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-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
and I could powre out my soul in much sorrow and remorse for sin O me thought I could spend a whole night in praying for what my soul wanted That which I much desired in prayer was still that my sinful soul might be healed of sin and that running issue of sin that ran and ceased not might be stopped Yet in this my time and those dayes I seldom desired pardon of sin till I were fitted for mercies But now I see we are pardoned freely I cannot even now but say this O rest not therefore in your own duties lest you perish in the sparks you kindle as I had almost done I observed a good providence of the Lord to me in providing me still many Christians to complain to in this my condition OBSERVATIONS on the former Discourse I. Of the Preachers several dealings with this Party to settle them and not in a way of beleeving first I Observe That now this soul questioning the truth of all their assurances they labour to perswade it to faith or beleeving upon a ground of Sanctification in themselves which hath no evidence nor for the present can bring any demonstration to the spirit For Satan and the Parties own suspecting heart will not let them beleeve any truth in that which they have found so faulty As for instance a man that hath had cause to be jealous of his wife hath seen some miscarriages all the friends she can make are not able to satisfie and take away all grounds of fear jealousie from him by their perswasion but he will still suspect because he once had some real ground and unlesse they can take away this they cannot perswade him to that So in that soul where there hath been real failings and a spiritual discerning of its own unrighteousnesse all the perswasions of others cannot make it have any good opinion of it self nor perswade it of its righteousnesse unlesse they can take away that unrighteousnesse sin and make it to be no sin and no unrighteousnesse For the soul which is onely troubled for sin must be setled upon some thing which is not sin and upon a righteousnesse either in it self or some other or there can be no setlement peace or comfort in that soul And yet this is the common way of dealing with souls and bringing them up into assurance as thus Repent and pray and live an holy life and walk according to the Law of God and if they answer they cannot do thus O then say they can you not desire to pray and repent and if they say they cannot desire O but then say they can you not desire that you may desire And thus they winde them up by acts of their own spirit and run them out to the end of their own workings when alas these desires of desires and the spining of such fine threds in divinity are not strong enough to binde up a broken spirit This is but the broken work of a soul for how many have desired to enter in have not been able Nay Who is there not that have a desire All the world of common beleevers are carried on by this principle of a desire We see now the vanity of such reasonings with a soul troubled for sin and questioning the truth of the spiritual work in themselves Such kinde of arguing may give some hints to the soul that hath the Spirit of God in it some spiritual actings to pacifie and perswade it a while because it findes something in it self agreeable to such a discourse but these are too narrow and weak to bear up the burden of sin and legal terrours like the bottom and point of a top which being so small may for some time that it is in motion bear up the body of the top as wee see but when the motion is done the top fals having nothing proportionable to support it So the soul turns upon some hints of comfort a while but flattens again And this is the furthest and strongest satisfaction the discourse of such Divines can give yet I despise them not in this Light they have so they contend not against the more glorious light of truth but the Lord if he please reveal more unto them But you will say how will you deal then with a soul thus puzzled and questioning I answer I shall not dare to place them on any bottom of their own righteousnesse or to satisfie themselves by something only in themselves that were to take the disease for the Physitian to give them no oyntment but blood of their own wound to heal them nor should I take that other way which many do that are of this legal strain too as to apply promises to them first which many times instead of drawing the soul to Christ puts it further off bringing some conditions which the soul questioning in themselvs dares not meddle with before it be prepared by Christ and his freenesse But you will say what way will you take then I answer That way which the Scriptures reveal to me First the laying down and establishing and bringing forth a perfect righteousnesse even the righteousnesse of Christ and then shewing forth the way of common right and interest to this righteousnesse which is contained in the freest promises for bringing souls to close with and partake of this perfection and righteousnesse more plainly thus Christ crucified is the foundation and corner-stone and rock for sinners The righteousnesse of this Christ is every way perfect and compleat This righteousnesse is that which hath taken away the sins of the world so as no sin is now to be satisfied for nor no new righteousnesse to be wrought by any for salvation onely all that will be saved are to beleeve their interest and right in this righteousnesse and already purchased salvation And for the way of coming by a right or purchasing an interest in this righteousnesse or salvation it is held out without price or works in the freest clearest promises of salvation to sinners onely for taking and receiving beleeving in all being wrought to our hands So us this is as good a ground for one to beleeve on as another without exception and in this way of salvation to beleeve is life eternal and not to beleeve is condemnation He that beleeveth hath everlasting life and he that beleeveth not is condemned and this being a Scripture way I would leave the soul upon these principles and under this Commandment Beleeve on the Lord Jesus Christ for this is the Commandment that ye beleeve on his Son c. But you will say what if a soul answer I cannot beleeve I am not elected I shall answer then to such a soul thus You are bound to beleeve because it is a Commandment and you are not to make an objection from election or reprobation against your beleeving for that were to set one part of the truth against the other And thus you misinterpret both God and his Word But you
