INTRODUCTION.

SINCE there be so many people living under the ordinances, pretending, without ground, to a special interest in Christ, and to his favor and salvation, as is clear,

"Many

will say to me in that day, Lord, Lord, have we not prophesied in thy name, and in thy name have cast out devils, and in thy name done many wonderful works? And then will I profess unto them, I never knew you; depart from me, ye that work iniquity.” “Afterwards came also the other virgins, sayıng. Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not." "Strive to enter in at the strait gate; for many, I say unto you, will seek to enter in, and shall not be able." And since many, who have good ground of claim to Christ are not esablished in the confidence of his favour, but remain in the dark, without comfort, hesitating concerning the reality of godliness in themselves, and speaking little to the commendation of religion to others, especially in the time of their straits, I shall speak a little to two things of the greatest concernment: The one is, How a person shall know if he hath a true and special interest in Christ, and whether he doth lay just claim to God's favour and salvation? The other is, In case a person fall short in the foresaid trial, what course he shall take for making sure God's friendship and salvation to himself?

THE

TRIAL or À SAVING INTEREST IN CHRIST.

PART I.

QUESTION.... How shall a Man know if he hath a true and Special Intereft in CHRIST, and whether he hath, or may lay claim juftly to, God's favor and falvation?

Chapter 1.

A MAN'S INTEREST IN CHRIST MAY BE KNOWN.'

SECTION I.

It is a matter of the highest importance, and is to be determined by Scripture.

BEFORE we fpeak directly to the quef

tion, we fhall premise fome things, to make way for the anfwer.

Firft, That a man's intereft in Chrift, or his gracious ftate, may be known, and that with more certainty than people do conjecture; yea, and the knowledge of it may be more easily attained unto than many do imagine :for not only hath the Lord commanded men to know their interest in him, as a thing attainable, "Examine yourselves whether ye be in the faith," "Give diligence to make your calling and election fure ;" but many of the faints have attained unto the clear perfuafion of their interest in Christ, and in God as their own God. How often do they call him their God and their portion? and how perfuaded is Paul "that nothing can separate him from the love of God?" Therefore the knowledge of a man's gracious ftate is attainable.

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And this knowledge of it, which may be attained, is no fancy and bare conceit, but it is moft fure; "Doubtlefs thou art our Father," faith the prophet, in the name of the church. It is clear thus (1) That can be no fancy, but a very fure knowledge, which doth yield to a rational man comfort in most real ftraits: but fo doth this; "When the people fpake of ftoning David, he encouraged himself in the Lord his God." He faith there," he will not be afraid of ten thousands that rife against him." Compare thefe words with that pfalm, "But thou, O Lord, art a fhield for me: my glory, and the lifter up of mine head." "The Lord is my light, and my falvation, whom fhall I fear? the Lord is the ftrength of my life, of whom fhall I be afraid? Tho an hoft should encamp against me, my heart shall not fear though war fhould rife against me, in this will I be confident." (2.) That is a fure knowledge of a thing which maketh a wife merchant fell all he hath that he may keep it fure; that maketh a man forego children, lands, life, and fuffer the fpoiling of all joyfully but fo doth this. (3.) That must be a fure and certain knowledge, and no fancy, whereupon a man voluntarily and freely doth adventure his foul when he is ftepping into eternity, with this word in his mouth," This is all my defire" but fuch a knowledge is this.

And again, not only may a godly man come to the fure knowledge of his gracious ftate, but it is more eafily attainable than many do apprehend: for fuppofing, what shall be afterwards proved, that a man may know the gracious work of God's Spirit in himfelf; if he will but argue rationally from thence, he fhall be forced to conclude his interest in Christ, unless he deny clear Scripture truths. I fhall only make ufe of one here, because we are to ĭpeak more directly to this afterwards. A godly man may argue thus, Whofoever receiveth Chrift are juftly reputed the children of God, "But as many as received him, to them gave he power to become the fons of God;" but I have received Chrift all the ways which the word there can import; for I please the de

vice of falvation by Chrift; I agree to the terms; I welcome the offer of Chrift in all his offices, as a King to rule over me, a Prieft to offer and intercede for me, a Prophet to teach me; I lay out my heart for him and towards him, refting on him as I am able. What elfe can be meant by the word RECEIVING? Therefore may I fay, and conclude plainly and warrantably, I am juftly to reckon myself God's child according to the aforefaid Scripture, which cannot fail.

The Second thing to be premifed is, That a man be favingly in covenant with God is a matter of the highest importance; "It is his life;" and yet very few have or feek after a faving interest in the covenant, and many foolishly think they have fuch a thing without any folid ground: "Few find, or walk, in the narrow way."This fhould alarm people to be ferious about the matter, fince it is of fo great confequence to be in Christ, and fince there be but few that may lay juft claim to him; and yet many do foolishly fancy an interest in him, who are deceived by a false confidence, as the foolish virgins do.

The Third thing to be premised is, Men muft refolve to be determined by Scripture in this matter of their intereft in Chrift. The Spirit fpeaking in the Scripture is judge of all controverfies: "To the law and to the teftimony; if they speak not according to this word, it is because there is no light in them ;" and of this alfo, whether a man be favingly in covenant with God or not.Therefore do not mock God whilft you feem to fearch after fuch a thing. If we prove from Scripture, which is the uncontroverted rule, that you are gracious, and have ftricken covenant favingly with God, then refolve to grant fo much, and to acquiefce in it: and if the contrary appear, let there be a determination of the controverfy, else you do but mock the Lord, and fo "your bands fhall be made ftrong;" for "a jot of his word cannot fail:" Therefore feek eye-falve from Chrift to judge of things according as the word of God fhall difcover them to be.