of an higher order fell too as well as man so as by this the power of God was made known to the creature and the creatures subjection or dependency upon God to it self This change running through the order of the whole Creation Rom. 8. The creature being thus brought by it self under a change of condition God raises himself advantages and glory from hence to make out himself before the creatures in his power will mercy love c. that the world may know him more and know that there is yet an infinitenesse in him not to be known and all our knowledge is bounded in those things which he hath made out for himself to be known by To the time of sinning then or the first disobedience the Lord revealed himself only in glory and goodnesse his glory was in the creating and commanding his goodnesse in giving any thing a created being or subsistence for obeying and laying out his Image or resemblance upon one creature above all the rest and making man to have dominion under him yet for him over the Creation But man now failing under the power and curse of a law God reveals himself in mercy and in a notion of compassion and pitty and seeks out man who was now a sinner and brings to him the tydings of something in a promise which though it might be dark to him who was now in the region and shadow of death yet God made it something clearer by his dealings and carriage towards him making coats for him and cloathing him and taking care for him and so holding forth something of compassion towards him yet mingling it so with the curse and change in the creation and his condition that he might live as well under the anguish of the curse as the power and comfort of the promise And how much of Christ Adam knew how much the first Adam knew of the second is not revealed not much surely for this time and that under the law was the time of the hiding of this Mystery in promises and sacrifices and the keeping it secret till that which was called the Fulnesse of time was come and Christ was manifest in the flesh II. Gods Free-grace to sinners more discovered WE find the Scriptures set forth God in a notion of Free-grace and therefore we must so order our apprehensions and conceptions of God that we may know him in his Free-grace as well as in his Love and look on him and consider him in this order of working God first and more properly had mercy upon man faln and under the curse and he is called a God shewing mercies and great in mercy and rich in mercy and plenteous in mercy abundant in mercy and father of mercies and the Lord God merciful and gracious So as sinful man who by the power of sin and the curse was under condemnation for death entered by sin yet by a power more infinite then that of sin and the curse was raised up to be the subject of this mercy and that onely thing about which this free-grace or mercy was exercised And thus light was wrought out of darknesse and good out of evil And now a work of redemption more glorious then that of creation is beginning to the world and Gods work of mercy is exceeding the work of his power and yet infinitenesse in both for God himself was to become a creature or the son of man in this second work which he was not in the first And thus we see how this change in the creature makes only way and liberty for the fulnesse of God to work out to the sons of men as well in a work of redemption as creation and saving those that were made as well as making them yet this work of redemption was carried at first in a Mystery rather of mercy then love for there was little but a promise of the womans seed revealed so as here was rather mercy appearing as yet then love and a remedy propounded to man for sin by that time the sin was committed to shew that God was never an enemy though man was And so much of Gods good will onely revealed as man might rather conceive himself not destroyed then saved and rather not damned then redeemed And that in the Prophet sets forth God rather at first in mercy and compassion to us None eye pittied thee to have compassion of thee when I passed by thee and saw thee polluted in thy blood I said unto thee Live Ezek. 16.6 And the Apostle cals us vessels of mercy that he might make known the riches of his glory on his vessels of mercy Rom. 9.23 So as in this manner of revealing the infinite work of Salvation we may be better satisfied then by going out into the glory of Gods counsels where we may lose our selves rather in the fulnesse of Truth then finde any So as thus God hath drawn out things more to our reason for how can we think God who is infinitely pure whose eyes are purer theâ— to behold iniquity can love a sinner as a sinner All love is from something amiable in the thing loved But what is there in man faln and corrupted for God to love or delight in to make his delight with the sons of men where is the comelinesse Therefore God must from mâ—er grace more properly then love order some righteousnesse or new glory for man in which he may beautifie adorn and love him And this is the righteousnesse of Jesus Christ in which we are said to be chosen and predestinated to the adoption of sons Thus God in free-grace had mercy on us and gave Christ for us and in him we are made capable of the love of God and â—ccepted in the beloved Ephes. 1.6 and not as some that man was elected before Christ the body before the head and Christ for man as shall appear more fully in another place III. More of Gods Free-grace and Love of mans sin and redemption discovered THe Scriptures reveal to us a pure God a just God a perfect Law the first man sinning a Law broken a Curse entering mercy working in a promise of life a way of salvation darkly discovered Jesus Christ this way this Jesus Christ given for sinners and yet purchasing sinners all this wrought in time and yet a predestination and election of grace before all time God loving us and giving Christ for us and yet loving us in the same Christ These things are thus brought forth in the Word and the Spirit of God can onely guide us into safe constructions of the mystery thus revealed and how to draw the work of Redemption into such order that sin death by the first man may appear and righteousnesse and life by the second and something of the counsels of God concerning both before either was brought forth to the world and yet but something and not all I finde before sin and righteousnesse did thus appear in the world that God is said to predestinate and
