temptations at length For whither may not Satan roll such a poor soul that is tumbling down the Hill already And they that weigh their state of grace onely in the scale of mortification of sin as it is commonly taken for dying to particular acts cannot be so infallibly or certainly perswaded as they that place their assurance most in Christ in the free promises because sin hath ever a stronger side in us then the spirit And in this life the sin is more taken away then the lust and our blessednesse is more in having the curse of it removed then the corruption and our justification is more glorious then our sanctification and our forgivenesse from sin more then our cleansing from sin For the just shall live by Faith which is not a life by sense and sanctification meerly but a life by beleeving for life in another in Christ and therefore our life is said to be hid with Christ and Christ is called our life when Christ who is our life c. I speak now to the weak and wounded beleevers for sin not to the carnal and unregenerate in sin IV. The greatest temptations upon sinning in an enlightned condition I observe That the temptations of self-murdering and self-destroying are much from an inward perplexity restlessenesse of soul for sin in an enlightned condition so as a wounded spirit who can bear And that a yeelding up the soul to the least violence of temptations is very dangerous and that the fury of temptations is best allayed by considering and gaining time upon the temptation and not closing too soon These are the fiery darts the Apostle speaks off Darts because they come as shot into the soul and fiery as enflaming the spirit Now the spirit of God is a more pure peaceable and easie to be intreated spirit and the workings of it more gracious temptations being so quick violent raging are best resisted in Christs own way and method he did not stand hearkning and parleying but applyed the Word presently in his own power against them It is written thus and thus And in the Apostles way Resist the divel and he will flee from you neither give place to the divel And amongst all the spiritual Artillery the shield of Faith is the strongest and we may sooner beleeve Satan from us and beleeve unto victory and conquering through Christ In whom we are more then conquerours as the Apostle saith then by reasoning or arguing for then we fight against a temptation in our own power but by beleeving in Christs power V. That back-sliding or relapsing is much mistaken and mortification of sin of the more mystical mortification beleevers have I observe That this one mistake in some Preachers and people hath deceived many That a soul converted doth scarce fall back into the same sin and that such a fall or relapse is a ground for us to question all Now we must know that the spring and fountâ—in from whence that sin flows which was a powerful sin in the unregenerate state is lust or the law in the members or the body of sin or the flesh there are all these and more names for sinful nature Now the converting a soul to Christ doth not heal this fountain of sinful nature wholly nor take it away quite but there is still a power in the flesh lusting against the spirit so as it is both possible and easie for the same particular sin or act of corruption to break out and appear upon the juncture of the same temptations and Gods taking off for a time his power of restraint and spirit We know corruption may gather strength in the regenerate ones and so the fountain may bubble at the same place after conversion as before Conversion takes not away corruption from the nature of man but ingrafts or plants in a new nature of spirit into the nature of man which weakens and impairs and works out the flesh and the inward growing of the new man causeth a perishing of the outward man and we being now in the second Adam who is the quickning Spirit the old man or Adam is put off daily with his former lusts yet not so but that we may be much lost in our account as many are for there is great deceitfulnesse in mortification of sin as it is commonly taken for the not actings of sin or conceivings of lust is not pure mortification because there may be lust or sinful nature yet that lust through the power of some Law Covenant Promise or Legal watchfulnesse as is usual with some under Legal conversion may be so kept under that it breaks not out and yet it is there as in the paring of the nails or cutting of the hair or pruning of the tree there is a cutting off but not a cutting out nor an eradicating or rooting up of such a nature and so long there may be a breaking out a springing a gain and so in corruption or sinful nature So as I conceive it is rather tradition then truth that converted persons can scarce relapse into the same particular sin yet we have been told of a strange power which contrition or repentance brings with it to the melting away the former sin quite or at least to lay in such a spiritual restraint upon the soul that it shall scarce ever commit the particular sin of its unregenerate state again For my part I like the notion well if it did not cast a snare upon souls that are weak and of a back-sliding nature As for example If one ride through a stony way where he hath often faln his fals may make him ride more watchfully and carefully but they cannot secure him against falling again But surely mortification of sin is not purely understood it is not the restraint or legal watchfulnesse over a particular sin in which many a Papist as well as legal Professors abound and so a preserving the soul by a carnally-spiritual carefulnesse from thaâ— sin as a Keeper that hath a Lion in a chain who is onely tame because he cannot break out nor is it onely a spiritual change or transforming power the spirit brings with it into our nature but it is a more spiritual thing yet it is an implanting or embodying with Christ in the fellowship of his sufferings passion death and resurrection and it is a dying to the dominion of sin more then to the nature of sin even to the sting and strength of sin which is the Law as the Apostle saith For if the not acting such or such a sin or the spiritually-carnal change as the sanctification of this life is there being no pure in dwelling inherent righteousnesse in any were pure mortification Then not onely your Popish Anchorites or Eremites would excel who live in their Cell and Wildernesse and keep their corruptions as Jaylours keep their prisoners in Irons and Grates that they break not out and wander so abroad as other mens corruptions that have more liberty and yet they
they may help it to go the faster as that of shunning occasions strictnesse severity in duties and watchfulnesse But it is Christ crucified which is the power of all and in all it is Christ lifted up as Moses lifted up the Serpent which strikes in more soundnesse into the wounded beholder then any other meerly legal way or experiment wherein many beleevers have toyled and carnally fished all their time for power over some corruptions and like Peter and the rest have caught little or nothing because Jesus Christ was not in the company There is danger in putting too much upon the sin of relapsing or back-sliding in beleevers To conclude I would have men tender now they make conversion such a mortification to that particular sin or act which was the sin of the unregenerate condition lest while they lay down a law to prevent a sinning again or a second wounding by the same sin they make that sin if committed again as it may be wound the beleever more even to the danger of unbeleef then which there cannot be a greater to hinder true mortification because that any unbeleef keeps the soul and Christ as it were asunder and from closing in the souls own apprehension and all that time there can be little power brought home from Christ by Faith against that sin My reasons are these 1. Because that sinful nature is not wholly healed in this life so there remains a natural inclination to that particular sin as well as another nay rather because nature is more byassed towards it then any other 2. The wound pricking or sorrow that any soul enlightned by Jesus Christ feels for that sin is not of such