The Christian's Great Interest
by the late Rev. William Guthrie, Minister of the Gospel, Fenwick
with a Memoir of the Author


Contents


Preface

To the Reader

Memoir of the Author

Part I. The Trial of a Saving Interest in Christ
   Quest. I.--How shall a man know if he has a true and special interest
      in Christ, and whether he has, or may lay claim justly to, God's
      favour and salvation?
   Chapter I.--Things premised for the better understanding of the trial
      itself
      I.--A man's interest in Christ may be known
      II.--Importance of having an interest in Christ
      III.--We must allow our condition to be determined by Scripture
      IV.--Causes why so few attain to a distinct knowledge of their
         state
      V.--Some mistakes concerning an interest in Christ removed
   Chapter II.--Marks of a Saving Change
      A preparatory law work
      I.--Some called from the womb
      II.--Some called in a sovereign gospel-way
      III.--Some graciously called at the hour of death
      IV.--God's more ordinary way of calling sinners to Himself
      V.--Objections and difficulties considered
   Chapter III.--Evidences of a Believing State
      I.--Mistakes as to what faith is
      II.--True saving faith described
      III.--Farther explanatory remarks concerning saving faith
      IV.--Difficulties as to what seems to be faith removed
   Chapter IV.--Evidences of a Renewed State
      I.--The whole man must be to some extend renewed
      II.--He must be, to some extent, renewed in all his ways
      III.--The supposed unattainableness of such evidences considered
      IV.--The special attainments of hypocrites considered
      V.--Doubts because of prevailing sin considered
      VI.--Doubts arising out of a want of Christian experience
         considered

PART II.--How to Attain a Saving Interest in Christ
   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 unto them?
   Chapter I.--Some Things Premised for the Information of the Ignorant
   Chapter II.--The Duty of Closing with God's Plan of Saving Sinners by
      Christ Jesus
      I.--What it is to accept of, and close with, the gospel offer
      II.--This the duty of those who would be saved
      III.--What is required of those who would believe on Christ Jesus
         and be saved
      IV.--Some of the properties and native consequences of true
         believing
      V.--Some of the effects of saving faith
   Chapter III.--Objections and Difficulties Answered and Explained
      I.--The sinner's baseness rendering it presumption to come to
         Christ
      II.--The singularity of his sin barring the way
      III.--Special aggravations a hindrance
      IV.--Sins not named a barrier
      V.--The sin against the Holy Ghost alleged
         I.--What it is not
         II.--What the sin against the Holy Ghost is
         III.--Conclusions bearing on the objections
      VI.--Objections from the want of power to believe answered
      VII.--Objection arising from the complaints of believers as to
         unfruitfulness
      VIII.--Objection from ignorance regarding covenanting with God,--
         The nature of that duty unfolded
      IX.--Doubts as to the inquirer's being savingly in covenant with
         God answered
      Certain things premised concerning personal covenanting
         I.--The thing itself is warrantable
         II.--The preparation needed
         III.--How the duty of covenanting is to be performed
         IV.--What should follow this solemn act
      X.--A want of proper feeling considered as an obstacle in the way
         of covenanting
      XI.--The fear of backsliding a hindrance
      XII.--Objection arising from past fruitlessness considered
   Conclusion--The whole Treatise resumed in a Few Questions and Answers





Preface

The Christian's Great Interest was fist published in 1668, and many
editions have appeared since. As it is now almost unobtainable, it is
reprinted by the Publications Committee of the Free Presbyterian Church
of Scotland, with the fervent hope that it will have a further wide
circulation, and prove a continued blessing to many.
   Dr. Owen said, "I have written several folios, but there is more
divinity in it (The Christian's Great Interest) than in them all."
   William Guthrie, of Fenwick, was a cousin of the eminent martyr, James
Guthrie, who refused a bishopric and died on the scaffold at the Cross of
Edinburgh in 1661. William desired to go to the execution of his valued
cousin, but was prevented by friends who feared for his life.
   It was while a student under Samuel Rutherford, and through his
instrumentality, that he received a calling to the ministry. He was
accounted one of the greatest preaches of his day. His labours were
abundantly blessed. He was banished from his church, amidst bitter
persecution, and died a few years later in 1665, at the age of
forty-five, sweetly assured of the crown that awaited him in glory.

                                                           W. Grant,      
                                                                  Convener
Halkirk, 1951
Caithness





To the Reader


Christian Reader,

   While the generality of men, especially in these days, by their eager
pursuit after low and base interests, have proclaimed, as upon the house
tops, how much they have forgotten to make choice of that better part,
which, if chosen, should never be taken from them; I have made an essay,
such as it is, in the following Treatise, to take thee off from this
unprofitable, though painful pursuit, by proposing the chiefest of
interest, even the Christian's Great Interest, to be seriously pondered
and constantly pursued by thee. Thou mayst think it strange to see
anything 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, in regard that some, without my knowledge, have lately
published some imperfect note of a few of my sermons, most confusedly
cast together, prefixing withal this vain title, as displeasing to myself
as the publishing of the thing, 'A Clear Attractive Warming Beam,' &c.
Upon this occasion was I prevailed with to publish this late piece,
wherein I have purposely used a homely and plain style, lest otherwise--
though, when I have stretched myself to the utmost, I am below the
judicious and more understanding--I should be above the reach of the rude
and ignorant, whose advantage I have mainly, if not only, consulted. I
have, likewise, studied brevity in everything, so far as I conceived it
to be consistent with plainness and perspicuity; knowing that the persons
to whom I address myself herein, have neither much money to spend upon
books, nor much time to spare in reading. If thou be a rigid critic, I
know thou mayst meet with several things to carp at; yet assure thyself,
that I had no design to offend thee, neither will thy simple approbation
satisfy me. It is thy edification I intend, together with the incitements
of some others, more expert and experienced in this excellent subject, to
handle the same to greater length, which I have more briefly hinted at,--
who am thy servant in the work of the gospel,
William Guthrie  





