins : " I said therefore unto you, that
ye shall die in your sins : for if ye believe
not that I am he, ye shall die in your sins."

We say, then, it is a most necessary duty
thus to close with Christ Jesus, as the blessed
relief appointed for sinners. Every one wiio
is come to years of understanding, and hears
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

192 THE CHRISTIAN'S

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 pray
ing them to be reconciled unto him, let them
remember that peace and salvation are offered
to the people in universal terms, to all with
out exception : " If any man will," he shall
be welcome. If any thirst, although aftei
that which will never profit, yet they shall
be welcome here, on the above-mentioned
condition : « 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, arid
without price. Wherefore do you spend
money for that which is not bread ? and
your labour for that which satisfieth not ?
hearken diligently unto me, and eat ye that
which is good, and let your soul delight it
self in fatness. Incline your ear, and come
unto me : hear, and your soul shall live ; and
I will make an everlasting covenant with
you, even the sure mercies of David." All
are " commanded to believe." " This is his
commandment, that we should believe on
the name of his Son Jesus Christ." The
promises are to all who are externally called
by the gospel. God excludes none, if they
do not exclude themselves : " The promise
is unto you, and to your children, and to all
that are afar off, even as many as the Lord
our God shall call." So that if any have a

GREAT INTEREST. 193

mind for the thing, they may come forward,
« he will in nowise cast them out ;" being
" able to save to the uttermost them who
come to God through him." And those who
have long delayed to take this matter to
heart have now the more need to look to it,
lest what belongs to their peace be hid from
their eyes. But all these words will not
take effect with people, until " God pour out
his Spirit from on high," to cause men to
approach to God in Christ : yet we must still
press men's duty upon them, and entreat
and charge them by the appearing of the
Lord Jesus Christ, and their reckoniug to
him in that day, that they give the Lord no
rest, until he send out that " Spirit, which
he will give to them who ask it," and cause
them to know what belongs to their peace,
and bring them to their duty.

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 deceive themselves here,
and 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 not

194 THE CHRISTIAN'S

as positive qualifications, fitting a man foi
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 be united again at the last day ;
that there is a heaven and a 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 man
ners ; 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 unites unto him, and is the condition
of the new covenant ; that holiness is the
fruit of true faith, and is to be followed, as
that without which no man shall see God ; I
say, besides these things, the knowledge of
which is necessary, it is required of him
who would believe on Christ Jesus,

First, that he take to heart his natural con
dition : and here ha 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 out
law unto God, so he has by many actual
transgressions disobeyed God, and ratified
the forfeiture of his favour: yea, a man

GREAT INTEREST. 195

should know how many particular instances
of his rebellion in every way; as that he
is a liar, Sabbath-breaker, blasphemer, or
the like ; as Paul speaks very particularly
of himself afterwards : " Who was before a
blasphemer, and a persecutor, and injurious."
2. The man must know that the wrath of
Gk>d, 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, has denounced war. A man must know
that when the Scripture says, " Cursed is he
that ofFereth a corrupt thing unto God," it
speaks against him for his superficial service
performed unto God with the outward man,
when his heart was far off. When the word
says, « The Lord will not hold him guiltless
that taketh his name in vain," the man must
know it speaks against himself, who has
often carelessly profaned that dreadful "name,
before which all knees should bow," and
" which his enemies do take in vain." When
the word says, ". Cursed is he that doth the
work of the Lord negligently," the man must,
know that it speaks against himself, who
has irreverently, with much wandering of
heart and drowsiness, heard the word
preached; and without sense, faith, or un
derstanding, has often prayed before him.
When the word says, " Wo be unto him
that giveth his neighbour drink, and putteth
his bottle to him, to make him drunk also,
that he may look on his nakedness," the man

196 THE

must know that it is spoken against himself,
who hath gloried in making his neighbour
drunk, and that dreadful wrath is determined
by the Lord against him, according to that
Scripture. When the word says, « God will
judge unclean persons," and will exclude
them from the " New Jerusalem, and they
shall have their part in the lake which burn-
eth with fire and brimstone," the man must
know that the Scripture speaks these very
words against him, he being an unclean per
son ; so that he is the person against whom
the curses of the law directly strike.

3. A man must know that he has nothing
of his own to procure his peace, and to set
him free from the hazard under which he
lies ; because " all his righteousness is as an
unclean thing." His prayers, his other ser
vice 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 " sac
rifices 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 name, godly
sorrow for sin, &c. so particularly, that he
wants faith in Christ, who takes 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 olse, before he bring it to the surety.

Now, not only must a man know these

GREAT INTEREST. 197

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 is in
other cases, in which he is most serious ;
yea, he should be more in earnest here, than
in other cases, because it is of greater con
cern to 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 se
rious, 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 there
of, and how to be in favour with God, have
not gone nearer to their heart than any thing
in the world beside, it cannot be presumed,
upon just grounds, that they ever knew 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 sorrows for
a first-born. * I grant their sorrows will better
suit that Scripture afterwards, when they ap
prehend Christ pierced by their sins.

3d. It leads the man to a self-loathing. A
17

198 THE CHRISTIAN'S

man taking upon himself so, cannot but loathe
himself for his abominations, whereby he has
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 per
emptory to find relief; since it is not in him
self, he dare not put off and delay his busi
ness 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 less degree
of this seriousness, as we showed in the for
mer 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 trans
act 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 Spirit must convince
him of that righteousness. Here a man must
understand somewhat distinctly, that God has
devised a way to save poor lost man by Jesus

GREAT INTEREST. 199

Christ, whose perfect righteousness has satis
fied offended justice, and procured pardon
and everlasting favour to all those whom he
persuades, by this gospel, to accept of God's
offer : " Be it known unto you therefore — that
through this man is preached unto you the
forgiveness of sins ; and by him all that be
lieve are justified from all things." " As
many as received him, to them he gave power
to become the sons of God, even to them that
believe on his name." So that no person is
excluded, of whatsoever rank or condition,
whatsoever has been his former way, unless
he be guilty of the sin against the Holy
Ghost, which is a malicious hatred and re
jection of the remedy appointed for sinners,
as we shall hear : for, all manner of sin is
forgiven unto those who accept of the offer
in God's way: " He is able to save to the utter
most those that come unto God through
him."

The third thing pre-required is, a man
must know, that as God has not excliiderl
him from the relief appointed, so he is willing
to be reconciled unto men through Christ, and
has obliged men to close with him through
Christ Jesus, and so to appropriate that sal
vation 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 with
out price," — and welcomes all that come, as
we find in the gospel, and commends those

200 THE

who come as the centurion, and the woman
of Canaan, and chides for not coming and
closing with 1 .m : « Arid ye will not come
to me, that ye might have life ;" and con
demns for not closing so with him : " He that
believeth not. is condemned already ;" but also
he commandeth all to believe on Christ ;
" This is his commandment, that we should
believe on the name of his Son Jesus Christ."
So that a man is not to question the Lord's
willingness to receive men who go to Christ
honestly, for God has abundantly cleared
that in Scripture. Unless a man know so
much, he will scarcely dare to lay his heart
open for that noble device of saving sinners,
or adventure the whole weight of his salva
tion upon Christ Jesus.

The fourth thing pre-required is, The man
who would close with Christ Jesus must re
solve 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 requires that they who would ex
pect " him to be for them, should not be for
another." This is far from evangelical re
pentance, which I grant does not precede a
man's closing with Christ by faith : there is

GREAT INTEREST. 201

little here beyond a disregard of these things
to which a man was formerly devoted, and
a slighting what he was mad upon, because
he sees himself destroyed thereby, and relief
now offered : upon which his heart begins to
be more intent than formerly it was. After
this, when Christ is looked upon alone, his
worth and beauty appear, so that among all
the gods there is none like unto him, and he
appears as a sufficient covering of the eyes
to all who get him : upon which the heart
loves God's device in the new covenant, and
loves to lay its weight upon Christ rather
than any other way, bending towards him ;
and so the man becomes a believer.

Now, I will not say that all these things of
which we have spoken, are formally, order
ly, and distinctly, found in every person be
fore he closes with God in Christ ; for the
way of the heart with Christ may be added
to "the four wonderful things." It is diffi
cult 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 charg
ing them not to pretend to any interest in
him while they remain such.

SECT. III. The properties and native con
sequences of true believing.

IV. The Fourth thing we proposed to
speak to is, The properties of t;iis duty when
17*

202 THE CHRISTIAN'S

rightly gone about. I shall only mention a
few.

