shineth upon its owne workes againe then it can owne God in the same dispensations that it cast away Psal 77. The Prophet was in great affliction and distresse ver 2. My snare ran in the night and ceased not my soule refused to be comforted And as a Remedy 1. He remembred God v. 3. i.e. called to minde how gracious and mercifull the Lord is and this in stead of easing did aggravate his sorrowes 2. He recollected former experiences ver 5. I considered the dayes of old i.e. what the dealings of God had been with me how gracious he had been to me formerly and he thought to have mitigated his griefe this way but the light of the Spirit was wanting and so in stead of asswaging this heightneth his trouble that he is rushed almost upon a brinke of desperation ver 7.8 9. Will the Lord cast off for ever will he be favourable no more hath he forgotten to be gracious But he hath a second remembrance of Gods dealings of old v. 10 11. and is cheered up by them could admire God in them againe v. 13. There was a great darknes upon his old experiences ver 5. and then they were wounding to him but the Spirit shineth upon the same ver 11. and then they tend to healing So that when the beames of that Sun are afforded then a soule may trace the footsteps of the Almighty from one particular to another and say God was here to succour me under this temptation to support me in this condition to sanctifie to me this dispensation though I was not aware of it and then Graces within may be witnessing else not 2. That Sanctification is a darker evidence then the other this water is many times muddy There is so much imperfection in it such stirrings of corruption yea prevailings even in the best of the Saints as Rom. 7. that this evidence is often darkned and blotted and hath but a moon-light in it There is a perfection in the other witnesses though there may be imperfection in their witnessing but here is much weaknes in the witnes it selfe of water which affordeth more cause of questioning it Object But may or can a soule injoy any other testimony by the Spirit or bloud when water i.e. Sanctification lyeth dark Ans 1. A certainty that Sanctification is wanting speaketh an incapability of having Adoption witnessed any way to a man for the want of that doth infallibly evidence a want of Adoption 1 Joh. 2. v. 3 4. 1 Joh. 3. v. 8 9. He that committeth sin i.e. liveth and walketh in sin and is addicted and given up to the service of it he is of the Devil ver 4. for he that is borne of God cannot sin Such are expressely excluded from the inheritance of Sons 1 Cor. 6. v. 9 10. Neither fornicatours nor Idolaters nor Adulterers nor theeves nor covetous nor drunkards nor revilers nor extortioners shall inherit the kingdome of God nor no unrighteous ones ver 9. Whereas all that are adopted are heires of that Kingdome Rom. 8.17 Luk. 12.32 And this may cast the carnal confidences of multitudes in these dayes who are without restraining grace and yet pretend to assurance who live in prophanenes and those very sins afore-mentioned and yet are confident of their interest in the kingdome of God which is expressely to give the Holy-Ghost the lye 1 Cor 6.10 which saith they shall not enter If it can on Scripture grounds be concluded that a man is destitute of faith or repentance c. then it is certaine that he hath no testimony from the Spirit of Adoption 2. But Sanctification may be inevident or lie darke and yet the Spirit or bloud may witnes Adoption A man may not be able clearely or distinctly to discerne his Sanctification it may be clouded and be very obscure to him and yet the Spirit or bloud may testifie his interest in Christ 1 Sam. 12. ver 20.22 Jer. 3.4 He may be able by the light of the Spirit to see acts of faith put forth upon the bloud of Christ and these are witnessing Rom. 3.25 Rom. 5. v. 1.9 10.10 And the Spirit and bloud are the highest witnesses and so afford the clearest evidences of Adoption 3. Yet a man may and ought by Consequence Conclude of his Sanctification when ever the other witnesses are afforded as in a darke day a man may conclude that the Sun is up though he cannot see it so a man seing acts of faith on the bloud of Christ may conclude he is sanctified though he cannot see his owne sanctification and the not drawing this Conclusion is the occasion of many feares dejections disquietings and discomforts in the soules of many Sainte CHAP. VIII Of the Spirits witnessing by bloud Ans 3. THe Spirit witnesseth by bloud 1 Joh. 5.8 i.e. the bloud of Christ by which we have Redemption Remission Justification Heb. 9.22 Eph. 1.5 Matth. 26.28 Revel 5.9 The righteousnesse of Christ and his bloud are all one and hence Rom. 5.9 We are justified by his bloud and ver 18. Justified by his righteousnesse Now that this bloud doth performe the office of a Witnesse is evident 1. Because it is called a Witnes and that in way of distinction from water 1 Joh. 5 8. 