and the basis of mans blessednesse advanceing him both to a conformity to God and qualifying him for the fruition of Him by the generality of those called to be saints that they may be haved is not onely upon deliberation and choice laid aside as having nothing in it to recommend and endeare it to the souls of men but hated floured fled from and forsaken as if it came on purpose to marre mens tranquillity and torment them before the time While I say it is thus some faithful Servants who make conscience to carry on His work who came to destroy the works of the Devil and went about while in the world healing all that were oppressed of him set themselves to pray preach and perswad the things concerning the Kingdome of God yea to write and warne and weep men into a compliance with their own happipinesse they endeavour solicitously to informe mens minds that they may reforme their manners and rescue them with feare who are runing upon their own ruine but alas with so little successe that they doe the work of the Lord with grief and have much sorrow of those of whom they ought to have joy and after all their beseechings obtestings requestings and cryings this is the way walke yee in it turne you turne oh why will you dye have this as the last returne to all their importunities Nay there is no hope speake no more to us of that matter do not offer to perswade us to relinquish the old road or disswade us from following our lovers for when ye have done all after these we will go we resolve to abide what we have been children of imperswasion But if his Servants in following their work closly seem to have gained a little ground upon men and almost perswaded them to be Christians Satan to the end he may make all miscarry and counter worke these workers together with God and poison poor souls by a perversion of the Gospel beyond the power of an antidot hath raised up instigat and set on work a race of proud Rationalists for they are wiser then to classe themselves amongst those poor fools those base things those nothings to whom Christ is made all things to whom Christ is made wisdome that he may be righteousnesse sanctification and redemption to them nay they must be wise men after the flesh wise above what is written a crucified Christ is really unto them foolishnesse and weaknesse though the power of God and the wisdome of God they will needs go to work another way they will needs glory in his presence and have a heaven of their own hand-wind O my soul enter not into their secrets and O sweet Jesus let thy name be to me the Lord my righteousness thou hast wone it weare it and gather not my soul with such who make mention of any other righteousness but of thine onely to bring-in another Gospel amongst men then the Gospel of the grace of God as they determine to know some other thing then Christ and him crucified so with the inticeing words of mans wisdom they bewitch men into a disobedience to the truth setting somewhat else before them then a crucified Christ And this they do that they may remove men from those who call them into the grace of Christ unto another Gospel A Christ it is true they speake of but it is not the Christ of God for all they drive at O cursed and truely Antichristian designe is that he may profite them nothing while they model all Religion according to this novel project of their magnified morality This is that which gives both life and lustre to that image they adore to the Dagon after whom they would have the world wonder and Worship That there is such a moralizeing or muddizeing if I may be for once admitted to coine a new word to give these men their due of Christianity now introduced and comeing in fashion many of the late pieces in request do evince Now that Christianity should moralize men above all things I both give and grante for he who is partaker of the divine nature and hath obtained precious faith must adde vertue to his faith But that it should be only conceived and conceited as an elevation of nature to a more cleare light in the matter of morality wherein our Lord is onely respected as an heavenly teacher and perfect paterne proposed for imitation is but a proud pleasing fansie of self conceited darkened and deluded dreamers robing God of the glory of his mercy and goodnesse our Lord Jesus Christ of the glory of his grace and merit The Spirit of the efficacy of his glorious and mighty operations and themselves and their pilgrimes who give them the hand as guids of the comfort and frute of all This is the pilgrimage we are perswaded to undertake to the holy Land this is that reasonablenesse of Christianitie which with great swelling words of vanitie is ventilat to the allureing and ensnareing of such who had almost escaped the corruption which is in the world through lust and the pollutions of the flesh through the knowledge of the Lord and Saviour Jesus Christ This is the way which they who undertake to publish to the world the true causes of the decay of pietie take to revive and introduce that pietie which they complain is wanting O impious invention not only encroaching upon the unsearchable