1 Believing on Christ must be personal ;
a man himself, and in his own proper per
son, must close with Christ Jesus ; " The just
shall live by his faith." Here it is said that
it will not suffice for a man's safety and re
lief, that he is in covenant with God as a born
member of the visible church, by virtue of
the parent's subjection to God's ordinances :
neither will it suffice that the person had the
initiating seal of Baptism added, and that he
then virtually engaged to seek salvation by
Christ's blood, as all infants do : neither does
it suffice that men are come of believing pa
rents; their faith will not confer upon their
children a right to the spiritual blessings of
the covenant; neither will it suffice that
parents did in some respect engage for their
children, and give them away to God ; all
these things do not avail. The children of
the kingdom and of godly predecessors are
3ast out. Unless a man, in his own person,
put forth faith in Christ Jesus, and with his
own heart be pleased and acquiesce in that
device of saving sinners, he cannot be
saved. I grant, this faith is given unto
him. by Christ ; but certain it is, that it must
be personal.

2. This duty must be cordial and hearty :
" With the heart man believeth unto right
eousness." A man must be sincere, and
without guile, in closing with Christ, judging
him the onJy covering of the eyes, not han-

GREAT INTEREST. xJ03

kering after anotlier 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 p jrsuaded of it, loving and
liking the thing, having complacency in it;
so that "it is all a man's desire," as David
speaks of the covenant. If a man be cordial
and affectionate in any thing, surely he must
be so here in this " one thing that is neces
sary." It must not be simply a fancy in the
head, it must be a heart-business, a soul-
business : yea, not a business in the outer
court of the affections, but in the flower of
the affections, and in the innermost cabinet
of the soul, where Christ is formed. Shall a
man be cordial in any thing, and not in this,
which comprises all his chief interests and
his everlasting state within it ? Shall " the
Lord be said to rejoice over a man as a
bridegroom rejoiceth over his bride," and
to " rest in his love with joy?" and shall not
the heart of man go out and meet him here ?
The heart or nothing ; love or nothing; mar
riage love, which goes from heart to heart ;
love of espousals, or nothing: •'< My son, give
me thine heart." " Though I bestow all
my goods to feed the poor, and though I give
my body to be burned, and have not charity,
it profiteth me nothing." I will not say that
there is in all, as soon as they believe, a pre
vailing sensible love ; but there must be in
believing, a rational and kindly love, so well-
grounded and deeply engaging, that " many

204 THE

waters cannot quench it. It is strong as
death, and jealousy in it burneth as fire."

3. The third property or qualification of
believing, as it goes 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
speaks of him, nor another way of relief by
him than the word of God holds out. There
fore we find knowledge joined to the cove
nant between God and man as a requisite :
" And I will give them an heart to know me,
that I am the Lord ; and they shall be my
people, and I will be their God." " And
they shall teach no more every man his
neighbour, and every man his brother, say
ing, Know the Lord : for they shall all know
me, from the least of them unto the greatest
of them, saith the Lord." I mean here also,
that a man be in calmness of spirit, and, as
it were, in his cold blood, in closing with
Christ Jesus ; not in a simple fit of affection
which soon vanishes : " He that received the
seed into stony places, the same is he that,
heareth the word, and anon with joy receiv-
eth it ;" nor in a distemper through some
outward distress, as the people were : " When
he slew them, then they sought him — and
proved not steadfast in the covenant ;" nor
under a temptation of some outward tempo
rary interest, as Simon Magus was when he

GREAT INTEREST. 205

believed. A man must act here rationally,
as being n aster of himself, in some measure
able to juc'ge of the good or evil of the thing
as it stands before him.

4. The fourth is faith ; as it goes out ra
tionally, so it goes out resolutely. The poor
distressed people in the gospel did most re
solutely cast themselves upon Christ. This
resoluteness of spirit is in respect to all dif
ficulties that lie in the way; violence is offered
to these. The man whose heart is laying it
self 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, with that man — •" And
when they could not find by what way they
might bring him in because of the multitude,
they went upon the house-top, and let him
down through the tiling, with his couch, into
the midst before Jesus." He often does not
regard that which the world calls discretion
or prudence, like Zaccheus climbing up on a
tree to see Christ, when faith was forming
in his bosom. This resoluteness of spirit
looks forward to what inconveniences may
follow, and disregards all these ; at least,
resolving over all these, like a " wise builder,
who rockoueth the expense beforehand."
This resoluteness is also in regard .to all a
man's idols, and such weights as would
easily beset him, if he did not follow after
Christ over them all : like that blind man who
cast his garment from him when Christ called
him, Th s resoluteness in the soul proceeds

806 THE

from desperate self-necessity withm the man,
and from the sovereign command of God,
obliging the man to move towards Christ.
" This is his commandment, that we should
believe on the name of his Son Jesus Christ ;"
and from the good report gone abroad of
God, that he puts none away that come
unto him through Christ, but commends
such as adventure over the greatest diffi
culties, as the woman of Canaan. But, above
all, this resoluteness proceeds from the arm
of JEHOVAH, secretly and strongly drawing
the sinner towards Christ. " No man can
come to me, except the Father, which hath
sent me, draw him."

I will not say, that every one, closing with
Christ in the offers of the gospel, has all the
above thoughts formally in his mind ; yet,
upon search, it will be found, if he be put to
it, or put in mind of these things, they are
then uppermost in the soul.

From what is said, it manifestly appears,
that many in the visible church had need to
do somewhat further for securing of their
soul, when they come to years of discretion,
than is found to have been done by them be
fore, in the covenant between God and the
church, sealed to them in baptism.

From what is said also, there is a compe
tent 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,

GREAT INTEREST. 207

and closing with him as a perfect Saviour,
seems easy, and every godless man says
that he believes on him : but they deceive
themselves, since their soul has never cor
dially, rationally, and resolutely gone out
after Christ Jesus, as we have said. It may
be, some wicked men have been enlighten
ed, 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 sat
down in that common work as their sanc
tuary, until the trial came — " When tribula
tion or persecution ariseth because of the
word, by and by he is offended ;" or " they
return back with the dog to their vomit,"
from which they had in some measure " es
caped, by the knowledge of the Lord and
Saviour ;" or they utterly fall away to the
hatred and malicious despising and persecu
ting of Christ and his interests, " from whence
hardly can they be recovered :" " For it is
impossible for those who were once enlight
ened, 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 awav, to renew them again unto
repentance; seeing they crucify to them
selves the Son of God afresh, and put him to
an. open shame." " For if we sin wilfully,

208

after that we have received the knowledge
of the truth, there remaineth no more sacri
fice for sins. — Of how much sorer punish
ment, suppose ye, shall he be thought wor
thy, who hath trodden under foot the Son of
God, and hath counted the blood of the cove
nant, wherewith he was sanctified, an un
holy thing, and hath done despite unto the
Spirit of grace?" Which things should pro
voke men to be serious in this great business.
We come now to speak of the fifth thing
proposed ; and that is, What are the native
consequences of true believing ? I shall re
duce 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 pre
sently an admirable ttnwn, a strange one
ness, between God and the man. As the
husband and wife, head and body, root and
branches, are not to be reckoned two, but
one ; so Christ, or God in Christ, and the sin
ner closing with him by faith, are one : " We
are members of his body, of his flesh, and of
his bones," &c. " He that is so joined unto
the Lord, is one spirit." As the Father is
in the Son, and Christ in the Father; so be
lievers are one in the Father, and the Son:
they are one, as the Father and the Son are
one. The Father in Christ, and Christ in
believers, that they may be made perfect in
one. 0 what a strange interweaving, and
indissoluble union there !

GREAT INTEREST. 209

Because of this union betwixt God and
the believer,

1. They can never hate one another.
Henceforth, the Lord will never hate the be
liever : " 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 does 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 has re
solved 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 so be plucked out of his hand.

2. Because of this union, there is a strange
sympathy and fellow-feeling between God
and the believer. "The Lord is afflicted
with the man's affliction." He tenderly,
carefully, and seasonably resents it, as if he
were afflicted with it. " He who toucheth
the believer, toucheth the apple of the Lord's
eye." " He is touched with the feeling of
their infirmities ;" and precious in his sight
is their blood. In a word, what is done to
them, is done unto him ; and what is not
done unto them, is not done unto him : " He
that receiveth you, receiveth me." " In as
much as ye have done it unto one of the
least of these my brethren, ye have done it

18

210 THE CHRISTIAN'S

unto me. — In as much as ye did it not to one
of the least of these, ye did it not to me."
On the other part, " the zeal of his house"
works in the heart of the believer. " The
Lord's reproach" lights on the believer. If
it go well with his affairs, that is the busi
ness of his people. So there is a strange
sympathy between God and believers, all by
virtue of the union between them ; because
of which, men should hate every thing
which would compete with him in their love
or affections, and should disdain to be slaves
to the creatures, since these are the servants
of their Lord and husband, and their ser
vants through him. What a hateful thing
for a queen to have evil intercourse with the
servants of her prince and husband : it is
also a shame for a believer to be " afraid of
evil tidings," since the Lord, with whom he
is one, alone rules all things, " and doth
whatsoever pleaseth him in heaven and
earth." " All things are yours, and ye are
Christ's, and Christ is God's." " Surely he
shall not be moved for ever, he shall not be
afraid of evil tidings ; his heart is fixed,
trusting in the Lord ; his heart is established,
he shall not be afraid." " Our God is in the
heavens, he hath done whatsoever he pleased."