2. Because bloud is usefull to such speciall ends as are peculiar to those in Christ as Justification Rom. 5.9 Eph. 1.5 2.13 Coloss 1.20 Hebr. 10.19 1 Cor. 11.25 3. Because the application of this bloud is by faith which hath an aptitude to make it witnessing we are not to imagine that this bloud can witnes unto any particular soule its Adoption without it be appropriated and applyed by some speciall acts which many in the world want because many obtaine not Adoption or salvation by it Rom. 2. v. 5 6 7 8 12. 2 Thess 1. v. 7 8. And without such acts it would witnes it to all the world as well as to any one in it Now it is the office of faith to make that generall of Christs shedding his bloud for the redemption reconciliation of sinners to be of particular advantage to a soule Rom. 3.25 It is the bloud that Justifieth Rom. 5.9 And therefore bloud is called the witnesse and not faith But seing it is received by faith that may discover when it is applyed and so may make it witnessing and hence he that beleeveth is said to have the witness within himselfe 1 Joh. 5.10 And we are said to be Justified by faith Rom. 3. v. 28.30 4. v. 2 3.16 5.1 Gal. 2.16 And there is an inseparable connexion made between faith and salvation Joh. 3.16.36 Mark 16.16 Rom. 10. ver 9 10. All which prove that bloud which bringeth in those priviledges hath a power granted to it to witnes Much therefore are they mistaken that take Sanctification and inherent Qualifications to be the onely witnessing things you see the bloud of Christ which is without us given imputed or applyed to us is also a witnesse
in any priviledges that come in by it ought to be grounded and built upon a free promise Gal. 3. v. 18.22.29 Hebr. 9.15 2. From Cordiall acts of faith in the application of the blood of Christ Faith is necessary to make the promise become particular to a soule Rom. 3.25 Rom. 10. v. 8 9.10 With the heart man beleeveth unto righteousnesse 1. There must be beleeving which is the acceptation of that blood from Christ in the free promise What beleeving is as it hath reference to Justification or a consenting to the free offer of it that it may be usefull to the soule in particular for such ends as it serveth to If thou haft heartily accepted of it then the promise and the blood or righteousnesse of Christ tendred therein are both undoubtedly thine The primitive act of faith doth not consist in a perswasion that Christ is mine or shed his blood for me this as Mr Burroughs saith is the creame of faith the riches of saith and a man must be interested in that bloud in order before that beliefe else it is a false faith But beleeving must consist in consenting or receiving to answer the offer And hence receiving Christ and beleeving on his name are made one Joh. 1.12 And in this respect Justification is so often ascribed to Faith in opposition to workes Rom. 3. v. 20.28 We conclude that a man is justified by faith without the deeds of the Law Gal. 2.16 Knowing that a man is not justified by the workes of the Law but by the faith of Jesus Christ By faith i. e. by a righteousnesse which is attained in a way of Receiving not in a way of Doing It lieth out of a mans selfe is not a mans owne but by free donation on Gods part and reception on his part And hence the Apostle maketh that the grand difference between the Law and the Gospell Rom. 10. v. 5. Moses describeth the righteousness which is of the law that the man which doth those things shall live by them But in opposition to that he declareth the voyce of the Gospel to be beleeve with thine heart and thou shalt be saved v. 6.9 And Fidei attribuitur salus non tanquam causae sed tanquam instrumento Neque enim fides vis illa est ut possit servare sed tota vis est illâ—us qui per fidem appreheÌ„ditur nempe Christi Fayus why is it by beleeving v. 10. For with the heart man beleeveth unto righteousnesse i. e. Faith carrieth a man out of himselfe and findeth a righteousnesse in another which availeth to justification and life And thus Faith doth justisie not as a Grace or as a worke or Quality but as a meanes or instrument Commissionated by the Lord for the reception of that blood of Christ which doth justifie And hence it is called the righteousnesse by and through faith Phil. 3.9 Rom. 10.6 It is not the act but the object of faith that Justifieth 2. There must be cordial acts of faith Rom. 10 v. 8 9 10. the heart is three times required in these three verses and an infallible Assurance of righteousnesse and salvation is given to all those that beleeve with it and without that the faith is vaine Joh. 2.23 Many beleeved and yet Christ did not owne their faith because their hearts were wanting v. 24 25. Act. 8.13 Simon Magus beleeved and yet was in the gall of bitternes still v. 23. and the defectivenes of his faith was in this his heart was not right v. 21. When it is with the heart many of the following particulars will discover 3. From its preferring that blood before all other things Phil. 3. v. 8 9. Paul reckoned Church priviledges losse birth-priviledges losse creature-injoyments losse i.e. with the neglect of the righteousness of God by faith and he placed all his gaine in gaining that and 1 Corin. 