are as bad as the rest as these in the prison who are as very theeves in the dungeon as they that are robbing by the high-way But further there would be something of our sanctification which we might call righteousnesse and so in time be as confident as they that will not lose the merit of their own works I speak here you see to further and advance a Gospel-mortification or a dying to sin in the power and life of Christ as well as the spiritual nature or new man But I would not have the power of mortification and conversion from sin mistaken to be in the not acting such or such a particular sin which was acted before or meerly in the particoloured change or inchoative sanctification onely we know what an overvaluing of that hath brought because such a mortification is too low and legal for pure beleevers but in that implantation and mystical ingrasting the soul into the glorious fellowship of Christ his death c. As for instance We put not a mans living and excellency of reason in an outward motion of the body or some one or two reasonable words spoken but in the life and soul and glorious spirit within him We put not the glory of the light in the Windows or panes of Glasse where it shines and cleerly too but in the body of the Sun the Fountain of light below So pure and spiritual mortification is radically or principally in our fellowship and union with him who killed sin in our nature in the body and thus we are spiritually and mystically dead to sin and that corruption which is within us will not be able to live long under the power of such a spiritual death and nature as Christs is but will waste and die daily though still pure mortification consists not principally in the not indwelling of corruption but in our implantation into fellowship with Christ for if such dying of corruption were true mortification then they that are dead in the Grave and can sin no more actually or they that are on their sick bed and disabled to former sins were mortified persons No it is an higher mystery to be mortified to sin then to not sin or not act corruption or to be spiritually changed by the spirit or spiritual nature within nor can any interpret as if they that were thus spiritually mortified need not strive against sin or the strength or the growing of it in the flesh or nature No that were a contradiction and is an impossibility for the cherishing corruption and fomenting or nourishing sinful nature will no more stand with such â—spiritually mystically mortified beleever then liberty to sin will stand with assurance of pardon for sin in the fame Childe of God Shew me any taken into the fellowship of Christs death that can make such provision for sin I speak not of some particular acts and that is the reason we read in Scriptures of so little conversation in sin or continuing in sin in the Saints former beleevers nor do the Scriptures put the form of sin or wickednesse upon particular acts of sin calling David an evil man for his uncleannesse or Job for his passions or Moses for his unbeleef or Peter for his denial but upon sinful and unregenerate nature as in Cain Esau Jeroboam Ahab Judas such are wicked men in the Scriptures account who are wicked by nature not from any particular action A Tree is not evil because it bears evil fruit but because it is naturally an evil Tree The sum of the mystery of mortification of sin in a beleever In a word to gather up this mystery of mortification of sin into a few plain words that it may be more clear both to the comforting weak beleevers that are wounded for sin and to help all beleevers more powerfully against sin in the mortifying of it 1. First let this be considered That mortification of sin is not in the not committing a sin for then children and civilly-moral men were mortified persons 2. That the fountain of sin or sinful nature is not wholly taken away by the spiritual nature begun in regeneration or the new birth 3. That pure mortification of sin is not in the meer absence of the body of sin for then dead or sick men were mortified persons 4. That the pure spiritual and mystical fountain of the mortification of sin is the being planted together in the likenesse of Christs death our old man being crucified with him Rom. 6.6 Our union with Christ our head our righteousnesse our Vine Now from these things thus considered we may raise up this consideration concerning mortification of sin That they who are mystically and spiritually planted into Christ are partakers of the power of his death which that highest purest and most mystical mortification that any have and with this there goes a spiritual power transforming and changing the whole man from former lusts this latter is called a putting on of the new man and a being renewed in spirit and in minde and a putting off the old man which is corrupt Eph. 4.22 23. Coloss. 3.10 Now that power wherein we are perfectly mortified is our union with Christ our being planted in the fellowship of his death c. and that wherein we are imperfectly or in part mortified is in that transformed nature or spiritual nature the body of sin being in a beleever more or lesse till he lay down this body and take it up a more glorious one So as a beleever is to consider himself dead to sin onely in the fellowship of Christs death mystically and to consider himself onely dying to sin in his own nature spiritually so as in Christ he is onely compleat and in himself imperfect at the best We are compleat in him saith the Apostle Coloss. 2.10 Yet there is such â— power and efficacy and mighty working in this mystical union and fellowship with Christ that he shall finde sin dying in him from this the spirit working most in the vertue of this this being like the spice or the spirit it in the wine that makes it powerful and quick Therefore we are said to be risen with Christ and to die with Christ and our life to be hid in Christ Coloss. 3.1 2 3. Christ being the life power vertue and energy of the spirit and the more of Christ we take against sin the greater and surer will our Victory against corruption and sin be And this would be well observed by those that are a little legally biassed or carried to mortifie sin by vows promises shunning occasions removing temptations strictnesse and severity in duties fear of hell and judgements scarce rising so high for their mortification as Christ Now these in themselves are but empty weak means of prevailing against sin like the mighty sails of a ship without either winde or tyde many of those do well in their place and order like Oares in a Boat which though it be carried with the tyde if well managed