an exceeding or rather infinite vertue as to abolish it or to lay in such a perpetual impression upon the soul that the soul should live under the image of that remorse and wound and so never dare or adventure to commit it again I finde no such lasting and continuing and firm or thorow work in the spiritual motions operations and impressions but by degrees Christ upbraided his Disciples how soon their hearts were hardned and we finde the spiritual affection and resolution of Peter wherein his soul was raised up on high wasting and flatting in his denial The gales and breathings of the spirit are like the winde Joh. 3. which makes a thing move or tremble while the power of the Air is upon it but as that slakens or breaths so doth it 3. There is no promise that I can finde for the present against the never committing again such a particular act or sin which he lived in in his unregenerate state I know there are differences made and certain works set down to know a sin by that is committed in a regenerate state before as the weaknesse and contrary dispositions or reluctancy in which it is committed 〈◊〉 Paul implies in Rom. 7. c. Though here some of these Divines may be puzzled in this way of their differences too for take a man in the strength of natural or common light living under a powerful word or Preacher by which his Candle as Solomon saith is better lighted then it was such a man shall sin against as seeming strong convictions as the other if not more But by the way I humbly conceive there are certain dampings of Satan and flesh and blood together with the withdrawings of the Spirit on Gods part that will puzzle the best that goes so exactly by marks and sense more then by Faith for the way of the spirit is not so grosse carnal discernible as the Divinity of former times and of some of this present age would make it It is as hard to trace and finde the impressions of the Spirit as the way of a bird as Solomon sayes in the Air The Spirit that is of God knows only the way of the Spirit And the Apostle speaks many things too as he says because of the infirmity of our flesh We must not therefore form up the things of the spirit too much for the feelings of flesh and blood And they that write so of a regenerate mans estate and set us down such infallible signes as we meet with commonly do take their experiences too low and carnally and mistaking the Allegory and way of the Word or Scriptures which speaks of things because of the infirmity of our flesh write upon spiritual workings as Philosophers upon Moral vertues and do bring down the spirit into the very Allegory and so allegorize and incarnate or make fleshly the things of the spirit And so do many both preach and write of regeneration as a work of nature though not a natural work 4. The restraints of the spirit or that Law of Jesus Christ in the soul is not made sure to the soul as concerning particular acts or sins but onely concerning the power of sinful nature in general and the weakning and destroying of that Neither are the particular Laws or Commandments in the Gospel always in their power upon the soul but when the Spirit of Christ doth take them and apply them and quicken them unto the soul and put a spiritual Majesty upon them The Conclusion concerning the mystical and spiritual mortification To conclude The experiences of the spirit in those that are spiritual are not all in one degree some more some lesse and the Law of the spirit in those that are spiritual will carry them against the law of sin and flesh because it is both contrary to the flesh and likewise of a spiritual and transforming nature and so gathers strength in us against the body of sin and is still working it self a greater part and dominion in us and fashioning us like unto Jesus Christ both in righteousnesse and true holinesse and the people of the Lord are very rarely found in the great sins of their unregenerate estate especially if they were grosse ones such as the light of their natural conscience abhors as well as the purer light of the spirit as adultery murder c. then they are doubly armed against them and so may more rarely commit them but if they be such particular acts or sins as are not so clearly condemned by nature as some kinde of lustings with hypocrisie passion lying c. they may the more easily be committed again because the light in nature is but faint or little thâ—â— opposes them or which takes part with the light of the spirit against them These things may be sufficient to let us see into the nature of back-sliding in the regenerate ones and to binde up the broken hearted that are faln as well as to shew a more excellent way to keep from falling in the strength of Jesus Christ And therefore let this be written upon the heart and on the palms of the hands of all both wounded and whole beleevers That we are compleatly or perfectly mortified or dead to sin by our being planted into Christ and the fellowship of his death And
way of Faith of Christ and the Promises and the glory of the New Testament is ever unsetled unstable full of fears doubtings distractions questioning and the more such a soul is reasoned with concerning their condition the more they question the truth of every spiritual working in them and this comes from the power of the Law still upon their consciences which is more powerful to convince and accuse them then the Gospel is to excuse or acquit them having more of the ministery of condemnation before them or in their eye then of the ministery of life Jesus Christ and Satan he takes advantage of their legal condition and stirs up jealousies and doubts and so much as there is of legal apprehensions so much there is to hinder the bringing in of the Kingdom of God into the soul which is not onely righteousnesse but peace and joy and therefore under the Old Testament where they saw the Blood of Christ onely through the blood of Bulls and Goats and heard the Apostles afar off in the Prophets and were brought to the Mountain that smoaked they lived in much bondage and being under the Law till the fulnesse of time that the Seed came were like servants though they were heirs too the heir as the Apostle saith then differing nothing from a servant though he was lord of all There is nothing but the taking in of the Law and accusings or condemnations of it which can trouble the peace quiet of any soul for where there is no law there is no transgression and where there is no transgression there is no trouble for sin all trouble arising from the obligement of the Law which demands a satisfaction of the soul for the breach of it and such a satisfaction which the soul knows it cannot give and thereby remains unquiet like a debtor that hath nothing to pay and the Law too being naturally in the soul as the Apostle saith the conscience accusing or else excusing It is no marvel that such souls should be troubled for sin and unpacified the Law having such a party ingagement already within them which holding an agreement with the Law in Tables or Letters of Stone must needs work strongly upon the spirits of such as are but weakly faintly enlightned and are not furnished with Gospel enough to answer the indictments the convictions the terrours the curses which the Law bâ—ings therefore all the power of Christ and the Gospel is to be applyed to raise up such souls from under the power of those stones and burdens which the Law would â—oll upon them Such are to have more Gospel then ordinary applied because they have so much Law naturally within them Such are to know they are not now under the Law but under Grace and the Law hath no more dominion over them and they are dead unto that Husband and they are now upon a new foundation Jesus Christ himself being the chief corner-stone and we should say to such Let not your hearts be troubled ye beleeve in God beleeve also in Jesus Christ VII The working of the Spirit of Christ in a soul though not so clearly enlightned I observe That in a soul though legally enlightned or receiving Christ yet there are certain Gospel-workings whereby it will appear that Jesus Christ is there 1. There is a closing or fastning or clasping about Christ in the Promises of the