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.'
(2 Cor. 5: 17.) This new creation or renovation of man, is a
very sensible change; although not in those who are effectually
called from the womb, or in their younger years; because those
have had this new creature from that time in them, so that this
change in after-periods of time is not so discernible as in
those who have been regenerated and brought unto Christ after
they were come to greater age, and so have more palpably been
under the 'power of darkness,' before they were 'translated into
the kingdom of Christ.' (Col. 1: 13.) But in all who do
warrantable pretend to Christ, this new creature must be;
although some do not know experimentally the contraries of every
part of it as others do; because they have not been equally, in
regard of practice, under the power of darkness. This new
creature is called the 'new man' (Gal. 3: 10), which points 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 in
the man, which is the new heart; which new principle of life
sendeth forth acts of life, or of 'conformity to the image' of
Him who created it, so that the party is renewed in some measure
every way. (Col. 3: 10.) This renovation of the man who is in
Christ may be reduced into these two great heads:--
There is a renovation of the man's
person,soul and body, in some measure. 1. His understanding is
renewed, so that he judgeth 'Christ preached' in the gospel to
be 'the wisdom and power of God,' a wise and strong device
beseeming God. (1 Cor. 1: 23, 24.) He knoweth the things of God
really and solidly, not to be yea and nay, and uncertain
fancies; but all to be yea and amen, solid, certain, substantial
things, having a desirable accomplishment in Christ, and
resolving much in Him. 'The natural man receiveth not the things
of the Spirit of God; for they are foolishness unto him; neither
can he know them, because they are spiritually discerned: but he
that is spiritual judgeth all things.' (1 Cor. 2: 14,15.) 'As
God is true, our word towards you was not yea and nay. For the
Son of God, Jesus Christ, who was preached among you by us, even
by me, and Silvanus, and Timotheus, was not yea and nay, but in
Him was yea. For all the promises of God in Him are yea, and in
Him amen, unto the glory of God by us.' (2 Cor. 1: 19, 20.)
Natural men, educated under gospel ordinances, although they
have some notional knowledge of God, Christ, the promises, the
motions of the Holy Spirit, etc., so that they may confer,
preach, and dispute about these things; yet they look on them as
common received maxims of Christianity, from which to recede
were a singularity and disgrace; but not as real, solid,
substantial truths, so as to venture their souls and everlasting
being on them. The understanding is renewed also, to understand
somewhat of God in the creatures, as bearing marks of His
glorious attributes (Psa. 19: 1); they see the heavens declaring
His glory and power; and somewhat of God in the providence, and
the dispensations that fall out: His wondrous works declare that
His name is near. (Psa. 75: 1.) The understanding also perceives
the conditions and cases of the soul otherwise than it was wont
to do; as we find the saints usually speaking in Scripture --'O
my soul, thou hast said unto the lord, Thou art my Lord.' (Psa.
16: 2.) 'My soul said, Thy face will I seek.' (Psa. 27: 8.) 'Why
art thou cast down, O my soul' 'Return unto thy rest, O my
soul.' (Psa. 42: 5; 116: 7.) 2. The heart and affections are
renewed. The heart is made a new heart, a heart of flesh,
capable of impressions, having a copy of His law stamped on it,
and the fear of God put into it, whereby the man's duty becomes
in a manner native and kindly to the man--'A new heart also will
I give you, and a new spirit will I put within you; and I will
take away the stony heart out of your flesh, and I will give you
an heart of flesh. And I will put my Spirit within you, and
cause you to walk in my statutes, and ye shall keep my judgments
and do them.' (Ezek. 36: 26, 27.) It was before a heart of
stone, void of the fear of God. The affections are now renewed:
the love is renewed in a good measure; it goes out after God,
after His law, and after those who have God's image in them, 'I
will love the Lord' (Psa. 18: 1);--after His law, 'O how love I
thy law!' (Psa. 119: 97);--after those who have had God's image
in them, 'By this shall all men knave that ye are my disciples,
if ye have love one to another.' (John 13: 35.) 'We know that we
have passed from death unto life, because we love the brethren.'
(1 John 3: 14.) This love to God's people is purely on the
account that they are the children of God, and keep His
statutes: it is with a 'pure heart fervently' (1 Peter 1: 22);
and therefore it goes towards all those whom the man knows or
apprehends to be such. 'I am a companion of all them that fear
thee, and of them that keep thy precepts' (Psa. ~119: 63);--in
all cases and conditions, even where there is nothing to
beautify or commend but the image of God. And this love is so
fervent many times, that it putteth itself out in all relations;
so that a man seeks a godly wife, a godly master, a godly
servant, a godly counsellor, in preference to all others- -'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.' (Psa.
101: 6.) And 'it is not quenched by many waters.' (Cant. 8: 7.)
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 godly poor requires-- 'Thou art my Lord, my goodness
extendeth not to thee, but to the saints,' etc. (Psa. 16: 2.)
'But whose has this world's good, and sees his brother have
need, and shutteth up his bowels of compassion from him, how
dwelleth 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.' (1 John 3: 18,19.) The man's hatred is also
renewed, and is now directed against sin, 'I hate vain thoughts'
(Psa. 119: 113); against God's enemies, as such, 'Do not I hate
them that hate Thee?' (Psa. 139: 21, 22.) The joy or delight is
renewed, for it runneth towards God, 'Whom have I in heaven but
thee? And there is none upon earth that I desire besides thee (Psa.
73: 25);--towards His law and will, 'His delight is in the law
of the Lord' (Psa. 1: 2);-- and towards the godly and their
fellowship, 'To the saints in whom is all my delight.' (Psa. 16:
3.) The sorrow is turned against sin which has wronged
Christ--'Looking to Him whom they have pierced, they mourn.'
(Zech. 12: 10.) The sorrow is godly there, and against what
encroacheth upon God's honour--'They are sorrowful for the
solemn assembly, and the reproach of that is their burden.' (Zeph.