of these who would persecute that Christ now whom hereafter they may preach But I have done and if I have erred in any thing for I see but in part and know but in part it is in filling out that Wine too freely which the Master of the Feast if I mistake not hath bidden me saying Drink yea drink abundantly O beloved Cant. 5. TO THE READER IN the Experiment of this soul you may see a Spirit of adoption in Bondage and one made poor in Spirit through the ignorance of the riches of grace and by a legal faith as I may say both under Grace and the Law at the same time Surely such legal beleevers are as much subject to death and bondage in their own apprehensions under the Gospel as they were before under the Law You have here the frame of this soul or the constitution and condition of a Spirit before conversion under conversion and under the relapse or falling back into the same sins and under the temptations for those sins and under a legal recovery out of those temptations and under a fuller revelation of grace and truth onely drawn out of their own experiences by which we may see what the want of the knowledge of Jesus Christ is And the more Christ is known and that love of God to the Sons of men which was manifest in the flesh the more that glorious liberty from the Law Sin and Satan is manifested in that soul This made Paul desire so to know nothing but Jesus Christ and him crucified And the more this light of the Gospel shines in the face of Jesus Christ the more doth the ignorance of flesh and blood dissolve and the shadows of the Law as doubts fears terrours which are cast in vanish before it For the day breaks and the shadows flie away The onely scope of this Discourse and Observations is to hold forth the glory of Free-grace and that by this one Experiment Wisdom might be justified of her Children O the riches of his grace O the fountain of his love O the exceeding and comprehensive freenesse and the flowing of his blood washing us when we are polluted in our own Thus he cals us beloved when we are not beloved and we who had not obtained mercy do obtain mercy And I thought my self not a little happy to have such an effectual door as this opened to deal with the experiences of a soul in this kinde And for the following Conference and for my Observations and other particulars I took this occasion to draw out my discourse of Grace and Gospel-glory from the faithful experiences of such a soul wherein the work of nature and grace and spirit and Satan was clearly visible and discernible rather then to found them upon meer notions and conjectural Principles For in the experiences of a soul we may more clearly discern the deep things of the Spirit reading them in the spirits of such as possesse Christ as in the Counterpane of the Scriptures for there truth answers to truth as in water face answers to face THE CONTENTS Of the Book CHAP. I. OF the Parties natural condition and how they felt themselves in their state of nature before they could perswade themselves they had taken Christ Pag. 1. Observations 1. Of the bondage that a meerly carnal man sins in and where true spiritual freedom is p. 3. 2. Of the resistings of sin and sorrowings for sin which are in a natural man p. 5. 3. How far many go in a formal profession and meer natural Religion raised up a little by the power of the Word p. 7. CHAP. II. OF the Parties first trouble for the sins they lived in which is supposed to be the time of conversion or calling or light from Christ p. 11. Observations 1. Of the Preachers several dealings with this Party to settle them and not in a way of beleeving first pag. 26 2. The unstablenesse of such as are not converted in a pure Gospel-way p. 33. 3. The several wayes which the Lord makes use on to salvation p. 35. 4. The want of true Gospel-knowledge in Jesus Christ is the cause of many distractions in beleevers p. 36. 5. The opening Jesus Christ in the Gospel is the best and surest way to deal with sinners p. 39. 6. A further opening of the doubtings of a soul not clearly discerning the power of the Gospel p. 43. 7. The working of the Spirit of Christ in a soul though not so clearly enlightned p. 46. CHAP. III. OF the Parties falling into the same sins in some measure which they had lived in in their unregenerate state from whence all their late bondage hath been P. 50. Observations 1. The danger of placing assurance most in mortification of sin p. 53. 2. The danger of drawing our comforts most from the change in the outward man p. 54 3. The spiritual condition in this life more in being justified from sin then cleansed from sin p. 56. 4. The greatest temptations upon sinning in an enlightned condition p. 57. 5. That back-sliding or relapsing is much mistaken and mortification of sin of the more mystical mortification beleevers have p. 59. 6. The sum of the mystery of mortification of sin in a beleever p. 65. 7. That there is danger in putting too much upon the sin of relapsing or back-sliding in beleevers p. 69. 8. The conclusion concerning the mystical and spiritual mortification p. 73. 9. Some Scriptures concerning falling away interpreted p. 75. CHAP. IV. THe Party after such openings of the frame of their spirit is now discoursed with upon certain particular Questions p. 78. The Parties several Doubts answered 1. That they are not therefore beloved of God or in Christ because they fell back again into sin p. 79. 2. Because they found not a change in the whole man p. 80. 3. Because they feel not themselves sanctified they think they are not justified p. 81. CHAP. V. THe Parties great Doubt concerning faith or beleeving p 92. 1. The great Gospel secret concerning faith or beleeving Ibid. 2. We are first to beleeve and all other gifts will follow p. 97. The several wayes opened how the mystery of Godlinesse and Free-grace hath been received in and in what degrees it hath been enquired for in this present age p. 106. 1. GOds first revealing himself to man in goodnesse and Free-grace p. 107. 2. Gods Free grace to sinners more discovered p. 111. 3. More of Gods Free-grace and Love of mans sin and redemption discovered p. 114. 4. The Son of God how considered in the work of Salvation p. 119. 5. Gods love manifested in the Gospel-expressions p. 124. 6. The new Covenant no Covenant properly with us but with Christ for us p. 125. 7. Gods manner of Covenanting p. 127. 8. They that are under Grace revealed are no more under the Law p. 128. 9. When God is said to be in Covenant with the soul Ibid. 10. A justified person is a perfect person p. 129. 11. Sin separates not