of this nature without Christ who is a beleevers sanctification as well as righteousnesse But to stop the issuâ— of the soul in these questions and scruples with this Question Quest Can you have any assurance that the change that is in any childe of God in this life or their sanctification is such in any particular act or work as there is no spot of sin in it Is it not mixt of flesh spirit Why then do you feel after it so as you do Since the best and throrowst sanctification in any is not pure enough for the eyes of the Lord why make you it then any bottom for assurance You see all the while you have so done you can finde like Noahs Dove no rest for the soal of your foot for saith Christ When you have done all you can you are but unprofitable servants and all our righteousnesse is but as filthy rags and while you gaze on your work of sanctification you finde a rottennesse in every part of it and call all into question and finde fault both with your repentance mortification and new obedience and all therefore you must take Christ in here for sanctification still to settle and establish your spirit Answ But what use is there then of my sanctification Are not the fruits and effects of the spirit in me such as follow immediately upon my being justified Quest Yea they are the natural flowings and workings of your faith they help to evidence your faith and comfort your faith in their kinde and degree But as I said before they are given to be a light in some measure to your own and others consciences Let your light so shine before men and glorifie God in your bodies and in your spirits Shew me thy faith by thy works they are the bracelets of the Spouse they are the beams of Christ the Sun of righteousnesse Now clouds may hinder the beams from enlightning a room but the Sun is still where he was the Tree you know is there where it was when the Apples or Grapes may be blown down so the glory of sanctification may be often darkned and the fruits of it blown down by the winde of temptation spoken on in the Parable Yet then such promises as these are laid in for such a season Who is among you that feareth the Lord that obeyeth the voice of his servant that walketh in darknesse and hath no light Let him trust in the Name of the Lord and stay upon his God Isai. 50.10 And the vision is for an appointed time but at the end it shall speak and not lie though it tarry waite for it waite for it because it will surely come and not tarry But the just shall live by faith Habac. 2.3 4. Answ But why do the Apostles presse sanctification and the new man so and love and new obedience c. in all their Epistles Quest I answered this partly before Sanctification is the beginning of the forming of Christ here in this life in one part of him which is Holinesse which shall be perfected in the life to come when we shall be fashioned like unto his glorious Body Sanctification is the witnesse to the Righteousnesse of Christ which being a glory out of sight to the soul and the world is made clearer by faith and holinesse to both So as in sanctification both soul and body flesh and spirit joyn to glorifie the riches of Christ Ye are bought with a price glorifie God in your bodies and in your spirits and walk as children of the light and of the day So as the wisdom of the spirit is seen much in the Word in pressing sanctification and praising sanctification both to set forth the nature of the spirit in beleevers and to quicken flesh and blood against an empty formal Profession CHAP. V. The Parties third Doubt concerning Faith or Beleeving which I call the Great The third Doubt is WHether you do beleeve or no The great Gospel-secret concerning Faith or Beleeving FIrst I shall shew you my thoughts concerning the nature of this Doubt It is one thing to beleeve and another thing to know we beleeve I suppose none ought to question whether they do beleeve or no but to beleeve till they be perswaded that they do beleeve more and more of the truth of their faith or beleef righteousnesse being revealed from faith to faith My grounds for this are these 1. Christs command to beleeve and this is his Commandment That we should beleeve on the Name of his Son Jesus Christ Now Commands of this nature are to be obeyed not disputed Good servants do not reason their duty out first with themselves but fall to doing as they are commanded 2. I finde not any in the whole course of Christs preaching or the Disciples when they preached to them to beleeve asking the question Whether they beleeved or no or whether their Faith were true Faith or no I finde one saying Lord I beleeve help my unbeleef But not Lord whether do I beleeve or no And Lord encrease my faith But not Lord whether is this true faith I have or no It would be a strange question in any that were bidden to a Feast to ask the Master of the Feast whether his dainties were real or a delusion would not such a question disparage him for a Sorcerer So in the things of the Spirit to be over-jealous of the Truth of them as many poor tempted souls are doth not be come the faithfulnesse of Jesus Christ The way to be sure of the truth of the good things is to taste and see how good the Lord is Spiritual things are best felt and tasted with feeding upon them Eat O friends drink yea drink abundantly O beloved 3. For any to doubt whether they do beleeve or no I finde to be a question onely fit and proportionable for Christ himself to satisfie who is called the Author and finisher of our Faith None can prove more properly to a soul it beleeves then he on whom it beleeves Who can more properly shew one that he sees then the light which enlightens him for that very purpose 4. Faith is truely and simply this A being perswaded more or lesse of Christs love and therefore it is called A beleeving with the heart Now what infallible signe is there to perswade any that they are perswaded when themselves question the truth of their perswasion There may be some things which may strengthen and help which I shall hereafter shew you from the Word which are by way of effects and properties of this faith and beleef but none can simply perswade a soul that it doth beleeve but he on whom it doth beleeve God shall perswade Japhet Who can more principally and with clearer satisfaction perswade the Spouse of the good will of him she loves but himself Can all the love-tokens or testimonial Rings and Bracelets They may concur and help in the manifestation but it is the voice of the beloved My beloved