2. v. 2. I determined not to know any thing among you save Christ Jesus and him crucified i. e. I preferre the knowledge of him in his death before all other things Some men doe not rest upon any other righteousnesse nor this neither Rom. 9.30 The Gentiles followed not after righteousnesse Others may follow after righteousness yea and cry earnestly for the blood of Christ to but riches honours pleasures performances carnal company base lusts something below or besides Christ is more affected Joh 5.44 Revel 3.17 Rom. 9. v. 31 32 33. But do'st thou finde such an utter emptines in all things besides his blood and so thirst after this as nothing else can quench thy thirst wouldest thou be full of distresse under the fullest most desired injoyments without this blood can nothing else afford quiet contentment or satisfaction besides that Is that the great busines thy minde is taken up with and that thy thoughts are spent upon is the attaining interest in it that which thou makest thy scope drist and designe the end thou aimest at and point thou art centred upon in the ordinary motions of thy soule this speaketh a heartie receiving of it and so it is witnessing Object But what should raise a soules estimation of that blood so high Ans The excellent or admirable uses and ends it serveth to It is usefull 1. To Justification and salvation Rom. 5. v. 9.18 By this men are freed from condemnation delivered from the curse not onely in respect of paine but also in respect of losse It s usefulnesse towards the re-obtaining communion with God and the gracious presence of God from which they must have suffered perpetual banishment without that should make them prize this blood above all other things 2. To Reconciliation Coloss 1.20 Rom. 5.1 By this blood there is acceptation into favour with God againe whose favour is better then life and a blessed amity and concord is established between God and soules when else there would have been an eternall quarrell The Lord will become a friend againe will open his bosome reveale his secrets expresse his love to all those that obtaine interest in this blood 3. To the obtaining liberty for nigh approaches unto God Eph. 2.13 Made nigh by the blood of Christ Heb. 10.19 Having boldnesse to enter into the holiest by the blood of Jesus By this it may have accesse to him and may have hopes of successe in all its addresses to him and there may be sweet entercourse between them And these are advantages that come in by this blood which may render it preferred before all other things 4. From the renuntiation of whatsoever standeth in competition with the blood of Christ in those uses and ends it serveth to A man may beare up himseife with Christs shedding of his blood for sinners c. and hereupon was confident of salvation but if there be a going about to establish a mans owne righteousnesse there cannot be a submitting to the righteousnesse of Christ at the same time Rom. 10.3 the heart cannot be engaged to irreconcilable oppofites at once
to a more through handling of this great point or may draw our any thing to the further distinguishing the speakings of the Spirit from Satanicall Illusions it will be a matter of rejoycing to me And if thou reapâ—st any spirituall advantage by what thou readest give the glory of all to the Lord and send up some groanes and cryes unto the Father of mercies for me that I might have a practicall experimentall acquaintance with the Witnessings of the Spirit which I have endeavoured in a Doctrinall way to cleare up to thee And that thou mayest be filled with the same Spirit shall be the prayer of him who is A poore unworthy labourer in the worke of the Gospell S. P. Courteous Reader By reason of the Authors far distance from the Presse many faults have escaped some of the chiefest are here noted out which thou art desired to take notice of ERRATA'S PAge 3. line 11. for rathen read rather p. 9. l. 18. for no r. to to yeeld attention p. 11. l. 14. for or Conscience 1. our Conscience p. 27. l. 17. for times r. things p. 30. l. 24. for Antedent r. Antecedent p. 34. l. 17. for understood r. understandeth p. 37. l. 18. for promises r. premises p. 38. for Spirituall grounds r. Scripturall grounds p. 40. l. 9. for Conjunction r. Conjunctim or in Canjunction p. 44. l. 12. for is r. was p. 54. l. 13. for curruption r. corruption p. 58. l. 16. for appleate r. appeale p. 67. l. 9. blott out of p. 104. l. 14. for himseife r. himselfe p. 113. l. 8. read thus And hence they are said p. 119. l. 20. for are r. as p. 138. l. 19. for