will say How if a soul answer I cannot beleeve for all this I answer This being a Scripture-way and the clearest way revealed to salvation I shall commend such to the Lord who is the onely Author and finisher of Faith Heb. 12.2 And for establishing souls upon any works of their own as a way means or ground of assurance as that upon such a measure of repentance or obedience they may beleeve by I dare not deal in any such way of our own righteousnesse because I finde no infallible mark in any thing of our own sanctification save in a lower way of perswasion or motive I finde in the Old or New Testament scarce any beleever that stood the surest but they had some cause through sin and corruption and that unregenerate law in their members to suspect their righteousnesse as David and Peter and Paul c. And likewise the stream of the Word runs all against our own righteousnesse But you will say What are all the divers Scriptures which set us upon trial and examination of our saith and works I answer There is another kinde of analogy and rule to interpret these by more principal and not of assurance for salvation These are rather marks for others then our selves to know us by as in the Epistles of John and James c. And for those other few Scriptures they are rather to be interpreted to the testimony of the Spirit of God witnessing and perswading then to the mixt spiritually carnal works of our obedience and holinesse which can give but a mixed act of assurance at the best being of a mixed nature of flesh and spirit But you will say What way of assurance would you commend to a soul thus troubled I answer Christ in the Word and Promise to beleeve in for assurance This was that way the Lord himself commended to his Disciples as to Peter when he knew he should deny him and foretold him of it and knew how it would discourage him and wound him yet he puts not Peter to this course saying Peter thou art an holy obedient loving Apostle remember this to comfort thy self under thy denial But he says Peter I have prayed for thee that thy faith fail not And thus he laid him in an encouragement from a word or promise to beleeve by and not from any thing in himself and so to his Disciples when he was to leave them he laid them not in assurances thus O my Disciples though I am from you yet ye have been thus and thus penitent humble loving obedient and let this be your ground and assurance when I am gone But he layes in words and promises You beleeve in God beleeve also in me I will sâ—â—d the Comforter and I will see you again And these are the grounds for their assurance to beleeve by and this was Abrahams way He beleeved the promise in hope against hope And so all that walk in the steps of the faith of our father Abraham II. The unstablenesse of such as are not converted in a pure Gospel-way I observe that the calling and conversion which souls have in a legally-Gospel-way not from a pure and clear apprehension of Jesus Christ revealed in the Gospel Covenant or Promises though there may be truth in such a calling and Christ received yet the manner being not in the way of pure Gospel-dispensation the soul may be exceedingly puzzled and perplexed so though Christ may be truely there yet being not in a Gospel-form but a legal the soul may mistake and lose the knowledge of Christ as when Christ was in the habit of a Gardiner many knew him not and when he walked with the two Disciples to Emans they knew him not And thus many under the Law though they had Christ as truely then as now yet not in that form not manifested in the flesh and the free Promises as now And Christ observes this to his Disciples Ye beleeve in God says he implying how their Faith was more carried out to God as then then to himself and therefore he addes Beleeve also in me that is Now let me manifested in the flesh be the truth whom you beleeve III. The several wayes which the Lord makes use on to salvation I observe That the Lord doth improve many ways and means to bring a soul under the power of the Gospel as several accidents and occasions though those things are not properly or principally to be called the ministery of Christ or the Gospel-Ordinance for revealing Jesus Christ but they are like the Chariot in which the Eunuch rid which was onely an outward accommodation to his receiving Christ but the proper and more immediate means was the Book of the Prophets which he had with him in his Chariot We see Paul was by a sudden accident brought into a way for the Gospel to have the free passage to his soul nor did that accident or occasion serve as the means of his receiving Christ but Ananias was sent to him the means instituted by the Lord to be a way of conveying the power of Christ upon his soul Faith cometh by hearing and the Gospel is that Power of God unto salvation and the Spirit comes by the preaching of Faith IV. The want of pure Gospel knowledge in Jesus Christ is the cause of many distractions in beleevers I observe When the Lord sends the light of Jesus Christ into a soul that hath formerly been in darknesse and in the shadow of death then it begins to see its corruptions and lusts and if there were any master-master-sin or chief-sin which had dominion as lust in some pride in others revenge in others worldly mindednesse in others then the soul presently is pricked upon the discovery of that and there is a remorse and perplexity in the soul They in the Acts after Peter had laid open their sin of shedding the blood of Christ were pricked to the heart for it and were inwardly troubled and wounded saying Men and Brethren what shall we do And if there be not a clear understanding of Jesus Christ and the Gospel the soul thus wounded will groan under many legal convictions the soul will hardly distinguish its condition from a worse or more miserable even that of sorrowing under the power of the Law Had not Peter been assured of the love of Christ and had his word that his faith should not fail his tears and Judas sorrowing had been all of one colour and kinde to the present and not clearly enlightned apprehension as Joseph who till he had opened himself to his Brethren was mistaken by them for a cruel and a harsh Governour but when they saw it was their Brother Joseph O what meltings and embracings were then amongst them Many a soul convinced by that Spirit which Christ hath sent to reprovo the world of sin walks sadly under the wound or burden not knowing the nature or condition of such a spiritual wound and many Preachers like some Chirurgions who keep their Patients