Memoir of the Author

William Guthrie, one of the holiest and ablest of the experimental
divines of Scotland, was born at Pitforthy, the seat of his ancestors, in
the shire of Angus, in the year 1620. The branch of the house of Guthrie
from which he sprang was ancient and honorable; and its interest in the
cause of truth and godliness was proved by the fact, that four of the
children had early been devoted to the ministry of the gospel. The only
one of these who did not obtain a fixed charge was Robert, who soon lost
health and life by his abundant labours in the cause of Christ; Alexander
was settled at Strickathrow, within his native shire, in 1645, and
continued there till his death, in 1661; while John, the youngest of the
family, became minister of Tarbolton, Ayrshire, from which he was
ejected, for adherence to Presbyters, after the restoration of Charles II
to the throne of Britain, and speedily sank under the hardships to which
he was exposed, dying in the year 1669.
   The superior genius of William, the eldest of this excellent band of
brothers, was displayed in his early and successful attention to
learning; but he did not, till his entrance into college life, obtain
that intimate and saving acquaintance with Divine truth which enabled him
at once to stay his own soul upon God as the God of his salvation, and to
prescribe most skilfully for the cases of spiritual disease that came
under his notice. He felt himself greatly indebted for acquaintance with
the way of holiness to the instructions of a near kinsman. This was Mr.
James Guthrie, then holding one of the chairs in the New College of St.
Andrews, and afterwards highly esteemed as the faithful minister of
Stirling during the period of the Covenant; for his faithful adherence to
which he obtained a martyr's crown. Samuel Rutherford, who became
Professor of Divinity at St. Andrews in 1639, took the guidance of
William Guthrie's theological studies, confirmed and cherished the
principles of piety already implanted, and brought him, with his whole
soul, to devote himself to the service of Christ. That he might not be
entangles in the network of earthly concerns, he resigned his estate at
Pitforthy to a younger brother, not engaged at that time in the
prosecution of sacred studies. Thus trained in the schools of literature,
and rendered familiar with religion both in theory and practice, William
Guthrie was well fitted for usefulness as a preacher of the gospel; and
received license, with the high approbation of the Presbytery, in August
1642. It was fully two years later that he obtained a church in the newly
erected parish of Fenwick; and was ordained minister, in compliance with
the harmonious call of the people, in November 1644. His success and
popularity were soon found to be great; and extended far beyond the
Ayrshire district in which his parish lays--to Clydesdale, Stirling, and
the Lothians. Several calls were addressed to him, but ineffectually, to
quit his beloved people, till, about a year after his settlement, and
very soon after his marriage to an excellent lady of the noble family of
London, he left them for a season, by appointment of the General
Assembly, to attend the Scottish army as chaplain during the civil war
that ended in the execution of Charles I, and the subjection of Scotland
to the Protectorate of Cromwell.
   While the Protector's troops kept possession of Glasgow about that
time, Mr. Guthrie's Christian heroism was called into exercise on a
communion Sabbath in Mr. Andrew Gray's church. 'Several of the English
officers had formed a design to put in execution the disorderly principle
of a promiscuous admission to the Lord's table, by coming to it
themselves without acquainting the minister, or being in a due manner
found worthy of that privilege. Mr. Guthrie, to whose share it fell to
dispense the sacrament at that table, spoke to them, when they were
leaving their pews in order to make their attempt, with such gravity,
resolution, and zeal, that they were quite confounded, and sat down again
without occasioning any further disturbance.'
   The arrangements then made by the Church Courts regarding chaplains in
the army, render it probable that he had been relieved by his brethren at
several intervals, and thus enjoyed occasionally the endearments of his
home, and opportunities of pastoral and public usefulness. He was
providentially preserved throughout the war, and returned to his flock
with increased ardour and devotion. They needed his care; for at the
commencement of his ministry, profanation of the Sabbath, desertion of
the house of God, neglect of family religion, and gross ignorance, with a
train of attending evils, were prevalent among his parishioners. His
talents, natural and acquired, were dexterously applied to check
abounding iniquity. Let one instance suffice for illustration--that of a
fowler in his parish engaging in his sport and deserting public worship
on the Lord's day,--a practice in which he had long indulged. "Mr.
Guthrie asked him what was the reason he had for so doing? He told him
that the Sabbath-day was the most fortunate day in all the week. Mr.
Guthrie asked him what he could make by that day's exercise? He replied
that he could make half-a-crown. Mr. Guthrie told him if he would go to
church on Sabbath, he would give him as much; and by that means got his
promise; after sermon was over, Mr. Guthrie asked if he would come back
the next Sabbath-day, and he would give him the same? which he did, and
from that time afterwards never failed to keep the church. He afterwards
became a member of his session.'
   The stated calls made by him at the houses of his people were very
acceptable and profitable. The visitation of the sick and the dying, whom
he never neglected; the instruction of the young in the doctrine that is
accenting to godliness, and the ministrations of the pulpit, declared him
a workman who needed not to be ashamed. As a consistent office-bearer, he
duly attended to the government and discipline of the Church, in the
session and superior judicatories. He seems to have been a member of the
general Assembly of 1649, and stands in the lists of its Commission,
along with such illustrious names as James Guthrie, the Marquis of
Argyle, Dickson, Durham, and Samuel Rutherford.
   During the unhappy division of the Church of Scotland into the parties
of Resolutioners and Protesters or Remonstrants, the two Guthries, Samuel
Rutherford, and several of the most pious and zealous Presbyterians,
adhered to the latter; and Baillie mentions in his Letters, that at the
meeting of their western synod, in 1654, 'the Remonstrants chose Mr.
William Guthrie for their Moderator.' His forbearance towards brethren
taking the opposite side in that fatal schism has been acknowledged by
his biographers; and his pastoral care was fully exercised. Ere long he
published 'The Christian's Great Interest.' This work had gone through
numerous editions, been translated into various languages, and continues
to embalm his memory in the estimation of intelligent Christians of every
name. The first edition of it appeared shortly before the restoration of
Charles II.
   Not long after the commencement of the persecution, Mr Guthrie made
one of his last efforts for the preservation of ecclesiastical freedom in
the courts of the Church. This stand he took at a meeting of the Synod of
Glasgow and Aye, in April 1661, when he framed an address, designed for
presentation to Parliament had the troubles of the time permitted, which
the Synod approved of, as 'contain faithful testimony of the purity of
our reformation in worship, doctrine, discipline, and government, in
terms equally remarkable for their prudence and their courage. Two months
later his zeal for the same cause was manifested by his earnest desire to
attend, on the scaffold, his illustrious kinsman, Mr. James Guthrie, who
sealed his testimony with his blood, in June 1661, at the cross of
Edinburgh. His deference to the warm entreaties of his session alone
prevented him from engaging in so perilous a service. The respect which
his affable deportment and able performance of pastoral duty gained for
him from high and low, screened him from persecution, and he persevered
in preaching to his flock the truth as it is in Jesus. His intellectual
powers and Christian experience were conspicuous in his discourses, and
many, we believe, were the imperishable seals of his ministry, for it is
averred by one of his contemporaries, Mr. Matthew Crawford, minister at
Eastwood, that 'he converted and confirmed many thousand souls, and was
esteemed the greatest practical preacher in Scotland.' Another of them
declares his diligence and success among the people of Fenwick to have
been so great, that almost all of them 'were brought to make a fair
profession of godliness, and had the worship of God in their families.
And it was well known that many of them were sincere, and not a few of
them eminent Christians.' His own words to the person who ejected him,
thus humbly, yet boldly, ascribed his great success to God: 'I thank him
for it; yea, I look upon it as a door which God opened to me for
preaching this gospel, which neither you nor any man else was able to
shut, till it was given you of God.' He was now called to experience
those trials, which had been delayed longer in his case than in that of
most of his faithful brethren, through the influence of the Earl of
Glencairn, then Chancellor of Scotland, who both respected him as a man
of worth, and recollected with gratitude Mr. Guthrie's kindness to him
during an imprisonment to which the Earl had been subjected for his
loyalty to the King during the sway of Cromwell.
   Sabbath, the 24th of July, was fixed as the day for enforcing the
decree. The people of Fenwick, greatly grieved at the prospect of losing
so faithful a minister, observed the Wednesday preceding as a day of
humiliation and prayer. Mr. Guthrie found an appropriate text for the
occasion in these words of Hosea 13: 9, 'O Israel, thou hast destroyed
thyself;' solemnly inculcated on his flock patience and perseverance in
the way of holiness, and appointed an early meeting of the congregation
for the following Sabbath. The light of that day of the Son of Man
ushered in a sorrowful morning for the people who then met to listen for
the last time to the welcome voice of their beloved pastor. His theme,
most suitable for the day, was the latter clause of his Wednesday's text,
"but in Me is thine help,' and at the close of his sermon every
countenance was suffused with tears, while he directed his hearers to the
'Fountain of help, when the gospel and ministers 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.'
   Before nine o'clock the congregation had dispersed, sorrowing
exceedingly that they should listen to his persuasive discourses no more.
No sound occurred to disturb the quiet of the hallowed day, till the
tramp of horses was heard in the distance, and the troop soon appeared
headed by a rider in black, the curate of Calder, whom a fee of five
pounds had induced to give formal notice of the sentence of suspension.
He observed the ceremony of preaching the church vacant in presence of a
congregation of soldiers and children. In the manse he was courteously
received by Mr. Guthrie, who declared, in presence of the officers of the
party, his reason for submission to the sentence as not arising from
respect to the prelate's authority, which had no weight with him, adding,
'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.' The
following passage formed part of his solemn reply to the Archbishop's
message: 'I here declare, I think myself called by the Lord to the work
of the ministry, and did forsake my nearest relations in the world, and
give up myself to the service of the gospel in this place, having
received a unanimous call from this parish, and being tried and ordained
by the Presbyters; and I bless the Lord He has 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.' His
bodily health, but indifferent before, suffered a severe shock on this
occasion; he preached no more in the parish; and about two months after
retired to his paternal estate at Pitforthy, now become his possession in
consequence of the decease of a surviving brother. It was his but for a
year of pain and sorrow, caused by a complication of diseases, and by the
calamities that were befalling the Church and nation. He was attended
during his last illness by visitors belonging to all parties, received
kindly but faithfully the Episcopalian clergy who came to converse with
him, and died full of faith in the glorious gospel he had preached, with
the confident hope of complete redemption. His death occurred on the
afternoon of Wednesday, the 10th of October 1665. Two daughters of a
family of six children survived him, one of whom became the wife of the
Rev. Patrick Warner, of Irvine, and mother of Margaret Warner, who was
afterwards married to the Rev. Robert Wodrow, of Eastwood, the faithful
chronicler of the sufferings of the Church of Scotland.
   None of his sermons appear to have been published during his lifetime.
As a specimen of the faithful and practical character of his preaching,
we give an extract from a discourse long preserved among the Wodrow MSS.,
and recently printed, entitled, 'A Sermon on Sympathie.' The text is
Matthew 15: 23, 'Send her away, for she cryeth after us.'--'Is it so that
sympathy is so cold and weak among God's people at this time, when so
much of it is called for? Then I would have yow drawing these three
conclusions from it:--1. When any thing ails yow, pray much for yourself;
I assure yow ye will get little help of others. 2. As yow would lippen
little to other folk's prayers, so ye would make meikle use of Christ's
intercession. These prayers are little worth that flow not from sympathy;
and, 3. Reckon all your receipts to be free favour, and neither the
return of your own or other folks' prayers. I do not forbid yow to pray
yourself;-nor to seek the help of other folks' prayers, nor do I judge
yow or them void of sympathy; but I would have yow lippening less to
them, and making more use of Christ and His intercession.'
   His theological tutor and bosom friend, Samuel Rutherford, thus
expresses his regard for Mr. Guthrie and his flock, during a season of
public agitation:--'Dear Brother, help me, and get me the help of their
prayers who are with you in whom is my delight.' The author of 'The
Christian's Great Interest' was also very highly esteemed by another of
his illustrious contemporaries, Dr. Owen, who, on one occasion, drawing a
little gilded copy of Mr. Guthrie's treatise from his pocket, said to a
minister of the Church of Scotland, 'That author I take to have been one
of the greatest divines that ever wrote; it is my Vademecum, and I carry
it and the Sedan New Testament, still about with me. I have written
several folios, but there is more divinity in it than in them all.'
   Many years after the author's death, this work, with others of a
similar nature, was instrumental in arousing to deeper concern for his
soul's salvation, John Brow then a shepherd boy in the neighbourhood of
Abernethy, and afterwards highly distinguished as a minister of the
gospel, and Professor of Divinity for nearly twenty years in one of the
branches of the Secession Church. How more may be the cases in which it
has been blessed to the conviction, conversion, and edification of those
whom it might enable to teach others also, the great day alone shall
declare. The following references to it, in the interesting Memoirs of
Dr. Chalmers, prove the high opinion he had formed of the genius it
displays:--'Would you inquire for 'Guthrie's Trial of a Saving Interest
in Christ?' It is a small duodecimo; and has been long the favourite
author of our peasantry in Scotland. He wrote about a hundred and fifty
years ago; and one admirable property of his work is, that while it
guides it purifies. It males known all our defects, but ministers the
highest comfort in the presence of a feeling of our defects. To find
mercy we need only to feel misery. ... I am on the eve of finishing
Guthrie, which I think is the best book I ever read. I shall leave it as
a present to the Anster folks, and pass from it to 'Brook on Religious
Experience, ... I should like to know how the little book I left was
relished among you. I still think it the best composition I ever read
relating to a subject in which we are all deeply interested, and about
which it is my earnest prayer, that we may all be found on the right side
of the question.'
   Having given the opinions of these eminent divines regarding the
'Christian's Great Interest', we presume not to attempt a delineation of
the merits of its excellent Author. The wise and the good of his own day,
as well as of subsequent times, have held him in grateful remembrance,
and his works continue to praise him in the gates.






The Christian's Great Interest.


Part I. The Trial of a Saving Interest in Christ

Since 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 clear from the words of our Lord--'Many will say to Me
in that day, Lord, Lord, have we not prophesied in Thy name, and in Thy
name have cast out devils, and in Thy name done many wonderful works? And
then will I profess unto them, I never knew you: depart from Me, ye that
work iniquity.' (Matt. 7: 22, 23). 'Afterwards 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.' (Matt. 25: 11,12.) 'Strive to enter in
at the strait gate; for many I say unto you, will seek to enter in, and
shall not be able.' (Luke 13: 24.) And since many who have good ground of
claim to Christ, are not established in the confidence of this favour,
but remain in the dark, without comfort, hesitating concerning 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 may know if he has a true and special
interest in Christ, and whether he does lay just claim to God's favour
and salvation. The other is, In case a person fall short of assurance in
this trial, what course he should take for making sure of 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 lay claim justly to, God's favour and
salvation?