spake and said unto me rise up my Love my fair one saith the Spouse 5. We ought to beleeve till we be perswaded that we do beleeve because the more we do beleeve the more we shall be perswaded to beleeve according to that place in the Ephesians In whom also after ye beleeved ye were sealed with the holy Spirit of promise And he that beleeveth hath the witnesse though there is more to be said to this last Scripture The way to be warm is not onely to ask for a fire or whether there be a fire or no or to hold out the hands towards it and away and wish for a greater but to stand close to that fire there is and to gather heat 6. We ought I suppose no more to question our Faith which is our first and foundation Grace then we ought to question Christ the foundation of our Faith For as all Christian Religion is destroyed by the one so all the salvation in that Religion to any soul in particular by the other Therefore it is said they entered not in because of unbeleef And again The Word did not profit being not mixed with Faith in them that heard it And hence is the Apostles caution Take heed lest there be in any of you an heart of unbeleef 7. It is Satans greatest policy to put a soul upon such a question For by this he sets on the soul for evidence from things which he knows can afford little but a questionable assurance as perswasion most upon marks and signes of our own sanctification or works which cannot hold good without Faith it self to bring down Christ upon them For he puts us clean back if we observe We are proving our faith by our works when as no works can be proved solidly good but by our faith for without Faith it is impossible to please God We know that every piece of coyn or money is valued according to the image and superscription that it bears and if Cesar be not there though it be still silver yet it is not coyn it is not so currant and he that hath it cannot make such use of it and so assure himself to trade with it as otherwise he might do So there is not any thing of sanctification currant and of true practical use comfort to be a beleever unlesse Jesus Christ be there and the Image of Christ which is righteousnesse c. or true holinesse While Satan puzzles us in questioning our faith or beleeving he keeps us off from beleeving knowing that this is the condemnation He that beleeveth not is condemned already We are first to beleeve and all other gifts will follow c. HEre I cannot but wonder at any that keep souls in acts of preparation and qualification from the act of beleeving as if we could beleeve too suddenly and many a one loses some degrees of faith while they are seeking it thus in the evidence of their works for while faith is kept off from Christ and the soul suspended faith decayes and becomes weaker and weaker when as if it were still exercised upon Christ in the promises it would soon bring a clearer and more undeceivable evidence with it then can any other way be ministred unto it In the Gospel all are immediately called to beleeve to day if ye will hear his voice Sirs saith the Jaylor what must I do to be saved Beleeve say they on the Lord Jesus Christ And this is the work that ye beleeve on him whom he hath sent saith Christ and saith Philip to the Eunuch If thou beleevest with all thy heart thou mayst and he answered and said I beleeve So as I shall draw this conclusion for many that are in the dark in this point both Preachers and people That none can beleeve too hastily in Jesus Christ our righteousnesse because righteousnesse is revealed from faith to faith and while we beleeve not we live not properly for the just shall live by faith and while we beleeve not we may after a sort be said to be under condemnation for he that beleeveth not is condemned So as we ought not to stay the exercise of our faith either for repentance or humiliation or any other grace but we ought to beleeve that we may have these for faith worketh by love c. And adde to your faith vertue saith the Apostle and to vertue knowledge and to knowledge temperance and to temperance patience and to patience godlinesse and to godlinesse brotherly kindnesse All these are to be added to faith or work from faith nor are we to stay our beleeving till we be assured by some signes that we do beleeve we must beleeve that we may know that we do beleeve for the witnesse comes by beleeving The spirit bearing witnesse Yet to these I allow you any examination or tryal of your faith which may consist with beleeving Well I shall put some Questions to you after these grounds Quest Is faith alwayes with full assurance Answ Nay Quest Can you conclude you have no faith because you have no full assurance Answ Nay Quest You say well for there are degrees of beleeving one degree is to beleeve another is to be assured you beleeve There are in the Word beleevers of several ages some are called little ones weak ones babes children strong men some are such as have been sound beleevers and are made weak through sin and temptation and ignorance of the Covenant of free-grace and their righteousnesse in Christ and the glorious estate of a beleever under grace as a man that is not perfectly healed of some infirmity For the nature and properties of true saving Faith which I told you on They are better discerned in the Word Christ then in the soul that hath them because they are not in the soul purely but with mixture of corruption which like mud in the water troubles the sight and the spiritual discerning and that makes so many beleevers who can spiritually judge care so little to see themselves in their own righteousnesse but in Christs as Paul and be found in him not having mine own righteousnesse The nature and properties of true saving faith is almost the businesse of the whole new Testament 1. The nature of faith is this It is called the ground of things hoped for and the evidence of things that are unseen 2. The properties are everywhere described by repentance and humiliation and love godlinesse and purity and charity meeknesse and all holy conversation and prayer and hearing and obeying the Will of God All these are with true faith and a beleever is one who though he hath all these yet he will not behold them in himself but in Christ and as Paul I live yet not I but Christ liveth in me Now the great mistake which I finde in this and ages before is the singling out the properties of a true faith and sending a beleever for his assurance most thither in himself which caused the beleevers of