temptations at length For whither may not Satan roll such a poor soul that is tumbling down the Hill already And they that weigh their state of grace onely in the scale of mortification of sin as it is commonly taken for dying to particular acts cannot be so infallibly or certainly perswaded as they that place their assurance most in Christ in the free promises because sin hath ever a stronger side in us then the spirit And in this life the sin is more taken away then the lust and our blessednesse is more in having the curse of it removed then the corruption and our justification is more glorious then our sanctification and our forgivenesse from sin more then our cleansing from sin For the just shall live by Faith which is not a life by sense and sanctification meerly but a life by beleeving for life in another in Christ and therefore our life is said to be hid with Christ and Christ is called our life when Christ who is our life c. I speak now to the weak and wounded beleevers for sin not to the carnal and unregenerate in sin IV. The greatest temptations upon sinning in an enlightned condition I observe That the temptations of self-murdering and self-destroying are much from an inward perplexity restlessenesse of soul for sin in an enlightned condition so as a wounded spirit who can bear And that a yeelding up the soul to the least violence of temptations is very dangerous and that the fury of temptations is best allayed by considering and gaining time upon the temptation and not closing too soon These are the fiery darts the Apostle speaks off Darts because they come as shot into the soul and fiery as enflaming the spirit Now the spirit of God is a more pure peaceable and easie to be intreated spirit and the workings of it more gracious temptations being so quick violent raging are best resisted in Christs own way and method he did not stand hearkning and parleying but applyed the Word presently in his own power against them It is written thus and thus And in the Apostles way Resist the divel and he will flee from you neither give place to the divel And amongst all the spiritual Artillery the shield of Faith is the strongest and we may sooner beleeve Satan from us and beleeve unto victory and conquering through Christ In whom we are more then conquerours as the Apostle saith then by reasoning or arguing for then we fight against a temptation in our own power but by beleeving in Christs power V. That back-sliding or relapsing is much mistaken and mortification of sin of the more mystical mortification beleevers have I observe That this one mistake in some Preachers and people hath deceived many That a soul converted doth scarce fall back into the same sin and that such a fall or relapse is a ground for us to question all Now we must know that the spring and fountâ—in from whence that sin flows which was a powerful sin in the unregenerate state is lust or the law in the members or the body of sin or the flesh there are all these and more names for sinful nature Now the converting a soul to Christ doth not heal this fountain of sinful nature wholly nor take it away quite but there is still a power in the flesh lusting against the spirit so as it is both possible and easie for the same particular sin or act of corruption to break out and appear upon the juncture of the same temptations and Gods taking off for a time his power of restraint and spirit We know corruption may gather strength in the regenerate ones and so the fountain may bubble at the same place after conversion as before Conversion takes not away corruption from the nature of man but ingrafts or plants in a new nature of spirit into the nature of man which weakens and impairs and works out the flesh and the inward growing of the new man causeth a perishing of the outward man and we being now in the second Adam who is the quickning Spirit the old man or Adam is put off daily with his former lusts yet not so but that we may be much lost in our account as many are for there is great deceitfulnesse in mortification of sin as it is commonly taken for the not actings of sin or conceivings of lust is not pure mortification because there may be lust or sinful nature yet that lust through the power of some Law Covenant Promise or Legal watchfulnesse as is usual with some under Legal conversion may be so kept under that it breaks not out and yet it is there as in the paring of the nails or cutting of the hair or pruning of the tree there is a cutting off but not a cutting out nor an eradicating or rooting up of such a nature and so long there may be a breaking out a springing a gain and so in corruption or sinful nature So as I conceive it is rather tradition then truth that converted persons can scarce relapse into the same particular sin yet we have been told of a strange power which contrition or repentance brings with it to the melting away the former sin quite or at least to lay in such a spiritual restraint upon the soul that it shall scarce ever commit the particular sin of its unregenerate state again For my part I like the notion well if it did not cast a snare upon souls that are weak and of a back-sliding nature As for example If one ride through a stony way where he hath often faln his fals may make him ride more watchfully and carefully but they cannot secure him against falling again But surely mortification of sin is not purely understood it is not the restraint or legal watchfulnesse over a particular sin in which many a Papist as well as legal Professors abound and so a preserving the soul by a carnally-spiritual carefulnesse from thaâ— sin as a Keeper that hath a Lion in a chain who is onely tame because he cannot break out nor is it onely a spiritual change or transforming power the spirit brings with it into our nature but it is a more spiritual thing yet it is an implanting or embodying with Christ in the fellowship of his sufferings passion death and resurrection and it is a dying to the dominion of sin more then to the nature of sin even to the sting and strength of sin which is the Law as the Apostle saith For if the not acting such or such a sin or the spiritually-carnal change as the sanctification of this life is there being no pure in dwelling inherent righteousnesse in any were pure mortification Then not onely your Popish Anchorites or Eremites would excel who live in their Cell and Wildernesse and keep their corruptions as Jaylours keep their prisoners in Irons and Grates that they break not out and wander so abroad as other mens corruptions that have more liberty and yet they