3: 18.) There is some renovation in all the affections, as in
every other part of the soul, pointing now towards God. 3. The
very outward members of the man are renewed, as the Scripture
speaks--the tongue, the eye, the ear, the hand, and the foot, so
that those members which once were abused as weapons of
unrighteousness unto sin, are now improved as weapons of
righteousness unto holiness. (Rom. 6: 19.)
A man who is in Christ is renewed
in some measure in all his ways-- 'Behold all things are become
new.' (2 Cor. 5: 17.) The man becometh new. 1. In the way of his
interest. He was set upon any good before, though but apparent
and at best but external. 'Many say, who will show us any good?'
(Psa. 4: 6); but now his interest and business is, how to 'be
found in Christ, in that day' (Phil. 3: 9); or how to be
obedient to Him, and 'walk before Him in the light of the
living' (Psa. 56: 13); which He would choose among all the
mercies that fill this earth--'The earth, O Lord, is full of Thy
mercy, teach me Thy statutes.' (Psa. 119: 64.) The interest of
Christ also becomes the man's interest, as appears in the song
of Hannah and of Mary. (1 Sam. 2:; Luke 1). It is strange to see
people newly converted, and having reached but the beginnings of
knowledge, concern and interest themselves in the public matters
of Christ's kingdom, so desirous to have Him riding prosperously
and subduing the people under Him. 2. The man that is in Christ
is renewed in the way of his worship. He was wont to 'serve God
in the oldness of the letter' (Rom. 7: 6); according to custom,
answering the letter of the command in outward duty which one in
whom the old man has absolute dominion can do; but now he
worshippeth God in newness of spirit, in a new way, wherein He
is 'helped by the Spirit of God' (Rom. 8: 26); beyond the reach
of flesh and blood. He 'serveth now the true and living God' (1
Thess. 1: 9); 'in spirit and in truth.' (John 4: 23.) Having
spiritual apprehensions of God, and engaged in his very soul in
that work, doing and saying truly and not feignedly when he
worshippeth; still desiring to approach unto Him as a living
God, who hearth and seeth Him, and can accept His service. (Psa.
62: 1, 2.) 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 His
burden and exercise. To such a worship natural men are
strangers, whilst they babble out their vainglorious boastings,
like the Pharisee--'Lord, I thank Thee that I am not as other
men' (Luke 18: 11, 12); or the Athenians, who worshipped an
'unknown God.' (Acts 17: 23.) 3. The man that is in Christ is
renewed in the way of his outward calling and employments in the
world; he now resolves to be diligent in it, because God has so
commanded--Not slothful in business; fervent in spirit; serving
the Lord' (Rom. 12: 11); and to reward God in it as the last
end, doing it to 'His glory' (1 Cor. 10: 31); and studying to
keep some intercourse with God in the exercise of his outward
employments, as Jacob on his dying bed--'I have waited for Thy
salvation, O Lord' (Gen. 49: 18); and as Nehemiah did 'Then the
king 8aid unto me, For what dost thou male request? So I prayed
to the God of heaven' (Neh. 2: 4); so that the man resolves to
walk with God, and 'set Him always before him' (Psa. 16: 8);
wherein I deny not that he often faileth. 4. He becomes new in
the way of his relations;--he becomes a more dutiful husband,
father, brother, master, servant, neighbour, etc. Herein does he
exercise himself to keep a conscience void of offense towards
men as well as towards God, 'becoming all things to all men.'
(Acts 24: 16; 1 Cor. 9: 22.) 5. He becomes new in the way of
lawful liberties. He studies to make use of meat, drink, sleep,
recreations, apparel, with an eye to God, labouring not to come
under the power of any lawful thing--'All things are lawful unto
me, but all things are not expedient; all things are lawful for
me, but I will not be brought under the power of any' (1 Cor. 6:
12); nor to give offense 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 offense.
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.' (Rom. 14: 20, 21.) 'Let every one of us please his
neighbour for his good to edification' (Rom. 15: 2),--not using
'liberty as an occasion to the flesh.' (Gal. 5: 13.) Yea, he
laboureth to use all these things as a stranger on earth, so
that his moderation may appear: 'Let your moderation be known
unto all men.' (Phil. 4: 5.) And he regards 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 'become new.' (2 Cor. 5: 17.) He that is so
a new creature is undoubtedly in Christ. This renovation of a
man in all manner of conversation, and this being under the law
to God in all things, is that 'holiness without which no man
shall see the Lord. ' (Heb. 12: 14.) Men may fancy things to
themselves, but unless they study to approve themselves unto God
in all well-pleasing, and attain some inward testimony of
sincerity that way, they shall not assure their hearts before
Him. The testimony of men's conscience is their rejoicing (2 Cor.
1: 12.) 'By this we know that we know Him, if we keep His
commandments.' (1 John 2: 3.) '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 one heart condemn us not, then have we
confidence towards God. ' (1 John 3: 19-21.) No confidence if
the heart condemn. This is the new creature, having a principle
of new spiritual life infused by God into the heart, whereby it
becometh new, and putteth forth acts of new life throughout the
whole man, as we have said, so that he pointeth towards the
whole law--1. Towards those commands which forbid sin; so he
resolves to contend against secret sins, 'not to lay a
stumbling-block before the blind' (Lev. 19: 14),--little sins,
which are judged so by many, the least things of the
law--'Whosoever shall break one of these least commandments, and
shall teach men so, he shall be called the least in the kingdom
of heaven' (Matt. 5: 19),--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' (2 Cor. 7: 1);--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.' (Matt. 25: 42,
44.) 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.'
(Matt. 5: 29.) 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 peaceful abode to any known darkness--'What
fellowship has righteousness with unrighteousness? And what
communion has light with darkness?' (2 Cor. 6: 14.) 2. As also
he pointeth towards those commands which relate to duty, and the
quickening of grace in man. It maketh a man respect all God's
known commands (Psa. 119: 6); to 'live godly, righteously, and
soberly' (Tit. 2: 12); yea, and to study a right and sincere way
and manner of doing things, resolving not to give over this
study of conformity to God's will whilst he liveth on earth, but
still to 'press forward toward the mark for the prize of the
high calling of God in Christ Jesus.' (Phil. 3: 13,14.) This is
true holiness, every way 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.' (1 John 3: 2.)