bolines r. holines p. 140. l. 12. for Consequences r. Consequence p. 140. l. 16. for be as r. bias p. 148. l. 26. r. they that are after the Spirit p. 150. l. 5. for having r. have p. 160. l. 8. for carnall confidences are read thus a carnall Confidence is p. 160. l. 10. for are r. is p. 81. l. 8. for leane r. leave p. 166. l. 11. for cannot r. could not p. 168. l. 18. for Spirits r. Spirit p. 173. l. 25. for the r. they p. 175. on the Margin for distincti r. distinctè p. 176. l. 3. for haire r. heire p. 181. l. 30. for its r. his p. 188. l. 5. blott out it p. 191. l. 6. read thus be hinted in A BRIEF DISCOVERY of the witnessings of the Spirit to the Soules of the Saints ROM 8. VERS 16. The Spirit it selfe witnesseth with our Spirit that we are the Children of God CHAP. I. Opening the Text and shewing the meaning of the words THis Apostle Paul having made it his great designe in the foregoing Chapters to cleare up the doctrine of Justification by faith without the workes of the Law he draweth up a comfortable Conclusion Chap 8.1 That there is no condemnation to those which are in Christ And as well to prevent a presumptuous claiming of interest in Christ as to deliver from ungrounded doubtings thereof 〈◊〉 Characterizeth those which are in Christ in the following verses and the inhabitation of the Divine Spirit ver 9. with its concurrences in the mortification of sin ver 13. and as a Conductor or Leader ver 14. These are made the great discriminating differencing things which those that are in Christ are set out and distinguished from others by But because men are apt to be deceived dreame of an injoyment of leadings from the Divine Spirit when they are without them therefore he addeth this ver 16. The Spirit it selfe witnesseth c. So that the words expresse the way whereby a soule attaineth a knowledge of its union with Christ and consequently of its freedome from condemnation and it is this The Spirit it selfe witnesseth c. Where you may take notice 1. Who witnesseth The Spirit it selfe with our Spirit 2. What is witnessed that we are the children of God The Spirit i.e. not onely gifts and graces but the Spirit who is the worker or bestower of these That Spirit which hath enabled us to beleeve and doth enable us to cry Abba Father and which shall quicken our mortall bodies in the day of Christ ver 11 The Spirit i.e. who searcheth the deepe things of God who undoubtedly knoweth whither wee be adopted or not and whose testimony is infallible he being truth it selfe this Divine Spirit not by a proxie but it selfe Witnesseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contestatur testimonium reddit und testatur i.e. co-witnesseth or rendreth a testimony or witnesseth together saith Leigh Crit. Sac. the word is composed with the Preposition together or with and so it denoteth a double or Twin-testimony 1. The Spirit of God 2. Our Spirit It beareth witness saith he together with rathen then to our Spirit Yet the word is sometimes used to expresse a single Testimony Wicked men are confident of their Adoption upon the false deceitfull and deluding testimony of their owne Spirits but the Sons of God have the Divine Spirit who cannot lye or beare false witnes to testifie Si unus esset testis dubitatio non tolleretur sed duo sunt testes itaque nullus restat dubitationi locus Spiritus noster fallere posset nos sed Spiritus Sanctus non sinit nos falli Fayus to or with their Spirits their Adoption Here are two witnesses the Spirit of Adoption and our Spirit i.e. Either 1. Our soule Luke 23.46 Into thy hands I commend my Spirit i.e. my soule Act. 7.59 And so it is contra distinguished from the body 1 Corin. 6.20 Glorifie God in your body and in your Spirit i.e. in your soule So 1 Cor. 7.34 And if you take it in this sense it holdeth out thus much That the witnessings of the Spirit are not to the outward ear but to the heart the Spirit maketh report of Divine mercy to the inner man the way of its witnessing is not externall by an audible voyce but internall by secret whisperings to the soule Not by outward expressions but by inward unspeakeable inspirations Or 2. Our Spirit i. e Our Uunderstanding Judgement and Conscience which being renewed are called also by the name of Spirit 1 Cor 2.11 What man knoweth the things of a man save the Spirit of a man c. Here our Spirit denoteth the knowing faculty And ver 15 16. He that is Spirituall judgeth all things c. Here the Judging power is given unto this Spirit of a man And in this sence I take our Spirit in the Text and that because it is the proper office or worke of our understandings judgements and Consciences to receive imbrace or refuse such testimonies as are offered Rom. 2.15 Their Conscience also bearing witnes c. 2 Cor. 1.12 The testimony of our Conscience The meaning then of the words is this That the Divine Spirit witnesseth to our understandings and judgements and with our consciences That we are the Sons of God i. e. that we have