Chapter I.--Things premised for the better understanding of the trial
itself

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

I.--A man's interest in Christ may be known

First, That a man's interest in Christ, or his gracious state, may be
known, and that with more certainty than people conjecture; yea, and the
knowledge of it may be more easily attained unto 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' (2
Cor. 13: 5); 'Give diligence to make your calling and election sure' (2
Peter 1: 10)--but many of the saints have attained unto the clear
persuasion of their interest in Christ, and in God as their own God. How
often do they call Him their God and their portion? and how persuaded is
Paul 'that nothing can separate him from the love of God?' (Rom. 8: 38,
39.) 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 are our Father,' saith the
prophet (Isa. 43: 16), in name of the Church. It is clear from this:--1.
That can be no fancy, but a very sure knowledge, which does yield to a
rational man comfort in most real straits; but so does this--'When the
people spoke of stoning David, he encouraged himself in the Lord his
God.' (1 Sam. 30: 6.) He saith, 'He will not be afraid though ten
thousands rise up against him.' (Psa. 3: 6.) Compare these words with the
following: 'But Thou, O Lord, art a shield for me; my glory, and the
lifter up of mine head.' (Psa. 3: 3.) 'The Lord is my light, and my
salvation, whom shall I fear? The Lord is the strength of my life, of
whom shall I be afraid? Though an host should encamp against me, my heart
shall not fear; though war should rise against me, in this will I be
confident.' (Psa. 27: 3.) 2. That is a sure knowledge of a thing which
maketh a wise merchant sell all he has, that he may keep it sure; that
maketh a man forego children, lands, life, and suffer the spoiling of all
joyfully; but so does this--Matt. 13: 44; Mark 10: 28, 29; Heb. 10: 34;
Rom. 5: 3; Acts 5: 41. 3. That must be a sure and certain knowledge, and
no fancy, upon which a man voluntarily and freely does adventure his soul
when he is stepping into eternity, with this word in his mouth, 'This is
all my desire' (2 Sam. 23: 5); but such a knowledge 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 afterwards. A godly man may
argue thus, Whosoever receive Christ are justly reputed the children of
God--'But as many as received Him, to them gave He power to become the
sons of God' (John 1 12); but I have received Christ in all the ways
which the word there can import: for I am pleased with the device of
salvation by Christ, I agree to the terms, I welcome the offer of Christ
in all His offices, as a King to rule over me, a Priest to offer
sacrifice and intercede for me, a Prophet to teach me; I lay out my heart
for Him and towards Him, resting on Him as I am able. What else can be
meant by the word "receiving"? Therefore may I say, and conclude plainly
and wsrrantably, I am justly to reckon myself God's child, according to
the aforesaid scripture, which cannot fail.

II.--Importance of having an interest in Christ

The second thing to be premised is, That a man be savingly in covenant
with God is a matter of the highest importance: 'It is his life.' (Deut.
32: 47.) And yet very few have, or seek after a saving interest in the
covenant; and many foolishly think they have such a thing without any
solid ground. (Matt. 7: 14.) Few find, or walk in, the narrow way. This
should alarm people to be serious about the matter, since it is of so
great consequence to be in Christ, and since there be but few that may
lay just claim to Him; and yet many do foolishly fancy an interest in
Him, who are deceived by a false confidence, as the foolish virgins were.
(Matt. 25.)

III.--We must allow our condition to be determined by Scripture

The third thing to be premised is, Men must resolve to be determined by
Scripture in this matter of their interest in Christ. The Spirit speaking
in the Scripture is judge of all controversies'--To the law and to the
testimony; if they speak not according to this word, it is because there
is no light in them' (Isa. 8: 20)--and of this also, whether a man be
savingly in covenant with God or not. Therefore do not mock God whilst
you seem to search after such a thing. If we prove from Scripture, which
is the uncontroverted rule, that you are gracious, and have made a
covenant savingly with God, then resolve to grant so much, and to
acquiesce in it; and if the contrary appear, let there be a determination
of the controversy, else you do but mock the Lord, and so 'your bands
shall be made strong' (Isa. 28: 22); for 'a jot of His word cannot fail.'
(Matt. 5: 11.) Therefore, seek eye-salve from Christ to judge of things
according as the word of God shall discover them to be.

IV.--Causes why so few attain to a distinct knowledge of their state

The fourth thing to be premised is, although the matter of a man's
interest in Christ be of so great importance, and the way to attain to
the knowledge of it so plainly held forth in the Scriptures, yet there be
but few who reach the distinct knowledge of it. And that this may not
discourage any person from attempting it, I shall hint some few reasons
why so few come to the clear knowledge of it; which will also prepare the
way for what is to be spoken afterwards.
   (1) The first thing which hinders many from the knowledge of their
interest in Christ is their ignorance of some special principles of
religion; as, 1. That it was free love in God's bosom, and nothing in
man, that moved Him to send a Saviour to perfect the work of redemption
(John 3: 16)--'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 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 knowledge of their
interest.
   2. They are ignorant how that love effectually discovers itself to a
man's heart, so as he has ground to lay claim to it, namely, That
ordinarily, 1st, It discovers his fallen state in himself, because of sin
and corruption defiling the whole man, and any thing in him that might be
called a righteousness: 'All these things are loss and dung.' (Phil. 3:
8.) 2nd1y, It discovers Christ as the full and satisfying treasure, above
all things: 'The man finds a treasure, for which with joy he selleth all
that he has.' (Matt. 13: 44, 46.) 3rdly, It determines the heart, and
causes it to approach unto a living God in the ordinances: 'Blessed is
the man whom Thou choosest, and causes to approach unto Thee, that he may
dwell in Thy courts' (Psa. 65: 4); and causes the heart to wait upon Elm,
and Him alone: 'My soul, wait thou only upon God. (Psa. 62: 5.) Thus
having dropped in the seed of God in the heart, and formed Christ there
(Gal. 4: 19), the heart is changed and made new in the work (Ezek. 36:
26); and God's law is so stamped upon the heart in that change (Jer. 31:
33), that the whole yoke of Christ is commended to the man without
exception. (Rom. 7: 12, 16.) The law is acknowledged good, holy, just,
and spiritual. Upon all which, from that new principle of life, there
flow out acts of a new life (Gal. 5: 6), 'Faith worketh by love;' (Rom.
6: 18, 22), and the man becometh a servant of righteousness unto God,
which especially appears in the spirituality of worship: men then 'serve
God in spirit and in truth, in the newness of the spirit, and not in the
oldness of the letter' (John 4: 24; Rom. 7: 6)--and tenderness in all
manner of Conversation. The man then 'exerciseth himself how to keep a
conscience void of offense towards God and towards men.' (Acts 24: 16.)
Now in this way does the love of God discover itself unto man, and acteth
on him, so as he has ground of laying some good claim to it; and so as he
may justly think that the love which sent a Saviour had respect to such a
man as has had these things made out unto him. Surely ignorance in this
does hinder many from the knowledge of their interest in Christ; for if a
man know not how God worketh with a person, so as he may justly lay claim
to His love, which was from eternity, he will wander in the dark, and not
come to the knowledge of an interest in Him.
   3. Many are also ignorant of this, that God alone is the hope of His
people; He is called 'the hope of Israel.' (Jer. 14: 8.) Although
inherent 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 be in God' (1 Peter 1: 21)--and the only proper condition
which giveth right to the saving blessings of the covenant: 'To him that
worketh not but believeth, faith is counted for righteousness.' (Rom. 4:
5.) Indeed, if any person take liberty here, and turn grace unto
licentiousness, there is, without doubt, in so far a delusion: since
there is mercy with Him upon condition that it conciliate fear to him.
(Psa. 130: 4.) 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 does not sin,' and 'he who does so sin
has not seen God.' (1 John 3: 6, 9.) I say God is the hope of His people,
and not their own holiness. they intend honestly and long seriously to be
like unto Him, many failings should not weaken their hope and confidence,
for it is in Him 'who changeth not' (Gal. 3: 6); 'and if any man sin, we
have an advocate.' (1 John 2: 1.) 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 changes of the thing which they
make the ground of their hope; since they give not to God the glory due
to His name, and which He will not give to another. 'They who know Thy
name will put their trust in Thee.' (Psa. 9: 10.) 'My glory will I not
give to another: I am the Lord, that is my name.' (Isa. 42: 8.)
   4. Many are ignorant of the different ways and degrees of God's
working with His people, and this does much darken their knowledge and
reflex acts of their interest in Him. This ignorance consists mainly of
three things:--1. They are ignorant of the different degrees and ways of
that work of the law, by which God ordinarily dealeth with men, and of
the different ways in which the Lord bringeth people at first to Christ.
They consider not that the jailer is not kept an hour in bondage (Acts
16); Paul is kept in suspense three days (Acts 9); Zaccheus not one
moment (Luke 19). 2. They are ignorant of, at least they do not consider,
how different are the degrees of sanctification in the saints, and the
honorable appearances thereof before men in some, and the sad blemishes
thereof in others. Some are very blameless, and more free of gross
outbreakings, adorning their profession much, as Job and Zacharias. These
are said to be 'perfect and upright, fearing God, and eschewing evil'
(Job 1: 8); 'righteous before God, walking in all the commandments and
ordinances of the Lord blameless.' (Luke 1: 6.) Others were subject to
very gross and sad evils, as Solomon, Asa, etc. 3. They are ignorant of
the different communications of God's face and expressions of His
presence. Some walk much in the light of God's countenance, and are much
in sensible fellowship with Him, as David was; others are 'all their days
kept in bondage, through fear of death.' (Heb. 2: 15.) Surely the
ignorance of the different ways of God's working and dealing with His
people does very much darken 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 examples.
   (2) The second thing which darkens men about their interest in Christ
is, There is one thing or other wherein their heart, in some respect,
does condemn them, as dealing deceitfully and guilefully with God. It is
not to be expected that those can come to clearness about their interest,
whose heart does condemn them for keeping up some known transgressions
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 those 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 respects, 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.' (1 John 3: 21.) It is supposed here, that a selfcondemning
heart maketh void a man's confidence proportionally before God.
   I do not deny but that men may on good grounds plead an interest in
Christ in the case of prevailing iniquity: 'Iniquities prevail against
me; as for our transgressions, Thou shalt purge them away.' (Psa. 65: 3.)
'I see another law in my members warring against the law of my mind, and
bringing me into captivity to the law of sin which is in my members. O
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.' (Rom. 7:
23, 24.) But it is hard to be attained, if at all attainable, when the
heart is dealing deceitfully, and entertaining known guile in any
particular: therefore, let people clear themselves 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: wherefore I will deliver you no
more.' (Judges 10: 13.) The idolatries of the people are cast up to them
by the Lord, and their suit rejected thereupon. That which draweth away
the heart first in the morning, and last at night, like 'an oven heated
at night, and it burns as a flaming fire in the morning' (Hos. 7: 6),
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' (Psa. 36: 4):--
That which does ordinarily lead away the heart in time of religious duty,
and the remembrance of which has power to enliven and quicken the spirits
more than the remembrance of God, so as 'their heart is after the heart
of some detestable thing' (Ezek. 11: 21):--That which withstandeth men
when they would lay hold on the promise, as God casteth up men's sins to
them who are meddling with His covenant, 'What hast thou to do to declare
My statutes, or that thou shouldst take My covenant in thy mouth?' (Psa.
50: 16):--that is the thing which does prevent the knowledge of a
gracious state. Let it go, and it will be more easy to reach the
knowledge of an interest in Christ.
   (3) The third thing which hindereth in many the knowledge of an
interest in Christ 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 few take 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.' (2 Cor. 13: 5.) The several words used here, namely, Examine,
prove, know--intimate that there is a labour in it: Diligence must be
used to make our 'calling and election sure.' (2 Peter 1: 10.) It is a
business above flesh and blood: the holy 'anointing which teacheth all
things,' must make us 'know the things freely given to us of God.' (1
John 2: 27.) Shall the Lord impart a business of so great concernment,
and not so much as 'be inquired after to do it for men?' (Ezek. 36: 37.)
Be ashamed, you who spend so much time in reading of romances, in
adorning your persons, in hawking and hunting, in consulting the law
concerning your outward state in the world, and it may, be in worse
things than these;--Be ashamed, you that spend so little time in the
search of this, whether ye be an heir of glory or note whether you be in
the way that leadeth 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 minute of your time, it is probable, in God's account,
you have judged yourselves unworthy of everlasting life, so that you
shall have no lot with God's people in this matter.
   (4) The fourth thing that darkens the knowledge of an interest in
Christ is, Men do not condescend upon what would satisfy them. They
complain that God will not show unto them what He is about to do with
them, but yet cannot say they know what would satisfy them concerning His
purpose. This is a sad thing. Shall we think those are serious who have
never as yet pitched on what would satisfy them, nor are making earnest
inquiry after what should satisfy? If the Lord had left us in the dark in
that matter, we were less inexcusable; but since the grounds of
satisfaction, and the true marks of an interest in Christ, are so clear
and frequent in Scripture, and so 'many things written, that our joy may
be full' (1 John 1: 4); and, 'that those who believe,' may 'know that
they have eternal life' (1 John 5: 13); and since 'he that believeth has
the witness of it in himself ' (1 John 5: 10), none can pretend excuse
here. We shall not here insist to show what may and should satisfy
concerning our interest, since we are to speak directly of it afterwards.
   (5) The fifth thing that helps much to keep men in the dark with
respect to their interest in Christ is, Their pitch upon some mutable
grounds, which are not so apposite proofs of the truth of an interest in
Christ as of the comfortable state of a triumphing soul sailing before
the wind; and marks which I grant 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 Psa. 65:
3, '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 Rom. 7: 23, 24,
25, where Paul thanketh God through Christ, as freed from the
condemnation of the law, even whilst a law in his members leadeth captive
unto sin.
   2nd1y, Some think that all true saints have constantly access unto God
in prayer, and sensible returns of prayer at all times; but this is
contrary to the many sad exercises of His people, complaining often that
they are not heard nor regarded of God: 'How long wilt Thou forget me, O
Lord? for ever? how long wilt Thou hide Thy face from me?' (Psa. 13: 1);
'My God, my God, why hast Thou forsaken me? why art Thou so far from
helping me, and from the words of my roaring? O my God, I cry in the day
time, but Thou hearest not; and in the night season, and am not silent.'
(Psa. 22: 1, 2.)
   3rdly, Some think that all who have any true interest in Him have God
witnessing the same unto them, by a high operation of that witnessing
Spirit of His, spoken of: 'The Spirit itself beareth witness with our
spirit that we are the children of God' (Rom. 8: 16, whereof afterwards);
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 has given of the Son, that there is
life enough in Him for men (1 John 5: 10,11), 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.' (Eph 1: 13.) 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, otherwise than by these aforesaid
things.