Some may think these things high
attainments, and very hard to be got at. I grant it is true.
But-- First, Remember that there is a very large allowance in
the covenant, promised to His people, which maketh things more
easy. The Lord has engaged 'to take away the stony heart, to
give a heart of flesh, a new heart, a heart to fear Him for
ever;' He has engaged to 'put His law in men's heart; to put His
fear in their heart, to make them keep that law; to put His
Spirit in them, to cause them to keep it.' He has promised 'to
satisfy the priests with fatness,' that the souls of 'the people
may be satisfied with His goodness: and to keep and water them
continually every moment.' (Ezek. 36: 26, Z7; Jer. 31: 12, 13,
14, 33; 31: 32, 36, 40; Isa. 27: 3.) And if He must be 'inquired
of to do all these things unto men,' He engageth to pour out the
Spirit of grace and supplication on them, and so to teach them
how to seek these things, and how to put Him to it, to do all
for them. (Zech. 12: 10.) Secondly, For the satisfaction of
weaker Christians, I grant this new creature, as we have
circumscribed and enlarged it, will not be found in all the
degrees of it in every gracious person. But it is well if-- 1.
There be a new man. We cannot grant less--'If any man be in
Christ, he is a new creature;' and that is the new man which all
must put on who are savingly taught of Christ--'If so be that ye
have heard Him, and have been taught by Him, as the truth is in
Jesus: that ye put off concerning the former conversation the
old man, which is corrupt according to the deceitful lusts, and
be renewed in the spirit of your mind: and that ye put on the
new man, which after God is created in righteousness and true
holiness.' (Ephes. 5: 21-24.) 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 instruct this to others, neither
discern it in himself, because many know not the distinct parts
of the soul, nor the reformation competent to every part of the
soul and body; yet it will be found there is some such thing in
them, yea, they have a witness of it within them, if you make
the thing plain and clear to them what it is. 2. There must be
such a respect unto God's known commands, that a man do not
allow peaceably any known iniquity to dwell in him; for 'what
fellowship has righteousness with unrighteousness? and what
communion has 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 iniquity in my heart, the
Lord will not hear me.' (2 Cor. 6: 14-16; Psa. 119: 6; 66: 18.)
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 instructed in these things,
there can be no agreement between righteousness and
unrighteousness. 3. Men must point towards all the law of God in
their honest resolutions; for this is nothing else 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.' (Heb. 8: 10.) I grant many know not how to have respect
to God's law in all their ways; but if it be made manifest to
them how that should be done, they will point at it. And it is
true, they will many times fail of their resolutions in their
practice; yet when they have failed, they can say they did
resolve otherwise; and will again honestly, and without guile,
resolve to do otherwise; and it will prove their affliction to
have failed of their resolution, when the Lord discovers it to
them, which He will do in due time. 4. When we are to judge of
our state by the new creature, we must do it at a convenient
time, when we are in good case; at least, not when we are in the
worst case; for 'the flesh and spirit do lust and fight against
each other' (Gal. 5: 17); and sometimes the one, and sometimes
the other does prevail. Now, I say, we must choose a convenient
time when the spiritual part is not by some temptation worsted
and overpowered by the flesh; for in that case the new creature
is driven back in its streams, and much returned to the fountain
and the habits, except in some small things not easily
discernible, whereby it maketh opposition to the flesh,
according to the foresaid scripture. For now it is the time of
winter in the soul, and we may not expect fruit; yea, not
leaves, as in some other seasons. Only here, lest profane
atheists should take advantage of this, we will say, that the
spirit does often prevail over the flesh in a godly man, and
that the scope, aim, tenor, and main drift of his way is in the
law of the Lord; that is his walk (Psa. 119: 1); whereas the
pathway and ordinary course of the wicked is sin, as is often
hinted in the book of the Proverbs of Solomon. And if it happen
that a godly man be overcome by any transgression, ordinarily it
is his sad vexation: and we suppose he keeps it still in
dependency before God to have it rectified, as David speaketh,
'Wilt thou not deliver my feet from falling?' (Psa. 56: 13.)
Object. Atheists and hypocrites
may have great changes and renovations wrought upon them, and in
them, and I fear such may be the case with me. Ans. I grant that
atheists and hypocrites have many things in them which look like
the new creature. First, in regard of the parts of the man, they
may--1. Come to much knowledge, as (Heb. 6: 4) 'They are
enlightened.' 2. There may be an exciting of their affections,
as 'They receive the word with joy,' as he that received the
seed into stony places. (Matt. 13: 20.) 3. They may effect a
great deal of reformation in the outward man, both as to freedom
from sin, and engagement to positive duty, as the Pharisee did
'God, I thank Thee that I am not as other men are, extortioners,
unjust, adulterers, or even as this publican; I fast twice in
the week, I give tithes of all that I possess.' (Luke 18: 11,
12.) Yea 1. In regard of their practical understanding, they may
judge some things of God to be excellent: the officers said that
'never man spoke as Christ.' (John 7: 46.) Secondly, Hypocrites
may have a great deal of profession. 1. They may talk of the law
and gospel, and of the covenant: as the wicked do--'What hast
thou to do to declare my statutes, or that thou should'st take
my covenant in thy mouth?' (Psa. 50: 16.) 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 exceedingly.' (1
Sam. 26: 21.) 3. They may humble themselves in sackcloth, with
Ahab--'And it came to pass, when Ahab heard these words, that he
rent his clothes, and put sackcloth upon his flesh, and fasted,
and lay in sackcloth, and went softly.' (1 Kings 21: 27.) 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
ordinance of their God; they ask of me the ordinances of
justice, they take delight in approaching to God.' (Isa. 58: 2.)