a time and many gracious effects are produced by it c. but these are more fully opened else-where especially under the generall evidences Object But many have had flashes of joy in the reception of the word Luk. 8.13 yea have been raised unto a high degree of hope and even a triumphing joy who yet have been hypocrites Job 8.13 27.8 Job 20. v. 5. and others have been made partakers of the Holy-Ghost and have tasted of the heavenly gift the good word of God and the powers of the world to come and yet have been under delusions all this while Hebr. 6. v. 4 5 6. How shall I discerne that I goe beyond these Answ There are many things already hinted that will difference the testimonie of the Spirit from such slashes as these are but further 1. The witnessings of the Spirit cause glorious transsormations into the image of the word delusions or common workes of the Spirit leave without these A man may partake of the Holy-Ghost in the gifts of it as Saul did 1 Sam. 10.10 and yet no imprinting of the word in the heart Some one affection as joy may arise upon the reception of the word as Matth. 13.20 21. and yet the word have no root Mark 4.6 the heart not be changed into the nature of it but when the Spirit worketh effectually by a word then there is a counterpane of the word in the heart and hence Jerem. 31.33 Hebr. 8.10 The Lord doth promise in the new Covenant to write his word in their hearts some principles and dispositions or inclinations are wrought within that have a lively resemblance in them unto the word 2 Corin. 3.3.18 We beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. Saith Mr Forbes the working of the Spirit in the wicked is like the smell of an Apothecaris Shop which one that passeth by receiveth although he never carry any of these odoriferous things with him But the witnessing of the Spirit to the Elect is by imparting the thing witnessed to the soule and making it really to possesse it So that if a man could see the soule of a true childe of God he should see engraven in it mercy peace love righteousnesse life joy and Christ himselfe All the promises of God in Christ being written therein according to the Covenant of God 2. The witnessings of the Spirit have powerfull operations in the heart towards the attainment of spirituall Gospell ends there The end any worke driveth at is a great discoverer what it is if a man be not lightly but effectually carried out after it The noise of heaven and happines is taking even with carnal hearts Many with the yong man in the Gospell Matth. 19. v. 16.22 may be inquisitive after eternall life and have desires to enjoy it and take much paines to seeke after it and be very sorrowfull at the thoughts of missing of it and these imply some tastig of the heavenly gift and the powers of the world to come Hebr. 6. v. 4 5. A man may be elevated with raptures of joy upon a supposed interest in heaven and all this may be but in a natural way like Haman he may thinke whom will the Lord honour but my selfe Esth 6. v. 6. but with the yong man he may minde earthly things more then Christ or eternal life ver 21 22. Saith Forbes as a Physitian that hath prepared a comfortable potion for the health of a beloved patient he will give to others a little of it to make them apprehend the tast of it but not so as to have any strength to make any operation in the stomacke so the Lord may let some carnal men discerne some goodnes in Christ and eternall life But these tasts doe not make them partakers of the refreshing power of these They may be wrought into a great reformation and a glorious outward profession hereby but they have not such an operation as to cause their hearts to mount up Christ-ward and place their satisfaction in him alone But the speakings of the Spirit make the soule cry out as Cant. 5.10 11. My beloved is white and ruddy the chiefest amongst ten thousand c. v. 16. He is altogether lovely A soule at such a day cannot but reckon Christ the top of its glory and it can finde no rest but in him and Communion with him and the smiles of his face all other things are nothing to these in its account Reall-tasts that the Lord is gracious cause the soule to disrelish carnal delights and imbitter those sweets to it Saith the soule should I be taken with the smiles of Creatures is not the smiling face of Christ better should I be drunke with the sweet cups of worldly delights is not the Wine in Christs Cellar better should I feed upon ashes after Christ hath led me into his banqueting house O no. Whither should I goe Thou hast the words of eternall life But I shall proceed to the other Questions CHAP. XIV Shewing how a soule may know that the Spirit hath witnessed its Adoption by bloud Qu 2. HOw may a soule know that the Spirit hath witnessed its Adoption by Blood Ans 1. From