mysterie of the Gospel but subversive of the whole method and blessed and beautiful contrivance of salvation and rendering salvation impossible to the greatest proficients in this studie and the grand patrons and practitioners in this new art the greatest opposers of that grace of God which bâ—…ingeth salvation unto all men It is true they will not plainly plead for profanitie Nay they may and do make a great noise about the practise of pietie as if they were the only patrons thereof that with lesse observation and greater facility they may beguile themselves and their followers of the reward they may possibly perswade even to a pinching of the body that they may puffe up and pamper their fleshly minde and while they overdrive men to the practise of will worship and performance of those things which have a shew of wisdome it is that they may withdraw them from holding that blessed head from which all the body by joints bands having nourishment ministred and knit together encreaseth with the encrease of God yet the grace of God that onely liveing principle of all true pietie which they dispute out of the souls of men that they may debauch them into a contempt of the Spirits working in men to will and to do takes frequent vengance on this their invention by leaving them not onely to play the Devil in disguise that they may be known by their fruits but also to lay aside that garbe of external godlinesse for the Devil nor his Domesticks cannot long weare a strait doublet that it may appeare how it is verified in them from
Christ the Way and the Truth and the Life OR A Short Discourse Pointing forth the way of making use of Christ for justification and especially and more particularly for Sanctification in all its parts from JOHAN XIV Vers. VI. Wherein several cases of conscience are briefly answered chiefly touching Sanctification By JOHN BROWN Preacher of the Gospel ROTTERDAM Printed by H. G. for Iohn Cairns book seller in Edinburgh and are to be sold there 1677. THE EPISTLE DEDICATORY TO The Right Honourable and Religious Lady The Lady STRATHNAVER MADAM IEsus Christ himself being the cheife corner stone in whom all the building fitly framed together groweth unto an holy temple in the Lord as it ought to be the principal concearne of all who have not sitten down on this side of Iordan to satisfy their souls once created for and in their owne nature requireing in order to satifaction Spiritual immortal and incorruptible substance with husks prepared for beasts to be built in and upon this corner stone for an habitation of God through the Spirit So it ought to be the maine designe and work of such as would be approven of God as faithful labourers and co-workers with God to be following the example of him who determined not to know any thing among those he wrote unto save Iesus Christ and him crucified O! this noble heart-ravishing soul-satisfying mysterious theme Iesus Christ crucified the short compend of that uncontrovertibly great mysterie of godliness God manifest in the flesh justified in the Spirit seen of Angels preached unto the Gentiles beleeved on in the world received up into glory wherein are things the Angels desire to look into or with vehement desire bend as it were their necks and bow down their heads to look and peep into as the word used 1 Pet. 1 12. importeth is a Subject for angelical heads to prie into for the most indefatigable industrious Spirits to be occupyed about The searching into and studying of this one Truth in reference to a closeing with it as our life is an infallible mark of a soul divinely enlightened and endued with spiritual and heavenly wisdom for though it be unto the jewes a stumbling block unto the Greeks foolishness yet unto them who are called it is Christ the power of God the wisdom of God because the foolishness of God is wiser then men the weakness of God is stronger then men O! what depths of the manifold wisdom of God are there in this mysterie The more it is preached known beleeved aright the more is it understood to be beyond understanding to be what it is a mysterie Did ever any Preacher or beleever get a broad look of this boundless ocean wherein infinite Wisdom Love that passeth all understanding Grace without all dimensions justice that is admirable and tremenduous and God in his glorious Properties Condescensions high and noble Designes and in all his Perfections and Vertues flow over all banks or were they ever admitted to a prospect hereof in the face of Iesus Christ were not made to cry out O the depth and height the breadth and length O the inconceivable and incomprehensible boundlesness of all infinitly transcendent perfections Did ever any with serious diligence as knowing their life lay in it study this mysterious Theme and were not in full conviction of soul made to say the more they promoved in this study and the more they descended in their diveings into this depth or soared upward in their mounting speculations in this height they found it the more an unsearchable mystery The study of other Themes which Alas many who think it below them to be happy are too much occupyed in when it hath wasted the spirits wearyed the minde worne the body and rarified the braine to the next degree unto a distraction what satisfaction can it give as to what is attained or encouragement as to future attainments And when as to both these something is had and the poor soul puft up with an aery and fancyful apprehension of having obtained some great thing but in truth a great Nothing or a Nothing pregnant with Vanity and vexation of Spirit foolish twines causing no gladness to the Father for he that increaseth knowledge increaseth sorrow Eccles. 