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