Gospel especially some of the freest and fullest of Grace for such souls can onely finde some freedom of going out to Christ in them as some who delights most in men of easiest and hearty behaviour and can sooner make a friend of them then any other and if there be but any promises with the least condition of repentance c. they dare not meddle with such suspecting themselves not enough prepared for them and suspecting the promises like strangers of too narrow behaviours for them to be familiar with like some modest homely Maide that is unwilling to go abroad into company of greater quality then her self lest she should not be well thought on or received as too mean or ill-bred for their society So are the souls of such as cannot close with the conditional promises 2. There is in such some breathings of soul to God some flowings out of Spirit some meltings of heart in prayer and dispositions like a birth newly quickned where there are many motions of life so where Christ is new formed like a Lock in tune where there is in every wheel put turnings and stirrings My beloved saith the Spouse put in his hand by the hole of the door and my bowels were moved for him I rose up to open to my beloved and my hands dropped with Myrrhe and my fingers with sweet smelling Myrrhe upon the handles of the lock 3. There is in such a secret working against sin and lust or corruption the spirit that is come in is a pure a clean an holy spirit and all the motions and operations of it are to make the soul and body clean and spiritual as they that are of a neat and finer disposition they will not live in a room unswept and ungarnished I have put off my coat saith the Spouse how shall I put it on I have washed my feet how shall I defile them And he that hath this hope saith the Apostle purifieth himself even as he is pure and having received such promises there will be a cleansing themselves from all filthinesse both of flesh and spirit What communion hath light with darknesse 4. There is in such some acts of Communion with God in his several Ordinances and with the Spirit and Christ such will finde a power and efficacy a rellish and sweetnesse a stirring and awakening in the Word preached in prayer in spiritual conference in every Ordinance which others that are yet meerly carnal do not experience though it fares often with such as with Samuel when he was young and the Lord called him he thought it had been Eli that had spoken he was not acquainted with the voice and speakings of the Spirit or of God So the souls of such know not the Word not Spirit in their souls many times the voice of Christ is not heard for the voice of Moses nor the voice of Grace for the voice of the Law and they know not when the Lord breathes or comes as Eliah whether in the winde or in the fire when as he is in the still and small voice of the Gospel there are many things which hinder such in their discernings and perceivings of the Spirit of Christ not onely things without as the Law c. but something within the Passions and legalnesse of their own spirits which troubles both their spiritual hearing and seeing and that makes many souls walk so little in the Spirit and be at such a losse in their Communion with God and all this is for want of bringing the soul more out into the glory of the Gospel being called the Ministration
his from God but from Communion with God p. 130. 12. Christ in the flesh Ibid. 13. Christs being in our own nature p. 131. 14. Christs love Ibid. 15. Christ doing and suffering for our sakes p. 132. 16. Christs Mediatorship Ibid. 17. The right general Redemption by the second Adam p. 133. 18. Christs love p. 134. 19. Christs blood Ibid. 20. Christs blood powred out p. 135. 21. Christs Vesture dipt in blood Ibid. 22. Christs comelinesse p. 136. 23. Christs beauty Ibid. 24. Christs names p. 137. 25. Christ and His Ibid. 26. Christs love in Heaven to us or Christ exalted p. 138. 27. The Gospel is Christ revealed Ibid. 28. The mystery of Christ in the Gospel a mystery of love p. 139. 29. A beleevers glorious freedom p. 140. 30. All the sins of beleevers done away on the Crosse Ibid. 31. Christ offered to sinners p. 141. 32. A beleever must live in Christ not in himself Ibid. 33. How Christ and a beleever were one in sin and righteousnesse p. 143. 34. We must come before God as having put on Christ first not as sinners and unrighteous p. 144. 35. The Law is now in the Spirit and in the Gospel for a beleever to walk by p. 146. 36. Legal and Gospel-commands and duties p. 147. 37. The Gospel in the holinesse and grace of it p. 150. 38. The new Covenant further set forth to be meerly a promise p. 15â— 39. The way of assurance for beleevers p. 155. 40. The Gospel Ministration very glorious p. 157. 41. In what kinde the Gospel is glorious p. 160. 42. The form of the Gospel or way of dispensation p. 163. 43. Gospel promises p 164. 44. God under the Law and the Gospel legal and Gospel-worshippers p. 166. 45. God and His in Reconciliation p. 169. 46. The fears of weak beleevers and their remedies p. 171. 47. Remedies to each fear p. 175. 48. Legal conversion p. 177. 49. When the Spirit of adoption works not freely p. 179. 50. Opinions make men legal p 181. 51. Jesus Christ offered to sinners as sinners p. 184. 52. The simplicity of the Gospel salvation easie and plain p. 190. 53. Christ and every part of Christ to be studied and beleeved in p. 194. The several wayes of Free-grace and the general point searched p. 197. THe first way of Free-grace free without all conditions of Grace Ibid. A second way of Free-grace free onely with conditions p. 198 A third way of Free grace free onely upon condition p. 199. A fourth way of Free-grace free meerly in extent Ibid. Some Truths of Free grace sparkling in former Writers and in some famous approved men of our times in Testimony to what is in this Discourse of Free-grace p. 204. THe Law by the Preaching of it cannot reform but onely Faith Ibid. No preparatory works before Christ p. 205. Free-grace hath many enemies We should stand for Free-grace p. 206. Faith is no condition of the new Covenant of Grace Ibid. We have all in Christ p. 207. Christ is every thing to us p. 208. God was never an enemy to his p. 209. That we and those commonly called Antinomians differ little Ibid. Concerning our not resting on sight or our own graces for assurance p. 211. The Law as given by Moses no rule to Christians p 212. Faith before Justification is no Grace p. 213. God is never an enemy to his though sinning p. 214. Christ promised to sinners as sinners p. 215. A beleevers Law is Christ and his Spirit p. 216. ERRATA Page 198. lin. 19. and pag. 199. lin. 17. and pag. 202 lin. 21. for intervenings read interfeerings The flowings of Christs Blood freely to Sinners Occasioned by an Experimental Discourse CHAP. I. Of the Parties natural condition and how they felt themselves in their state of nature before they could perswade themselves they had taken Christ Quest WHat manner of life did you lead as you can well remember Answ I continued in a course of some particular sins long Quest Had you no fits of terrour of conscience in your continuance in those sins Answ I had some gripings and accusations in my continuance in those sins but they tarried not with me Quest Had you any reluctancy in sinning or did you it with full consent Answ Yea with full consent to my remembrance Quest Were you much delighted in those sins so as you committed them with greedinesse or were you over-powred partly through the strength of corruption Answ I delighted in them and felt no over-powring of that kinde Quest In this your natural state how far did the light of conscience check you or put you upon any Reformation Answ Upon some duties of Prayer and hearing the Word and checks divers times I had Quest Were not your checks such as put you upon some other religious duties Quest Did you not see any need of Christ Answ Yea but it was I thought rather for my self-ends then for love to Christ One asked me if I could be contented without Christ if it were possible that I had my sins pardoned and peace of conscience and not have Christ I answered I did not know Quest But after all these