the New Covenant or the free promise we are not to thinke that there is an application of material blood but the Gospell discovereth that the bloud of Christ which was shed upon the Crosse was intended and is usefull for Justification Redemption c. and offereth it for such uses and ends unto particular soules The application of blood is by faith Rom. 3.25 and therefore it must be by a promise because faith ever must have a Divine word to fasten upon and Rom. 10 v. 8.10 The Apostle checketh reproveth for such carnal apprehensions as that we must clamber up to heaven for the blood of Christ No saith he the Lord reacheth it forth and maketh it nigh to us in or by the word of faith and the same word promiseth beleevers that they shall be saved v. 9. So that a Divine word is the instrument for the conveyance of the blood of Christ unto soules and for their assurance of salvation thereby This is Gods Deed of gift which they have to shew for their right and title to that blood and all advantages that come by it and their Acquittance or discharge from the debt they did owe to Justice Many are possessed with apprehensions that it is impossible to attaine assurance of interest in that blood of Christ and are filled with inward porplexities about it for want of considering the written word as the means of conveyance Whereas if the promise of it be yours the blood in the severall uses it serveth to is yours also and that ought to satisfie you for there is an inseparable connexion between blood and the Covenant Heb. 10. v. 16.19 12. v. 24. 13. v. 20. And your Conclusions of interest
The great thing magnified by carnal Gospellers is their owne righteousnesse but Paul declared an utter unwillingnes to be found in that or in any thing but the righteousnesse of Christ Phil. 3.9 Yea he differenceth Saints from others by their having no confidence in the flesh v. 3. and calleth his great priviledges and blameles Conversation flesh v. 4 5 6. A beleever by want of illuminations or violent temptations may be hurryed into a resting upon some particular duties but the determinations of his will and the maine bent of his inward man are against it He would not for a world offer such dis-respect to Christ and declareth his utter disallowance of it afterward Many acknowledge that they could never have yeelded perfect obedience to the Law but must have been under the curse still if Christ had not taken away the rigorousnesse of it and now they build their confidences upon Christ in conjunction with their own actings in this way of mitigation as their praying reading hearing loving and serving God and offering no wrong to their neighbour c. but as Gal. 5.2 If you be Circumcised Christ shall profit you nothing It is evident that they did expect to be profited by Christ but saith the Apostle if you seeke to be justified by any one worke and Christ together then you looke for justification according to the tenor of the Law and so will have no advantage by Christ but are debtours to the whole Law as v. 3 4. Such men own merits in practise when they pretend to deny them in their judgements Faith is a necessary and effectuall meanes of our participation of Christs righteousnesse which is indeed availeable to Justification And Gospell workes with faith are usefull for the manifestation thereof Jam. 2. v. 18.24 And thus they may raise expectations of salvation as speaking them interested in Christ and his obedience which undoubtedly hath salvation promised to it But neither faith nor workes can be the least particle of that righteousnesse which the Lord hath promised the salvation it selfe unto 1. Because the two wayes of faith and workes are incompatible one with the other and so can admit of no mixture Gal. 3.12 And the Law is not of faith i. c. Let no man thinke to mixe them together for the Law presents to God a mans owne righteousnesse He that doth them Diedat shall live in them but faith receiveth Christs righteousnesse for a gift No man can attaine eternall life without the righteousnesse of the morall Law or Law of workes In the way of workes a man is to fulfill this righteousnesse himselfe In the way of faith it is fulfilled for him by his surety Christ and he is made a partaker of it by receiving Rom. 5 v 17 18 19.21 Hebr. 9.15 Gal. 3. v. 12 13. 