5. They may join with God's interest in a hard and difficult
time, as Demas and other hypocrites, who afterwards fell away.
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.' (Acts 5: 1, 2; 1 Cor. 13: 3.) Yea--7. It is not
impossible for some such, being straitly engaged in their
credit, to 'give their bodies to be burned,' as in the last
cited place. Thirdly, Hypocrites may advance far in the common
and ordinary steps of a Christian work; such as the elect have
when God leads them captive. As 1. They may be under great
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 saying, 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.' (Matt. 27:
3-5.) So was King Saul often. 2. They may tremble at the word of
God, and be under much terror, as Felix was--'And as he reasoned
of righteousness, temperance, and judgment to come, Felix
trembled, and answered, Go thy way for this time, when I have a
convenient season I will call for thee.' (Acts 24: 5.) 3. They
may rejoice in 'receiving of the truth, as he that received the
seed into stony places.' (Matt. 13: 20.) 4. They may be in some
peace and quiet, in expectation of salvation by Christ, as the
foolish virgins were. (Matt. 24.) 5. All this may be backed and
followed with some good measure 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.' (Matt. 12: 43; Luke 18: 11, 12.) 6.
This work may seem to be confirmed by some special experiences
and 'tastings of the good word of God.' (Heb. 6: 4.) Fourthly,
Hypocrites may have some things very like the saving graces of
the Spirit; as-- 1. They may have a sort of faith, like 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.' (Acts 8: 13.) 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?'
(Mal. 3: 14.) 3. They may have a great fear of God, such as
Baalam had, who, for a house full of gold, would not go with the
messengers of Balak, without leave asked of God and given. (Num.
22: 18.) 4. They have a sort of hope--'The hypocrite's hope
shall perish.' (Job. 13: 13.) 5. They may have some love, as 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.' (Mark 6: 26.) I need not insist, as it is out
of all question, they have counterfeits of all saving graces.
Fifthly, They have somewhat like the special communications of
God, and the witnessing of His Spirit, and somewhat like 'the
powers of the world to come, working powerfully on them, with
some flashes of joy arising thence,' as Heb. 6: 4, 5--'For it is
impossible for those who were once enlightened, and have tasted
of the heavenly gift, and were made partakers of the Holy Ghost,
and have tasted the good word of God, and the powers of the
world to come; if they shall fall away, to renew them again unto
repentance.' Notwithstanding of all which, they are but 'almost
persuaded,' with Agrippa, to 'become Christians.' (Acts 26: 28.)
It were tedious to speak particularly to each of these things,
and to clear it up, that they are all unsound; I shall point out
some few things, wherein a truly renewed man, who is in Christ,
does differ from hypocrites and reprobates. 1. Whatever changes
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 an heart of flesh.' (Jer. 32: 39;
Ezek. 36: 26.) Hypocrites never apprehend Christ as the only
satisfying good in all the world, for which with joy they would
quit all; for then the kingdom of God were entered into them.
'The kingdom of heaven is like unto a treasure hid in a field;
the which when a man has found, he hideth, and for joy thereof
goes and selleth all that he has, and buyeth that field.' (Matt.
13: 44.) The truly renewed man dare, and can upon good ground
say, and has 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 and dung.' (Phil. 3: 8, 9.)
2. Whatever reformation or profession hypocrites attain unto, as
it comes not from a new heart, and pure principle of zeal for
God, so it is always for some wicked or base end; as, 'to be
seen of men' (Matt. 6: 5), or to evade and shun some outward
strait, to be freed from God's wrath, and the trouble of their
own conscience--'Wherefore have we fasted, say they, and Thou
sees not? Wherefore have we afflicted our soul, and Thou takest
no knowledge?' (Isa. 58: 3.) 'What profit is it that we have
kept His ordinances, and that we have walked mournfully before
the Lord of Hosts?' (Mal. 3: 14.) In testimony of this, they
never have respect to all known commands, else they should
'never be ashamed' (Psa. 119: 6); nor do they, without guile in
their own heart, resolve against every known iniquity, else they
were free of heart-condemning, and so might justly 'have
confidence before God.' (1 John 3: 21.) If from a principle of
love unto, and of zeal for Christ, and for a right end, they
did, in ever so small a degree, confess and profess Him, Christ
were obliged by His own word to confess them before His Father.
(Matt. 10: 32.) 3. Whatever length hypocrites advance in that
work, by which people are led on unto Christ, yet they never
'seek first the kingdom of God and His righteousness.' (Matt. 6:
33.) 'The one thing that is necessary,' namely, Christ's
friendship and fellowship, is never their one thing and
heart-satisfying choice, else that 'better part would never be
taken from them.' (Luke 10: 42.) 4. Whatever counterfeits of
grace are in hypocrites, yet they are all produced without any
saving work of the Spirit of Christ; and it is enough to exclude
them from the benefit of this mark, that they are never denied
to these things, nor emptied of them, but still do rest on them
as their Saviour, so that they 'submit not unto the
righteousness of God' (Rom. 10: 3); and that is enough to keep
them at a distance from Christ, who will never mend that old
garment of hypocrites with His fine new linen, nor 'put His new
wine in these old bottles.' (Matt. 9: 16,17.) 5. We may say, Let
hypocrites, reprobates, or atheists, have what they can, they
want the three great essentials of religion and true
Christianity--1. They are not broken in heart, and emptied of
their own righteousness, so as to loathe themselves. Such 'lost
ones Christ came to seek and save.' (Luke 19: 10.) 2. They never
took up Christ Jesus as the only treasure and jewel that can
enrich and satisfy; and therefore, have never cordially agreed
unto God's device in the covenant, and so are not worthy of Him:
neither has the kingdom of God savingly entered into their
heart--'The kingdom of heaven is like unto a treasure hid in a
field; the which when a man has found, he hideth, and for joy
thereof selleth all that he has, and buyeth that field.' (Matt.