proceedings and soul-conflicts which I perceive you had and your dealings with many concerning your condition How came you to that assurance of your calling and the spirit as you were once perswaded you had Answ I shall relate unto you my experiences which I had as I was then assured on of my calling First When I was minded to make away my self for my sin the Lord sent into my minde this word I have loved thee with an everlasting love Ah thought I then hath God loved me with such an everlasting love and shall I sin against such a God! Secondly I had many doubts and fears but through the strength of Christ I overcame all These doubts and fears arose from the examination of my self how I could finde the work in my soul agreeable to that testimony for I was much afraid of being deluded Thirdly The promise in Isai. 55.1 did stay my heart and Christ in my partaking of him in his Ordinances did sweetly witnesse and exceedingly that he was my Christ Fourthly I went on for some time full of joy and of comfort upon these promises and another I had Fear not I will be with thee I will never leave thee I will never forsake thee Fifthly I was in fears again that I could not pray but I had a promise I will fulfill the desires of them that fear me These and many more were my grounds and evidences which I thought were right then when I had them Sixthly Sometimes in hearing the Word Christ did witnesse to my soul yet but seldom But O how I did strive against this work as I thought of my being called to put away all promises of mercy from me I may justly say The Lord saved me whether I would or no Sometimes I was dead and could not pray sometimes very much quickned and stirred up
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
from healing too soon that they may make the cure the more admired do accordingly keep such souls with their wounds open and if they powre in any thing it is rather Wine then Oyl rather something of the Law then the Gospel so as they are not onely long in healing and getting peace through Jesus Christ But they carry a scar with them still and are as it were lame in their consciences a long time after like some poor Patients that have had as much of the sound flesh cut a way as the rotten and so have been healed though but to a bodily infirmity all their life time All this is for want of the knowledge of the Spirit of Adoption being in such a soul and the spirits workings in the clear apprehensions of Christ as it is not enough to enlighten the world that there is a Sun but there must be a clear body of Air for this Sun to shine through and of the application of Gospel-promises of perswading to faith and beleeving in Jesus Christ for the pardon of sin which settle and assure and establish a soul more and the light that comes in through such Gospel-applications and power will exceedingly melt a soul and wound a soul But they are the woundings and meltings of love and the Spirit of Adoption not of fear and bondage but of power love and of a sound minds Mary wept and washed Christs feet Peter wept bitterly not in fear but in love witnesse her Box of Oyntment Peters profession Lord thou knowest I love thee The passions which this Gospel-way works in the soul are such as bring inlargements and flowings and powrings out of Spirit But the passions which the Law works bring in a straightning a contraction or gathering up or narrownesse into the Spirit and therefore it is called bondage and fear V. The opening Jesus Christ in the Gospel is the best and surest way to deal with sinners I observe They that are wounded for sin and are enlightned to discern it and are so wrought on by the spirit as to feel and be sensible of it being taken into Covenant with God in Christ their stony heart taken out and yet dark in the purer conceivings of the Gospel such are ready rather to put away Gospel-promises then receive them and imagine themselvs rather in fitnesse for judgement then mercy or grace And then if Preachers run to the Law in their dealing with such souls for their thorow humiliation as they say or pretend and not to the Gospel Faith in Jesus Christ they bring fire and not water to quench them and so kindle them the more and setting the everlasting burnings of the Law before their souls put them all into a spiritual flaâ—m and vexation Nathan delt otherwise with David though under the Old Testament where there was more priviledge for the Law 2 Sam. 12.13 I have sinned saith David The Lord hath put away thy sin saith Nathan This is as Solomon saith To give strong drink to him that is ready to peâ—ish and wine unto those that be of an heavy hâ—art Prov. 13.6 If any one sin saith John we have an Advocate with the Father Christ Jesus the righteous Here is Gospel applyed to the very sin and the Physitian brought home to the sick and Jesus Christ brought to the very gates of a groaning spirit I know the Divinity of some former ages to these present times made up all their receipts for distempered souls of so much Law and so much Gospel and usually but a grane or dram of Gospel to a pound of Law not being then clear enough in judgement to unmingle things which Antichrist had confounded and put together as the two Testaments and two Covenants and not rightly discerning Christs manner or way of preaching and the Apostles both in their holding forth Law and Gospel Now we know that the Apostle saith Received ye the Spirit by the preaching of the Law or the preaching of Faith Gal. 3.2 And therefore they that would make the Law the Ministery of life and of the spirit are not of such a spiritual discerning as the Lord hath now revealed and such put a soul upon a legal method of conversion or coming to Christ First they must be kept so long under the Law for humiliation and contrition and confession and then brought to the Gospel as many Books and Teachers do when as the Law is not of any power to infuse such gracious passions into the soul as the Gospel cals for Blessed are they that mourn and they that are poor But this is not the mourning spirit under the Law nor the poor spirit under the curse of the Law for sin But the Gospel-mournings and Gospel-poverty even mournings of love like the groanings of the Turtle Cant. 2.12 If they be onely such as the Law brings forth and presses the soul into they are no better then the contritions of Esau and Judas but if they be such as the Law or Spirit of Jesus Christ or the Law of life works in the soul then they are of a more spiritual and pretious nature but this is from the Gospel and the preaching of Faith What Law did Peter preach to Cornelius or Philip to the Eunuch or Ananias to Paul or Paul to the Jaylor and his houshold but only Jesus Christ nor can you finde the Law I mean the Law in its form or Covenant preached but to those that were under the Law and pretended to stand by the Law and to set up a righteousnesse by the Law as the Pharisees and Jews c. Though in all this I esteem no lesse of the Law then any other as it was a Law for the people of God under Moses and hath something of the Image of God in it But now we are under a better Law a more excellent Law and a more spiritual Commandment Even that Law which was but a few single beams of righteousnesse even ten but a decalogue of righteousnesse yet now in the Gospel the righteousnesse of God is brought forth in more glorious and spiritual Commandments and for ten there are scores and with this righteousnesse of God the righteousnesse of Christ is brought forth which makes the condition of Gods people a blessed condition so as they stand righteous now in all their obedience to the righteousnesse of God which is the more pure transcending and excellent Law of the Commandments of the Gospel or the more perfect Rule of the righteousnesse of God in the righteousnesse of Christ so as the New Testament is both the Law and Gospel or the righteousnesse of God and Christ more excellently manifested Do we therefore make voide the Law by the preaching of Faith Yea We establish the Law Christ being the end of the Law for righteousnesse VI A further opening of the doubtings of a soul not clearly discerning the power of the Gospel I observe A soul that is not informed by a pure Gospel-light nor apprehends not clearly the