1 18. what peace can all yeeld to a soul reflecting on posting-away time now near the last point and looking forward to endless Eternity Oh! the thoughts of time wasted with and faire opportunities of good lost by the vehement pursueings and huntings after shadowes and vanities will torment the soul by assaulting it with pierceing convictions of madness and folly in forsaking All to overtake Nothing with dreadful and soul-terrifying discoveries of the saddest of disappointments and with the horrour of an everlastingly irrecoverable losse And what hath the laborious Spirit than reaped of all the travail of his soul when he hath lost it But on the other hand O with what calmness of minde serenity of soul and peace of conscience because of the peace of God which passeth all understanding will that poor soul look back when standing on the border of Eternity on the bygone dayes oâ—… houres it spent in sâ—…eking after praying â—…seing all appointed meanes for some saying acquantance with and interest in this only soul up making and soul satisfying Mystery and upon its yeelding up it self through the efficaâ—…ious operations of the Spirit of grace wholly without disputing unto the powerful workings of this mystery within and in becoming crucified with Christ and living throughâ—… crucified Christ's living in it by his Spirit and power and with what rejoyceing of heart and gloriou singing of soul will it look forward to Eternity and its everlasting abode in the prepared mansions remembering that there it s begun study will be everlastingly continued its capacity to understand that unsearchable mystery will be inconceivably greater and the spiritual heavenly and glorious joy which it will have in that practical reading its divinity without book of ordinances will be its life and felicity for ever And what peace joy in the holy Ghost what inward and inexpressible quiet and contentment of minde will the soul enjoy in dwelling on these thoughts when it shall have withall the inward and well grounded perswasion of its right through Jesus Christ to the full possession of that All which now it cannot conceive let be comprehend the foretastes whereof filleth it with joy unspeakable and full of glory and the hope of shortly landing there where it shall see and enjoy wonder praise and rest in this endless and restless felicitating work making it to sing while passing thorow the valley of the shadow of death O if this were beleeved O that we were not drunk to a distraction and madness with the adulterous love of vaine and aery speculations to the postponing if not utter neglecting of this maine and only upmaking work of getting real acquaintance with and a begun possession of this
mystery in our souls Christ the grand mystery formed within us living and working within us by his Spirit and working us up unto a conformity unto and an heart-closeing with God manifested in the flesh that we may finde in experience or at least in truth and reality have a true transumpte of that Gospel mystery in our souls Oh when shall we take pleasure in pursueing after this happiness that will not flee from us but is rather pursueing us when shall we receive with joy and triumph this King of glory that is courting us dayly and is seeking accesse and entry into our souls Oh why cry we not out in the hieght of the passion of spiritual longing desire O come Lord Iesus King of glory with thine owne key and open the door and enlarge dilate the chambers of the soul that thou may enter and be entertained as the King of glory with all thy glorious retinue to the ennobling of my soul satisfying of all the desires of that immortal spark Why do we not covet after this knowledge which hath a true and firme connexion with all the best and truely divine gifts O happy soul that is wasted and worne to a shadow if that could be in this study and exercise which at length will enliven and as it were bring in a new heavenly spiritual soul into the soul so that it shall look no more like a dead disspirited thing out of its native soile and element but as a free elevated and spiritualized Spirit expatiating it self fleeing abroad in the open aire of its owne element and country O happy day O happy houre that is really and effectually spent in this imployment what would souls sweeming in this ocean of all pleasures and delights care for yea with what abhorrency would they look upon the bewitehing allurements of the purest kinde of carnal delights which flow from the mindes satisfaction in feeding on the poor