13: 44) 3. They never in earnest close with Christ's whole yoke
without exception, judging all His 'will just and good, holy and
spiritual' (Rom. 7: 12); and therefore no rest is given to them
by Christ--'Take my yoke upon you, and ye shall find rest unto
your souls.' (Matt. 11: 29.) Therefore, whosoever thou art, who
can lay clear and just claim to these three aforesaid things,
Thou art beyond the reach of all atheists, hypocrites, 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 that mark of the new creature; yet at
other times sin does so prevail over me, that I am made to
question all the work within me. Ans. It is much to be lamented,
that people professing the name of Christ should be so abused
and enslaved by transgression, as many are. Yet, in answer to
the objection, if it be seriously proposed, we say, The saints
are found in Scripture justly laying claim to God and His
covenant, when iniquity did prevail over them, as we
find--'Iniquities prevail against me; as for our transgressions,
Thou shalt purge them away.' (Psa. 65: 3.) Thus Paul thanks God
through Christ, even while lamenting that a law in his members
leads him captive unto sin. (Rom. 7: 25.) But for the right
understanding, and safe application of such truths, we must make
a difference betwixt gross outbreakings and ordinary infirmities
or heart-evils, or sins that come unawares upon a man, without
forethought or any deliberation. 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 recovered,
and begin seriously to resent such sins, and to resolve against
them. We find David calling himself God's servant, quickly after
his numbering of God's people; but he was then under the serious
resentment of his sin--'And David's heart smote him after he had
numbered the people. David said unto the Lord, I have sinned
greatly in that I have done: and now I beseech Thee, O Lord,
take away the iniquity of Thy servant, for I have done
foolishly.' (2 Sam. 24: 10.) Jonah layeth 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.' (Jonah 1:
9-12.) Next, as for those sins of infirmity, and daily
incursions of heart-evils, such as those whereof (it is like)
Paul does complain; we shall draw out some things from the
seventh chapter to the Romans, upon which Paul maintains his
interest in Christ, and if you can apply them it is well. 1.
When Paul finds that he does much fail, 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 saith of the law,
'that it is good, holy, and spiritual.' (Rom. 7: 12,14.) 2. He
can say, he failed of a good which he intended, and did outshoot
himself, and he had often honestly resolved against the sin into
which he fell--'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.' (Rom. 7: 15,18,19.) 3. He saith that
the prevailing of sin over him is his burden, so that he judgeth
himself wretched because of such a body of death, from which he
longeth to be delivered. (Rom. 7: 24.) 4. He saith, that whilst
he is under the power and law of sin, there is somewhat in the
bottom of his heart opposing it, although overcome by it, which
would be another way, and when that gets the upper hand it is a
delightsome thing. (Rom. 7: 22-25.) Upon these things he 'thanks
God in Christ that there is no condemnation to them who are in
Christ Jesus, who walk not after the flesh, but after the
Spirit.' (Rom. 8: 1.) Now, then, see if you can lay claim to
these things. 1. If you blame yourself, and approve the law,
whilst you fail. 2. If you can say that you often resolve
against sin honestly, and without known guile; and do 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 be rid of the
ground of this objection, or, at least, until you can very
clearly say, you are waging war with these things. Now, a good
help against the prevailing power of sin is to cleave close to
Christ Jesus by faith, which, as it is a desirable part of
sanctification, and a high degree of conformity to God's will,
and most subservient unto His design in the gospel, should be
much endeavoured by people, as a world pleasing unto God--'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.' (Gal. 2: 21.) 'This is the work of
God, that ye believe on Him whom He has sent.' (John 6: 29.)
This is the ready way to draw life and sap from Christ, the
blessed root, for fruitfulness in all cases, as in John 15: 4,
5--'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 bringeth forth much fruit:
for without Me ye can do nothing.'
Object. I do not partake of those
special communications of God mentioned in the Scripture, and of
those actings and outgoings of His Spirit, of which gracious
people are often speaking, and whereunto they attain. The want
of these things maketh me much suspect my state. Ans. I shall
shortly point out some of these excellent communications, and I
hope, upon a right discovery of them, there will be but small
ground left for the jealous complaints of many gracious people.
1. Besides those convictions of the Spirit of God, which usually
usher Christ's way into the souls of men, and those also which
afterwards do ordinarily attend them, there is a seal of the
Spirit of God spoken of in Scripture, the principal thing
whereof is the sanctifying world work the Holy Ghost, imprinting
the draughts and lineaments of God's image and revealed will
upon a man, as a seal or signet does leave the impression and
stamp of its likeness upon the thing sealed. So it is--'The
foundation of God standeth sure, having this seal, The Lord
knoweth them that are His; and, Let every one that nameth the
name of Christ depart from iniquity.' (2 Tim. 2: 19.) And thus I
conceive the seal to be called a witness--'He that believeth has
the witness in himself' (1 John 5: 10); 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. 3. There is communion with
God much talked of among Christians, whereby they understand the
sensible presence of God refreshing the soul exceedingly. But if
we speak properly, communion with God is a mutual interest
between God and a man, who has closed with him in Christ. It is
a commonness, or a common interest between God and a man: not
only as 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, and concerns: so it is here. There is such a
communion with God; He is our God, and all things are ours,
because He is ours. This communion with God all true believers
have at all times, as we shall show afterwards. I grant there is
an actual improvement of that communion, whereby men do boldly
approach unto God and converse with Him as their God with holy
familiarity; especially in worship, when the soul does converse
with a living God, partaking of the divine nature, growing like
unto Him, and sweetly travelling through His attributes, and,
with some confidence of interest, viewing these things as the
man's own goods and property: this we call communion with God in
ordinances. This indeed is not so ordinarily 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 out for the benefit 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, does always stand firm and sure; and so much of
communion with God in ordinances have all believers, as that
their heart converseth with a living God there, now and then,
and is, in some measure, changed into that same image; and there
needeth not be any further doubt about it. 3. There is also
fellowship with God, which is often mistaken amongst believers.