own person they under the Law saw this day but afar off they saw but the blood of bulls and goats and grace and peace afar off but blessed are our eyes for we see and our ears for we hear that which many Kings righteous men have desired we see the Son of God bleeding himself and are under a more spiritual sprinkling then they they were under a fleshly purifying they were as children and servants that were not at age so had neither the use nor freedom of the heavenly inheritance they were subject to death and bondage we are delivered to serve him without fear they were kept under the school-mastership of the Law we now the fulnesse of time is come enjoy the pretious liberty of the sons of God the light which they lived in before was glorious compared with the darknesse the Nations lived in even under a region and shadow of death but it was darknesse compared with the light of the Gospâ—l now light covers the earth and it is not such an enlightening as that of mount Sinai to bondage and fear a light with smoak in it and thunder in it or a light with types and terrour in it but a more clear comfortable and soul-refreshing light the beams of Christ now shine with grace and love upon the souls of his people like the Sun in the Spring-time in whose light there goes a vertue which causes the earth to spring and blossom so do the souls of the Saints under the Sun of righteousnesse now grace mercy and salvation is in the light thereof and love joy peace with all the fruits of the spirit do appear So as Gospel-times have the substance and body of Christ and all that is Christs the Gospel-ministery hath the flowings of the spirit Act. 2.17 18. Joh. 16.17 hath power and life in it to change the soul from glory to glory by the Spirit of the Lord 2 Cor. 5. Joh. 5.25 hath spiritual freedom to set souls at liberty from death and the curse everlasting righteousnesse is brought in Dan. 9. and the fulnesse of age is come so as the severity of the Law the Schoolmaster hath done whipping us we are now under grace Gal. 4.5 6. the Gospel-ministery hath Jesus Christ himself no signe of him no type of him here is no sacrifice now no Moses now but the very Son of God and with him a whole change of the Priesthood and Ordinances now no more Priests to reconcile God but God reconciled and Ministers of reconciliation the Ordinances few clear and spiritual and the ministery free and large no more to Jew onely but to Jew and Gentile even to the world God so loveth the world now that whosoever beleeveth shall have life Isai. 54.1 XLI In what kinde the Gospel is glorious THough the Gospel tels of glorious things yet they that overlook this glory may soon see little of it for in the word there is but a little noise A sad story of one crucified dead and risen all the out-side is but mean the ministery onely a plain businesse of tydings or the foolishnesse of Preaching 1 Cor. 1.18 The other wayes of it plain and homely some water for Baptism a little bread and wine for food The meanest and poorest most commonly for followers and friends of it not many noble nor many mighty 1 Cor. 1. The Ministers of it or preachers and publishers of it but homely What is Paul or Apollo's but Ministers by whom we beleeve 1 Cor. 2.5 The House of God or family or Church some poor ones called Saints in fellowship the Officers but few and plain Pastors Deacons Elders the Laws some bare words of entreaty as well as command all both Word Ministery Officers with all the doings and administrations that concern Christ all suited to a poor crucified dying Jesus to a state of humiliation And thus all so mean as to the Jews a stumbling block and to the Greeks foolishnesse 1 Cor. 1.23 Thus the Gospel looks on the worldly side of it Thus Christ neither striving nor crying nor any one hearing his voice in the streets Matth. 18.19 20. Thus is the work of salvation carried in a mystery This is the wisdom of God in a mystery 1 Cor. 2.7 8. And yet great is this mystery of godlinesse First In Jesus Christ himself though he look like the Carpenters Son yet he is the onely begotten Son of God full of grace and truth The brightnesse of his glory and expresse image of his person John 1.14 Heb. 1.2 The Word it self or Scriptures though a Word or Book like a common writing yet it is a Word of truth The power of God unto salvation Rom. 1.16 The Ministery though but a little plain teaching yet mighty to save to cast down high imaginations to reconcile and the Ministers of it Stewards of the Mysteries of God Ambassadours in Christs stead their feet beautiful with glad tydings to sinners 2 Cor. 47. 2 Cor. 5.20 The people of God or friends of this Gospel though counted the off-scouring of the world yet a spirit of glory resteth on them 1 Pet. 4.14 As dying and yet behold they live as sorrowful and yet alwayes rejoycing as poor yet making many rich as having nothing and yet possessing all things 2 Cor. 6.10 11. The Kingdom of God though a thing not seen yet righteousnesse peace and joy Rom. 14.17 XLII The form of the Gospel or way of dispensation THe Gospel is formed up of exhortations and perswasions We beseech you to be reconciled c. And suffer a word of exhortation c. And of conditional promises c. As Whosoever beleeveth shall not perish c. Of threatnings as he that beleeveth not is condemned c. Of Commandments If ye love me keep my Commandments c. Now this Gospel thus fashioned is on purpose for the better dispensing of it to the souls of his people that his divine and spiritual things might be more naturally conveyed in a notional and natural way as the Key is made fit to the Wards of the Lock And this is the end rather of this Gospel fashion then any supposed free-will in man as some imagine for the Gospel is offered not upon freedom of will in any but that those who are made to receive it should be wrought on in a way as neer to their own condition and nature or reason as can be for none are converted against their will but their will is spiritually changed and so they are made willing in the day of his power God doth not break up the hearts of his people but doth open them and stands and knocks Lydia's heart was opened and he stands at the door and knocks Revel. This is the Gospel-way of his enterance He doth not strive nor cry nor doth any one hear his voice in the streets He doth not force in himself nor any thing of his into the soul but brings in spiritual things so naturally as they cannot nay will not resist XLIII