V.--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 does know
that he is in Him; for many are truly gracious, and have a good title to
eternal life, who do not know so much, until it be made out afterwards:
'These things are written to them that believe, that they may know they
have a title to eternal life' (1 John 5: 13); 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 do 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' (Rom. 8: 18); another comets but this length, 'Lord, I
believe, help my unbelief.' (Mark 9: 24.)
   3. It is a mistake to think that every one who attains a strong
persuasion of his interest does always hold there; for he who today may
say of the Lord, 'He is his refuge' (Psa. 91: 2), and 'his portion' (Psa.
11: 57), will at another time say, 'He is cut off' (Psa. 31: 22), and
will ask, 'if the truth of God's promise does fail for evermore' (Psa.
77: 7, 8, 9.)
   4. It is also a mistake to think that every one who attains a good
knowledge of their gracious state can formally answer all objection made
to the contrary; but yet they may hold fast the conclusion, and say, 'I
know whom I have believed.' (2 Tim. 1: 12.) There are few grounds of the
Christian religion, whereof many people are so persuaded, as that they
are able to maintain them formally against all arguments brought to the
contrary; and yet they may and will hold the conclusion steadfastly and
justly; so it is in the case in hand.
   5. It is no less a mistake to imagine, that the vain groundless
confidence, which many profane ignorant atheists do maintain, is this
knowledge of an interest in Christ which we plead for. Many do falsely
avow Him 'to be their Father' (John 8: 14); and many look for heaven, who
are beguiled, like the 'foolish virgins.' (Matt. 25: 12.) 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.' (1 John 5: 19.)




Chapter II.--Marks of a Saving Change

Having premised these things, it now follows that we give some marks by
which a man may know if he be savingly in covenant with God, and has a
special interest in Christ, so that he may warrantable 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.

A preparatory law work

But before we begin to these, we will speak of a preparatory work of the
law, of which the Lord does ordinarily make use, to prepare His own way
in men's souls. This may have its own weight as a mark, with some
persons. It is called the Work of the Law, or the Work of Humiliation. It
has some relation to that 'spirit of bondage,' and does now under the New
Testament answer unto it, and usually leadeth on to the 'Spirit of
adoption.' (Rom. 3: 15.)
   Only here, let it be remembered--1. That we are not to speak of this
preparatory work of the law as a negative mark of a true interest in
Christ, as if none might lay claim to God's favour who have not had this
preparatory work, in its several steps, as we are to speak of it; for, as
we shall see, the Lord does not always observe the same plan 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 laying more weight on the marks which follow. 3. It may help to
encourage others, who are under such bondage of spirit, as a good
indication of a gracious work to follow; for, as we shall point out, 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 preparatory work, we shall
shortly hint the most ordinary ways by which the Lord leads people
savingly into His covenant, and draws them unto Christ.

I.--Some called from the womb

There are some called from the womb, as John the Baptist was (Luke 1); or
in very early years, before they ›an be actively engaged in Satan's ways,
as Timothy. (2 Tim. 3: 15.) It cannot be supposed that these have such a
preparatory work as we are to speak of. And because some persons may
pretend to this way of effectual calling, we offer these marks of it
whereby those who have been so called may be confirmed.
   1. Such are usually from their childhood kept free from ordinary
pollutions, as swearing, lying, mocking of religion and religious
persons, etc., with which children are often defiled. Those whom God
calleth effectually, He sanctifieth from the time of that effectual
calling: 'Sin cannot have dominion over them,' as over others, 'Because
they are under grace.' (Rom. 6: 14.)
   2. Religion is, as it were, natural to them; I mean, they need not to
be much pressed to religious duties even when they are but children; they
run willingly that way, because there is an inward principle of 'love
constraining them' (2 Cor. 5: 14), so that they yield themselves servants
of righteousness, without outward constraint. (Rom. 6: 16.)
   3. Although such know not when they were first acquainted with God,
yet they have afterwards such exercises of spirit befalling them as the
saints in Scripture, of whose first conversion we are not told. They are,
upon some occasions, shut out from God, and are again admitted, in their
apprehension, to come near; their heart is also further broken up by the
ordinances, as is said of Lydia. (Acts 16: 14.) And ordinarily they
remember when some special subject of religion and duty, or when some
sin, of which they were not taking notice before, was discovered to them.
They who can apply these things to themselves, have much to say for their
effectual calling from their youth.

II.--Some called in a sovereign gospel-way

Some are brought to Christ in a sovereign gospel-way, when the Lord, by
some few words of love swallowing up any work of the law, quickly taketh
a person prisoner at the first, as He did Zaccheus (Luke 19), and others,
who, upon a word spoken by Christ, did leave all and follow Him; and we
hear nothing of a law-work dealing with them before they close with
Christ Jesus.
   And because some may pretend to this way of calling, we shall touch on
some things most remarkable in that transaction with Zaccheus, for their
clearing and confirmation. 1. He had some desire to see Christ, and such
a desire as made him waive that which some would have judged prudence and
discretion, whilst he climbeth 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 accepted Christ's offer, and closed with Christ as Lord,
whilst few of any note were following Him. 3. Upon this his heart was
opened to the poor, although it seems he was a covetous man before. 4. He
had a due impression of his former ways, evidencing his respect to the
law of Moses, and this he signifies before all the company then present,
not shrinking from taking shame to himself in such things as probably
were notorious to the world. 5. Upon all these things, Christ confirms
and ratifies the contract by His word; recommending to him that oneness
of interest which behaved to be between him and the saints, and the
thoughts of his own lost condition, if Christ had not come and sought
him; all which is clear from Luke 19: 3-10.
   We grant the Lord calleth some so; and if any can lay claim to the
special things we have now hinted, they have a good confirmation of God's
dealing with them from Scripture; neither are they to vex themselves
because of the want of a distinct preparatory law work, if their heart
has yielded unto Christ; for a work of the law is not desirable, except
for this end. Therefore Christ offers Himself directly in the Scripture,
and people are invited to come to Him; and although many will not come to
Him who is the Surety, until 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 warrantable press a work of the law
upon them.
   As for others, whom Christ persuaded by a word to follow Him,
whatsoever He did, or howsoever He spoke to them, at His first meeting
with them, we must rationally suppose that then He discovered to them so
much of their necessity, and His own fulness and excellency, as made them
quit all, and run after Him; and if He do so to any, we crave no more,
since there is room enough there for the Physician.
   So that from all this, as some may be confirmed and strengthened, with
whom God has so dealt, so there is no ground for deluded souls to flatter
themselves in their condition, who remain ignorant and senseless of their
own miseries, and Christ's all-sufficiency, and hold fast deceit.

III.--Some graciously called at the hour of death

There are some brought in to Christ in a way yet more declarative of His
free grace; and this is, when He effectually calls men at the hour of
death. We find somewhat recorded of this way in that pregnant example of
the 'thief on the cross.' (Luke 23: 39-45.) Although this seems not very
pertinent for the purpose in hand, yet we shall speak a little of it,
that, on the one hand, men may be sparing to judge and pass sentence on
either themselves or others before the last breath; and we shall, on the
other hand, speak so particularly, that none may dare to delay so great a
business to the last hour of their life.
   We find these remarkable circumstances in the conversation between
Christ and the thief. 1. The man falls out with his former companion. 2.
He dares 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
discovers 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 of it to the present safety of his bodily life, which
he knew Christ was able to grant him at that time, and 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 supply all his need. 7. He
acquiesced sweetly in the word which Christ spoke to him for the ground
of his comfort. All which are very clear in the case of that poor dying
man, and prove a real work of God upon his heart.
   As this example may encourage some to wait for good from God, who
cannot as yet lay clear claim to any gracious work of His Spirit; so we
entreat all, as they love their souls, not to delay their soul's
salvation, hoping for such assistance from Christ in the end, as too many
do,--this being a rare miracle of mercy, in which Christ honorably
triumphed over the ignominy of His cross; a parallel to which we shall
hardly find in all the Scripture besides. Yea, as there be but few at all
saved: 'many be called, but few are chosen' (Matt. 20: 16); and fewest
saved this way; so the Lord has peremptorily threatened to laugh at the
calamity, and not to hear the cry of such as mocked formerly 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
regarded; but ye have set at nought all my counsel, and would none of my
reproof; I also will laugh at your calamity, I will mock when your fear
comes' (Prov. 1: 24-26): which scripture, although it does not shut
mercy's door upon any, who at the hour of death do sincerely judge
themselves and flee to Christ, as this penitent thief did; yet it
certainly implieth 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.