If by fellowship be meant the walking in our duty, as in the
sight of a living God, who sees and hears us, and is witness to
all our carriage, it is a thing common unto all gracious men;
they all have it habitually, and in design--'I have set the Lord
always before me.' (Psa. 16: 8.) Yea, and often they have it
actually in exercise, when their spirit is in any good frame:
they walk as if they saw God standing by them, and have some
thought of His favour through Christ--'Truly our fellowship is
with the Father, and with His Son Jesus Christ.' (1 John 1: 3.)
If by fellowship we mean a sweet, refreshing, familiar,
sensible, conversing with God, which does delight and refresh
the soul (besides what the conscience of duty doth); it is then
a walking in the light of His countenance, and a good part of
sensible presence: and although it seemeth Enoch had much of it,
whilst it is said, 'He walked with God' (Gen. 5: 24); yet it is
not so ordinary as the former, nor so common to all Christians;
for here the soul is filled as with marrow and fatness,
following hard after its guide, and 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 followeth hard after Thee, Thy right hand upholdeth me.' (Psa.
63: 5, 8.) 4. There is also 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 admitted to come close to
him: so it is here. Now this access, in Scripture, is sometimes
taken for Christ's preparing of the way, the removing of enmity
between God and sinners, so as men now have an open way to come
unto God through Christ--'For through Him we both have an access
by one Spirit unto the Father.' (Eph. 2: 18.) Sometimes it is
taken for the actual improvement of that access purchased by
Christ, when a man finds all obstructions and differences which
do ordinarily fall in between him and God removed: God does not
act towards him as a stranger, keeping up Himself from him, or
frowning on him, but the man is admitted to 'come even to His
seat.' (Job 23: 3.) Of the want of which he complains, whilst he
saith, 'Behold, I go forward, but He is not there; and
backwards, but I cannot perceive Him; on the left hand, where He
does work, but I cannot behold Him; He hideth Himself on the
right hand, that I cannot see Him.' (Job 23: 8, 9.) 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 enmity between God and them is removed; but access in the
other sense is dispensed more according to the Lord's absolute
sovereignty and pleasure, and it is left in the power of
believers to obstruct it to themselves, 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 question as to a man's state
about it. 5. There is also liberty before God; and this properly
is freedom, or free speaking unto God. Many do much question
their state, because of the want of this now and then, since the
Scripture has said, 'where the Spirit of the Lord is, there is
liberty,' (2 Cor. 3: 17); but they do unjustly confine that
liberty spoken of there unto 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 condemning power
of the moral law, and from much of that gross darkness and
ignorance which is naturally on men's hearts as a veil hiding
Christ in the gospel from them. I grant also, that sometimes
even this liberty, which is a free communing with God, and
'ordering of our cause before Him, and filling of our mouths
with arguments' (Job 23: 4), 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' (Zech. 12: 10), in some measure, yet this
communication of the Spirit, which we call liberty or free
speaking unto God, dependeth much on the Lord's absolute
pleasure, when, and in what measure to allow it. This liberty,
which we call freedom or free speaking with God in prayer, is
sometimes much withdrawn as to any great confidence in the time
of prayer, at least until it draw towards the close of it. It
standeth much in a vivacity of the understanding to take up the
case which a man is to speak before God, so that he can order
his cause; and next 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 ordinarily in this liberty a special
melting of the heart often joined with a great measure of the
'spirit of grace and supplication.' (Zech. 12: 10.) So the soul
is poured out before God as for a firstborn. 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' (Eph. 3: 12)--'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, besides what we mentioned before, some
influence 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 poureth out his heart in God's bosom, and
with some confidence of His favour and goodwill, pleadeth his
cause before Him as a living God; and this is all the sensible
presence that many saints do attain unto. There is no ground of
doubt concerning a man's state in the point of liberty before
God, in this last sense, because there is nothing essential to
the making up of a gracious state here: some have it, some want
it; some have it at sometimes, and not at others; so that it is
much up and down; yet I may say gracious men may do much, by a
very ordinary influence, in contributing towards the attaining
and retaining, or keeping of such a frame of spirit. 6. There is
also an influence, or breathing of the Spirit. This gracious
influence (for of such only do I now speak) is either ordinary:
and this is the operation of the Holy Spirit on the soul, and
the habits of grace there, whereby they are still kept alive,
and in some exercise and acting, although not very discernible.
This influence, I concede, does always attend believers, and is
that 'keeping and watering night and day, and every moment,'
promised Isaiah 27: 3. Or, this influence is more singular and
special, and is the same to a gracious, although a withered
soul, as the 'wind and breath to the dry bones' (Ezek. 37: 9,
10); putting them in good case, and 'as the dew or rain to the
grass,' or newly-mown field and parched ground. (Psa. 77: 6.)
Such influence is meant by the 'blowing of the south-wind,
making the spices to flow out.' (Cant. 4: 16.) When the Spirit
moveth thus, there is an edge put upon the graces of God in the
soul, and they are made to act more vigorously. This is the
'enlarging of the heart,' by which 'a man does run in the ways
of God.' (Psa. 119: 32.) This influence is more discernible than
the former, and not so ordinarily communicated. Also here
sometimes the wind bloweth more upon one grace, and sometimes
more discernible upon another, and often upon many of the graces
together; and, according to the lesser or greater measure of
this influence, the soul acteth more or less vigorously towards
God; and since faith is a created grace in the soul, this
influence of the Spirit is upon it, sometimes less, sometimes
more, and accordingly is the assurance of faith small or great.
7. 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 had fled unto Christ; and
approached unto God in Him, praying according to His will, not
regarding iniquity in my heart, exercising faith about the thing
I pray for absolutely or conditionally, according to the nature
of the thing and promises concerning it; I am obliged to believe
that God heareth my prayer, and will give what is good,
according to these scriptures--'Whatsoever ye shall ask in my
name, I will do it.' (John 14: 13.) 'This is our confidence,
that whatsoever we ask according to His will He heareth us.' (1
John 5: 14.) 'Believe that ye receive them, and ye shall have
them.' (Mark 11: 24.) 'If I regard iniquity in my heart, the
Lord will not hear me.' (Psa. 66: 18.) Then, if I regard not
iniquity, I may believe that He does hear me.' Or, 2. A man does
sensibly perceive that God hearth his prayer; it is made out to
his heart, without any syllogistical deduction. Such a hearing
of prayer Hannah obtained-- 'Her countenance was no more sad.'