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

GREAT INTEREST. 211

Ghost, is their God, in all his glorious attri
butes; 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, believers
ire his people. In their very persons they
are his, as the covenant speaks ; 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 ; if any of these can be use
ful to Him, the believer is to forego them,
else he falsifies that communion, and de
clares himself, in so far, unworthy of Christ ;
" If any man come to me, and hate not his
father — yea, and his life also, he cannot be
my disciple."

3. By virtue of this communion, there
should be much intimacy and familiarity
between GDd and the believer. The Lord

212 THE CHRISTIAN S

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 doest
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 " corne 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 rny
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 does, in so
far as may concern his own duty, or in so
i r as may ward off 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 mine own
ways before him." The believer is a friend
in this respect, as " knowing what the Master
doth."

The believer also may be homely with
God, to go to him daily with his failings, and
seek repentance, pardon, and peace, through

GREAT INTEREST. 213

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." 0 how often in one day may
the believer plead pardon, if he intends not to
mock God, or to turn grace into- licentious
ness ! The Lord has commanded men to
" forgive seventy times seven times in one
day ;" and has intimated in the parable " of
a king who took account of his servants,"
how much more the master will forgive.

The believer also may be familiar in trust
ing God with all his outward concerns, for he
jares for these things : " If God so clothe
the grass of the field — shall he not much
more you, 0 ye of little faith ? Therefore
take no thought, saying, what shall we eat;
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." Yes, the believer
may humbly require of God to be forth
coming to him in all such cases as are proper,
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 ! " If we ask any thing accord
ing to his will, he heareth us :" " Whatsoever
ye shall ask in my name, that will I do :"
" Ask of me things to come concerning my
18*

«14 THE

sons ; arid concerning the work of my hands
command ye me." It is the shame and great
prejudice of his people, that they do not im
prove that communion with God more than
they do : Christ may justly uphraid them,
" that they ask nothing in his name."

By what is said, it appears of how great
consequence this duty of believing is, by
which a man closes with Christ Jesus, whom
the Father has sealed, and given for a co
venant to the people. It is so honourable to
God, answering his very design, and serving
his interests in the whole contrivance and ma
nifestation of the gospel ; and it is so advan
tageous to men, that Satan and an evil heart
of unbelief mightily oppose it, by moving
objections against it. I shall hint some of the
most common.

CHAPTER III.

THINESS, AND THE HEINOUSNESS OF HIS
SIN, ANSWERED.

O'yect. I AM so base, worthless, and weak
of myself, that I think it were high presump
tion for me to meddle with Christ Jesus, or
the salvation purchased with the price of hi
blood.

GREAT INTEREST. 215

*ftnsw. It is true, that 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 be
fore him." There is such a disproportion
between God and men, that unless he him
self had devised that covenant, and of his
own free will 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 com
pany 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,
everyone that thirsteth,comeye 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." u And
this is his commandment, That we should be-
iieve on the name of his Son Jesus Christ."
So then, although with Abigail I may say,
;4 Let me be but a servant, to wash the feet of
the servants of my Lord," yet, since he has
in his holy wisdom devised that way, and

216 THE CHRISTIAN'S

knows how to be richly glorified in it : "The
eyes of your understanding being enlightened,
that ye may know — what is the riches of the
glory of his inheritance in the saints.7' " All
mine are thine, and thine are mine, and I am
glorified in them ;" and he has commanded
me, as I shall be answerable in the great day,
to close with him in Christ : as I have stated,
I dare not disobey, nor inquire into the
reasons of his contrivances and commands,
but must comply with the command, as I
would not be found to " frustrate the grace
of God," and in a manner disappoint the
gospel, and falsify " the record which God
hath borne of his Son, that there is life enough
in him for men," and so " make God a liar,"
and add that rebellion to all my former trans
gressions.

Object. I am a person singularly sinful, be
yond any I know; therefore I dare not pro-
sume to go near to Christ Jesus, or look after
that salvation which is through his righteous
ness.

Jlnsw. Is your sin beyond the drunken
ness and incest in Lot ; adultery covered with
murder in David ; idolatry and horrid apos
tasy in Solomon ; idolatry, murder, and witch
craft in Manasseh; anger against God and his
way in Jonah ; forswearing of Christ in Peter,
after he was forewarned, and had vowed the
contrary ; bloody persecution in Saul, making
the saints to blaspheme ? &c. But wo to him
who is emboldened to sin by these instances
recorded in Scripture, and adduced here to

GREAT INTEREST. £17

the commendation of the free and rich grace
of God, and to encourage poor penitent sin
ners to flee unto Christ. I say, are your sins
beyond these ? yet all these obtained pardon
through Christ, as the Scripture shows.

Know, therefore, that all sins are equal
before the free grace of God, " who loves
freely," and looks 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 provok
ing 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 has openly declared, that " this is a
faithful saying, and worthy of all accepta
tion, that Christ came to save sinners, whereof
I am chief." Even he who is chief of sin
ners in his own apprehension, is bound to be
lieve and accept this saying.

Object. My sins have some aggravating
circumstances beyond the same sins in other
persons, which much terrifies me.

Jltisw. What can the aggravations of thy
sins be, which are not paralleled in the fore
going examples? Is thy sin against great
light? so was it with many of those we

218

spoke 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 transgres
sion. Hast thou reiterated the sin, and com
mitted 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 com
manded "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 Scrip
ture. 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 named the particulars of which I
am guilty; nor know I any who ever ob-

GREAT INTEREST. 219

tained mercy before God, being guilty of
such things as are in me.

<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 thar
any man can do particularly : " God par
doneth iniquity, transgression, and sin ;" that
is, all manner of sin. " If a man turn from
all his wickedness, it shall no more be re
membered, or prove his ruin." " Him that
cometh, he will in nowise cast out ;" that is,
whatsoever be his sins, or the aggravation of
them. « Whosoever belie veth 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'5 — no man can sufficiently de
clare what is God's uttermost. " All
manner of sin and blasphemy shall be for
given unto men ;" that is, there is no sort of
sin, whereof one instance shall not be for
given 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

220 THE CHRISTIAN'S

" any man who will/' is allowed to " come
and lake."

We will not multiply words : the greal
God of heaven and earth hath sovereignly
commanded all who see their need of reliei
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 pre
sence 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.

CHAPTER. IT.

OP THE SIN AGAINST THE HOLY GHOST.

Object. I suspect I am guilty of the "sin
against the Holy Ghost," and so am incapa
ble of pardon ; and therefore I need not think
of believing on Christ Jesus for the saving of
my soul.

Jinsw. Although none should charge this
sin on themselves, or on others, unless they
can prove and make clear the charge accord-

GREAT INTEREST. 221

ing to Christ's exanjple, " And whosoever
speaketh a word against the Son of man, it,
shall be forgiven him ; but whosoever speak
eth against the Hoi) 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 call
ed, 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 are many gross
sins, which although, as all other sins, they
are 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 siu
against the Holy Ghost," which is the un
pardonable sin. As,

1. Blaspheming of God under bodily tor
tures is not that sin ; for some saints fell into
this ; 4< And I punished them oft in every
synagogue, and compelled them to blas
pheme ;" — much less blaspheming of God in
a fit of distraction or frenzy : for a man is
not a free rational agent at that time: and
" he that spareth his people, as a father doth
the son that serveth him — and pitieth them
that fear him, as a father pitieth his chil
dren ;" so he spares and pities in these ra
vings ; for so would our fathers according to
19

222 THE CHRISTIAN'S

the flesh do, if we blasphemed them in a fit
of distraction. Much less are horrid blas
phemies against God darted in upon the
soul, and not allowed there, this unpardona
ble sin : for such things were offered to
Christ, and are often cast in upon the saints.

2. The hating of good in others, whilst I
am not convinced that it is good, but in my
light do judge it to be evil ; yea, the speak
ing 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 igno-
rantly.

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 main
tained, (although they be horrid things lead
ing towards that unpardonable sin,) yet are
not that sin ; for these may be in the saints,
proceeding from self-love, which cannot en
dure to be darkened by another, and pro
ceeding from some cross in their idol under
a fit of temptation — the most part of all this
was in Jonah.