IV.--God's more ordinary way of calling sinners to Himself

The fourth and most ordinary way by which many are brought to Christ, is
by a clear and discernible work of the law, and humiliation; which we
generally call the spirit of bondage as was hinted before. We do not mean
that every one, whose conscience is awakened with sin and fear of wrath,
does really close with Christ; the contrary appears in Cain, Saul, Judas,
eta. But there is a conviction of sin, an awakening of conscience, and
work of humiliation, which, as we shall point out, rarely miscarries, or
fails of a gracious issue, but ordinarily does 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
giving judgment of this law-work, we shall speak of it particularly.
   This work is either more violent and sudden, or it is more quiet and
gradual, so as to be protracted through a greater length of time, by
which means the steps of it are very discernible. It is more violent in
some, as in the jailer, Paul, and some other converts in the book of the
Acts of the Apostles, on whom Christ did break in at an instant, and fell
on them as with fire and sword, and led them captive terribly. And
because some great legal shakings are deceitful, and turn to nothing, if
not worse, we shall point at some things remarkable in these converts
spoken of before, which proves the work of the law on them to have had a
gracious issue and result. 1. Some word of truth or dispensation puts the
person to a dreadful stand, with a great stir in the soul; some 'are
pricked in heart' (Acts 2: 37); some fall a 'trembling' (Acts 16: 29.)
And thus it is, that the person is brought to his wits' end: 'What wilt
Thou have me to do?' saith Paul (Act: 9: 6.) 'What must I do to be saved'
saith the jailer. (Acts 16: 32.) 2. The person is content to have
salvation and God's friendship on any terms, as the question implies,
'What shall I do?' As if he had said, What would I not dot what would I
not foregu? what would I not undergo? 3. The person accepts the condition
offered by Christ and His servants, as is clear in the fore-cited
Scriptures. 4. The person presently becomes of one interest with the
saints, joins himself with that persecuted society, puts respect on those
whom he had formerly persecuted, joining and continuing with them in the
profession of Christ at all hazards. Those with whom the Lord has so
dealt, have much to say for a gracious work of God's Spirit in them: and
it is probable many of them can date their work from such a particular
time and word, or dispensation, 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 giveth a good account of the work and way of
God with him afterwards. (Acts 22)
   Again, the Lord sometimes carries on this work more calmly, softly,
and gradually, protracting it so that the several steps of men's exercise
under it are very discernible. It would lead us to a great length to
enlarge upon 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 offering Himself in the ordinances; and by some word
preached, read, or borne in on the mind, or by some providence leading on
unto the word, He does assault the house kept peaceably by the strong
man, the devil; and thus Christ, who is the stronger man, comes upon him
(Luke 22: 11); 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 knoweth 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 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, etc.! yea, he is led on, until he sees himself guilty almost
of the breach of the whole law: he sees 'innumerable evils compassing
him,' as David speaks. (Psa. 40: 12.) A man sometimes will entertain
alarming views of sin in this case, and is sharp-sighted to perceive
himself guilty of almost every sin. Thus the Spirit comes and convinces
of sin. (John 16: 8.)
   2. The Lord overcomes a special stronghold in the garrison, a refuge
of lies, to which the man betaketh himself when his sins are thus
discovered to him. The poor man pretends to faith in Christ, whereby he
thinks his burden is taken off him, as the Pharisees said, 'We have one
Father, even God.' (John 8: 41.) They pretend to a special relation to
God as a common Lord. The Spirit of God drives the man from this by the
truth of the Scriptures, proving that he has no true faith, and so no
interest in Christ, nor any true saving grace, showing clearly the
difference between true grace and the counterfeit fancies which the man
has in him; and between him and the truly godly: as Christ laboureth to
do with the Jews in John 8: 42, 44 'If God were your father, ye would
love Me. Ye are of the devil, for ye do the lusts of your father.' So,
'fear surpriseth the hypocrite in heart' (Isa. 33: 14); especially when
the Lord discovereth to him conditions, in many of those promises in
which he trusted most, not easily attainable. He now sees grace and faith
to be another thing than once he judged them. We may in some respect
apply that word here, The Spirit 'convinceth him of sin, because he has
not believed on the Son.' (John 16: 9.) He is particularly convinced of
unbelief: he now sees a vast difference between himself and the godly,
who, he thought before, outstripped him only in some unnecessary, proud,
hateful preciseness: he now sees himself deluded, and in the broad way
with the perishing multitude: and so, in this sight of his misery
coucheth down under his own burden, which before this time he thought
Christ did bear for him: he now begins to be alarmed as to the promises,
because of such passages of Scripture as, 'What hast thou to do to take
my covenant in thy mouth?' etc. (Psa. 50: 16.)
   3. The man becomes careful about his salvation, and begins to take it
to heart as the one thing necessary. He is brought to say with the
jailer, 'What shall I do to be saved?' (Acts 16) 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?' (Matt. 9: 26.) 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 their great concern is
secured; and some are vexed with apprehensions that they are guilty of
the sin against the Holy Ghost, which is unpardonable, and so are driven
a dangerous length--Satan still reminding them of many sad examples of
people who have miserably put an end to their own lives: but they are in
the hand of one who 'knoweth how to succour them that are tempted.' (Heb.
2: 18.)
   4. When a man is thus in hazard of miscarrying, the Lord uses a work
of preventing mercy towards him, quietly and underhand supporting him;
and this is by infusing into his mind the possibility of his salvation,
leading him to the remembrance of numerous proofs of God's free and rich
grace, in pardoning gross transgressors, such as Manasseh, who was a
bloody idolatrous man, and had correspondence with the devil, and yet
obtained mercy (2 Chron. 33: 11, 13); and other scriptures bearing offers
of grace and favour indifferently to all who will yield to Christ,
whatsoever they have been formerly; so that the man is brought again to
this,--'What shall I do to be saved' which supposes that he apprehends a
possibility of being saved, else he would not propound the question. He
applies that or the like word to himself, 'It may be ye shall be hid in
the day of the Lord's anger.' (Zeph. 2: 3.) He finds nothing excluding
him from mercy now, if he have a heart for the thing. The man does not,
it may be, here perceive that it is the Lord who upholdeth him, yet
afterwards he can say that, 'when his foot was slipping, God's mercy held
him up,' as the Psalmist speaks in another case. (Psa. 94: 17, 18.) And
he will afterwards say, when he 'was as a beast, and a fool, in many
respects, God held him by the hand.' (Psa. 73: 22, 23.)
   5. After this discovery of a possibility to be saved, there is a work
of desire quickened in the soul; which is clear from that same
expression, 'What shall I do to be saved?' But sometimes this desire is
expressed amiss, whilst it goes out thus, 'What shall I do that I may
work the works of God?' (John 6: 28.) In this case the man, formerly
perplexed with fear and care about his salvation, would be at some work
of his own to extricate himself; and here he suddenly resolves to do all
is commanded, and to forego every evil way (yet much misunderstanding
Christ Jesus), and so begins to take some courage to himself, 'going
about to establish his own righteousness, but not submitting unto the
righteousness of God.' (Rom. 10: 3.) Whereupon the Lord makes a new
assault upon him, intending the discovery of his absolutely fallen state
in himself, that so room may be made for the Surety: as Joshua did to the
people, when he found them so bold in their undertakings: 'Ye cannot
serve the Lord,' saith he, 'for He is a holy God, a jealous God.' (Josh.
24) In this new assault the Lord--1. Shows the man the spirituality of
the law; the commandment cometh with a new charge in the spiritual
meaning of it. (Rom. 7: 9.) The law came, saith Paul, that is, in the
spiritual meaning of it. Paul had never entertained such a view of the
law before. 2. God most holily looseth the restraining bonds which he had
laid upon the man's corruption, and suffereth it not only to boil and
swell within, but to threaten to break out in all the outward members.
Thus sin grows bold, and spurns at the law, becoming exceedingly sinful.
'But sin taking occasion by the commandment, wrought in me all manner of
concupiscence. For without the law, 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 into 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.' (Rom. 7:8-13) 3. The Lord
discovers to the man, more than ever, the uncleanness of his
righteousness, and the spots of his best things. These things kill the
man, and he dies in his own conceit (Rom.7:0), and despairs of relief in
himself, if it come not from another source.
   6. After many ups and downs, here ordinarily the man resolves on
retirement; he desires to like those in a besieged city, who, when they
see they cannot hold out, and would be glad of any good condition from
the besieging enemy, go to a council, that they may resolve on something;
so the man here retires that he may speak with himself. This is like that
'communing with our own heart.' (Psa. 4: 4.) Thus God leadeth into the
wilderness, that He may speak to the heart. (Hos. 2: 14.) 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 he dwells at large on his former ways, with a
blushing countenance and self-loathing: 'Then shall ye remember your own
evil ways, and your doings that were not good, and shall loathe
yourselves in your own sight' (Ezek. 36: 31); like that of Psalm 51: 3,
'His sin is ever before him.' 2. Then he remembers how many fair
opportunities of yielding to God he has basely lost; his spirit is like
to faint when he remembereth that, as is said in another case 'When I
remember these things, I pour out my soul in me. O my God, my soul is
cast down within me. Deep calleth unto deep, all thy waves are gone over
me.' (Psa. 42: 1-7.) 3. He now thinks of many Christians whom he mocked
and despised in his heart, persuading himself now that they are happy, as
having chosen the better part; he thinks of the condition 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.' (1 Kings 10: 8.) 'Blessed are they that dwell in
Thy house.' (Psa. 94: 4.) 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.' (Luke 15: 7, 19.) 4. Then he calls to mind the
good report that is going 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. (Jonah 4: 2.) The free and large promises
and offers of grace come in here; and the gracious dealings of God with
sinners of all sorts, as recorded in Scripture. 5. He thinks with
himself, 'Why has God spared me so longs and why have I got such a sight
of my sin? And why has He kept me from breaking prison at my own hand?
Why has He made this strange change in me? It may be it is in His heart
to do me good; O that it may 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 meditations the man, more seriously
than ever before, resolveth to pray, and to make some attempt with God,
upon life and death; he concludes, 'It can be no worse with him; for if
he sit still he perisheth;' as the lepers speak. (2 Kings 7: 3, 4.) He
considers, with the perishing prodigal son, 'that there is bread enough
in his father's house and to spare, whilst he perisheth for want;' so he
goes to God, for he knows not what else to make of his condition, as the
prodigal son does. And it may be, here he resolves what to speak; but
things soon vary when he is present before God, as the prodigal son
forgot some of his premeditated prayers. 'I will arise, and go to my
Father, and will say unto him, Father, I have sinned against Heaven and
before thee, and am no more worthy to be called thy son; make me as one
of thy hired servants. And he arose and came unto his father, and said
unto him, Father, I have sinned against Heaven, and in thy sight, and am
no more worthy to be called thy son.' (Luke 15: 17-21.)
   And now, when he comets before God, more observable than ever before--
1. He beginneth, with the publican, afar of, with many thorough
confessions and self-condemnings, in which he is very liberal, as (Luke
15: 21)--'I have sinned against Heaven and before thee, and am no more
worthy,' etc. 2. Now his thoughts are occupied as to the hearing of his
prayers, which he was not wont to question much: he now knows what those
expressions of the saints concerning the hearing of their prayers do
import. 3. It is observable in this address, that there are many broken
sentences, like that of Psa. 6: 3--'But Thou, O Lord, how long?' supplied
with sighs and 'groanings which cannot be uttered,' and anxiously looking
upward, thereby speaking more than can be well expressed by words. 4.
There are ordinarily some interruptions, and, as it were, diversions; the
man speaking sometimes to the enemy, sometimes to his own heart,
sometimes to the multitudes in the world, as David does in other cases'--
O thou enemy, destructions are come to a perpetual end.' (Psa. 9: 6.)
'Why art thou cast down, O my souls and why art thou disquieted in me?
Hope thou in God, for I shall yet praise Him, who is the help of my
countenance.' (Psa. 42: 6.) 'O ye sons of men, how long will ye turn my
glory into shame?' (Psa. 4: 2.) 5. It is observable here that sometimes
the man will halt, and be silent, to hear some indistinct whisperings of
a joyful sound glancing on the mind, or some news in some broken word of
Scripture, which, it may be, the man scarcely knoweth to be Scripture, or
whether it is come from God, or whether an insinuation from Satan to
delude him; yet this he has resolved, only to 'hear what God the Lord
will speak,' as upon another occasion. (Psa. 85: 8.) 6. More distinct
promises come into the man's mind, on which he 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.' (Psa. 22 3, 6.) Now it is about the
dawning of the day with the man, and faith will stir as soon as the Lord
imparteth 'the joyful sound.' (Psa. 84: 15.) 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 am well pleased; hear ye him.' (Matt. 17: 5.)
   We can speak no further of the man's exercise as a preparatory work;
for what followeth 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, mightily
conveyeth the knowledge of His covenant into the heart, and determines
the heart to close with it; and God now draweth his soul so to Christ
(John 6: 44), and so layeth out the heart for Him, that the work cannot
miscarry; for now the heart is so enlarged for Him, as that less cannot
satisfy, and more is not desired; like that of Psa. 73: 25--'Whom have I
in heaven but Thee? Or whom have I desired on earth beside Thee?' The
soul now resolves to die if He shall so command, yet at His door, and
looking towards Him.
   We have stated this preparatory work at some length, not tying any man
to such particular circumstances: only we say, the Lord dealeth so with
some; and where He so convinceth of sin, corruption, and self-emptiness,
and makes a man take salvation to beset 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.