apprehensions groundlesly expected comprehensions of objects suited to its natural genius and capacity O! what a more hyperbolically exceeding and glorious satisfaction hath a soul in its very pursueings after when it misseth cannot reach that which is truely desireabâ—…e How doth the least glimpse through the smallest cranie of this glorious and glorifying knowledge of God in Christ apprehended by faith raise up the soul to that pitch of joy and satisfaction which the knowledge of natural things in its purest perfection shall never be able to cause and to what a surmounting measure of this joy and contentation will the experienceing feeling by spiritual sense the sweet and spiritual relish of this capivating and transcendently excellent knowledge raise the soul unto O! must not this be the very suburbs of heaven to the soul When the soul thus seeth apprehendeth God in Christ and that as its owne God through Christ for as all saving knowledge draweth out the soul unto an imbraceing closeing with the object so it bringeth in the object to the making up of the recâ—…procal union and in-being it cannot but admire with exultation and exult with admiration at that condescendence of free grace that hath made it in any measure capable of this begun glory and will furâ—…her mak it meet by this begun glory to be a 〈◊〉 of the inheritance of the Saints in light and what will a soul that hath tasted of the pure delights of this river of gospel manifestations hath seen with soul-ravâ—…shing delight in some measure the manifold wisdome of God wrapped up therein and the compleâ—…t and perfect â—…ymmetrie of all the parts of that noble contexture and also the pure designe of that contrâ—…vance to abase Man and to extoll the riches of the free grace of God that the sinner when possessed of all designed for him and effectuated in him thereby may know who alone should weare the crown and have all the glory what I say will such a soul see in another gospelâ—… calculated to the meridian of the natural crooked and corrupted temper of proud man who is soon made vaâ—…ne of nothing which in stead of bringing a sinner fallâ—…n from God through pride back againe to the enjoyment of Him through a Mediator doth but foster that innate plague and rebellion which caused and procured his first excommunication from the favour and banishment out of the paradice of God that shall attract its heart to it and move it to â—… compliance with it When the poor sinner that hath bin made to pant after a Saviour and hath bin pursued to the very ports of the city of refuge by the aveâ—…ger of blood the justice of God hath tasted and seen how good God is and felt the sweetness of free love in a crucified Christ and seen the beauty and glory of the mystery of free grace sutably answeringâ—… and overcoming the mystery of its sin and misery O what a complacency hath he therein and in the way of gospel salvation wherein free grace is seen to overflow all banks to the eternal praise of the God of all grace How saltless and unsavoury will the most cunningly devised and patch together mode of salvation be that men studying the perversion of the gospel and seeking the ruine of souls with all their skill indusery and learning are setting off with forced rhetorick and the artifice of words of mans wisdom and with the plausible advantages of a pretended sanctity and of strong grounds and motives unto diligence and painfulness to a very denying and renunceing of Christian liberty when once itis observed how it entrencheth upon and darkneth the lustre or diminisheth the glory of free grace and hath the least tendency to the setting of the crown on the creatures head in whole or in part The least perception that hereby the sinners song ascribeing blessing honour glory and power unto him that was sâ—…ain hath redeemed them to God by his blood out of every kinâ—…ed and tongue and people and nation and hath made them unto their God kings and prieâ—…ts shall be marred will be enough to render that device detestable and convince the soul that itis not the gospel of the grace of God nor that mystery of God and of Christ but rather the mystery of â—…niquity What a peculiar savouriness doth the humbled beleever finde in the doctrine of the true gospel grace and the more that he be thereby made Nothing and Christ made All that he in his highest atainments be debaised and Christ exalted that his most lovely peacoke feathers be laid the crown flourish on Christ's head that he be laid flat without one foot to stand upon and Christ the only supporter and carryer of him to glory that he be as dead without life and Christ live in him the more lovely the more beautiful the more desireable and acceptable is it unto him O what a complacency hath the graced soul in that contrivance of infinite wisdom wherein the mystery of the grace of God