are as bad as the rest as these in the prison who are as very theeves in the dungeon as they that are robbing by the high-way But further there would be something of our sanctification which we might call righteousnesse and so in time be as confident as they that will not lose the merit of their own works I speak here you see to further and advance a Gospel-mortification or a dying to sin in the power and life of Christ as well as the spiritual nature or new man But I would not have the power of mortification and conversion from sin mistaken to be in the not acting such or such a particular sin which was acted before or meerly in the particoloured change or inchoative sanctification onely we know what an overvaluing of that hath brought because such a mortification is too low and legal for pure beleevers but in that implantation and mystical ingrasting the soul into the glorious fellowship of Christ his death c. As for instance We put not a mans living and excellency of reason in an outward motion of the body or some one or two reasonable words spoken but in the life and soul and glorious spirit within him We put not the glory of the light in the Windows or panes of Glasse where it shines and cleerly too but in the body of the Sun the Fountain of light below So pure and spiritual mortification is radically or principally in our fellowship and union with him who killed sin in our nature in the body and thus we are spiritually and mystically dead to sin and that corruption which is within us will not be able to live long under the power of such a spiritual death and nature as Christs is but will waste and die daily though still pure mortification consists not principally in the not indwelling of corruption but in our implantation into fellowship with Christ for if such dying of corruption were true mortification then they that are dead in the Grave and can sin no more actually or they that are on their sick bed and disabled to former sins were mortified persons No it is an higher mystery to be mortified to sin then to not sin or not act corruption or to be spiritually changed by the spirit or spiritual nature within nor can any interpret as if they that were thus spiritually mortified need not strive against sin or the strength or the growing of it in the flesh or nature No that were a contradiction and is an impossibility for the cherishing corruption and fomenting or nourishing sinful nature will no more stand with such â—spiritually mystically mortified beleever then liberty to sin will stand with assurance of pardon for sin in the fame Childe of God Shew me any taken into the fellowship of Christs death that can make such provision for sin I speak not of some particular acts and that is the reason we read in Scriptures of so little conversation in sin or continuing in sin in the Saints former beleevers nor do the Scriptures put the form of sin or wickednesse upon particular acts of sin calling David an evil man for his uncleannesse or Job for his passions or Moses for his unbeleef or Peter for his denial but upon sinful and unregenerate nature as in Cain Esau Jeroboam Ahab Judas such are wicked men in the Scriptures account who are wicked by nature not from any particular action A Tree is not evil because it bears evil fruit but because it is naturally an evil Tree The sum of the mystery of mortification of sin in a beleever In a word to gather up this mystery of mortification of sin into a few plain words that it may be more clear both to the comforting weak beleevers that are wounded for sin and to help all beleevers more powerfully against sin in the mortifying of it 1. First let this be considered That mortification of sin is not in the not committing a sin for then children and civilly-moral men were mortified persons 2. That the fountain of sin or sinful nature is not wholly taken away by the spiritual nature begun in regeneration or the new birth 3. That pure mortification of sin is not in the meer absence of the body of sin for then dead or sick men were mortified persons 4. That the pure spiritual and mystical fountain of the mortification of sin is the being planted together in the likenesse of Christs death our old man being crucified with him Rom. 6.6 Our union with Christ our head our righteousnesse our Vine Now from these things thus considered we may raise up this consideration concerning mortification of sin That they who are mystically and spiritually planted into Christ are partakers of the power of his death which that highest purest and most mystical mortification that any have and with this there goes a spiritual power transforming and changing the whole man from former lusts this latter is called a putting on of the new man and a being renewed in spirit and in minde and a putting off the old man which is corrupt Eph. 4.22 23. Coloss. 3.10 Now that power wherein we are perfectly mortified is our union with Christ our being planted in the fellowship of his death c. and that wherein we are imperfectly or in part mortified is in that transformed nature or spiritual nature the body of sin being in a beleever more or lesse till he lay down this body and take it up a more glorious one So as a beleever is to consider himself dead to sin onely in the fellowship of Christs death mystically and to consider himself onely dying to sin in his own nature spiritually so as in Christ he is onely compleat and in himself imperfect at the best We are compleat in him saith the Apostle Coloss. 2.10 Yet there is such â— power and efficacy and mighty working in this mystical union and fellowship with Christ that he shall finde sin dying in him from this the spirit working most in the vertue of this this being like the spice or the spirit it in the wine that makes it powerful and quick Therefore we are said to be risen with Christ and to die with Christ and our life to be hid in Christ Coloss. 3.1 2 3. Christ being the life power vertue and energy of the spirit and the more of Christ we take against sin the greater and surer will our Victory against corruption and sin be And this would be well observed by those that are a little legally biassed or carried to mortifie sin by vows promises shunning occasions removing temptations strictnesse and severity in duties fear of hell and judgements scarce rising so high for their mortification as Christ Now these in themselves are but empty weak means of prevailing against sin like the mighty sails of a ship without either winde or tyde many of those do well in their place and order like Oares in a Boat which though it be carried with the tyde if well managed
of 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
deal with him at all occasions but such submit not to the righteousnesse of God and the free-gift of justification by grace and give not glory to God For they that beleeve upon something first in themselves shall as they have kindled a fire lie down in the sparks of their own kindling and have nothing in Christ because they will not have all in him for we must either have all in him or nothing And though some will have all in Christ for salvation yet they will have something in themselves to beleeve their interest in this salvation and though this be not to reject Christ for righteousnesse yet it is to reject his free-promise or Word of assurance for this righteousnesse and rather to be perswaded upon sight then faith and sense then promise and something in our selves them in himself XXXV The Law is now in the Spirit and in the Gospel for a beleever to walk by THe Gospel is both a perfect law of life and righteousnesse of grace and truth and therefore I wonder at any that should contend for the ministery of the Law or Ten Commandments under Moses which is of lesse glory then that which is now revealed and exceeds in glory and should strive for a Law without the Gospel which is in the Gospel Nor is the holinesse and sanctification now such as is fashioned by the Law or outward Commandment but by the preaching of faith by which the Spirit is given which renews and sanctifies a beleever and makes him the very Law of Commandments in