Take Up the Cross

Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.
~ Matthew 7:21

And the loftiness of man shall be bowed down, and the haughtiness of men shall be made low: and the LORD alone shall be exalted in that day.
~ Isaiah 2:17

Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets. But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity. There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out.
~ Luke 13:26-28

The foolish shall not stand in thy sight: thou hatest all workers of iniquity.
~ Psalm 5:5

Evidences of a Renewed State, by William Guthrie. The following contains an excerpt from Chapter Four of his work, “The Christian’s Great Interest”.

‘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.’
— Matthew 7:22, 23

VI.–Doubts arising out of a want of Christian experience considered

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 thesanctifying 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.

2. 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 Lordalways 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 nodebate 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 theseprecious 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, thatafterwards 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.

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