(1 Sam. 1: 18.) Surely the Lord did breathe upon her faith, and
made her believe she was heard: she could not make it out by any
argument; for she had not grounds whereupon to build the
premises of the argument, according to Scripture, in that
particular: God did stamp it some way upon her heart sensibly,
and so made her believe it. This is but rarely granted,
especially in cases clearly deducible in Scripture; therefore
people ought to be much occupied in exercising their faith about
the other, and ought to leave it to God to give of this latter
what He pleaseth. A man's gracious state should not be brought
into debate upon the account of such hearing of prayer. 8. There
is assurance of God's favour by the witnessing of our own
spirits; which assurance is adduced by way of argument
syllogistically, thus--Whosoever believeth on Christ shall never
perish: but I do believe on Christ; therefore I shall never
perish. Whose has respect unto all God's commandments shall
never be ashamed; but I have respect unto all His commandments;
therefore I shall never be ashamed. I say, by reasoning thus,
and comparing spiritual things with spiritual things, a man may
attain unto a good certainty of his gracious state. It is
supposed (1 John 3: 18, 19) that by loving the brethren in deed
and in truth, we may 'assure our hearts before God;' and that a
man may rejoice upon the testimony of a good conscience. (2 Cor.
1: 12.) A man may have 'confidence towards God, if his heart do
not condemn him.' (1 John 3: 21.) We may then attain unto some
assurance, although not full assurance, by the witness of our
own spirits. I do not deny, that in this witnessing of our
spirits concerning assurance, there is some concurrence of the
Spirit of God: but, I conceive, there needeth but a very
ordinary influence, without which we can do nothing. Now this
assurance, such as it is, may be reached by intelligent
believers, who keep a good conscience in their walk. So, I hope,
there needs by no debate about it, as to a man's gracious state;
for if a man will clear himself of heart-condemnings, he will
speedily reach this assurance. 9. There is a witnessing of God's
Spirit, mentioned as 'bearing witness with our spirit that we
are the children of God.' (Rom. 8: 16.) This operation of the
Spirit is best understood, if we produce any syllogism by which
our spirit does witness our sonship; as for example, Whosoever
loveth the brethren is passed from death to life, and
consequently is in Christ: but I love the brethren; therefore I
am passed from death to life. Here there is a threefold
operation of the Spirit, or three operations rather. The first
is a beam of divine light upon the first proposition, evincing
the divine authority of it, as the word of God. The Spirit of
the Lord must witness the divinity of the Scriptures, and that
it is the infallible word of God, far beyond all other arguments
that can be used for it. The second operation is a glorious beam
of light from the Spirit, shining upon the second proposition,
and so upon His own graces in the soul, discovering them to be
true graces, and such as the Scripture calleth so. Thus we are
said to 'know by His Spirit the things that are freely given
unto us of God.' (1 Cor. 2: 13.) The third operation is
connected with the third proposition of the argument, 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
experience of these precious communications, I do conceive the
witness of the Spirit, or witnessing of it, which is mentioned,
'The Spirit itself beareth witness with our spirit that we are
the children of God' (Rom. 8: 16), is not that first operation
upon the first proposition; for that operation is that testimony
of the Spirit by which He beareth witness to the divinity of the
whole Scripture, and asserts the divine authority of it unto the
souls of gracious men; and such an operation may be upon a truth
of Scripture, which does not relate to a man's sonship or
interest in Christ at all. The Spirit may so shine upon any
truth, relating to duty, or any other fundamental truth,
impressing the divinity of it upon and unto the soul, and speak
nothing relating to a man's interest in Christ. Neither is the
third operation of the Spirit, by which He makes faith boldly
draw the conclusion, this witnessing of the Spirit; for that
operation is nothing else but an influence upon faith, bringing
it out to full assurance; but that upon which this full
assurance is drawn or put out, is somewhat confirmed and
witnessed already. Therefore I conceive the second operation of
the Spirit, upon the second proposition, and so upon the graces
in the man, is that witness of God's Spirit, that beam of divine
light shining upon those graces, whereby they are made very
conspicuous to the understanding. That is the witness, the
shining so on them is His witnessing: for, only here, in this
proposition, and in this operation, does the Spirit of God prove
a co-witness with our spirit: for the main thing wherein lies
the witness of our spirit 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, namely, the truth and reality
of such and such graces in the man, which our own spirit or
conscience does depone according to its knowledge, and the
Spirit of the Lord does certainly affirm and witness to be so,
there is a sentence drawn forth, and a conclusion of the man's
sonship by the man's faith, breathed upon by the Spirit for that
purpose; and this conclusion beareth 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.' (Heb.
1: 15.) 10. 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 vouchsafed 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 ray of glory filling the soul
with God, as He is life, light, love, and liberty, corresponding
to that audible voice, 'O man, greatly beloved' (Dan. 9: 23);
putting a man in a transport with this on his heart, 'It is good
to be here.' (Matt. 17: 4.) It is that which went out from
Christ to Mary, when He but mentioned her name-- 'Jesus saith
unto her, Mary. She turned herself, and saith unto Him, Rabboni,
which is to say, Master.' (John 20: 16.) He had spoken some
words to her before, and she understood not that it was He: but
when He uttereth this one word "Mary", there was some
admirable divine conveyance and manifestation made out unto her
heart, by which she was so satisfyingly filled, that there was
no place for arguing and disputing whether or 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 inheritance' (Eph.