righteousnesse looks on them and loves them in his own glory so as they both love one another Christ and His delight in one another Thou hast ravished my heart my sister my spouse thou hast ravished my heart with one of thy eyes with one chain of thy neck saith Christ and saith the Spouse My beloved is the fairest amongst ten thousands XXVI Christs love in Heaven to us or Christ exalted THe love of Christ is more now in Heaven towards us by how much more the love of God is gloriously shed abroad within him yet his nature is the same for he is no lesse man nor more God then he was but more excellently God and man even the man Christ Jesus XXVII The Gospel is Christ revealed THe Gospel is Christ himself and love revealed or the Word of God in the Word or the glad tydings of what he hath done and suffered for sinners and over whom he hath conquered being Captain of our salvation having spoiled principalities and powers making a shew of them openly and triumphing over them Col. 1.15 It is the ministery of life and peace and glory or God speaking to men from Heaven and intreating them to beleeve that he was born of the seed of David suffered died and rose again for their justification and that they are sitting together with him in heavenly places XXVIII The Mystery of Christ in the Gospel a Mystery of Love THe whole businesse of Christ as it was begun in love and brought forth in love unto the world and all the actings and workings of it from Gods being in Christ to Christs sitting at the right hand of God are but a Gospel or Story of unspeakable love revealed to the world so the carrying on of all yet is in love man in this Gospel is only to be perswaded of such love in love and sweetly tempted and drawn to love again in the ministery of the Gospel and the Spirit of love and adoption is shed abroad by the Gospel in the souls of men to reconcile them who are otherwise enemies in their mindes by wicked works and to make them love him who never was an enemy to them in Jesus Christ in whom they were chosen though the mystery is revealed to us under a particoloured work of sin and grace XXIX A Beleevers glorious freedom THe Spirit of Christ sets a beleever as frâ—e from Hell the Law and bondage here on Earth as if he were in Heaven nor wants he any thing to make him so but to make him beleeve that he is so for Satan sin sinful flesh and the Law are all so neer and about him in this life that he cannot so walk by sight or in the clear apprehension of it but the just do live by faith and faith is the evidence of things not seen XXX All the sins of beleevers done away on the Crosse THere is no sin to be committed which Christ did not pay down the price of his Blood for upon the Crosse making peace through the blood of his Crosse and yet a beleever will sin as tenderly as if all his sins were to pay for yet knowing that he is not redeemed to sin but from sin not that he may sin but that sinning he may not suffer for sin Christ is risen for our justification XXXI Christ offered to sinners CHRIST in the Gospel cals out of Heaven to sinners by that very name and tels them he hath salvation for them if they will beleeve him Nor doth he stand upon what sins lesse or more greater or smaller so as none can say they are not called on and proffered salvation be they never so sinful XXXII A Beleever must live in Christ not in himself A Beleever hath a twofold condition yet as a beleever but one in Christ in himself yet he ought ever to consider himself in Christ by faith not in himself in Christ he hath perfectly obeyed the whole Law perfectly suffered and satisfied for all his sins to the Justice of God and in Christ is perfectly just and righteous and therefore it is said that our life is hid with Christ in God and we are raised up with Christ and made to sit together in heavenly places in Christ Jesus even already but in himself there is a body of lust corruption and sin and there is a Law revealing sin accusing and condemning So as if a beleever live onely by sense reason and experience of himself and as he lives to men he lives both under the power and feeling of sin and the Law but if he live by faith in Christ beleeving in the life righteousnesse obedience satisfaction and glory of him he lives out of the power of all condemnation and unrighteousnesse And thus a beleever is blessed onely in a righteousnesse without not within and all his assurance confidence comforts are to flow into him through a channel of faith not of works beleeving himself happy for what another even Christ hath done for him not what he hath done or can do for himself XXXIII How Christ and a beleever were one in sin and righteousnesse ALL the ground of a beleevers righteousnesse and salvation and exemption from the Law sin and the curse is from the nature office and transaction or work of Christ and Gods accounting or imputing Christ stood clothed in our nature betwixt God and man and in that with all the sins of beleevers upon him God having laid on him the iniquities of us all In his Office he obeyed suffered satisfied and offered up himself and now sits as a Mediator to perpetuate or make his sacrifice obedience suffering and righteousnesse everlasting and thus bringing in everlasting righteousnesse And God he accounts reckons or imputes all that is done in our nature as done by us calling things that are not as if they were and in his person as in our person And thus he is made sin for us who knew no sin that we might be made the righteousnesse of God in him XXXIV We must come before God as having put on Christ first not as sinners and unrighteous A Beleever in all his dealings with God either by Prayer or other way of drawing neer is to state and consider himself thus in Christ in the first place and to put on the relation of Sonship and Righteousnesse and to look at or consider sins no otherwise in himself then as debts paid and cancelled by the blood of Christ and by this all bondages fears and doubtings are removed and his Spirit is free For the Son hath made him free And now he comes in the spirit of adoption and calls God Father and here begins all faith hope confidence love liberty when as others dare not beleeve themselves in such a condition till upon terms of humiliation sorrow for sin works of righteousnesse they have as they think a reasonable measure price or satisfaction to come with and then begin to beleeve hope and be confident And thus in way of compounding and bargaining with God