himself and his heart the very two Tables of Moses And though the Law be a beam of Christ in substance and matter yet we are not to live by the light of one beam now when the Sun of righteousnesse is risen himself that was a sitter light for those who lived in the region and shaddow of death And it is with the Law now or light of righteousnesse as it was with the light in the Creation when that which was scattered was gathered into one body of light So Christ now being revealed holinesse and righteousnesse as well as grace and love is revealed in him and gathered up in him And what need we light up a Candle for the children of the day to see by What is there any striving for a stream in the channel when the fountain is open Nor doth it become the glory of Christ revealed to be beholding to any of the light upon Moses face The word is now made flesh and dwels amongst us and we behold his glory as the glory of the onely begotten Son full of truth as well as grace XXXVI Legal and Gospel-Commandments and Duties GOspel-Commandments and Legal Commandments do not commandin the same power in the same manner or to the same end The Law commands us to obey to love to fear to be holy that God may be our God we his people the Gospel commands us to obey love because we are the people of such a God The Law commands us in the power of God as a Law-giver and Tutor or Minister the Gospel in the power of a Father the Law commands by promises and threatnings blessings and cursings the Gospel perswades rather then commands and rather by promises and exhorts rather then bids and reasons us to duty rather then enforces and rather draws us then drives us and by setting forth promises and priviledges and prerogatives and works done on Gods part and Christs part for us and in love rather argues us into doing working loving reflections again and Christ is chiefly propounded both for holinesse and obedience for mortification and newnesse of life So as the Gospel commands us rather by patern then precept and by imitation then command Heb. 12.1 2 3. Nor to the same End The end of the Law was to bondage fear tutorship revealing of sin outward obedience and conformity The end of Gospel-laws is to love newnesse of spirit praise and thanksgiving for righteousnesse and life received and testimony to our righteousnesse received in Christ Having these promises let us cleanse our selves from all filthinesse both of flesh and spirit Rom. And thus Christs yoke is easie and his burden light and his Commandments are not grievous for they are Commandments that carry life and power quicken to that duty they command like the Sun who warmeth us in the very shining upon us and we work and walk and live under the Gospel as being saved already and redeemed and bringing forth the power of this redemption and salvation though the spirit of adoption freely working to the praise of that free-grace and freely obeying for such free redemption and doing every thing in love because of the love shed abroad in our hearts and neither taking in judgements nor hell or damnation nay nor Heaven nor glory to force on the work or quicken the duty but doing all from the Law of the Spirit of Life in Christ Jesus except when corruption or temptation hinders the freenesse and spiritualnesse in the duty XXXVII The Gospel in the holinesse and grace of it THere is doctrine of holinesse in the Gospel as well as grace love and there are commands for obedience as well as tydings of forgivenesse The grace of God that bringeth salvation hath appeared to all Teaching us that denying ungodlinesse c. we should live soberly righteously and godly Tit. 2.12 And this kinde of Gospel is such in the revelation of it as fits both God and man God the Father may be seen in commanding holinesse and the Spirit in forming the holinesse commanded and the Son in redeeming us to holinesse even to the will both of the father and the spirit And this Gospel fits man who is made up both of flesh spirit and so hath need of a law without and in the letter as well as in the heart and spirit The Law is spiritual but we are carnal Rom. 7. Nor can such a state of flesh and spirit be ordered by a law onely within for the Word and Law of the spirit meerly is for a spiritual condition or estate of glory as Angels who onely live by a law spiritual or word of Revelation But our estate here being partly carnal must needs be ordered yet in part by the Law of a carnal Commandment and yet this Law is not such as it was before a meer Law in the letter but it is now under the Gospel a law of life spirit and glory it is a Law in the hand of Christ and with the promises of Christ about it to make it spiritual indeed And this is according to the just wise and righteous distribution which God hath made to our divers estate of flesh and spirit by dealing out to us both the word and spirit the letter and life Therefore the Word is called Scriptures given by inspiration and is profitable for doctrine c. 2 Tim. 3.16 17. And the Spirit is called the anointing and teacheth all things
1 Joh. 2.27 And I will put my Law in their mindes Heb. 8.10.11 And the comforter whom I will send he shall teach you Joh. 14.26 1 Thes. 4.9 Acts 2.17 Thus whatever doctrine of holinesse is in the new Testament we are to receive it because it is now the doctrine of him who is the Lord Jesus Christ the Lord as well as Jesus Christ and one who commands as well as saves Nor is there any Covenant of works in such kinde of obedience Life is given us to make us obey but not for obeying XXXVIII The new Covenant further set forth to be meerly a promise THe Covenant that is called the new Covenant that God makes with his now under the Gospel is all on his own part without any thing on mans he makes himself ours and makes us his all is of his own doing though a Covenant in the strict legal common sense is upon certain articles of agreement and conditions on both sides to be performed Thus stood the old Covenant there was life promised on condition of obedience and so in covenants and contracts betwixt man and man but now there is a Covenant or rather promise in Jesus Christ who is called the Mediator or Mannager of the Covenant in which God gives himself freely in Christ to be the God of a poor sinner Christ undertaking all both with the father and the soul such a kinde of covenant was established with Noah Gen. 9.11 Behold I establish my covenant c. nothing required on mans part This is called a new Covenant for it is clear against the strain of the old wherein man was to have his life upon condition yet it were good that we did not rest too much in the notion of a covenant nor is it the way of a covenant that the Gospel uses but rather the promise or grace or salvation for the Spirit uses the word Covenant onely by way of allusion and because the soul being under the power of the spirit doth it self contract and covenant with God to obey though God gives no life in such a way of a covenant or obedience And I observe that the usage of this word hath a little corrupted some in their notion of free-grace makes them conceive a little too legally of it And I conceive that the Doctrine of it in Heb. 8.10 c. I will write my law c. And I will take away your stony heart c. And put a new spirit within you Jer. 31.31 Hezek 36.26 doth clear it to be onely promise and grace and free-love to a sinner for if any thing were to be done for life or salvation we should darken the glory of free-grace and make it a promise neither wholly of grace nor wholly of works And if it be of grace it is no more of works otherwise grace is no more grace Rom. 11.6 Nor is this promise of salvation given to sinners as sinners barely simply and singly nor as qualified or conditioned not to sinners as sinners for God can onely love in Christ nor as qualified and conditioned for so life should be purchased by us rather then for us so as we are onely sinners in our own and others judgements but truely loved in Christ when the promise comes And thus the Scripture cals us ungodly and sinners and children of wrath Not that we are so but seem so or not so in Gods account but the worlds So as here is ground enough for any to offer salvation