1: 14); for it is a present, and, as it were, sensible discovery
of the holy God, almost wholly conforming the man unto His
likeness; so swallowing him up, that he forgetteth all things
except the present manifestation. O how glorious is this
manifestation of the Spirit! Faith here riseth to so full an
assurance, that it resolveth wholly into the sensible presence
of God. This is the thing which does best deserve the title of
sensible presence; and is not given unto all believers, some
whereof 'are all their days under bondage, and in fear' (Heb. 2:
15); but here 'love, almost perfect, casteth out fear.' (1 John
4: 18.) This is so absolutely let out upon the Master's
pleasure, and so transient or passing, or quickly gone when it
is, that no man may bring his gracious state into debate for
want of it. 11. 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
relating to his present case and condition, that he is walking
so as approved of God, at least so far as there is no quarrel or
controversy between God and him threatening a stroke. Both of
these are either such in the court of Scripture, and
consequently in God's account, or in the court of a man's own
conscience. Peace with respect to a man's state, as being in
Christ, is sure in the court of Scripture and of heaven, when a
man does by faith close with Christ and the new covenant. 'Being
justified by faith, we have peace with God.' (Rom. 5: 1.) 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 often the conscience is misinformed and
in the dark, therefore there is often peace as to a man's state
according to Scripture, whilst his conscience threatens the
contrary, and does still condemn, and refuseth to acquit 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 conscience is perfectly satisfied, and
proclaimeth peace to the man. The other peace, as to a man's
present case or condition, namely, that it is approved of God in
a gospel sense, may be awaiting, and justly wanting, although
the peace concerning a man's state be sure. This peace as to a
man's case and condition, is either such in the court of
Scripture, and this is when a man is not regarding iniquity, and
respecting the commands of God without exception: then the
Scripture saith, he stands in an even place, and he need fear no
stated quarrel between God and him in order to a temporary
stroke: and when it is thus, his conscience should also acquit
him that same way, and would do so if it were rightly informed.
But because the conscience is often in the dark, therefore a man
may be alarmed with evil in the court of conscience, as if he
were justly to expect a stroke from God because of his sin, and
some quarrel God has at him, although He intend salvation for
him. This is enough to keep a man in disquiet, and to prohibit
him from the rejoicing allowed him whilst he is walking in his
integrity; therefore a man must here also inform his conscience,
and receive no accusations nor condemnings from it, unless it
make them clear by Scripture. At that by let every man stand,
both as to his state, and his condition or case; and let him
appeal from all other courts to that, and not receive any
indictment, unless conformed to the truth of God, by which the
conscience is to be regulated in all things. And if this were
well looked unto, there would not be so many groundless
suspicions amongst the Lord's people, either as to their state
or their condition, upon every thought which entereth their
mind. 12. 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 maketh it set out
sensibly and vigorously; and when He excites and stirs the
passion of joy and of delight in the soul, so that there is an
unspeakable and glorious joy in the soul, in the apprehension of
God's friendship and nearness unto him--'In whom though now ye
see Him not, yet believing, ye rejoice with joy unspeakable and
full of glory.' (1 Peter 1: 8.) This joy followeth upon peace,
and peace followeth upon righteousness--'The kingdom of God--is
righteousness and peace, and joy in the Holy Ghost.' (Rom. 14:
17.) This joy will in general not fail to be according to the
measure of the assurance of faith, as 1 Peter 1: 8--'In whom
believing ye rejoice.' So that the removal of mistakes about
other things will allay doubts as to this. Now, because some of
these excellent communications of the Spirit, after they are
gone, are brought into question as delusions of Satan: for
vindication of them, we say that the special operations of God's
Spirit in any high degree, usually are communicated to people
after much brokenness of spirit--'Make me to hear joy and
gladness, that the bones which Thou hast broken may rejoice' (Psa.
51: 8),--after singular pains in religious duty--'And I set my
face unto the Lord God to seek by prayer and supplication, with
fasting, and sackcloth, and ashes: and whiles I was speaking and
praying, and confessing my sin, the man Gabriel whom I had seen
in the vision at the beginning, being caused to fly swiftly,
touched me' (Dan. 9: 3, 21),--or in time of great suffering for
righteousness--'Rejoice, inasmuch as ye are partakers of
Christ's sufferings, that when His glory shall be revealed, 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' (1 Peter 4: 14);--or if they break in as the
rain that waiteth not for man, then they do so humble and abase
the person--'Woe 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' (Isa. 6: 5),--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' (Rom. 8: 16),--or these
things do so provoke unto holiness, and to have every thing
answerable and conformable to these manifestations of God--'Let
every one that nameth the name of Christ, depart from iniquity.'
(2 Tim. 2: 19.) The person under them loathes all things besides
God's friendship and fellowship--'Peter said unto Jesus, Lord,
it is good for us to be here.' (Matt. 17: 4.) And these things
carry on them and with them so much authority and divine
superscription, whilst they are in the soul, that afterwards
they do appear sufficiently to be special communications of God,
and singular gracious operations of His Spirit, and no delusion
of 'Satan transforming himself into an angel of light' (2 Cor.
11: 14); nor such common flashes of the Spirit as may afterwards
admit of irrecoverable apostasy from God-- '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.' (Heb. 6: 4, 5, 6.) Now, then, to conclude this part
of the work that relates to the trial: I say to all those who
complain of the want of the precious 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 season. 2. I do believe, upon a strict
search and trial, after you have understood the communications
of the Spirit, you are not so great a stranger to many things as
you suspected yourselves to be. But, 3. Remember, the promises
of life and of peace with God, are nowhere in Scripture made
unto those special things whereof you allege the want: the
promises are made unto faith, followed with holiness; and it may
be presumed, that many heirs of glory do not in this life
partake of some of these things, but 'are in bondage all their
days through fear of death' (Heb. 2: 15); so that there shall be
no mistake about these things; we may seek after them, but God
is free to give or withhold them. 4. Many do seek after such
manifestations before they give credit by faith unto 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 should partake of more of these excellent things.
5. I may say many have not honorable apprehensions and thoughts
of the Spirit of God, whose proper work it is to put forth the
aforesaid 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 do 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 grace of the Spirit of God, and so you may find more
of these excellent things.