short of infinitnesse in this respect that it can be swallowed up of infinit mercy But whence hath the soul all this light It owes all this and owns it self as debtor for it to him who opens the eyes of the blind it is he who commands the light to shine out of darkenesse who hath made these blessed discoveries and hath given the poor benighted soul the light of the knowledge of the glory of God in the face of Iesus Christ These irradiations are from the Spirits illumination it is the Spirit of wisdom and revelation that hath made day light in the darkened soul the man who had the heart of a beast as to any saveing or solid knowledge of God or himself hath now got an understanding to know him that is true now is Christ become the poor mans wisdome he is now renewed in knowledge after the image of him that oreated him he might well bable of spiritual things but till now he understood nothing of the beauty excellency of God and his wayes Nay he knew not what he knew he was ignorant as a beast of the life and lustre of those things which he knew in the letter nothing seemed more despicable to him in the world then true godlinesse but now he judgeth otherwise because he hath the mind of Christ the things which in his darkenesse he did undervalue as trifles to be mocked at he now can onely minde and admire since he became a child of light now being delivered from that blindnesse and brutishnesse of Spirit which possesseth the world and possessed himself till he was transformed by the renewing of his minde who esteem basely of spiritual things and set them at nought he prizeth as alone precious the world wonders what pleasure or content can be in the service of God because they see not by tasteing how good he is to be pryeing into and poreing upon invisible things is to them visible madnesse but to the enlightened minde the things that are not seen are onely worth seeing and while they appeare not to be they onely are whereas the things that are seen appeare but to be and are not Though the surpassing sweetnesse of spiritual things should be spoke of to them who cannot savour the things of God in such a manner as the giorious light of them did surround men yet they can perceive no such thing all is to them cuningly devised fables let be spoke what will they see no forme no comelinesse no beauâ—…y in this glorious object God in Christ reconcileing sinners to himself Alas the mind is blindâ—…d the dungeon is within and till Christ open the eyes aswell as reveal his light the foul abideâ—… in its blindnefse and is buryed in midnight darkenesse but when the Spirit of God opens the mans eyes and he is translated by an act of omnipotency out of the kingdome of darkenâ—…sse into the kingdome of his dear son which is a kingdom of marvellous light O! what matchlesse beauty doth he now see in these things which appeared despicable and â—…ke rothings to him till he got the unction the eye salve which teacheth all things now he sees what none without the Spirit can see the things which God hath prepared for them that love him and are freely given them of God and these though seen at a distance reflect such rayes of beauty into his soul that he beholds and is ravished he sees and is swallowed up in wonder But then in the next place this is not a Spiritlesse inefficacious speculation about these things to know no evil but sin and separation from God and no blessednesse but in the fruition of him it is not such a knowledge of them as doth not principle motion to pursue after them This I grant is part of the image of God when the sun of righteousnesse by ariseing upon the man hath made day light in his soul and by these divine discoveries hath â—…aught him to make the true parallel betwixt things that differ and to put a just value upon them according to their intrinsick worth But this divine illumination doth not consist in a meer notion of such things in the head nor doth it subsist in enlightening the mind but in such an impression of God upon the soul as transformes and changes the heart into his likenesse by love knowledge is but one line one draught or lineament of the souls likenesse to him that alone doth not make up the image but knowledge rooted in the heart and engraven on the soul shineing shewing it self forth in a gospel adorneing conversation that makes a comely proportion when the same hand that touched the eye and turned the man from darkenesse to light and give an heart to know him that he is the Lord doth also circumcise the mans heart to love the Lord his God with all his heart and with all his soul and with all his minde and this love manifesting its livelinesse in its constraining power to live to him and for him light without heat is but wild fire but light in the mind begetting heat in the heart making it burne Godward Christward and Heavenward light in the understanding setting on fire and enflameing the affections and these shining out in a heavenly conversation makes up the lively image of God both in feature stature both in proportion and colour faith begins this image and drawes the lineaments and love bringing forth obedience finishes and gives it the lively lustre the burneings of love in obedience to God is that which illuminats the whole and maks a man look indeed like him to whose image he is predestinat to be conforme and then maks him who is ravished with the charmes of