V.--Objections and difficulties considered

(1) Object. Hypocrites and reprobates have great stirrings of conscience,
and deep convictions about sin, setting them to work sometimes; and I do
suspect any preparatory work of the law I ever had, to be but such as
they have.
   Ans. It will be hard to give sure essential differences between the
preparatory work in those in whom afterwards Christ is formed, and those
legal stirrings which are sometimes in reprobates. If there were not some
gracious result of these convictions and awakenings of conscience in the
Lord's people, and other marks, of which we shall speak afterwards, it
were hard to adventure upon any difference that is clear in these legal
stirrings. Yet, for answer to the objection, I shall offer some things,
which rarely will be found in the stirrings of reprobates, and which are
ordinarily found in that law-work which has a gracious issue.
   1. The convictions of hypocrites and reprobates are usually confined
to some few very gross transgressions. Saul grants no more but the
persecuting of David. (1 Sam. 26: 21.) Judas grants only the betraying of
innocent blood (Matt. 7: 4); but usually those convictions by which the
Lord prepareth His own way in the soul, although they may begin at one or
more gross particular transgression, yet they stop not; but man is led on
to see many breaches of the law, and 'innumerable evils compassing Him'
(Psa. 40: 12), as David speaketh 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 condescending, as Paul afterwards spoke of himself:
He not only is the chief of sinners, but particularly, he was a
blasphemer, a persecutor. (1 Tim. 1: 13.)
   2. The convictions which hypocrites have, do seldom reach their
corruption, and that body of death which works an aversion to what is
good, and strongly inclines to what is evil. Ordinarily where we find
hypocrites speaking of themselves in Scripture, they speak loftily, and
with some self-conceit, as to their freedom from corruption. The
Pharisees say to the poor man, 'Thou west altogether born in sin, and
dost thou teach us?' (John 9: 34); as if they themselves were not as
corrupt by nature as he. They speak of great sins, as Hazael did--'Am I a
dog, that I should do this great thing?' (2 Kings 8: 13); and also in
their undertakings of duty, as that scribe spoke, 'Master, I will follow
Thee whithersoever Thou goest.' (Matt. 8: 19.) See how the people 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.'
(Jer. 42: 5, 6.) They undertake to do all that God will command them: so
that they still 'go about,' in any case, 'to establish their own
righteousness, not submitting unto the righteousness of God.' (Rom. 10:
3.) But I may say, that convictions and exercise about corruption, and
that body of death, inclining them to evil, and disabling for good, is
not the least part of the work where the Lord is preparing His own way.
They judge themselves very wretched because of the body of sin, and are
at their wits' end how to be delivered as Paul speaks when he is under
the exercise of it afterwards--'O wretched man that I am, who shall
deliver me from the body of this death.' (Rom. 7: 24.)
   3. It will generally be found, that the convictions which are in
hypocrites either are not so serious, as that some other business will
not put them out of mind before any satisfaction is gotten; as in Cain,
who went and built a city, and we hear no more of his conviction (Gen.
4); Felix went away until a more convenient time, and we hear no more of
his trembling (Acts 14: 25); or, if that work becomes very serious, then
it runneth to the other extremity, even despair of relief, leaving no
room for escape. So we find Judas very serious in his convictions, yet he
grew desperate, and hanged himself. (Matt. 27: 4, 5.) But where the Lord
prepares His own way, the work is both so serious, that 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' (Acts 16: 30.) This serious
inquiry after relief is a very observable thing in the preparatory work
which leadeth on to Christ. Yet we desire none to lay too much weight on
these things, since God has allowed clear differences between the
precious and the vile.
   (2) Object. I still fear I have not had so thorough a sight of my sin
and misery as the Lord giveth to many whom He effectually calleth,
especially to great transgressors such as I am.
   Ans. It is true, the Lord discovereth to some clear views of their sin
and misery, and they are thereby put under great legal terrors; but as
all are not brought in by that sensible preparatory work of the law, as
we showed before, so even those who are dealt with after that way are
very differently and variously exercised in regard of the degrees of
terror, and of the continuance of that work. The jailer had a violent
work of very short continuance; Paul had a work continuing three days;
some persons are 'in bondage through fear of death all their lives.'
(Heb. 2: 15.) So that we must not limit the Lord to one way of working
here. The main thing we are to look unto in these legal awakenings and
convictions of sin and misery is, if the Lord reach those ends in us for
which usually these stirrings and convictions are sent into the soul; and
if those ends be reached, it is well; we are not to vex ourselves about
any preparatory work further. Now, those ends which God seeks to
accomplish with sinners by these legal terrors and awakenings of
conscience are four.
   First, The Lord discovers a sight of men's sin and misery to them, to
chase them out of themselves, and to put them out of conceit of their own
righteousness. Men naturally have high thoughts of themselves, and
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 themselves, and despair of relief in themselves;
and so they are forced to flee out of themselves, and from the covenant
of works, to seek refuge elsewhere. (Heb. 6: 18.) 'They become dead to
themselves, and the law,' as to the point of justification. (Rom. 7: 4.)
Then 'have they no more confidence in the flesh' (Phil. 3: 3.) This is
supposed in the offers of Christ 'coming to seek and save that which is
lost' (Luke 19: 10); and 'to be a physician to those who are sick.'
(Matt. 9: 12.)
   The second great end is, to commend Christ Jesus to men's hearts above
all things, that so they may fall in love with Him, and betake themselves
to that treasure and jewel which only enricheth (Matt. 13: 14); 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 sight of a man's own misery and lost estate by
nature is a ready way to make him prize Christ highly, who alone can set
such a wretch at liberty; yea, it not only leadeth a man to a high esteem
of Christ, but also of all things that relate to that way of salvation,
as grace, the new covenant, faith, etc., and maketh him carefully gather
and treasure up his Michtams, or golden scriptures, for the confirmation
of his interest in these things.
   The third great end is, to deter and frighten people from sin, and
make them quarrel with it, and consent to put their neck under Christ's
yoke. God kindles some sparks of hell in men's bosoms by the discovery of
their sin, as a ready means to make them henceforth stand in awe, knowing
'how bitter a thing it is to depart from the Lord.' (Jer. 2: 19.) So we
find rest offered to the weary, upon condition they will take 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.' (Matt. 11: 29.) And God
offereth to own men as their God and Father, upon condition they will
allow no peaceable abode to Belial: 'What fellowship has righteousness
with unrighteousness and what communion has light with darkness and what
concord has Christ with Belial? Or what part has he that believeth with
an infidel? 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.' (2 Cor. 6: 14-18.)
   The fourth great end is, to work in men a patient and thankful
submission to all the Master's pleasure. This is a singular piece of
work: 'Then shalt thou remember, and be confounded, and never open thy
mouth anymore, because of thy shame, when I am pacified towards thee, for
all that thou hast done, saith the Lord.' (Ezek. 16: 63.) The sight of a
man's own vileness and deserving makes him silent, and constrains him to
lay his hand on his mouth, whatsoever God does unto him: 'I was dumb and
opened not my mouth, because Thou didst it.' (Psa. 39: 9.) 'God has
punished us less than our iniquities.' (Ezra 9: 13.) 'I will bear the
indignation of the Lord, because I have sinned.' (Mic. 7: 9.) The man
carets not what God does to him, or how He deal with him, if only He save
him from the deserved wrath to come: also any mercy is great mercy to him
who has seen such a sight of himself; 'he is less than the least of
mercies.' (Gen. 32: 10.) 'Any crumb falling from the Master's table' is
welcome. (Matt. 15: 27.) He thinks it 'rich mercy that he is not
consumed.' (Lam. 3: 22.) This is the thing that marvelously maketh God's
poor afflicted people so silent under and satisfied with their lot; nay,
they think he deserveth hell who openeth his mouth at anything God does
to him, since he has pardoned his transgressions.
   So then, for satisfying the objection, I say, if the Lord have driven
thee out of thyself, and commended Christ to thy heart above all things,
and made thee resolve, in His strength, to wage war with every known
transgression, and thou art in some measure as a weaned child,
acquiescing in what He does unto thee, desiring to lay thy hand on thy
mouth thankfully; then thy convictions of sin and misery, and whatsoever
thou dost plead as a preparatory work, is sufficient, and thou art to
debate no more concerning it. Only be advised so to study new discoveries
of the sense of thy lost condition every day, because of thy old and new
sins; and also to seek fresh help in Christ, who is a priest forever to
male intercession; and to have the work of sanctification and patience
with thankfulness renewed and quickened often: for somewhat of that work,
which abaseth thee, exalteth Christ, and renders thee conformed to His
will, must accompany thee throughout all thy lifetime in this world.