former ages to walk in bondage though with the spirit of adoption and to make up their assurance much like the beleevers under the Law from their obedience and repentance and humiliation in themselves Christ being much in the dark to them and little seen then And much of the same darknesse covers this age we live in who are very dark in that mystery of glory which Paul speaks on in beleevers as sorrowing and yet alwayes rejoycing as dying and yet behold we live as having nothing and yet possessing all things But I pray what temptation had you concerning your not beleeving Answ I thought I was one of those that could not beleeve and that I being such a sinner it was not for me to beleeve Quest For your being one of those that could not beleeve I shall speak to it in these Questions 1. Is there any exception against you in particular in the whole Book of God As to say you such a one or such a one cannot beleeve you have no right to Christ 2. Can the counsels of God concerning the vessels of wrath be known Can any say I am not elected seeing his wisdom is unsearchable and his wayes past finding out 3. Are not some called at the eleventh hour of the day 1. The thief upon the Crosse at the hour of his death Is not this Satans temptation then to perswade you to conclude any thing for your condemnation before hand 2. For your other doubt of being such a sinner and therefore not daring to beleeve I shall put these Questions to you 1. Do not they that would beleeve onely if their sins were lesse or lesse hainous beleeve rather upon some ground in themselves then Gods command 2. Do not the promises belong to sinners as sinners Answ Yea but as repentant sinners Quest What were the Churches of the Corinthians Ephesians Colossians and what was Paul before Christ came to him Were they sinners or qualified And what were all that beleeved before they beleeved Answ They were sinners Quest Came not the promise to Adam even then when he was dead in sin Answ Yea. Quest Whether were not you in their condition or no that is a sinner according to your own apprehension Answ Yea. Quest Whether are not you then as free for Christ to come to as they were Answ Yea. Quest Whether are not the promises as free and open to you as to them You being all alike sinners and Gods will being revealed no more for ones election then anothers no more for their election then yours Answ Yea. Quest Whether are any promises made to any in Christ or out of Christ onely in themselves Is not Christ the onely qualified person for all promises And so through Christ derived upon all his we being said to be compleat in him Doth not all fulnesse dwell in him and all receive of his fulnesse And are not all the promises in him Yea and Amen These Conclusions then I shall draw forth 1. Election and condemnation being secret things belong to the Lord and were not revealed in the Word to the end to hinder any from beleeving for that were against Gods goodnesse and mercy revealed and they that make such use of them serve not the Lords ends but Satans for such an end is against the sweet simplicity of the Gospel of Christ 2. The onely ground for any to beleeve is the Word or Promise not any thing more or lesse in themselves This is the Commandment that ye beleeve on the Son of God 3. The promises of Christ are held forth to sinners as sinners not as repenting sinners or humble sinners as any condition in us upon which we should chalenge Christ for then it is no more of grace but of works Now we are freely justified by his grace 4. What ever promise there is which hath any condition in it it is ours in him that is in Christ who was the onely conditioned and qualified person for all promises all being in him Yea and Amen and all being compleat in him who is the fulnesse A short Preface HAving thus far discoursed occasionally upon these Temptations I shall adde a few Observations more for clearing the way of Salvation a little further and then I shall open the several wayes of Revelation that the Mystery of Godlinesse hath been received in and in what seekings and in what degrees Free-grace hath been enquired for in this present age I. Gods first revealing himself to man in Goodnesse and Free-grace GOD hath revealed himself under several notions and names and orders of working to man and in them we are to rest and not to form up Meditations beyond them for beyond them is infinitenesse and glory and we may sooner be dazled then discern any thing of God or the workings in himself There lie the depthes of the wisdom of God and the unsearchablenesse of his wayes and who can know the minde of the Lord or who hath been his counsellour God then that he might make himself out to the creature first reveals himself in goodnesse and makes man according to something in himself so as there is more Image of a God in him then in any other thing below For God said let us make man in our Image after our likenesse Gen. 1.26 And herein is the goodnesse of God that he gives any being to any thing but himself and any glorious being to man more then to any other For what is man that he regardeth him or the son of man that he visiteth him He hath made him a little lower then the Angels and crowned him with glory Psal. 8. Man being thus created must know himself to be but man and a creature and therefore hath a law given out to live by to order his obedience to him that made him But man being made meerly by the will of God is made onely to continue by the same will and not unchangeably good that the creature might consider the glory he had not to be his own but onely at the pleasure of him that made him which will and pleasure was revealed in the law of the Tree of life and executed upon the obedience and disobedience in the creature or man to this law And now man sins and disobeyes and by this is brought to see the power of him that created him who in this beginning of things revealed himself onely in glory power and dominion to the world and in no other form or notion to the creatures he made but of Lord or Creator or Law-giver I finde there was infinite wisdom of God appeared in the suffering the fall and disobedience of man for by this the creature came to see and acknowledge it self under the power of a law and in subjection and dependency to him that created it So as the glory of God was much advantaged by such a change which if the creature had never experienced could not have been so evident nor clear And hence it is that the Angels or spirits