that beauty say as in a manner overcome thereby how fair is thy love my Sister my spouse How much better is thy love then wine and the smell of thine ointments then all spices But consider that as these beames which irradiat the soul are from the Spirit of Christ so that spiritual heat and warmth come out of the same airth and proceed from the same Author for our fire burnes as he blowes our lampe shines as he snuffes and furnisheth oile men therefore would not indulge themselves in this delusion to think that that which will passe for pure Religion and undefiled before God consists either in an outward blamelesse conversation or in putting on and weareing an external garbe of profession no as the top of it reacheth higher so the root of it lies deepâ—…r it is rooted in the heart this seed being sowen in an honest heart or makeing the heart honest in which it is sowen takes root downe ward and brings forth fruit upward as trees that gâ—…ow as far under ground as above so these trees of righteousnesse the planting of the Lord that he may be glorified grow as far and as fast under ground as above godlinesse growes as far downward in self emptying self denyal and self abaseing in hungring and thirsting
and death And beside this slight and cunning it hath strength and power to draw by lusts into destruction and perdition 1 Tim. 4 9. and to carry the soul headlong So that it makes the mans case miserable Rom. 7 24. All which would say that the beleever should call in other help than his owne and remember that through the Spirit he must mortifie the deeds of the body Rom. 8 13. 7. And therefore the beleever must lay aside all his carnall weapons in dealing with this adversary and look out for divine help assistance even for the promised Spirit through which alone he can be instructed inabled for this great work for of himself he can do nothing not so much as think a good thought as of himself 2 Cor. 3 5. faâ—… lesse will he be able to oppose such a mightie adversary that hath so great many advantages and therefore all his carnall meanes purposes vowes fightings in himself will but render himself weaker a readyer prey unto this adversary which gaineth ground while he is so opposed It is Christ alone and his Spirit that can destroy the works of the devil and kill or crucify this enmity 8. So that the beleever must have his recourse for help and succour here unto Iesus the Captaine of salvation and must follow Him and fight under his bâ—…nner make use of his weapons which are spirituâ—…ll fight according to his counsell and conduct taking Him as a leader commander lying open for his orders instructions waiting for the motions of his Spirit following them and thâ—…s oppose fight against this deadly enemie with an eye alwayes on Christ by â—…aith depending on Him for light to the minde resolution to the will and grace to the whole soul to stand in the battel and to withstand all assaults and never engadge in a disput with this enemie or any lust or member of this body without Christ the Principall that is the soul would dispaire in it self and be strong in Him and in the power of his might by faith gripping to Him as Head Captaine and Commander in chiefe resolving to fight in his strength and to oppose through the helpe of his Spirit 9. And for this cause the beleever would eye the covenant of Redemption the basis of all our hope and consolation wherein finall and full victory is promised to Christ as head of the elect viz that He shall bruise the serpents head and so that in Him all his followers and members of his mysticall body shall lift up the head and get full victory at length over both sin and death Now it is God thâ—…t giveth us the victory through our Lord Iesus Christ 1 Cor. 15 57. The bâ—…leever would also eye by faith the covenant of Grace where in particularly this same victory is promiâ—…ed to the beleever in and through Jesus Rom. 16 20 the God of peace shall brâ—…ise Satan under your feet shortly and Sin shall not have dominion over you for yee are not under the law but under grace Rom. 6 14. The beleever I say would look out by faith unto and lay hold on these and the like promises and thereby get strength conveyed to him self whereby he may strive lawfully and fight valiently and oppose with courage and resolution 10. Further the beleever would eye Christ as a fountaine of Furniture as a full and compleat magazine standing open ready for every one of his honest souldiers to run to for new supply of what they want so that whatever they finde wanting in their Christian armour they must run away to the open magazine Christs fulnesse that standeth ready for them and by faith take put on what they want stand in need of in their warfare If their girdle of truth be slacked loosed or weakened and they be meeting with temptations anent their hypocrisie and Satan objecting to them their double dealing of purpose to discourage them and to make them fainte give over the fight they must away to Him who is the Truth that He may binde on that girdle better and make their hearts more upright before God in all they do And if