to the veriest sinners and for the veriest sinners to receive for God is in Christ reconciling the world unto himself not imputing their trespasses unto them and hath committed to us the word of reconciliation 2 Cor. 5.19 XXXIX The way of assurance for beleevers THe surest knowledge that any one hath that they have received the promise is the closing of their heart with Christ the real receiving and beleeving the relying and going out of the heart upon Christ The just shall live by faith Rom. 1.17 We walk by faith and not by sight This was the assurance the Father of the faithful had who staggered not at the promise but gave glory to God Yet this assurance is such as the soul cannot be content with onely there is something in man beside faith to be satisfied reason will have more light to see by and therefore the working of the spirit in new obedience and love and repentance and self-denial are such glimmerings as the soul may be refreshed by though not strengthned by and comforted by though not supported by Works though they cannot assure by themselves yet raised up by faith may with it cheer up the soul if we beleeve more of those works then we see or feel and so strengthen them by faith they may be like the tokens and change of raiment by which Jacob was perswaded that Joseph was alive by these we may be better perswaded that we live and live in Christ Therefore the soul being a reasonable and discoursive spirit is much satisfied in such a way when the Spirit of God helps it to reason and draw conclusions as thus The Word sayes Whosoever beleeves shall not perish But I beleeve saith the Soul and therefore according to this Word shall not perish The Word sayes To beleeve is to receive or put confidence in or trust as in John 1.12 But I receive Jesus Christ for mine I trust in him for salvation therefore I beleeve The Word sayes Repentance love self-denial obedience to the Will of God are all the fruits of the spirit but these are in me I can repent and love and deny my self and obey The Word sayes That we are compleat in Christ and righteous in Christ but when I repent or love or obey I beleeve I am in Christ and therefore my love and repentance and obedience is such as I may beleeve though not in themselves yet in him to be good and spiritual And thus a beleever may beleeve for assurance and yet reason for assurance and some other questions a beleever may put to his own spirit and draw it out into more conclusions for beleeving Am I Christs or my own If I be Christs do I walk with Christ And live to Christ And obey Christ Do I delight in Christ and those that are Christs Or do I live to my self to my lust To my profit or credit To others or the world XL The Gospel-Ministration very glorious THe ministration of the Gospel exceeds in glory for now under the ministery of Jesus Christ himself the heavenly things themselves are brought forth the free-love of God in Jesus Christ and the free-love of Jesus Christ himself all the powrings out of spirit and the full discoveries of love were reserved for Christs own day the Kingdom of God the righteousnesse the justification the forgivenesse of sins the spirit of comfort the glorious liberty of peace and joy unspeakable are the glory of Christ come in the flesh the treasures that went with his
Gospel-promises THe promises are but words of Gods ingaging himself to man freely and of grace and as his promises are of grace so his performances are in faithfulnesse And in these promises the love of the Father Son and Spirit are conveyed and the treasures and riches of salvation to sinners And thus in this life all is passed over upon Word to us and for our beleeving this Word and taking in the things of Jesus Christ thus upon Gods bare ingagement he hath bound himself freely to give all hereafter and yet all is of free-gift too things freely given to us And in this time of our waiting and beleeving and relying we have one earnest even a spiritual and glorious earnest given to us here even the holy Spirit of promise which is the earnest of our inheritance though some promises speak of conditions as of faith and repentance c. Yet they are onely ours upon this condition that they were Christs before for in him all the promises are Yea and Amen The promises that God makes thus in Christ are free and being made in Christ are more free for Christ is all that to God that we should be unto him and we are in Christ so as Christ takes away all discouragements and excuses in any that dare not beleeve them to be theirs and therefore The spirit and the bride say come and whose-ever will let him come and take of the waters of life freely Revel. 22. XLIV God under the Law and the Gospel legal and Gospel-worshippers BEfore Jesus Christ came in the flesh and offered up himself God offered him beforehand in Types and Sacrifices of blood c. and the whole Ministery was a Priesthood so as the Priesthood and Sacrifices of the Law did set forth and shadow Christ in way of offering or sacrifice to God the Father and therefore God under that dispensation did appear rather under a condition of reconciliation then reconciled though all were saved then actually in the same Christ who was to suffer But how much of this salvation they knew is a question it is very likely and something clear from the Word That God was very sparing in that time of the discoveries of himself in Christ and they rather saw him in his glory above then below and possessed the inheritance of the Redemption rather then the Ministration or Gospel of it God appearing thus the whole ministery of the Law was taken in as agreeable to this manner or patern and the Law of Commandments revealed on Mount Sinai did help to the form of this ministery and made sin appear and abound more for which such sacrifices were prepared And thus the whole frame of the old Testament was a draught of Gods anger at sin the Law revealing sin and Jesus Christ offering for sin And so God in this time of the Law appeared onely as it were upon terms and conditions of reconciliation and all the worship then and acts of worship then as of prayer fasting repentance c. went all this way and according to God under that appearance and every thing of worship seemed to bring something of peace and atonement in relation to the great atonement to come by Jesus Christ And in this strain runs all the Ministery of the Prophets too in their exhortations to duties worship as if God were to be appeased and entreated and reconciled and his love to be had in the way of purchase by duty and doing and worshipping so as under the Law the efficacy and power was put as it were wholly upon the duty and obedience performed as if God upon the doing of such things was to be brought into terms of peace mercy and forgivenesse so as their course then and the service then was as it were a working for life and reconciliation But now under the new Testament God appears in Christ reconciliation is finished peace is made by the blood of his Crosse and now the Ministery of the new Testament is not a Priesthood of any more offering Christ to God in sacrifice but of offering and tendering the tydings of a fully reconciled God in Christ to man and of a sacrifice already accepted for sin so as now there are no Priests but Ministers or Stewards or Ambassadours for dealing out and dispensing the love of God to man and for publishing the glad tydings of peace so as all worship now and spiritual obedience is to run in the way of this dispensation not for procuring love or peace from God nor for pacifying but for love procured and peace purchased by Jesus Christ If these things thus stated were more fully spiritually opened there would be more Gospel-teaching and obeying for mans obedience towards God is not so notionally nor orderly carried nor so purely as the Gospel calls for but they run in a legal strain and would work God down into his old and former way of revealing himself as under the Law when he seemed to be onely in the way to reconciliation and peace rather then pacified and thus in prayer and fasting and other acts of obedience they deal with God as they did under the old Testament not considering the glorious love