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
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.)
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 offence 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 offence to others
in the use of these things--'For meat destroy not the work of God. All things
indeed are pure; but it is evil for that man who eateth with offence. It is
good neither to eat flesh, nor to drink wine, nor any thing whereby thy
brother stumbleth, or is offended, or is made weak.' (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 honourable 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.
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