4. Neither are decays in what once was
in the man, and failing 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

GREAT INTEREST. 223

apostasy 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. Resisting, quenching, grieving, and vex
ing the Spirit of God by many sinful ways,
are not this unpardonable sin ; for they are
charged on those who are called to repent
ance 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 Je-
hoshaphat'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 unpar
donable 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 in
tended 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 ; and Paul, before his effectual call
ing, was accessary to the murder of many
saints, and intended to kill more, as himself
admits : « I verily thought with myself, that

224 THE CHRISTIAN'S

I ought to do many things contrary to the
name of Jesus of Nazareth. Which thing I
also did in Jerusalem: and many of the
saints did I shut up in prison, having re
ceived authority from the chief priests ; and
when they were put to death, I gave my
voice against them. And I punished them
oft in every synagogue, and compelled them
to hlaspheme : and, being exceedingly mad
against them I persecuted them even unto
strange cities."

Although all these are dreadful sins, each
of them deserving wrath everlasting, and
not being repented of, bring endless ven
geance ; especially the last cuts off hope of
relief, for aught that can be expected in an
ordinary way ; yet none of these is the un
pardonable sin against the Holy Ghost : and
so under any of these there is hope to him
that has an ear to hear the joyful sound of
the covenant. All manner of such sin and
blasphemy may be forgiven, as is clear in
the Scripture, where these things are men
tioned.

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
oy the Spirit of God, in the truth and good
thereof; and that avowedly, freely, wilfully,

GREAT INTEREST. 225

maliciously, and despitefulTy, working hope
less fear." There are three places of Scrip
ture which speak most of this sin, and from
thence we will prove every part of this
description, in so far as may be useful to our
present purpose ; by which it will appear
that none who have a mind for Christ need
stumble at what is spoken of this sin in
Scripture : " Wherefore I say unto you, All
manner of sin and blasphemy shall be for
given unto men : but the blasphemy against
the Holy Ghost shall not be forgiven unto
men. 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.'' " 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 ; seeing they
crucify to themselves the Son of God afresh,
arid put him to an open shame." " For
if we sin wilfully after that we have re
ceived the knowledge of the truth, there
remainelh no more sacrifice for sins, but
a certain fearful looking for of judgment
and fiery indignation, which shall devour
the adversaries. He that despised Moses*
law died without mercy under two or three
witnesses j of how much sorer punishment,
19*

226-

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 he was sanctified, an unholy
thing, and hath done despite unto the Spirit
of grace ?"

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 has devised for saving sinners by
Jesus Christ the promised Messiah and Sa
viour, 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 ob
ject. The Pharisees opposed 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.'7 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,

GREAT INTEREST. 227

wherewith he was sanctified, an unholy
thing, and hath done despite unto the Spirit
of grace?"

2. In the description, consider the qualifi
cation of this object. It is singularly made
out to the party by the Spirit of God, both
in the truth and good thereof. It says,
1st. That there must be knowledge of the
truth and way of salvation. The Pharisees
knew that Christ was the heir : « But when
they saw the Son, they said among them
selves, This is the heir, come, let us kill
him." The party has knowledge : " But if
we sin wilfully, after that we have received
the knowledge of the truth, there remainetli
no more sacrifice for sins." 2d. That know
ledge of the thing must not swim only in the
head, but there must be some half-heart per
suasion of it. " Christ knew the Pharisees'
thoughts," and so did judge them, and that
the opposite of what they spake was made
out upon their heart. There is a tasting
which is beyond simple enlightening : " For
it is impossible for those who were once en
lightened, and have tasted of the heavenly
gift, and have tasted of the good word of
God, and of the powers of the world to
come." Yea, there is such a persuasion or
dinarily as leads to a deal of outward sancti-
fication : " Who hath counted the blood of
the covenant, wherewith he was sancti
fied, an unholy thing." 3d. This persuasion
must not only be of the truth of the thing,
but of the go )d of it : the party " tastes the

228 THE CHRISTIAN'S

good word of God, and the powers of the
world to come," and he apprehends the
thing as eligible. 4th. This persuasion is not
made out only by strength of argument, but
also by an enlightening work of God's Spi
rit, shining on the truth, and making it con
spicuous ; therefore is that sin called, « The
sin against the Holy Ghost." The persons
are said " to have been made partakers of
the Holy Ghost," and "to do despite unto
the Spirit of grace," who was in the nearest
step of a gracious operation with them.

3. In this description, consider the acting
of the party against the object so qualified.
It is a rejecting and opposing of it ; which
imports, 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 was in their offer.
The Pharisees deny it, and speak disdain
fully 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 per
secution, as the Pharisees did still. They
rail against it ; therefore it is called " blas
phemy 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 shel
ter or hide itself. The Pharisees spake

GREAT INTEREST. 229

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 our
selves together, as the manner of some is ;" —
and despise the danger ; for, looking for in
dignation, they trample that blood still. 2d.
The party acts freely. It is not from unad-
visedness, nor from force or constraint, but
an acting of free choice : nothing forced the
Pharisees to speak against and persecute
Christ. They " crucify to themselves," they
re-act the murder of their own free accord,
and in their own bosom, none constraining
them. They sin of free choice, or, as the
word may be rendered, spontaneously :
" For if we sin wilfully after that we have
received the knowledge of the truth, there
remaineth no more sacrifice for sins." 3d.
It is acted wilfully. They are so resolute,
they will not be dissuaded by any offer, or
the most precious means, as is clear in the
foregoing Scriptures. 4th. It is done ma
liciously , so that it proceeds not so much, if
at all, from a temptation to pleasure, profit,
or honour. It proceeds not from fear, or
force, or from any good end proposed, but
out of heart-malice against God and Christ,
and the advancement of his glory and king
dom : so that it is of the very nature of Sa
tan's sin, who has an irreconcilable hatred

230 THE

against God, and the remedy of sin, because
his glory is thereby advanced. This is a
special ingredient in this sin. The Phari
sees are found guilty of heart-malice against
Christ, since they spake so against him, and
not against their own children's casting out
devils ; and this is the force of Christ's argu
ment : " If I by Beelzebub cast out devils,
by whom do your children cast them out?'-'
They do their utmost " to crucify Christ
again, and to bring him to an open shame."
They are adversaries, like the devil. 5th.
It is done despitefully ; the malice must be
tray itself. The Pharisees must proclaim
that Christ has correspondence with devils ;
he must " be put to an open shame, and cru
cified again ;" they must " tread under foot
that blood, and do despite to the Spirit :" so
that the party had rather perish a thousand
times than be in Christ's debt for salvation.

5. The last thing in the description is the
usual attendant or consequence of this sin ;
it works desperate and hopeless fear. They
fear him whom they hate with a slavish,
hopeless fear, such as devils have: "A cer
tain fearful looking for of judgment, and
fiery indignation, which shall devour the ad
versaries." 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
hate him with the utmost of heart-malice, and

GREAT INTEREST. 231

persecute him, and all that is his, with des
pite.

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 remark
able, 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 to God to labour
to persuade my soul that he will never par
don me : it is the very way to make me despe
rate, and to lead me to the unpardonable sin ;
therefore unless thou canst and dare say that
thou dost hate the way which God has de
vised for the saving of sinners, and dost re
solve to oppose the prosperity of his king
dom, both with thyself and others, out of
malice and despite against God, thou ought-
est not to suspect thyself guilty of this sin.
2. Whatsoever thou hast done against God,
if thou dost repent it, and wish it were un
done, thou canst not be guilty of this sin ; for
in it heart-malice and despite against God
do still prevail. 3. If thou art content to be
his debtor for pardon, and wouldst be infinitely
obliged to him for it, then thou canst not, in that
case, be guilty of the sin against the Holy
Ghost ; for, as we showed before, they who
are guilty of it so despise God, that they
would not be his debtors for salvation. 4.
Whatsoever thou hast done, if thou hast a
desire after Jesus Christ, and dost look with

232 THE CHRISTIAN'S

a grieved heart after him, and canst not think
of parting with his blessed company for ever ;
or, if thou must part with him, yet dost wish
well to him, and all his, thou needest not
suspect thyself to be guilty of this unpardon
able sin; for there can be no such hatred of
him in thy bosom as is necessarily required to
make up that sin. 5. If thou wouldst be above
the reach of that sin, and secure against it for
ever, then go work up thy heart to be pleased
with salvation by Christ Jesus, and to close
with God in him, acquiescing in him as the
sufficient ransom and rest, as we have been
pressing before, and yield to him to be saved
in his way. Do this in good earnest, and
thou shalt be for ever put out of the reach of
that deadly thing with which Satan affrights
so many poor seekers after God.

CHAPTER V.

OBJECTIONS, TAKEN FROM WANT OF POWER
TO BELIEVE AND UNFRUITFULNESS, AN
SWERED.