they may help it to go the faster as that of shunning occasions strictnesse severity in duties and watchfulnesse But it is Christ crucified which is the power of all and in all it is Christ lifted up as Moses lifted up the Serpent which strikes in more soundnesse into the wounded beholder then any other meerly legal way or experiment wherein many beleevers have toyled and carnally fished all their time for power over some corruptions and like Peter and the rest have caught little or nothing because Jesus Christ was not in the company There is danger in putting too much upon the sin of relapsing or back-sliding in beleevers To conclude I would have men tender now they make conversion such a mortification to that particular sin or act which was the sin of the unregenerate condition lest while they lay down a law to prevent a sinning again or a second wounding by the same sin they make that sin if committed again as it may be wound the beleever more even to the danger of unbeleef then which there cannot be a greater to hinder true mortification because that any unbeleef keeps the soul and Christ as it were asunder and from closing in the souls own apprehension and all that time there can be little power brought home from Christ by Faith against that sin My reasons are these 1. Because that sinful nature is not wholly healed in this life so there remains a natural inclination to that particular sin as well as another nay rather because nature is more byassed towards it then any other 2. The wound pricking or sorrow that any soul enlightned by Jesus Christ feels for that sin is not of such an exceeding or rather infinite vertue as to abolish it or to lay in such a perpetual impression upon the soul that the soul should live under the image of that remorse and wound and so never dare or adventure to commit it again I finde no such lasting and continuing and firm or thorow work in the spiritual motions operations and impressions but by degrees Christ upbraided his Disciples how soon their hearts were hardned and we finde the spiritual affection and resolution of Peter wherein his soul was raised up on high wasting and flatting in his denial The gales and breathings of the spirit are like the winde Joh. 3. which makes a thing move or tremble while the power of the Air is upon it but as that slakens or breaths so doth it 3. There is no promise that I can finde for the present against the never committing again such a particular act or sin which he lived in in his unregenerate state I know there are differences made and certain works set down to know a sin by that is committed in a regenerate state before as the weaknesse and contrary dispositions or reluctancy in which it is committed 〈◊〉 Paul implies in Rom. 7. c. Though here some of these Divines may be puzzled in this way of their differences too for take a man in the strength of natural or common light living under a powerful word or Preacher by which his Candle as Solomon saith is better lighted then it was such a man shall sin against as seeming strong convictions as the other if not more But by the way I humbly conceive there are certain dampings of Satan and flesh and blood together with the withdrawings of the Spirit on Gods part that will puzzle the best that goes so exactly by marks and sense more then by Faith for the way of the spirit is not so grosse carnal discernible as the Divinity of former times and of some of this present age would make it It is as hard to trace and finde the impressions of the Spirit as the way of a bird as Solomon sayes in the Air The Spirit that is of God knows only the way of the Spirit And the Apostle speaks many things too as he says because of the infirmity of our flesh We must not therefore form up the things of the spirit too much for the feelings of flesh and blood And they that write so of a regenerate mans estate and set us down such infallible signes as we meet with commonly do take their experiences too low and carnally and mistaking the Allegory and way of the Word or Scriptures which speaks of things because of the infirmity of our flesh write upon spiritual workings as Philosophers upon Moral vertues and do bring down the spirit into the very Allegory and so allegorize and incarnate or make fleshly the things of the spirit And so do many both preach and write of regeneration as a work of nature though not a natural work 4. The restraints of the spirit or that Law of Jesus Christ in the soul is not made sure to the soul as concerning particular acts or sins but onely concerning the power of sinful nature in general and the weakning and destroying of that Neither are the particular Laws or Commandments in the Gospel always in their power upon the soul but when the Spirit of Christ doth take them and apply them and quicken them unto the soul and put a spiritual Majesty upon them The Conclusion concerning the mystical and spiritual mortification To conclude The experiences of the spirit in those that are spiritual are not all in one degree some more some lesse and the Law of the spirit in those that are spiritual will carry them against the law of sin and flesh because it is both contrary to the flesh and likewise of a spiritual and transforming nature and so gathers strength in us against the body of sin and is still working it self a greater part and dominion in us and fashioning us like unto Jesus Christ both in righteousnesse and true holinesse and the people of the Lord are very rarely found in the great sins of their unregenerate estate especially if they were grosse ones such as the light of their natural conscience abhors as well as the purer light of the spirit as adultery murder c. then they are doubly armed against them and so may more rarely commit them but if they be such particular acts or sins as are not so clearly condemned by nature as some kinde of lustings with hypocrisie passion lying c. they may the more easily be committed again because the light in nature is but faint or little thâ—â— opposes them or which takes part with the light of the spirit against them These things may be sufficient to let us see into the nature of back-sliding in the regenerate ones and to binde up the broken hearted that are faln as well as to shew a more excellent way to keep from falling in the strength of Jesus Christ And therefore let this be written upon the heart and on the palms of the hands of all both wounded and whole beleevers That we are compleatly or perfectly mortified or dead to sin by our being planted into Christ and the fellowship of his death And