revealed in Christ crucified and how all Gospel-Ordinances are onely wayes and means for God to reveal this love and grace by the spirit of adoption not any wayes and means of ours for getting some love from God which Christ himself hath not gotten for us XLV God and His in reconciliation THey that have received the word of reconciliation are in a very pretious and comfortable and peaceable condition they are lovers of God and Christ they are no more such enemies in their mindes by wicked works they oppose not the will of God as they did they resist not the Word of the Gospel they sleight not the communion of the spirit of God they are tender of any thing that is Gods they count not any thing their own for God he shall be welcome to all if he call for their credit he shall have it they know they have a spirit of glory resting on them if he call for their possessions they leave father and mother and brethren and sisters and lands for his Names sake they know these are not to be compared to the glory which shall be revealed and they shall have an hundred fold in this life if he call for their life he shall have it they know he that will lose his life for his sake shall finde it And being thus reconciled to God they are friends with every thing of his every Gospel-Mystery they know they receive and every thing of his they know not they wait till he reveal even this unto them and though they do not receive it because they know it not yet to come from God yet they do not reject it because it comes in the likenesse of his Word lest they be found fighters against God and crucifie the Lord of glory in ignorance like the Jews And
which can work that and yet that shall be no spiritual work neither the pressing things legal and as meer commands from the Word may there is something of the Law in the heart beforehand and by nature to side with the Commandments in the Word and so to work something within as well as without and so there may be an obedience or conformity of the spirit of man and yet no spiritual obedience nor conformity 2. There are Gospel-terrours as well as legal as Hell and Hell-fire and the worm that never dies and condemnation and Jesus Christ Judge of quick and dead c. All these in the Word carry such an Image of wrath as they work fear and passions c. which force on the soul to reform and yet but to a form of godlinesse not to the power 3. There are certain ends nature propounds to it self for conforming as life eternal c. and reputation and men-pleasing there are exhortations perswasions of preackers or friends or acquaintance there is education there is examples of judgement upon sinners godly society c. All these carry in them a power to make men do something and but something in the way of Religion All these being of an operative and working nature may bring forth a thing like conversion which indeed is but a restraint at best or a more purely natural condition Nature is of it self excellent and if not originally corrupted more excellent We see how temperate meek just wise liberal merciful many have been and amongst Papists how self-denying contemplative divinely practical and morally excelling and amongst Formalists in Religion how severe strict professing and practising in Religious duties So as the way for pure conversion and to be spiritually renewed is by Jesus Christ He that hath the Son hath life Faith and not works quicken us XLIX When the spirit of adoption works not freely WHen they put something of satisfaction towards God upon any thing they do upon any performance or obedience as if God were prevailed with by any thing of their own When they take in Christ for a Mediator but by the way not resting wholly on him and in him but as it were to make up all sure with God they look rather on the by upon his intercession When they are in bondage to some outward circumstances of worship as time or place or persons that they cannot pray but at such hours or in such places c. When they do things meerly as commanded from the power of an outward commandment or precept in the Word that brings forth but a legal or at best but a mixt obedience and service of something a finer hypocrisie When they do because of some Vow or Covenant they have made c. it is more properly the service of the old Testament and part of their bondage for wanting the power and fulnesse of the Spirit of adoption to work them to obedience freely from within they were under the power of outward principles to put them on from without When they come to God in any act of worship as prayer c. as to a Creator rather then a Father and as a God rather then a God in Christ they put themselves under such an infinite glory purity and justice as they can neither have accesse with Faith nor boldnesse When they take any outward thing to move them rather then apply to Christ for strength life and spirit for the more any motion or obedience is caused from things without the more forced and unnatural is all such obedience and the lesse from a spiritual power within When they measure their forgivenesse by their sin and sanctification and can beleeve no more then they have peace for and that peace upon something of their own performed and not from beleeving on him who hath performed all God hath not given us the spirit of fear but of power of love and of a sound minde 2 Tim. 1.8 or of a minde not corrupted with any of these L. Opinions which make men legal THere are certain principles by which some are religious which carry them off much from the Gospel-way of obedience 1. Men naturally think it impossible that they should be accepted of God and justified and do nothing themselves for it and in it Hereupon flesh and blood can hardly be brought off to beleeve forgivenesse of sins nakedly and freely for nothing in themselves But to take a way this consider that forgivenesse of sins is of a meer grace and mercy and gift By grace ye are saved it is the gift of God Eph. 2.8 and through Jesus Christ through the Redemption of his blood Rom. 3.24 As a Prince raises up a beggar and Pharaoh's daughter brought up Moses so are we raised up freely and in mercy 2. Men think that whatsoever they perform in obedience to God that God cannot but approve it because they themselves approve it for good hereupon men come to look on themselves as doing something for life and salvation But to take off men from any such self-love and opinion in the work os salvation consider there is sin in every thing they do 1 John 1 8. If we say we have no sin we deceive our selves And there is none righteous no not one Rom. 3.10 Neither doth God judge as man judgeth God seeth not as man seeth man looketh on the outward appearance but God beholdeth the heart 1 Sam. 16.7 God hath ballances to weigh thy actions and to be laid in the ballance they are altogether lighter then vanity Psal. 62.9 3. Men naturally think it impossible to be damned for good works and serving God in a mans own fashion and surely none are condemned simply for good but as that good is evil in some kinde or degree and hereupon men raise up hopes and comforts to themselves from such a course of life as they live in with God Thus from something they fansie good in their own way and from something they fansie in God of mercy and forgivenesse to sinners upon this they venture themselves But to take away this consider though God be merciful yet he is onely merciful of his own fashion not of ours not in the way we may corruptly think him Thou thoughtest that I was altogether such a one as thy self Psal. 50.21 Gods love and grace have wayes and fashions of their own they move in and if we be not in their way we shall not receive of his fulnesse The Jews were very zealous after God yet not in Gods fashion but went about to establish their own righteousnesse The Papist is a follower after God and the legal formal poor ignorant Protestant runs in a course of obedience and serving God yet it is not in Gods way of righteousnesse and so they misse of â—alvation for not seeking it purely in Christ their righteousnesse LI. Jesus Christ offered to sinners as sinners THe Apostle hath a pretious doctrine and it is this This is a faithful saying and worthy of all