Object. ALTHOUGH I be not excluded froi
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.

GREAT INTEREST. 233

jinsiu. 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 has left it as a duty
upon all who hear this gospel, cordially by
faith, to close with his offer of salvation
through Christ, as is clear in the Scripture.
And you must know, that although it be not
in our power to perform that duty of our
selves, yet the Lord may justly condemn 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 has pro
mised to give the new heart, and he has not
excluded any from the benefit of that pro
mise. 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, 1
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 of, to do these things," and lay thy
cold heart to that device of God expressed in
the Scripture, and unto Christ Jesus, who is
20

234 THE CHRISTIAN'S

given for a covenant to the people, and loo>
to him for life and quickening. Go and en
deavour to be pleased with that salvation in
the way God offers 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 re
member him in his ways," will riot be want
ing 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 loves it, and desires 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 complain
ing of their leanness and fruitlessness, which
makes my heart lay the less weight on that
duty of believing.

Jinsw. 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 of some who have
looked after him, not admitting every one to
be judge of his own fruit, I say,

1. Many, by their jealousies of God's love,
and by their unbelief, after they have so
closed with God, obstruct many precious

GREAT INTEREST. 235

communications, which otherwise would be
let out to them : " And he did not many
mighty works there, because of their un
belief."

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 excel
lency 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 boun
tifully with thy servant, that I may live and
keep thy word :" " Wilt them 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 lie
but breathes a little, there is no room for ad
ditional comfort from creatures. Thus God
has captivated the man, and has fixed that
saving principle in the understanding and

236

heart. " Who is God but the Lord ? wor
ship him all ye gods." Yea, further, those
whose heart has closed with God in Christ,
as has been said, will not deny that there
have been seasonable preventings and quick-
enings now and then, when the soul was
likely to fail : " For thou preventest me with
the blessings of thy goodness." " When I
said, my foot slippeth, thy mercy, 0 Lord,
held me up. In the multitude of my thoughts
within rne, thy comforts delight my soul."
Therefore, let none say that there is no fruit
following, arid let none neglect their duty
upon the unjust and groundless complaints
of others.

CHAPTER. VI.

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 some
times says, that he will betroth us unto him ;
and in other places of Scripture, we are
called to come to Christ, and he is the Bride
groom. Again, God sometimes speaks of
himself as a Father to men, sometimes as a

GREAT INTEREST. 237

Husband ; Christ is sometimes called the
Husband, and sometimes a BrotLer ; which
relations seem inconsistent, and put me in
the dark how to apprehend God, when my
heart would agree with him, and close with
him.

•flnsiv. It may be very well said, that men
a ome 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, con
sider 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 :" « And the Lord
God commanded the man, saying, Of every
tree of the garden them mayest freely eat,"
&c. — yet man by his fall put himself at such
a distance from God, as to be in an utter in
capacity to bargain or deal any more with
him immediately.

2. The Lord, after Adam's fall, made
manifest the new covenant, in which he sig
nified he was content to transact with man
again, in and through a mediator; arid so
appointed men to come to him through
Christ : " He is able to save them to the ut
termost that come unto God by him ;" — and
to look for acceptance only in him : " To the

20*

238 THE CHRISTIAN'S

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 ordinan
ces, that the Lord often speaks of transacting
with himself, not making mention of the Me
diator, 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 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 bride
groom ; 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 wife ; Christ Jesus being,
as it were, the hand which God holds out to
men, and on which they lay hold when they
deal with God. And so through and by
Cnrist we close with God, as our God, on
whom our sod terminates ultimately through
Christ : " Who by him do believe in God
that raised him from the dead, and gave him
glory, that your faith and hope might be in
God."

GREAT INTEREST. 239

5. Consider that the various relations
mentioned in Scripture are set down, to sig
nify the sure and indissoluble union and
communion between God and his people.
Whatsoever connection is between head and
members, root and branches, king and sub
jects, shepherd and flock, father and chil
dren, brother and brother, husband and
wife, &c. all is here : " And they all shall be
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 has sent
me. And the glory which thou gavest 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 hast 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 calls them to be reconciled unto
him through Christ, and offers 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
(or poor man, and to give up themselves
unto God in Christ, in whom alone they can
be accepted. And they who close with
Christ, close with God, who is in Christ,
"reconciling the world to himself." And we
are not to dip further into the various rela-

240 THE CHRISTIAN'S

tions mentioned in Scripture between God,
or Christ, and men, than as they may point
out union and communion, or nearness with
God through Christ Jesus, and our advantage
thereby.

These things being clear, we will not mul
tiply 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 has
provided by Jesus Christ, of which he has
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 them
selves open for God, and to receive him
through Christ in the oners of the gospel,
acquiescing in him as the only desirable and
satisfying good, that so they may secure
themselves. Go speedily, and search for his
offers of peace and salvation in the Scripture,
and work up your heart and soul to close
with them, and with Christ in them, and with
God in Christ ; and do it so that you may have
this to say, that you were serious, and in

GREAT INTEREST. 241

earnest, and cordial here, as ever you were
in any thing to your apprehension : and, for
aught you know, Christ is the choice of vour
heart, at least you neither know nor aJow
any thing to the contrary ; upon which your
heart appeals to God, to search and try if
there be aught amiss, to rectify it, and lead
you into the right way.

Now, this cleaving of the heart unto him,
and casting itself upon him, to be saved in
his way, is believing ; which indeed secures
a man from the wrath that is to come, be
cause now he has received Christ, and be
lieves on him, and so shall not enter into con
demnation, 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, 1
am pleased with the method of saving sin
ners 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 ; hut I often question if evei
I have done so, and so am, for the most part,
kept hesitating and doubting if I do believe,
or am savingly in covenant with God.

Jlnsw. It is usual for many, whose hearts
are gone out after Christ in the gospel, and
have received him, to bring the same in ques
tion again : therefore I shall advise one tiling,
as a notable help to fix the soul in the main
taining of faith and an interest in God, and
that is, that men not only close heartily with
God in Christ, as has been stated, but als),

242

that they " expressly, explicitly, by word 01
mouth, and viva voce, formally close with
Christ Jesus, and accept God's offer of salva
tion through him, and so make a covenant
with God." And this, by God's blessing,
may contribute not a little for establishing
them concerning their saving interest in
God.

Before I 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 holds 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 : it differs only by a single circum
stance, namely, the formal expression of the
thing, which the heart before practised.

2. I grant this express covenanting and
transacting with God, is not absolutely ne
cessary for a man's salvation ; for if any per
son close heartily and sincerely with God,
offering himself in Christ in the gospel, his
soul and state are thereby secured, according
to the Scripture, although he utter not words
with his mouth : but this express verbal co
venanting with God is very expedient, for
the well-being of a man's state, and for his
more comfortable maintaining an interest in
Christ Jesus.

3. This express covenanting with God by

GREAT INTEREST. 243

word of mouth, is of no worth without sin
cere heart-closing with God in Christ joined
with it ; for without that, it is but a profaning
of the Lord's name, and a mocking of him to
his face, so " to draw near to him with the
lips, while the heart is far away from him."

4. I grant, both cordial and verbal transact
ing 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 wit
ness of the Spirit, by which we know what
is freely given unto us of God: yet this ex
plicit way of transacting with God, joined
with that heart-closing with him in Christ,
contributes much for clearing up to man, that
there is a fixed bargain between God and
him, and will do much to ward of! from him
many groundless jealousies and objections of
an unstable mind and heart, which uses with
shame to deny this hour what it did really act
and perform the former hour. This explicit
covenant 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 thnt it is a very warrantable prac
tice. 2. We shall show briefly what prepa
ration is required of those who thus 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,

244 THE CHRISTIAN'S

and by word, to covenant with God : which
appears 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 has com
manded it, and left it on people as a duty :
" One shall say, I am the Lord's." " Surely,
shall one say, In the Lord have I righteous
ness and strength." " Wilt thou not from
this time cry unto me, My Father, thou art
the guide of my youth." " They shall say,
The Lord is my God." "Thau shalt call
me Ishi :" — and in many other places. Now,
since God has so clearly left it on men in the
letter of the word, they may be persuaded
that it is a practice warranted and allowed
by him, and well-pleasing onto him.

2. It is the approved practice of the saints
in Scripture thus expressly to covenant with
God, and they have found much comfort in
that duty afterwards. David often expressly
said unto God, that He was his God, his
portion, and that he 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 has 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." " 1
cried unto thee, 0 Lord. I said, Thou art my
refuge, and my portion in the land of the
living." We find it so often in the book of

GREAT INTEREST. 245

the Canticles. Now, shall the chief worthies
of God be so much in a duty, which gives
so much peace arid satisfaction to them in
many cases, and shall we, under the New
Testament, unto whom access is adminis
tered abundantly, and who partake of the
sap of the olive ; shall we, I say, fall behind
in this approved work of intercourse with
God ? Since we study to imitate that cloud
of witnesses in other things, as faith, zeal,
patience, &c. let us also imitate them in this.