we are but dying to sin in that spiritual mortification of our sinful nature in this life And therefore let not any particular acts of sin discourage any considering they are more excellently dead or mortified in Christ nor let such an excellent and glorious way of mortification tempt any to a neglect of mortification of sin in the body no more then the free-grace of God in forgivenesse of sins ought to tempt any to take liberty to sin Some Scriptures concerning falling away interpreted BUt for all this there are certain Scriptures which have a sound of much terrour in them against back-sliders as in Heb. 6.4 5. For it is impossible for those that were once enlightned c. And in 2 Pet. 2.20 21. For it had been better for them not to have known the way and some others of this sort Now these places are much misinterpreted for these concern not true beleevers but such as fall from the common enlightning as in Heb. 6.8 2 Pet. 2.22 and form of Profession which never had the power of God and the spirit in it but so far as to bring them into the number of beleevers or Church of visible Saints of which sort John speaks on They went out from us because they were not of us yet the Apostles write this to the Churches because they should know that a form of Profession meerly cannot secure any unlesse there be the power and these Cautions which do more immediately and directly belong to Apostates and false Professors yet have their use upon true beleevers and Saints too as of quickning and watchfulnesse and close walking with God and of praise that they whom the Lord preserves from such Apostacy may be more awakened to glorifie his free-grace upon themselves that stand as appears in Heb. 6.9 10 11 12 13 14 15 16 17 18. In which places the Apostle raises up their thoughts into the immutability of the Covenant in which they now stand and that they cannot fall away now God having assured it by an Oath Yet if any shall object further But these places shew how fair a Profession one may make and how far one may go in the way of Christ and then fall off And here the soul may doubt and say But O am not I one of this kinde because I am faln back But I answer No soul can make any such application in true a Gospel-sense unlesse it fall or apostate from the Faith of Christ which is here spoken on and meant and not of particular sins or failings committed But against the power of these and all other places which Satan would interpret to the wounding of a spirit we must know the onely remedy is beleeving as Abraham did in hope against hope and that can never fall away that can beleeve and no sin can damn it if it will but beleeve the pardon of that sin which every beleever ought to do This is the Commandment that ye beleeve 1 Joh. 5. Not considering sins singly and by parts but considering himself a righteous person in Christ and justified when Christ rose for our justification For the consideration of the pardon of sin in this sense that our Divines have commonly taught and preached it not minding the spiritual Analogy of the Word concerning the righteousnesse of a beleever breeds all this distraction for some delt out Christs blood as the Pope his pardons for one sin after another never stating a beleever in the righteousnesse of Christ and so in a fully pardoned condition Ephes. 5.27 Revel. 1.5 CHAP. IV. The Party after such openings of the frame of their spirit is now discoursed with upon certain particular Questions Quest LEt me know now in order what your doubts are which you think if you were satisfied in your soul could be at peace Answ I question whether I am in Christ Quest What grounds have you to question your being in Christ Answ 1. My falling back into sin 2. I do not finde that change in the whole man 3. I cannot beleeve Quest Doubt 1. This is then your first Doubt That you are not therefore beloved of God or in Christ because you fell back again into your sin so as you did Suppose I prove to you that no sin can make one lesse beloved of God or lesse in Christ Answ Then I shall conclude that sin cannot hinder the love of God to my soul Quest I shall prove that no sin can make one lesse beloved of God or lesse in Christ 1. The mercies of God are called sure mercies his love an everlasting love his Covenant an everlasting Covenant I am perswaded saith Paul that neither death nor life nor principalities nor powers c. shall be able to separate us from the love of God which is in Christ Jesus our Lord So then to whom he is once merciful he is ever merciful whom he once loves he ever loves whom he once takes into Covenant he is ever theirs I am the Lord I change not 2. Whom the Father loves he loves in the Son in whom he is well pleased and his Son is alwayes alike beloved of him the same yesterday and to day and for ever and whom he loves in his Son he accounts as his son he is made unto us righteousnesse sanctification and redemption So as we being not beloved for our own sakes but for the Sons nothing in us can make God love us lesse because he loves us not for our selves nor any thing in our selves but in and through his Son in whom he is well pleased 3. If God should love us lesse or more as we are lesse or more sinful then he should be as man and as the Son of man and if beleevers stood upon these terms with God then how are these Scriptures true He rose again for our justification who shall lay any thing to the charge of Gods elect Who shall condemn There is no condemnation to them that are in Christ Jesus The Foundation of God standeth sure He ever liveth to make intercession for them So as God is ever the same that loves and his love is as himself ever the same and Christ in whom we are beloved ever the same Doubt 2. Your other doubt is this You finde not a change in the whole man What mean you by this change in your own sense Answ I mean not a perfect change but a newnesse in all the powers and parts of soul and body which I suppose to be sanctification Quest Is the end which you propound to your self in finding out this change of the whole man for grounding any assurance on of Gods love and your being in Christ Answ Yea because they that are in Christ are so changed and there is such a work wrought all things are become new and old things are passed away Now I finde not this Quest The scope of your doubt then is that because you feel not your self sanctified you think you are not justified I shall allow you your