acceptation That Jesus Christ came into the world to save sinners of which I am chief 1 Tim. 1.15 As if he should say doth any of your hearts tell ye you are sinners Let not that be any ground at all to keep you from Christ let not any despaire because of that I my self was thus and thus a blasphemer a persecutor nay as if that were not enough I was the chief of sinners or the sinner in chief the grand and supreme sinner as if there could not well have been a greater and I says he obtained mercy So as here the Spirit hath laid in answers to the objecting or doubting soul If the soul should object If I were not such a sinner as I am I could beleeve the Spirit answers Jesus Christ came into the world to save sinners As if he should say to save even just such as thou art If the soul should object further but there is not such a sinner as I am the Spirit answers yea But here is one greater then thou here is the chief of all sinners the Prince of sinners obtaining mercy of which I am the chief So as none can be such a sinner to whom Christ and the blood of Christ may not be tendered and offered and that upon these grounds 1. From the order of Gods decree he loved us and gave Christ for us when we were sinners God commendeth his love towards us in that while we were yet sinners Christ died for us Rom. 5.8 God so loved the world that he gave his onely begotten Son John 3. 2. The offering the Gospel and Jesus Christ to a sinner as a sinner is but the bringing out this glorious love of God in time and dispensation it is but the offering that love which God loved them with from everlasting Neither is it any more to offer Christ to a sinner then to manifest God in his first love when he gave Christ for sinners in his own decree 3. It exalteth grace more and sheweth as a gift indeed what can be more of grace then that Jesus Christ should receive a sinner one who hath no money nor price no works nor righteousnesse to bring for him 4. It is the right lifting up Jesus Christ as Moses lift up the Serpent in the Wildernesse not for the healed to look upon but the stung and wounded 5. It leaves men without all excuse and brings the greater condemnation for when Christ is brought home to the very soul and the blood offered at every ones door for receiving then there can be no objecting Lord had I been thus and thus fit and prepared then I should have received thee but I was a foul sinner at that very time so and so guilty O will the Lord answer I come therefore to pardon thee and to wash thee in my blood because thou wert so foul and that is no excuse 6. It is most agreeable to the Gospel-way of dispensation and Christs own preaching The whole need not a Physitian but they that are sick I came not to call the righteous but sinners to repentance 7. All that ever received Christ in the Gospel received him in a sinful condition the many beleeving Jews in the sin of crucifying Christ all the Churches of Corinth Ephesus and Colosse Such were some of you but ye are washed c. And ye were sometimes darknesse but are now light in the Lord Ephes. 5. Ye who were dead in trespasses and sins and were enemies in your mindes by wicked works yet now hath he quickned Coloss. 1. So as to offer Jesus Christ to sinners as sinners is but 1. To offer him in time as God gave him before all time God gave him to us because we were sinners and now he is but offered as he was given 2. There is more of grace in it to offer him to a sinner as a sinner that where sin hath abounded grace may abound much more 3. There is a clearer lifting up Christ as Moses for the wounded to look on as well as the whole 4. Men are left without excuse because when he is held out to sinners as sinners all are in a condition for him sin and a saviour are most suteable 5. It is as Christ himself did who both calls sinners and converses with sinners with Mary Magdalen an harlot and with the Publicans and with the woman of Samaria who lived in uncleannesse when the pure Messiah preached himself to her 6. It is as all that ever received him both in Jerusalem Corinth Ephesus c. who had they not been foul had never been washed had they not been darknesse had never been light in the Lord But you will tell me of conditions in the Gospel of faith and repentance c. and certain legal preparations before Christ should be offered and brought to the soul Yea but that ye may not be puzzled as many are In the Gospel-way or dispensation faith and repentance is to be preached but Jesus Christ still with it Beleeve in the Lord Jesus Christ And you are not to consider repentance from beleeving nor beleeving from repentance nor either from Jesus Christ nor Jesus Christ without them and yet neither of them as bringing in Christ to the soul but Christ bringing in them and working them more and more in the soul and that upon these grounds 1. Christ is not ours by any act of our own but Gods God imputing and accounting To make Christ ours is an Almighty work not the work of any thing created So as Christ is ours without faith by a power more glorious and infinite but we cannot here know him to be ours but by beleeving nor partake of him as ours but by beleeving 2. If faith should give us our interest in Christ then as our faith increases our interest should increase and we should be more and more justified and forgiven which none allow calling these other acts of faith faith of assurance and acts of manifestation and if faith be thus in its other degrees of working why not in its first It is the evidence of things unseen Heb. 11. 3. If Christ should be ours by faith in this sense then when faith ceases shall we cease to be justified Shall faith begin our interest here and not be able to continue it hereafter 4. Can a sinner be too foul for a Saviour and too wounded for a Physitian to heal and too filthy for a fountain opened to wash 5. He that offers Christ offers all the conditions in him both of faith and repentance For Christ is exalted to give repentance c. And faith is called the faith of the Son of God Gal. 2. 6. It is no more to offer Jesus Christ then any grace of Christs or gift of Christs to a sinner for a sinner is as unprepared and unfit for the one as the other equally in sin and pollution to both 7. This spiritual work is a new creation and so works of preparation are not so proper in that We