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 busi
ness, because they are such ; and shall they
not much more be peremptory and express in
this, which most concerns them ? I wonder
that many do not only speak it with their
mouth, but that they do not swear, and sub
scribe it with their hand, and do not every
thing for securing of God to themselves in
Christ, and themselves unto God, which the
Scripture warrants : " 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 expe
21

246

rience of saints, is most frequently brought
into debate and in question ; therefore men
have 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 busi
ness of man's salvation ; namely, Christ must
be a near kinsman, to whom the right of
redemption belongs; he must be chosen,
called, authorized, and sent ; covenants for
mally drawn between the Father and him,
the Father accepting payment and satisfac
tion, giving formal discharges, all done clear
ly and expressly. Shall the Lord be so ex
press, plain, and peremptory in every part of
the business, and shall our part of it rest in -a
confused thought, and we be as dumb beasts
before him ? If it were a marriage between
man and wife, it would not be judged
enough although there were consent in heart
given by the woman, and known to the
man, if she did never express so much by
word, being in a capacity to do so. Now,
this covenant between God and man is held
out in Scripture as a marriage between man
and wife : " And I will betroth thee unto me
for ever ; yea, I will betroth thee unto me in
righteousness and in judgment, and in loving-
kindness and in mercies : I will even betroth
thee unto me in faithfulness ; arid thou shalt
know the Lord." — " For I am jealous over
you with godly jealousy : for I have es
poused you to one husband, that I may pre-

GREAT INTEREST. 247

sent you as a chaste virgin to Christ." The
whole Song of Solomon refers to it. The
Lord uses similitudes, to signify to us what
he intends; and surely this is a. special re
quisite in marriage, that the wife give an
express and explicit consent to the business.
The man says, " So I take thee to be my law
ful wife, and do oblige myself to be a dutiful
husband." The woman is obliged on the
other part to express her consent, and to
say, " Even so I take thee to be my lawful
husband, arid promise duty and subjection."
It is so here ; the Lord says, " I do betroth
thee unto me in faithfulness, and thou shalt
call me Ishi," that is, my husband. I will
be for thee as a head and husband, if " tho,u
wilt not be for another." The man ought
to answer, and say, Jimen, so be it, thou
shalt be my God, my Head and Lord, and I
shall and will be thine, and not for another :
« I am my Beloved's, and my Beloved is
mine." And so this making of the covenant
with God is called, " a giving of the hand to
him," as the word is ; " Now, be ye riot stiff-
necked, as your fathers were, but yield your
selves unto the Lord, and enter into his sanc
tuary, which he hath sanctified for ever ;
and serve the Lord your God, that the
fierceness of his wrath may turn away from
you :" which intimates a very express, for
mal, explicit, and positive bargaining with
God. So, then, we conclude it to be an in
cumbent duty, and a very approved practice,
necessary for the quieting of a man's mind,

243 THE CHRISTIAN'S

and his more comfortable being in covenant
with God, and more fully answering God's
condescension in that great and primary pro
mise, " I will be your God, and ye shall be
my people."

Not only may and should people thus ex
pressly close with God in Christ, for fixing
their heart ; but they may, upon some occa
sions, 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 the thing,
that by viva voce and express word, they
determine that controversy, and " say of the
Lord, and to him, that he is their refuge and
portion." We find the saints doing so ; and
we may imitate them. Especially,

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 alter Christ, in the pro
mises of reconciliation with God : for tie is
our peace upon all occasions, and our Advo
cate ; 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 for
mal renewing of the covenant.

GREAT INTEREST. 249

2d. When people are in hazard, ai d diffi
culties 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, God forbid that
we should forsake the Lord, to serve other
gods ; for the Lord our God, he it is that
brought us up and our fathers out of the
land of Egypt, from the house of bondage,
and which did those great signs in our sight,
and preserved us in all the way wherein we
went, and among all the people through
whom we passed : and the Lord drove out
from before us all the people, even the Amo
rites which dwelt in the land : therefore will
we also serve the Lord ; for he is our God.
And Joshua said unto the people, Ye cannot
serve the Lord : for he is an holy God ; he is
a jealous God ; he will not forgive your
sins. If ye forsake the Lord, and serve
21*

250 THE CHRISTY N*S

strange gods, then he will turn and do you
hurt, and consume you, after that he hath
done you good. And the people said unto
Joshua, Nay ; but we will serve the Lord.
And Joshua said unto the people, Ye are
witnesses against yourselves that ye have
chosen you the Lord, to serve him. And
they said, We are witnesses. Now therefore
put away (said he) the strange gods which
fire among you, and incline your heart unto
the Lord God of Israel. And the people
said unto Joshua, the Lord our God will
we serve, and his voice will we obey. So
Joshua made a covenant with the people
that day, and set them a statute and an ordi
nance in Shechem." — So David does in his
straits : " In the shadow of thy wings will I
make my refuge, until these calamities be
over-past."

3. When men apprehend God to be at a
distance from them, and their soul to be un
der withering and decay, then it is safest
heartily to close with Christ, and embrace
him by faith for the securing of the soul ;
and it were good to put it out of question by
the expression of the thing. This is the
ready way to draw sap from Christ the root,
for the recovering of the soul, and for estab
lishing the heart before him. The spouse,
in the Song of Solomon, does so, thus assert
ing her interest in him when in such a con
dition, professing and avowing him to be
her beloved.

4. At the celebration of the Lord's Supper,

GREAT INTEREST. 251

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 receive the seal of it. It is therefore be
seeming, at that time, to bring up both heart
and tongue to second and answer our profes
sion, 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 co
venanting 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 to the covenant made
with him, and that they 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 de
signed by the saints in their so ordinary prac
tice in Scripture, whilst they assert their in
terest in God as their God and portion ; and
it is fit that men, in all their walk, hold their
heart to the business, by heart-cleaving to
God in Christ. " The life we live in the llesh
should be by faith in the Son of God."

II. As to the second thing, namely, what
preparation is required of him who is ex-

252 THE CHRISTIAN'S

pressly 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 la
bour to bring up his heart to the thing, that
it do not belie the tongue : it will be a great
mocking of God so to "draw near him with
the lips, whilst the heart is far off from him."

III. The third thing to be considered in
this express verbal covenanting with God, is
the way 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 do it confidently ; not
only believing that he is about his duty when
he does it, but also, that God in Christ Jesus
will accept his poor imperfect way of doing
his duty : he " accepts 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 at
tained, the man should believe that the issue
and consequence of this transacting shall
prove comfortable, and all shall be well ; and
that God, who engages for all in the cove
nant (since he has determined the man to
this happy choice) will in some measure make
him forthcoming, and will perfect what con
cerns him : « Faithful is he that calleth you

GREAT INTEREST. 253

who also will do it." If this confidence be
wanting, the matter will be done with much
fear and jealousy, if not worse ; and will still
prove a disquieting business to the man.

2. It should be done holily. It is called
" the holy covenant" — " 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 way,
but in some special address unto God ; the
rhing should be done unto the Lord : " I cried
unto thee, 0 Lord ; I said, Thou art my re
fuge and my portion." It is beseeming, in
so great a business, that a pordon of time
were set apart for confession and supplication
before God ; yea, also the person so transact
ing with God should labour to have high ap
prehensions of God's greatness and sove
reignty : " Thou art great, 0 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 : " Then went king David
in, and sat before the Lord; and lie said,
Who am I, 0 Lord God? and what is my
house, that thou hast brought me hitherto?"
It is no small thing to be allied unto the great
God of heaven, and his Son Christ ; as David
speaks, when lung Saul offered his daughter
unto him : " Seemeth it to you a light thing
to be a king's son-in-law, seeing that I am a

254 THE CHRISTIAN'S

poor man, and lightly esteemed ?" Yea,
further, there should be special guarding and
watching, that the heart keep spiritual in
transacting with God. There is great reason
for this holy way of performing the duty ; for
men are ready to mistake themselves, and to
think of the Lord according to their own
fancy, and to turn carnal in the business,
since it is a marriage transaction held out in
all the ordinary expressions of love, as in the
Song of Solomon.

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 man
ner of conversation ; for, if a man thenceforth
do any thing unsuitable, he falsifies 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 has opened his mouth unto the Lord,
" He makes inquiry after vows, and devour-
eth that which is holy. "

2. He who so transacts with God should
hold steadfast that determination and conclu
sion. It is a shame for a man, whose heart
has closed with God, and whose mouth has
ratified and confirmed it solemnly before him,
to contradict himself again, and to admit any

GREAT INTEREST. 255

thing to the contrary; he ought boldly to
.maintain the thing against all opposition.