Chapter III.--Evidences of a Believing State

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
whereby 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.'
(Rom. 4: 19.) Believe on the Lord Jesus Christ, and thou shalt be saved.'
(Acts 26: 31.) Now, although, in propriety of speech, it is hard to prove
an interest by faith, it being one very interest in Him; yet the heart's
closing with Christ Jesus is so discernible in itself, that we may well
place it amongst the marks of a gracious state: and if a man can make out
this, that he believeth on and in Christ Jesus, he thereby proves a very
true interest in Him.

I.--Mistakes as to what faith is

Many object to this as a mark, upon one of these three grounds:--
   1. Some conceive faith to be a difficult, mysterious thing, hardly
attainable. To these I say, Do not mistake: faith is not so difficult as
many apprehend it to be. I grant true faith in the lowest 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 which has sent
me draw him.' (John 6: 44.) 'Unto you it is given in the behalf of Christ
to believe on Him.' (Phil. 1: 29.) 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 has raised Him from the
dead, thou shalt be saved: for with the heart man believeth unto
righteousness, and with the mouth confession is made unto salvation. For
the Scripture saith, Whosoever believeth on Him shall not be ashamed.'
(Rom. 10: 6-11.) It were, according to that Scriptures 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
heaven most easy; and faith, which is the condition required on our part,
more easy than men do imagine. For the better understanding of this,
consider that justifying faith is not to believe that I am elected, or to
believe that God loveth me, or that Christ died for me, or the like:
these things are indeed very difficult, and almost impossible to be
attained at the first by those who are serious; whilst natural atheists
and deluded hypocrites find no difficulty in asserting all those things:
I say, true justifying faith is not any of the aforesaid things; neither
is it simply the believing of any sentence that is written, or that can
be thought upon. I grant, he that believeth on Christ Jesus, believeth
what God has said concerning man's sinful, miserable condition by nature;
and he believeth that to be true, that 'there is life in the Son, who was
slain, and is risen again from the dead,' etc.: but none of these, nor
the believing of many such truths, evinces justifying faith, or that
believing on the Son of God spoken of in Scripture; for then it were
simply an act of the understanding; but true justifying faith, which we
now seek after, as a good mark of an interest in Christ, is chiefly and
principally an act or work of the heart and will; having presupposed
sundry things about truth in the understanding--'With the heart man
believeth unto righteousness.' (Rom. 10: 10.) And although it seem (verse
9), that a man is saved upon condition that he believes this truth,
namely, that 'God raised Christ from the dead,' yet we must understand
another thing there, and verse 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.' (John 1: 12.) The receiving of Christ is
there explained to be the believing on His name. It is also called a
staying on the Lord (Isa. 26: 3); a trusting in God, often mentioned in
the Psalms, and the word is a leaning on Him. It is a believing on
Christ: 'This is the work of God, that ye believe on Him whom He has
sent' (John 6: 29), and often so expressed in the New Testament. When God
maketh men believe savingly, He is said to draw them unto Christ; and
when the Lord inviteth them to believe, He calleth them to come to Him.
'All that the Father giveth me, shall come to me; and him that comes to
me, I will in no wise cast out. No man can come to me, except the Father
which has sent me draw him.' (John 6: 37, 44.) The kingdom of heaven is
like a man finding a jewel, with which he falleth in love: '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 sells all that he
has, and buys that field. Again, the kingdom of heaven is like unto a
merchantman seeking goodly pearls; who, when he had found one pearl of
great price, went and sold all that he had, and bought it.' (Matt. 13:
44-46.) Now, I say, this acting of the heart on Christ Jesus is not so
difficult a thing as is conceived. Shall that be judged a mysterious
difficult thing which does consist much in desire? If men have but an
appetite, they have it; for they are 'blessed that hunger after
righteousness.' (Matt. 5: 6.) 'If you will,' you are welcome. (Rev. 22:
17.) Is it a matter of such intricacy and insuperable difficulty,
earnestly to look to that exalted Saviour: 'Look unto me and be ye saved,
all the ends of the earth.' (Isa. 45: 22.) And to receive a thing that is
offered, held forth, and declared to be mine, if I will but accept and
take it, and in a manner 'open my mouth,' and give way to it? 'Open thy
mouth wide and I will fill it.' (Psa. 81: 10.) Such a thing is faith, if
not less. Oh, if I could persuade people what justifying faith is, which
appropriateth Christ to me! We often drive people from their just rest
and quiet, by making them apprehend faith to be some deep, mysterious
thing, and by exciting unnecessary doubts about it, whereby it is
needlessly darkened.
   2. Some make no use of this mark, as judging it a high presumptuous
crime to pretend to so excellent a thing as is the very condition of the
new covenant. To these I say, you need not startle so much at it, as if
it were high pride to pretend to it; for whatsoever true faith be, men
must resolve to have it, or nothing at all: all other marks are in vain
without it: a thousand things besides will not do the business: unless a
man believe, he abideth in the state of condemnation. 'He that believeth
not is condemned already because he has not believed in the name of the
only begotten Son of God. He that believeth not the Son shall not see
life, but the wrath of God abideth on him.' (John 3: 18, 36.)
   3. Others do not meddle with this noble mark of faith, because they
judge it a work of the greatest difficulty to find out where faith is. To
these I say, it is not so difficult to find it out, since 'he that
believeth, has the witness in himself.' (1 John 5: 10.) 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 he cannot
work out his own salvation, and that there is a satisfying fulness in
Christ, very desirable if he could obtain it;--a serious minding of this,
with a heart laid open for relief; as also by the ordinary companions and
concomitants of it, namely, the liking of Christ's dominion, His kingly
and prophetical office, a desire to resign myself wholly up to Him, to be
as His disposing; as also by the native consequences of it, namely, the
acquitting of the word, the acquitting of my own conscience according to
the word, a heart purifying work, a working by love, etc.; I say, not
only may we know faith by these things, but it is discernible by itself
and of its own nature. Although 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' (1
Cor. 2: 12); 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; (1 John 5: 13); yet I
still say that faith, or believing, which is some acting of the heart
upon Christ in the gospel, and the transacting with Him there, is
discernible of itself, and by itself, to a judicious understanding
person, with an ordinary influence of the Spirit: unless the Lord, for
reasons known to Himself, overcloud a man's reflex light, by which he
should perceive what is in him.

II.--True saving faith described

This justifying faith, which we assert to be so discernible, is, in the
Lord's deep wisdom and gracious condescension, variously expressed in
Scripture, according to the different 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.' (Isa. 45: 22.) This seems to be a weak
act of faith, and far below other acting of it at other times perhaps in
that same person. Men will look to what they dare not approach (in 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
that acting, as the fore-cited Scripture shows: and this He has done
mercifully and wisely; for this is the only discernible way of the acting
of faith in some. Such are the actings or outgoings of faith expressed in
Scripture by 'hungering and thirsting after righteousness' (Matt. 5: 6),
and that expressed by willing--'And whosoever will, let him take the
water of life freely.' (Rev. 22: 17.)
   Again, this faith goes out sometimes in the act of recumbency, or
leaning on the Lord, the soul taking up Christ then as a resting stone,
and God has so held him out, although he be a stumbling-stone to others.
(Rom. 9: 33.) This acting of it is hinted in the expressions of trusting
and staying on God, so often mentioned in Scripture; and precious
promises are made to this acting of faith--'God will keep them in perfect
peace whose minds are stayed on Him; because such do trust in Him. Trust
in the Lord: for with Him is everlasting strength.' (Isa. 26: 3, 4.)
'They that trust in the lord shall be as Mount Zion, which abideth for
ever.' (Psa. 125: 1.) I say, the Lord has made promises to this way of
faith's acting, as knowing it will often go out after Him in this way
with many persons; and this way of its acting will be most discernible to
them.
   It goes out after God sometimes by an act of waiting. When the soul
has somewhat depending before God, and has not clearly discovered his
mind concerning it, then faith does wait; and so it has the promise--
'They shall not be ashamed that wait for me.' (Isa. 49: 23.) Sometimes it
acteth in a wilful way upon the Lord, when the soul apprehendeth God
thrusting it away, and threatening its ruin --'Though He slay me, yet
will I trust in Him.' (Job 13: 15.) The faith of that poor woman of
Canaan (Matt. 15.), so highly commended by Christ, went out in this way
of wilful acting over difficulties: and the Lord speaketh much good of
it, and to it, because some will be at times called upon to exercise
faith in that way, and so they have that for their encouragement. It were
tedious to instance all the several ways of the acting of faith upon, and
its exercise about, and outgoings after Christ,--I may say, according to
the various conditions of man. And accordingly faith, which God has
appointed to traffic and travel between Christ and man, as the instrument
of conveyance of His fulness unto man, and of maintaining union and
communion with Him, acteth variously and differently upon God in Christ:
for faith is the very shaping out of a man's heart according to God's
device of salvation by Christ Jesus, in whom it pleased the Father that
all fulness should dwell' (Col. 1: 16); so that, let Christ turn what way
He will, faith turneth and pointeth that way. Now He turns all ways in
which He can be useful to poor man; and therefore 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 (Rev. 3:
17, 18); then accordingly faith's work here is to 'put on the Lord
Jesus.' (Rom. 13: 14.) The soul is hungry and thirsty after somewhat that
may everlastingly satisfy; Christ Jesus is 'milk, wine, water, the bread
of life, and the true manna.' (Isa. 40: 1, 2; John 6: 48, 51.) He is 'the
feast of fat things, and of wines on the lees well refined' (Isa. 25: 6):
then the work and exercise of faith is to 'go, buy, eat, and drink
abundantly.' (John 6: 53, 57; Isa. 40: 1.) The soul is pursued for guilt
more or less, and is not able to withstand the charge: Christ Jesus is
the city of refuge, and the high-priest there, during whose priesthood,
that is, forever, the poor man who escapes thither is safe; then the work
and exercise of faith is 'to flee thither for refuge, to lay hold on the
hope set before us.' (Heb. 6: 18.) In a word, whatsoever way He may
benefit poor man, He declares Himself able to do. And as He holdeth out
Himself in the Scriptures, so faith does point towards Him. If He be a
Bridegroom, faith will go out in a marriage relation; if He be a Father,
faith pleadeth the man to be a child; if He be a Shepherd, faith pleads
the man may be one of His sheep; if He be a Lord, faith calleth Him so,
which none can do but by the Spirit of Jesus; if He be dead, and risen
again for our justification, faith 'believeth God has raised Him' on that
account. (Rom. 10: 9.) Wheresoever He be, there would faith be; and
whatsoever He is, faith would be somewhat like Him; for by faith the
heart is laid out in breadth and length for Him; yea, when the fame and
report of Him goes abroad in His truth, although faith sees not much, yet
it 'believeth on His name,' upon the very fame He has sent abroad of
Himself. (John 1: 12.)