are saith the Apostle his workmanship created in Christ Jesus Ephes. 2.10 And now why shall any servant of Christ refuse to give out that blood of his Masters which runs so freely to sinners And any sinner refuse to receive it because their vessels are not clean enough for it when it is such a blood as makes the vessels clean for it self LII The simplicity of the Gospel-Salvation easie and plain JEsus Christ and forgivenesse of sins in his Name and redemption through his blood is the first and onely thing held forth in the Gospel to sinners the other Mystery of righteousnesse is revealed to beleevers forgivenesse of sins is first taught that they may beleeve and the other glorious Mysteries are taught that they may know what they do beleeve they are first to see Gods love and afterwards his glory Jesus Christ crucified is the best story for sinners and Jesus Christ exalted for Saints and therefore it is that in all the Apostles Sermons the story of blood and redemption was first preached and when they did beleeve that then they wrote Epistles and Revelations of greater things unto them so as they spake of Christ onely to make them beleeve and wrote to them of him when they did beleeve Salvation is not made any puzzeling work in the Gospel it is plainly easily and simply revealed Jesus Christ was crucified for sinners this is salvation we need go no further the work of salvation is past and finished sins are blotted out sinners are justified by him that rose for justification And now if you ask me what you must do to be saved I answer Beleeve in the Lord Jesus Christ and thou shalt be saved All that is to be done in the work of salvation is to beleeve there is such a work and that Christ died for thee amongst all those other sinners he died for To beleeve now is the onely work of the Gospel This is the work that ye beleeve on him whom he hath sent Joh. 6.29 This is the Commandment that ye beleeve on his Son Jesus Christ 1 Joh. 3.23 That is that ye be perswaded of such a thing that Christ was crucified for sins and for your sins and we are called on to beleeve because they onely that can beleeve are justified By him all that beleeve are justified Act. 13.39 So as salvation is not a businesse of our working and doing it was done by Christ with the Father sin and Satan and Hell were all triumphed over by Christ himself openly for us and all our work is no work of salvation but in salvation in the salvation we have by Christ we receive all not doing any thing that we may receive more but doing because we receive so much and because we are saved therefore we work not that we may be saved and yet we are to work as much as if we were to be saved by what we do because we should do as much for what is done already for us and to our hands as if we were to receive it for what we did our selves This is short work Beleeve and be saved and yet this is the onely Gospel-work and way Christ tels ye in few words and his Apostle in as few As Moses lift up the Serpent in the Wildernesse so must the Son of man be lift up That whosoever beleeves on him should have life Joh. 6. Paul tels you Say not in thy heart Who shall ascend unto Heaven That is to bring Christ from above Or who shall descend into the deep That is to bring up Christ from the dead But what saith it The Word is nigh thee even in thy mouth and in thy heart the Word of Faith which we preach If thou shalt confesse with thy mouth the Lord Jesus and shalt beleeve in thy heart that God raised him from the dead thou shalt be saved Rom. 10.6 7 8 9 c. So as here is but looking up on Jesus Christ and salvation is in thy soul and beleeving with thy heart and thou art saved thou wert saved by Christ before but now in thy self There are yet these grounds why salvation is so soon done 1. Because it was done before by Christ but not beleeved on before by thee till now 2. Because it is the Gospel-way of dispensation to assure and passe over salvation in Christ to any that will beleve it 3. There needs no more on our sides to work or warrant salvation to us but to be perswaded that Jesus Christ died for us because Christ hath suffered and God is satisfied Now suffering and satisfaction is that great work of salvation 4. Because they and they onely are justified who can beleeve Righteousnesse is revealed from faith to faith and all that beleeve are justified Rom. 1.17 Acts 13.39 5. That it may be by grace and not of works Being justified freely by his grace Rom. 3.24 LIII Christ and every part of Christ to be studied and beleeved in THere is not any thing of Jesus Christ but it should be matter for a Beleevers faith to be exercised in from his divine nature to his incarnation and so to his exaltation that they may be able to comprehend with all Saints the height and depth and bredth of the love of God for God was infinitely influencing into every passage of his birth his growing up his infancy his circumcision his baptism his preaching his praying his temptations his fasting his obedience to the whole Law his sufferings his reproaches his poverty his humiliation his bloody sweating his judgement and Judges his condemnation his crucifying his peircing his nailing his drinking Vinagar and Gall his strong cryes and tears his crown of thorns his blood flowing out from his feet hands and side his giving up the ghost his death burial resurrection ascension exaltation and sitting on the right hand of God his Priesthood Mediation Intercession Dominion There is infinite vertue in all these and the Gospel is made up of these in these are those unsearchable riches of grace love and Redemption These are to be the subjects of every Beleevers meditation and he is to seek into the spiritual extent of these and deepnesse of these Out of these he is to draw strength power love holinesse spiritualnesse regeneration mortification new obedience faith repentance humiliation meeknesse temperance c. Christ and every thing of Christ is to be matter for him and meditation for him These are those ministerial and instrumental means of grace and life to sinners not an historical or tragical use of these but a beleeving use a relying resting comforting spiritualizing use These were all but parcels of the work of redemption but parts of the whole and to all these there is an infinite depth of sin and temptations opposed And therefore the more we are improving our selves in these things of Christ the more spiritual and infinitely provided shall we be against the other It is not enough to look on Jesus Christ in his single person glorified and