2. Because then the reward should be of debt and so not of grace either of which are contrary to Rom. 4.4 To him that worketh is the reward reckoned not of grace but of debt Perfect obedience due and owing to God as Creator and without a promise intervening could not have made God a debtor to his creature neither could that have been of value to deserve life But if man had yeelded perfect obedience then by vertue of that Covenant or promise of Do this and live it had become a debt Now if Evangelicall actings had such a promise made to them or if the promise were partly to Christ and partly to them then indeed there were more of grace in the condition but the promise were equally binding and so the reward were no lesse of debt after the performance of it Salvation is a debt to Christ but onely free grace and the satisfaction of Christ not our Evangelicall obedsence can make it a debt to us or can make any promise establish an obligation upon the Lord to give out life or salvation to us Act. 4.12 Neither is there salvation in any other 1 Cor. 3.11 Isa 63.3 5. From its freenes in choofing and accepting of the blood of Christ for the uses and ends it serveth to A man may have recourse unto God as Creator and use earnestnes for mercy and yet not finde it He may plead a promise and that with importunitie and yet misse of salvation if he taketh it not as in Christ For the Lord hath made no promise but in Christ Eph. 3.6 2 Cor. 1.20 and is resolved to be mercifull unto none but in the way of the Mediatour and hence Christ is called the Mediatour of the Covenant Hebr. 8.6 9.15 12.24 Not one Covenant mercy but must passe through his hands unto soules So that if your hearts have not owned his Mediation his blood cannot be witnessing to you Many will not come to Christ that they might have life and peace Luk. 19.41 42. Joh. 5.40 Nature is averse to being beholden to another for all and so many doe not owne the way of salvation But there may be a crying out earnestly for the blood of Christ and if it be by constraint so as the bent and inclination of the soule be not that way then it is not with the heart Deut. 5. v. 24 25.27 Israel engaged that whatsoever the Lord should speake to them by Moses they would heare and doe it and doubtles they meant as they said for the Lords uttering his voyce out of the fire and striking them with the feare of death thereby this occasioned their making that promise and yet the Lord saith v. 29. O that there were such a heart in them which implyeth more then a possibility that their whole hearts were not in this engagement So the stingings and awakenings of Conscience the servile feare of a curse wrath hell damnation these may force into engagements to owning the blood of Christ but these being extorted from them the LORD doth not account their hearts in them It is with many as with one that hath the Gangren or some sore disease upon a member of his body and there is no way to save his life but by sawing off the member if the man submitteth to this yet it is with abundance of unwillingnes meerly for the preservation of life so many finde the voyce of God to be a killing voyce without a Mediatour and to avoyde eternall death which else is inevitable they will looke to the blood of Christ but it is not out of a free choyce but because they cannot shift it and escape wrath I grant men are to looke unto the blood of Christ for freedome from wrath whither else should they looke for this and this obtained is a great priviledge Rom. 5. v. 9. Being justified by his blood we shall be saved from wrath Rom. 8.1 But a seing God as he is 1 Joh. 3. v. 2. and a fruition of his favour and unexpressible tokens of his love and the attaining everlasting communion with Christ c. these are included in Gospell Salvations and the other is but the least part of
their soules which others are unacquainted with These are called Experiences It seemeth to be one work of this Generation to declare Gods works Many opportunities and advantages are afforded for the drawing out Experiences which for many years have been denyed When I first set about this worke I aimed to have the greatest part of this Treatise made up of Experiences and only to usher them in with a short preparatory of my owne but contrary to my intendments and something to my affliction my owne discourse hath so swelled in my hands that it doth crowd these Experiences into a little corner And Reader take notice that they are the Experiences of other Christian friends not mine owne that are here offered to thy view Their sincerity and uprightnes whose they are is declared to those that are round about them by their holy humble and Gospel conversation so that I durst not but think that thou hast here what God hath sealed and delivered to them If any should stumble at the publishing Experiences and judge it unmeet especially because carnall men may make an ill use of them I shall desire such to consider a few Scriptures Psal 66.16 Come and hear all ye that fear the Lord and I will declare what he hath done for my soule Psal 51. He beggeth for cleansing or purging and the restoring the joy of his Salvation and promiseth v. 13. Then will I teach transgressours thy wayes i. e. not onely as revealed in the word but thy ways by thy word in my heart in purging me c. and what shall be the issue of it And Sinners shall be converted to thee So that the declaring of Experiences is one means which we may expect the Lord will make