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
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
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
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
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
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
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