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 se-
riousnesss, affection, and the faith of the duty,
to make a covenant, and to transact with
God by express words, after this manner : —

" 0 Lord, I am a lost and fallen creature
by nature, and by innumerable actual trans
gressions, which I confess particularly before
ihee 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 rne 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 con
dition 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 appre
hension, now thou hast sovereignly deter
mined mine heart, and formed it for Christ
Jesus ; leading it out after him in the offers
of the gospel, causing me to approach unto

256 THE CHRISTIAN'S

the living God, to close so with him, and to
acquiesce in his offer, without any known
guile. And that 1 may come up to that
establishment of spirit in this matter, which
should be to my comfort, and the praise of
thy glorious grace ; therefore, I am here this
day to put that matter out of question by
express words before thee, according to thy
will. And now I, unworthy as I arn, do
declare, that I believe that Christ Jesus, who
was slain at Jerusalem, was the Son of God,
and the Saviour of the world ; I believe that
record, that there is life eternal for men in
him, and in him only ; I do this day in my
heart express myself pleased with, and ac
quiesce in that method of saving sinners by
him, and entrust my soul unto him : I accept
of reconciliation with God through him, and
close with thee as my God in him ; I choose
him in all that he is, and all that may follow
him, and resign myself, and what I am, or
have, unto thee ; desiring to be divorced from
every thing hateful unto thee, and that with
out exception, or reservation, or any thing
consistent within my knowledge, or intended
reversion. Here I give the liand to thee,
and take all things about me as witnesses, that
I, whatever I be, or have hitherto been,
do accept of God's offer of peace, through
Christ ; and do make a sure covenant with
thee this day, never to be reversed, hoping
that thou wilt make all things forthcoming,
both on thy part and on mine, seriously beg-
ging, as I desire to be saved, that my cor-

GREAT INTEREST. 257

ruptions may be subdued, and my neck
brought under thy sweet yoke in all things,
and my heart made cheerfully to acquiesce
in whatsoever thou dost unto me, or with
trie, in order to these ends. Now, glory be
unlo thee, 0 Father, who devised such a
salvation, and gave thy Son to accomplish it*
glory be to Christ Jesus, who, at so dear a
rate, purchased the outletting of that love
from the Father's bosom, and through whom
alone this access is granted, arid in whom I
am reconciled unto God, and honourably
united unto him, and am no more an enemy
or stranger: glory to the Hoi) Ghost, who
alarmed me when I was destroying myself,
and who not only convinced me of my dan
ger, but also opened my eyes to behold the
remedy provided in Christ ; yea, and per
suaded and determined my wicked heart to
fall in love with Christ, as the enriching
treasure ; and this day teaches me how to
covenant with God, and how to appropriate
to myself all the sure mercies of David, and
blessings of Abraham, and to secure to myself
the favour and friendship of God for ever.
Now, with my soul, heart, head, and whole
man, as I can, I acquiesce in my choice this
day, henceforth resolving not to be my own,
but thine; and that the care of whatever
concerns me shall be on thee, as my Head
and Lord: protesting humbly, that faili ^.s
on my part (against which I resolve, thou
knowest) shall not make void this covenant ;
for so hast thou said, which I intend not to
22

258 THE

abuse, but so much the more to cleave clost
unto thee : and I must have liberty to renew,
ratify, and draw extracts of this transaction,
as often as shall be needful. Now, I know
thy consent to this bargain stands recorded
in Scripture, so that I need no new significa
tion of it ; and I, having accepted of thy offer
upon thy own terms, will henceforth wait
for what is good, and for thy salvation in the
end. As thou art faithful, pardon what is
amiss in my way of doing the thing, and
accept me, in my sweet Lord Jesus, in whom
alone I desire pardon. And in testimony
hereof, I set to my seal that God is true, in
declaring him a competent Saviour."

Let people covenant with God in fewer
or more words, as the Lord shall dispose
them : for we intend no 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 declare that they
accept of the same as it is offered in the gos
pel, and thankfully rest satisfied with it,
intrusting themselves henceforth wholly unto
God, to be saved in his way, for which they ' '
wait according to his faithfulness.

If men would heartily and sincerely do
this, it might, 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

GREAT INTEREST. 259

many failings do stare them in the face, per
haps 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
accepted of peace through Christ, and de
livered up my heart to thee, to write on it
thy whole law without exception ; heaven
and earth are witnesses of it. " Remember
the word unto thy servant upon which thou
hast caused me to hope."

Object. I dare not venture to speak such
words unto God, because I do not find my
heart coming up the full length in affection
and seriousness; so that I should but lie
unto God in transacting so with him.

Jlnsw. 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 lust
ing 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.

260 THE CHRISTIAN'S

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 command
ments ; and his commandments are not griev
ous." When there is not a sensible prevail
ing love which makes 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 you want
strength to stand out against sin, or to do
what is pleasing before God, and that you
also see fulness in him ; in both these re
spects, if you dare say, that somewhat with
in your heart anxiously desires him upon his
own terms, and would have both righteous
ness for justification, and strength in order to
sanctification ; and that what is within you
contradicting this, is, in some measure, your
burden and your bondage : if it be so, your
heart is brought up a tolerable length ; go
on to the business, and determine the matter
by covenanting with God, and say with your
mouth, " That you have both righteousness
and strength in the Lord," as he hath sworn
you shall do — " I have sworn by myself,
the word is gone out of my mouth in right
eousness, and shall not return, That unto me
every knee shall bow, every tongue shall
swear. Surely, shall one say, In the Lord
have I righteousness and strength : even to

GREAT INTEREST. 261

him shall men come ; and all that are in
censed against him shall be ashamed." It
is according to Scripture to say unto God, I
believe, when much unbelief is in me, and
the heart is divided in the case : " Lord, I
believe, help thou mine unbelief." Withal,
make known unto God how matters are in
your heart, that so you may be without guile
before him, concealing nothing from him ;
and put your heart as it is in his hand, to
write his law on it, according to the cove
nant : for that is the thing he seeks of men,
that they deliver up their heart to him, that
he may stamp it with his whole will, with
out exception ; and if you can heartily con
sent to that, judging Christ's blood a suffi
cient ransom and satisfaction for man's
transgression, you may go and expressly
strike a covenant with God, for your heart
and affection are already engaged.

Object. I dare not so covenant with God,
lest I break with him ; yea, I persuade my
self, that if such a temptation did offer, so
and so circumstanced, 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.

Jinsw. 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
22*

262 THE CHRISTIAN'S

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 ac
cept 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 of covenanting
with God, because they will afterwards
transgress, then not one man should cove
nant with God; for surely every one will
transgress afterwards, if they live any length
of time after the transaction ; and we know
no other 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 you his Spi
rit to cause you to walk in his way. And
when you covenant with God, you deliver
up yourself to him, to be sanctified and made
conformable to his will. It is rather a giving
up of yourself to be led in his way in all
things, and kept from every evil way, than
any formal engagement on your part to keep
his way, and to avoid evil : so that you need
not be afraid at the covenant, the language
of which is, " Wilt thou not be made clean ?"
And all that shun to strike covenant with
God, thereby declare that they desire not to
be made clean.

4. As it is hard for any to say confidently

GREAT INTEREST. 263

they will transgress, if such a temptation
offered, so and so circumstanced, 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 pre
sent help in trouble." — " There hath no
temptation taken you, but such as is com
mon 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 flows not from any allowed
and approved resolution to do so, but from
knowledge of my own corruption, and of
what I have done to provoke God to desert
me ; but the Lord knows I resolve not to
transgress, nor do I approve any secret in
clination of my heart to such a sin, but would
reckon it my singular mercy to be kept from
sin in such a case : and I judge myself a
wretched man, because of such a body of
death within me, which threatens to make
me transgress. In that case, I say, " my

264 THE CHRISTIAN'S

heart condemns me not, therefore I may and
ought to have confidence before God :" if this
then be the case, I say to thee, although thou
shouldst afterwards fail many ways and so,
perhaps, thereby draw upon thyself sad tem
poral strokes, and lose for a season many ex
pressions of his love ; yet, " there is an Advo
cate with the Father to plead thy pardon,"
who has satisfied for our breaches : " He was
wounded for our transgressions, he was
bruised for our iniquities; the chastisement of
our peace was upon him, and with his stripes
we are healed. All we like sheep have gone
astray, we have turned every one to his own
way, and the Lord hath laid on him the ini
quity of us all." And for his sake, God re
solves to hold fast the covenant with men
after their transgression : " If his children for
sake my law, and walk not in my judg
ments; if they break my statutes, and keep
not my commandments ; — Nevertheless, my
loving-kindness will I not utterly take from
him, nor suffer my faithfulness to fail : my
covenant will I not break, nor alter the thing
that is gone out of my lips. Once have I
sworn by my holiness." — Else how could he
be said " to betroth us unto himself for ever ?'
And how could the covenant be called "ever
lasting, ordered in all things and sure," if
there were not ground of comfort in it, even
when our house is not so and so with
God?