succes full unto the conversion of sinners And indeed the Book of the Psalmes is presented to the eyes of men both good and bad and doth consist for the most part of Experiences And Paul declareth the manner of his Conversion to those that persecuted him Acts 22. from 1. to 24. And 1 Pet. 3.15 he ready alwayes to give an answer to every man that asketh you a reason of the hope that is in you with meeknesse and feare To all which I may adde the many uses and advantages that Experiences serve to They are usefull 1 For conviction unto unrenewed men who never found it so with their soules 2 For direction and encouragement to such as are in like conditions it may tend much to support when they be even a sinking to see others on the other side of the bank especially when they take notice how and by what means they were succoured in such temptations and sustained in such conditions and when they have the same board sent to fetch them over that others have swum and were sufely set ashore by 3 For provocation when they see what progresse others have made in the wayes of God and what communion with Christ they have injoyed herein it giveth occasion unto their reflecting upon themselves and may create shame for former negligence and become a spur unto future diligence 4 For confirmation and consolation to such as at a great distance may be able to say that as face answereth to face in a glasse so doe their Experiences to these Read without prejudice and it may be it will not be without profit Try all things by the word and hold fast that which is good If thy attainments be higher yet despise not others of a lower forme in the School of Christ If these be beyond thee judge thy selfe rather then those thou fallest short of Be as ready to impute thy non-acquaintance with such works unto thy defect as unto their mistake If thou gain st in thy Graces by reading give the glory of all to God who for the sake of Christ hath given thee grace and called thee by the Gospel to the obtaining of the glory of the Lord Jesus Christ 2 Thes 2.14 So committing thee to the same Lord I remaine Thine to serve thee in the Work of Christ SAMUEL PETTO CHOICE EXPERIENCES Experiences of A. M. I Have had my soule ftayed upon Christ by a direct act of faith formerly and have been in some measore established by a reflex act But looking to Sanctification within though I had true faith yet I was often in a streight and sometimes had misgivings not about my eternall Condition but whither I did goe distinctly to Christ or not yet desired the Lord to take me off every false bottome and to fixe me upon himselfe onely I had longing desires after further injoyments of Christ and was much in the use of meanes for that end and once going over-night to heare Mr. S. preach I was taken up with many troubled thoughts and in the night I could not take any rest yet my Spirit was much refreshed before the morning It was hinted in thus thou desirest a heart enlarged c. and thou do'st well but there may be selfe in all this that thy peace may be furthered and thy comfort augmented and upon considering my heart was darke and I was necessitated to cry out that all my righteousnesse was as an uncleane cloath and presently I was carryed out as Paul in a way of exultation I thanke God through Jesus Christ my Lord Rom. 7.25 I did see my soule was layd upon that better Covenant upon Christ I was marvellously refreshed in hearing Mr S. I was afraid that any friend should speake to me after the Ordinance least they should interrupt me in that which my soule mert withall in it He spake from 1 Cor. 3.1 I could not spenke unto you as unto spirituall but as unto carnall even as unto babes in Christ He discovered that many Christians were of very little stature or growth after a long continuance under fatting Ordinances Some time after this the Lord afforded me a marvellous revelation of himselfe on this manner In the night waking I being very well my understanding clearer then even Scriptures were cast in very thick and without any thing of my recollecting them or study for them and cleare interpretations come in with them And it was by enlightening not by voyce I was commanded to attend unto what I should see and heare or have given in and therewith I had power also to attend lie still without any paine or disturbance of my body whereas I was wont to be restlâ—â—s and full of paine and disquiet I am not able to call to minde the many Scriptures that were cast in but they were 1. Concerning the still voyce of God and what this still voyce was the Lords royce was not in the whirle winde or the earthquake As Job 33. v. 15 16. when deep sleep talleth upon men i. e. not so much in a dreame or sleep as in the season for ress then he openeth the eats of men and sealeth their instruction And so it was with me in the season for rest the Lord did cause me to understand and