exalted but to study every part and parcel and passage of Jesus Christ And thus to know nothing but Jesus Christ and him crucified The several wayes of Free-grace and the general point searched FRee-grace is conveyed to us under several notions in these times and I shall in few words gather up the conceptions intending a larger draught of it hereafter The first way of Free-grace free without all condition of Grace THe first and purest conceive of the Mystery thus That God the Father for manifestation of his mercy and love purposed some to glory whom he loved freely and gave his Son to be a way to them 〈◊〉 〈◊〉 and righteousnesse knowing that thâ—â—ould fall under sin and condemnation in the first Adam where he might justly have left them as the rest in their blood and pollution had it not been for that free-grace in himself and therefore that Son is called the second Adam or quickning spirit and this mystery of salvation is free infinitely free the Father loving freely and giving his Son the Son loving freely and giving himself freely and the spirit working from them both freely for the manifestation of this salvation in the souls of his elect and through the ministery of a free Gospel even to sinners as sinners and children of wrath in themselves A second way of Free-grace free onely with conditions THe second sort hold which is called the Reformed opinion and is the more general That God did freely decree or purpose some to salvation in Christ through the intervening and instrumental assistance of faith c. And that none are actually justified nor partakers of this free salvation but by faith and the Goâ—â—â—◠〈◊〉 ministery of conditions or qualificatio◠〈◊〉 this salvation And this I call a Decrâ—e with Graces A third way of Free-grace free onely upon condition THe third sort hold That God did freely purpose some to salvation and therefore gave Jesus Christ but it was onely to those whom he foresaw through the help of a Gospel-ministery and other spiritual sufficiency would embrace Jesus so given yea given for all if all would have embraced him And this I call a respective Decree for Graces A fourth way of Free-grace free meerly in the extent THe fourth sort hold That God purposed some to glory and salvation in Jesus Christ without respect to any thing but the intervenings of faith c. and gave this Jesus Christ to die for all not that all should have saâ—â—â—â—â—on by him but onely the elect who are onely made to beleeve and that the Gospel-ministery reveals such a kinde of general Redemption otherwise the Gospel could not justly be tendred to all nor any be condemned for not beleeving nor unbeleeving be any sin This last I shall onely speak on This is in part the general point and it is answered thus Some do it by a way of interpreting the general Scriptures as these of Gods loving the world c. Interpreting the world in opposition to Jews and by that understanding the Gentiles who were called the world And so of sending Jesus Christ to be a propitiation not for ours but the sins of the whole world c. Rom. 11.11 12. And so where ever the word all is that God will have all saved c. they interpret it with restriction to some of all c. Matth. 3.5 And so for the general tenders of the Gospel they interpret that by way of dispensation for the better gathering up the elect from all sorts and places Matth. 24.31 And so for not beleeving they say men are not damned for not beleeving simply but from the condemnation 〈◊〉 â—re left under though their not beleâ—â—â—â—â— may make their condemnation greater Some answer it by shewing forth the contradiction in this of Christ dying for all and saving some that it is as much as Christ died for all and not for all Some answer by turning it into immortality for all but not salvation for all Some answer by revealing Gods love and Jesus Christ as the effect of this love as it were the instrument and minister of this love and this love of God going out onely to the elect for whom Christ is given This way they conceive takes off general Redemption But we must take heed of making Christ more instrumental and ministerial then the Father hath made him and will stand with the honour of the Son who is the first born of the elect the head of the body And we must be spiritually wary in distinguishing too curiously upon Jesus Christ as Son and Mediator c. but onely in a Scripture-way for Christ is but one and salvation is one Thus far some worthy beleevers go in opposing the general point but we must go a little further in finding out the Mystery of the general point and meet with it there Now I humbly conceive the mystery lies onely in a rational way of justice and Gospel-dispensation That God will not meerly and arbitrarily damn any because he will So as he hath put every one under a state of Redemption and power of salvation and they are damned from their own will not from Gods Thus go the deepest and most notional of that way And the other part of the mystery which is lowest and most argued for in these times and by most is onely that the Gospel cannot rationally be tendred but upon some such general ground as Christ dying for all Thus I have opened though weakly the mystery and the opening it may be enough and the whole building of the universal Grations is all upon a rational notion strengthned with some general terms in the Word Now let them see whether meer Reason is a Principle high enough for a spiritual mystery And if bringing salvation down upon such a ground be proportionable to so glorious a work as that of Redemption besides all the intervenings it hath with free-grace and free-justification and election of grace c. Now let the Mystery be lookt on in their way which is this Christ died for all else the Gospel cannot be preached to all And in the other way which is this Christ died onely for his and it is offered to all that his who are amongst this all might beleeve and though he died not for all yet none are excepted and yet none accepted but they that beleeve and none beleeve but they to whom it is given And in this way of salvation there lies more mystery which is more sutable to a divine work Great is the mystery of godlinesse And this ground That none are excepted is as clear and spiritually rational for the Gospel to be preached to all as this ground That he died for all Seeing upon both grounds Some onely are saved and not all and a decree of meer grace and of faith foreseen do equally imply an impossibility of all to be saved and therefore why is it so contended for that all are redeemed Some Truths of Free-grace sparkling in former Writers and in