Yea, it were no better than the covenant
of works, if those who enter it with God could

GREAT INTEREST. 265

so depart from him again, as to make it void
unto themselves, and put themselves into a
worse condition than they were 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
Heb. viii. 6. " But now hath he obtained a
more excellent ministry, by how much more
also he is the Mediator of a better covenant,
which was established upon better promises."
" The Lord hateth putting away." No honest
heart will stumble on this, but will rather be
strengthened thereby in duty : " I will heal
their backsliding, I will love them freely ; for
mine anger is turned away from him.— Who
is wise, and he shall understand these things ?
prudent, and he shall know them ? for the
ways of the Lord are right, and the just shall
walk in them." For other ties and bonds,
beside the fear of divorce, and punishment
by death, oblige the ingenuous wife to duty ;
so here men will "fear tr.e Lord and his
goodness."

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 doubts of my gracious state, make
rne question if ever I transacted with God in
sincerity ; and I think I can do it no other
wise than I have done it.

•flnsw. 1. Men are not to expect fruitful-
ness according to their desire, nor full assu
rance of God's favour immediately after

266

they have fled to Christ, and expressly trans
acted with God in him: these things will
keep a man in work all his days. The saints
had their failings and short-comings, 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 no
thing, and are altogether vanity 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 in
cline to Christ, and covenant with him as
th.ur absolute duty, whatsoever may be the
consequence, at least, looking only to him
for the suitable fruit, it would fare better
with them. God pleases 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, purpos
ing to disclaim their interest in him and the
covenant, if such and such fruit appears not
within such a length of time. This is to put
the ways of God to trial, and is very dis
pleasing to him. Men must absolutely close
with Christ, and covenant with him, resol

GREAT INTEREST. 267

ving to maintain these things as their duty,
and a ready way to reach fruit, whatsoever
shall follow thereon ; they having a testi
mony within them, that they seriously de
sign conformity to his revealed will in all
things ; and that they have closed covenant
with him for the same end, as well as to be
saved thereby.

3. Men should be sparing to bring in
question their sincerity in transacting with
God, unless they can prove the same, or
have strong presumption for it. If you can
discover any deceit or guile in your transact
ing with him, you are obliged to disclaim
and rectify it, and to transact with God ho
nestly, and without guile ; but, if you know
nothing of your deceit or guile in the day
you transacted with him ; yea, if you can
say, that you appealed unto God in that day,
that you dealt honestly with him, and in
tended not to deceive, and entreated 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, 0 God, and know my heart ;
try me, and know my thoughts ; arid see if
there be any wicked way in me ; and lead
me in the way everlasting :" and that after
wards you "came to the light, that your
deeds might be manifest ;" and if you can
say, that God's answers from his word 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

268 THE CHRISTIAN'S

if upon life and death you were again to
transact with him, you can do it no other
way, nor intend more sincerity and serious
ness than before — then I dare say unto thee,
in the Lord's name, thou ought not to ques
tion thy sincerity in transacting with God,
but to "have confidence before God, since
thy heart doth not condemn thee :" and thou
art bound to believe that " God dealeth up
rightly with the upright man, and with the
pure doth show himself pure." If a man in
tend honesty, God will not suffer him to be
guile himself ; yea, the Lord suffers no man
to deceive himself, unless the man intend to
deceive both God and men.

4. Therefore impute your unfruitfulness to
your un watchful ness and your unbelief, and
impute your want of full assurance to 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 sin
cerity 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
approved 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

GREAT INTEREST. 269

for all your sins, and failings in your best
things. These three 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 can ye, except ye abide in me. I
am the vine, ye are the branches : he that
abideth in me, and I in him, the same bring-
eth forth much fruit ; for without me ye can
do nothing." — " He that hath my command
ments, and keepeth them, he it is that loveth
me ; and he that loveth me, shall be loved
of my Father, and I will love him, and will
manifest myself to him. If a man love me,
he will keep rny words ; and my Father will
love him, and we will come unto him, and
make our abode with him/' " The Spirit
itself beareth witness with our spirit, that
we are the children of God." " There are
three that hear witness in earth, the Spirit,
and the water, and the blood ; and these
three agree in one."

0 blessed bargain of the new covenant,
and thrice blessed Mediator of the same !
Let him ride prosperously, and subdue na
tions and language's, 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

OQ

270 THE

goes, 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
riot 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 I"

CONCLUSION.

THE WHOLE TREATISE RESUMED IX A FEW
QUESTIONS AND ANSWERS.

Quest. WHAT is the great business a man
has to do in the world ?

jinsiu. To make sure a saving interest in
Christ Jesus, and to walk suitably thereto.

Q. 2. Have not all the members of tlub
visible church a saving interest in Christ?

«/?. No, verily ; yea, but a few of them
have it.

Q. 3. How shall I know if I have a saving
interest in him.

Jl. Ordinarily the Lord prepares his own
way in the soul by a work of humiliation,
and discovers a man's sin and misery to him,

GREAT INTEREST. 271

and exercises 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 mi
sery ?

Jl. A competent sight of it makes a man
take salvation to heart above any thing in
this world : it makes him disclaim all relief
in himself, even in his best things : it makes
Christ, who is the Redeemer, very precious to
the soul : it makes a man stand in awe of 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 ?

«/?. By the going out of my heart seriously
and affectionately towards him, as he is held
out in the gospel ; arid this is faith or be
lieving.

Q. 6. How shall I know if my heart goes
out after him aright, and if my faith be true
saving faith ?

«/?. 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 oifices,
to rule and instruct as well as to save ; and is
content to cleave unto him, whatever incon
veniences may follow.

Q. 7. What other marks of a saving inter
est in Christ can you give me ?

.#. He that is in Christ savingly is a new
creature ; he is graciously changed and re
newed, in some measure, in the whole man,

272 THE CHRISTIAN'S

and in all his ways pointing towards all the
known commands of God.

Q. 8. What if I find sin now and then pre
vailing over me ?

«/?. Although every sin deserves everlasting
vengeance, yet if you be afflicted for your
failings, confess them with sharne of face untu
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?

Jl. 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 ?

Jl. He must take his sins to heart, and his
great hazard thereby, and he must take to
heart God's offer of pardon and peace through
Christ Jesus, and heartily close with God's
offer, by betaking himself unto Christ the
blessed refuge.

Q. 11. What if my sins be singularly hei
nous, and great beyond ordinary ?

Ji. 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 alone required of
men ?

•#. Faith is the only condition upon which
God offers pea?e and pardon unto men ; but

GREAT INTEREST. 273

be assured, faith, if it be true and saving,
will not be alone in the soul, but will be at
tended with true repentance, and a thankful
study of conformity to God's image.

Q. 13. How sha_ I ce sure that my heart
accepts of God's offer, and closes with Christ
Jesus ?

«/?. Go make a covenant expressly, and
by word speak the thing unto God.

Q. 14. What way shall I do that ?

t/?. 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 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, with
out reservation or exception in any case :
and that you henceforth will wait for salva
tion in the way he has appointed.

Q. 15. What if I break with God after
wards ?

JL. You must resolve in his strength not
to break, and watch over your own way,
and put your heart in his hand to keep it :
and if you break, you must confess it unto
God, and judge yourself for it, and flee to
the Advocate for pardon, and resolve to do
no more so : and this you must do as often
as you fail.

Q. 16. How shall I come to full assurance
of my interest in Christ, so that it may bo
above controversy ?

23 *

274 THE CHRISTIAN'S GREAT INTEREST.

«/?. Learn to lay your weight upon the
blood of Christ, and study purity and holi
ness in all manner of conversation; and pray
for the witness of God's Spirit to join with
the blood and water ; and his testimony add
ed 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 ?

Ji. 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 ?

Ji. The Lord cometh with his angels, in
naming 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.

THE END

X

tiOH
-H O

rH 0

0

|
|

!

University of Toront(
Library

1

•j
-Pi

wi

QX

DO NOT /
REMOVE /

H

O

to

Q)i

-P|

•Si

THE //

4

•H

M
•j

CARD
FROM l|

•H

•Hi

THIS \

i

CQ!

k -H

1

POCKET S

3

J

HI

c

•

Acme Library Card Pocket

*

H

LOWE-MARTIN CO. LIMITKE