III.--Farther explanatory remarks concerning saving faith

But here, for avoiding mistakes, considers--1. That although justifying
faith acts so variously, yet every believer who has a good title to
Christ Jesus has not all these various actings and exercises of faith;
for his condition requires them not; and also the faster is sometimes
pleased not to lead out the faith of some persons, in all these
particular ways, for reasons known to Himself, even when their necessity
(to their apprehension) calleth for such an acting of faith. Surely,
every one dare not say, 'Though He slay me, yet will I trust in Him.'
(Job 13: 15.) Many would not have gone up with the woman of Canaan,
spoken of in Matt. 15:, but would have been discouraged, and have given
up the pursuit. It is on this account that Christ highly commends the
faith of some beyond the faith of others; as of the centurion, and the
woman of Canaan. (Matt. 8: 10.) Many good people are much disquieted
about their faith, because it goes not out in all those ways we find
recorded in Scripture; but there is hardly any one to be found whose
faith has acted all these ways.
   2. Many of these actings of faith are much intended and remitted. They
are sometimes strong and vigorous, and discernible; and sometime they
fail, and unbelief prevails, so it were an uncertain thing to judge of a
man's state by these. We find the saints at times very different from
themselves in regard of the acting of faith, as we showed before.
   3. Each one of these actings of faith speaks good to the person in
whom it is, and has promises annexed unto it, as we have said. Yet--
   4. Although these acting of faith have promises annexed to them, they
are not, on that account, the condition of the new covenant; for then
every one behaved to have each one of them, which is not true, as we said
before. A promise is made to him who overcometh: but perseverance is not
the condition of the new covenant, though it supposeth it. There are
promises made to the exercise of all graces in Scripture; but faith only
is the condition of the covenant. I say, then, these promises are made to
these workings of faith, not as such, but as they imply justifying faith,
which is the condition of the covenant. All these are acting of faith,
but not as it is justifying. Therefore--
   5. There is something common to all gracious persons, which may be
supposed by all the aforesaid acting of faith, wherein the nature and
essence of justifying faith consist: and this is the heart's satisfaction
with God's plan of salvation by Christ. When man is pleased with God's
method of satisfaction to justice, through Christ Jesus, in whom all
fulness now dwells, by the Father's pleasure; when the soul and heart of
man acquiesce in that, then it believeth 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 giveth 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.' (Rom. 7: 4.) Man perceiving that God has devised
a way of satisfying Divine justice, and recovering lost man by the
incarnation of Christ, he thinks this so good and sure a way, that he
absolutely gives up with the law, as I said before, and closes with this
device; and this is believing or faith, very opposite to works, and all
resting thereupon. This cannot fail to be in all gracious persons, in
whom many of the acting of faith are not to be found. This does clearly
suppose known distress in a man, without any relief in himself: this
supposes known fulness in Christ, as the alone sufficient relief: this
imports a sort of appropriation; for the heart, being pleased with that
device, in so far swayeth towards it. This is a thing clearly supposed in
all the acting of faith spoken of before. He that greedily hungereth, has
this; and he that leaneth has this, etc. This is to esteem 'Christ the
wisdom and power of God' to salvation, as He is said to be to all that
believe. (1 Cor. 1: 24.) They esteem that device wise and sure, becoming
God; and that is to believe. On this account, Christ, who is the stone
rejected by 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, a holy priesthood, to offer up spiritual sacrifices,
acceptable to God by Jesus Christ. Wherefore it is also contained in the
Scripture, Behold, I lay in Zion a chief cornerstone, elect, precious;
and he that believeth 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 offense,
even to them which stumble at the word, being disobedient, whereunto also
they were appointed.' (1 Peter 2: 4-8.) 'The kingdom of God is like a man
finding a treasure, for which with joy he selleth all.' (Matt. 13: 44.)
These words hold out the very way of believing, namely, salvation is
discovered in the gospel to be by Christ; the heart valueth that method
as satisfying. This is to believe on the Son of God lifted up; which is
compared with looking to the brazen serpent. (John 3: 14.) It was man's
approbation of that device which made it effectual for his healing; so is
it here, 'He that so believeth, setteth to his seal that God is true.'
(John 3: 33.) 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.' (1 John 5: 10.) Wherein? In His saying that
Christ is a safe and sure way to heaven. This is being pleased and
acquiescing in that device; and it is consonant to all I know spoken of
justifying faith in Scripture. This is the believing on Christ and on His
name, the receiving of Him, and resting on Him for salvation, in our
Catechism; the believing that Jesus is the Christ, that is, the anointed
one, whom the Father has 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.' (1 John 5: 1.) This is to 'believe with the
heart that God has raised Christ from the dead.' (Acts 8: 37.) The man
believeth Christ died and rose on the account of satisfaction for man's
transgression. Devils may believe that: nay, but the man I speak of,
'believeth it with the heart' (which no natural man does, until a new
heart be given unto him); that is, he is cordially pleased, and satisfied
with, and acquiesceth in, this glorious method. And thus faith layeth out
itself now and then in its acting, outgoings, and exercise, according to
all the covenant relations under which Christ is held forth in the
Scripture.
   Now, I say, this faith is discernible, not only in these actings;--
many times a man may know if his heart does hunger after Christ, and flee
for refuge to Him when pursued, and if he does commit himself unto God,
etc.--but also in its very nature; as it is justifying, it is
discernible, and may be known. A man may clearly know, if from known
distress in himself, upon the report and fame of Christ's fulness, his
heart is pleased with God's device in the new covenant; if it goes after
Christ in that discovery, and approveth Him as Lord of the life of men,
terminating and resting there, and nowhere else, acquiescing in that
contrivance with desire and complacency. This is a discernible thing;
therefore I call upon 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 interest in Jesus Christ, and a good claim and title to the crown,
since 'he that believeth shall never perish, but have everlasting life.'
(John 3: 16, 36.)

IV.--Difficulties as to what seems to be faith removed

Object. Hypocrites and reprobates have a sort of faith, and are said to
believe; and cannot choose but go out after Christ, and that device of
salvation, when they hear of it; and they profess they do so, yet are
deluded, and so may I. '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.' (John 2: 23, 24.) 'Then Simon the sorcerer
himself believed also.' (Acts 8: 13.)
   Ans. To say nothing of that thought of your heart, whereby you wonder
that any man should not approve of the device of salvation by Christ, and
be led out towards Him, as a very promising thing, and implying that
justifying faith is in your bosom; and, to say nothing in contradiction
to that which you think, that a natural man, whilst such, and before he
gets a new heart, can be pleased with that device, and affectionately
believe with his heart, and that which perfectly overthrows the covenant
of works, and abaseth man in the point of self righteousness already
attained, or that can be attained by him, which is inconsistent with many
scriptural truths; I shall notice the following differences between the
faith of all hypocrites or reprobates, and that true saving justifying
faith, whereof we have spoken.
   1. They never close with Christ Jesus in that device, and Him alone,
as a sufficient severing of the eyes, as is said of Abraham to Sarah
(Gen. 20: 16); they still hold fast somewhat of their own, at least to
help to procure God's favour and salvation; their heart does still speak,
as that young man in Luke insinuates, 'What shall I do to inherit eternal
life?' (Luke 10: 25; 18: 18.) Besides that, they still retain their
former lovers, and will not break their covenants with hell and death,
imagining they may have Christ with these things equally sharing in their
heart; contrary to that, 'A man cannot serve two masters.' (Matt. 6: 24.)
Either Christ must be judged absolute Lord, and worthy to be so, or
nothing at all; and so it is clear their heart is not prepared 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 does close with Christ, and Him alone, 'having no
confidence in the flesh,' and trusting only in God. (Phil. 3: 3; Psa. 62:
5.) Also the man here giveth up all other lovers; as they compete with
Christ, he resolves 'not to be for another.' (Hos. 3: 3.) 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 fully close with Christ as anointed to be a King, to rule over a
man in all things; a Priest, to procure pardon and to make peace for man
upon all occasions; a Prophet, to be wisdom, and a teacher and counsellor
in all cases to man: so they do not receive Christ, especially in the
first and third offices. But where true justifying faith is, a man
closeth wholly with Christ in all His offices, judging all His will
'good, holy, just, and spiritual (Rom. 7: 12); and right concerning all
things' (Psa. 119: 128); 'making mention of His righteousness only.'
(Psa. 71: 16.)
   The man also giveth up himself to be taught of Him--'Learn of me.'
(Matt. 11: 29.) So that 'Christ is made,' to the true believer, with His
own consent, 'wisdom, righteousness, sanctification, and redemption.' (1
Cor. 1: 30.) 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
whithersoever Thou goes. And Jesus saith unto him, The foxes have holes,
and the birds of the air have nests; but the Son of Man has not where to
lay His head.' (Matt. 8: 19, 20.) But where true justifying faith is, a
man closes with Him at all hazards; he resolves to forego all rather than
forego Christ. 'We have left all and followed Thee' (Mark 10: 28); 'he
reckoned all to be loss and dung for the excellency of Christ Jesus, as
his Lord, and to be found in Him.' (Phil. 3: 8.)
   We might point out other differences also, as that true faith is
operative, 'purifying the heart' (Acts 15: 9); 'working by love' (Gal. 5:
6); whilst hypocrites do only cleanse the 'outside of the platter' (Matt.
23: 5); and 'do all to be seen of men' (Matt. 6: 5); 'not seeking the
honour that is of God only' (John 5: 44), and so cannot believe. We might
also show, that true faith is never alone in a man, but attended with
other saving graces. But because these things will coincide with what
follows, and as we are showing here that a man may determine his gracious
state by his faith, and the acting thereof on Christ, we pass these
things for the present.



Chapter IV.--Evidences of a Renewed State

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:-- 

I.--The whole man must be to some extend renewed

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.)

II.--He must be, to some extent, renewed in all his ways

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 th