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 doth much fail, and cannot reach conformity to God's law, he doth 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." 2. He can say, he failed of a good which he intended, and did outshoot himself, and he had often honestly resolved against the evil which he fell into: "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." 3. He saith, that the prevailing of sin over him is his exercise, so that he judges himself wretched, because of such a body of death, from which he longs to be delivered. 4. He says, that whilst he is under the power and law of sin, there is somewhat in the bottom of his heart opposing it, although over-mastered by it, which would be another way; and when that gets the upper hand, it is a delightsome thing, Rom. vii. 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." Now, then, look if you can lay claim to these things. 1. If you do blame yourself, and approve the law,

whilst you fail. 2. If you can say, that you do 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: "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; and so should be much endeavoured after by people, as a work pleasing unto God: "This is the work of God, that ye believe on him whom he hath sent:" so it is the ready way to draw life and nourishment from Christ the blessed root, for fruitfulness in all cases: "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."

CHAP. VI.

Of the special Communications of God, and the singular gracious Operations of his Spirit.

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 often are speaking, and to which they attain. The want of these things makes me much suspect my state.

Answ. I shall shortly notice some of these excellent communications; and I hope, upon a right discovery of them, there will be but small ground found for the jealous complaints of many gracious people.

I. Besides these convictions of the Spirit of God, which are wont to 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 work of the Holy Ghost, imprinting the draughts and lineaments of God's image and revealed will upon a man, as a seal or signet doth leave an 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." And thus I conceive the seal to be called "a witness:" "He that believeth hath the witness in himself;"

that is, the grounds upon which an interest in Christ is to be made out and proved, are in every believer ; for he hath somewhat of the sanctifying work of God's Spirit in him, which is a sure, although not always a clear and manifest witness.

II. There is communion with God much talked of among Christians, by which 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 is a man interested in God himself, but in all that is the Lord's; so the Lord hath 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 others' persons, goods, and concerns; so is it 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 afterwards show. I grant there is an actual improvement of that communion, whereby men do boldly meddle with any thing that belongs unto God, and do meddle with himself, as their own, with much homeliness and familiarity; especially in worship, when the soul doth converse with a living God, partaking of the divine nature, growing like unto him, and sweetly travelling through his attributes, and, with some condence 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 usually 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 behoof 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 all believers have, so that their heart converses with a living God there, now and then, and is in some measure changed into that same image; and there needeth be no doubt about it any further.

III. There is what is called fellowship with God, often mistaken also amongst believers. If by fellowship be meant the walking in our duty, as in the sight of a living God, who seeth and heareth 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." 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." If we by fellowship mean a sweet, refreshing, familiar, sensible conversing with God, which doth 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 seems Enoch had much of it, whilst it is said, "He