their breast plate of righteousnesse be weakened Satan there seem to get advantage by casting up to them their unrighteous dealings towards God or Men they must flee to Him who only can help here and beg pardon through his blood for 〈◊〉 failings and set to againe a fresh to the battel If their resolution which is understood by the preparation of the gospell of peace grow weak it must be renewed in Christs armory and the feet of new be shode therewith If their shield of faith beginne to fail theâ—… away must they get to Him who is the Author finisher of faith Heb 12 2. And if their helmet of hope beginne to fail them In this armory alone can that be supplied And if their sword be blunted in their hand or they unable to weild it aright the Spirit of Jesus can only teach their hands to fight and instruct them how to mannage that usefull weapon with advantage Thus must the beleever be strong in Him and in the power of his might Ephes. 6 10. He is their God that girdeth them with strength and maketh their way perfect He maketh their feet like hindes feet setteth them upon their high places He teacheth their hands to war so that a bow of steal is brocken by their armes He giveth them the shield of Salvation His right hand upholdeth them He girdeth with strength unto the battell c. Psal. 18 vers 32 33 34 35 39. c. 11. For the further strengthening of their Hope Faith Confidence beleevers would eye Christ as hanging on the crosse and overcomeing by death Death and him that had the power of death the Devill so as meritoriously purchaseing this redemtion from the slavery of sin and Satan and particulary from the slavery of that body of death and of the law of sin death for the Apostle tells us Rom. 8 2 that the law of the Spirit of life in Christ Iesus doth make us free from the law of sin and death and that because as he sayeth further vers 3 4. what the law could not do in that it was weak through the flesh God sending his owne son in the likenesse of sinfull flesh and for sin condemned sin in the flesh That the rigâ—… teousnesse of the law might be fulfilled in us So that the beleever may now look upon that enemy how fearfull so ever it appear as condemned and killed in the death of Christ. He having laid downe the price of Redemption hath bought this freedom from the chaines fetters with which he was held in captivity faith then on the death of Jesus satifying justice for the poor captive may should support and strengthen the hope confidence of the beleever that he shall obtaine victory at length 12. And it will
will not be mocked 6. Of holy Hatred loathing and abhorrence of sin which maketh us so filthy and odious in the eyes of the Lord. 2. This course would be followed for the purging away of the least sins for till they be purged away we remaine in our filth and cannot exspect God's favourable countenance nor his warme imbracements nor the hearty intimations of his love and kindnesse And a small inconsiderable like spot may grow greater and provoke God to let the accuser of the brethren Satan who alwayes waits for his opportunity losse upon us and a conscience wakened may make much of a little defilement to keep the soul from approaching to God 3. This course would be followed with every sin quickly without delay for the longer those spots continue it will be the more difficult to get them taken away the soul will after some time become the lesse troubled about them and possibly forget them and so they will remaine and this may occasion at last a sad distance and provoke God to hide his face which will cause more bitternesse and sorrow It were good then to keep up a Spirit of tendernesse and feare 4. Let this be our Dayly work and exercise for we are daylie contracting new filth yesterdayes cleansing will not save us from new filth to day nor will our runing to the fountaine to day serve to take away new spots tomorrow new spots call for new washing so that this must be our very life and exercise to be dayly and continually runing to the fountaine with our foule souls and giving Christ the great purger much to do 5. We must not think to be perfectly Washen so long as we are here for we will be contracting new filth dayly our feet will still be to wash Iohn 13 10. We will not be without spote or wrinckle till we come home to that place wherein entereth nothing that defileth 6. Let the beleevers recourse in this matter be wholly to Iesus Christ and his blood and lay no weight on their sorrow repentance or teares or on any outward meane which they are commanded to use yet would they not lay aside these meanes but goe through them to the fountaine to Jesus there and there only to be cleansed 7. They would not be discouraged or dispaire when their spots appear great and not like the spots of his children for Christ's blood can purge from all sin and wash away all their filth of how deep so ever a dye it be Christ's blood is so deep an ocean that a mountain will be sunck out of sight in it as wel as a small peeble stone 8. Though Christ's blood be strong enough to purge from all sin even the greatest yet they would know that scandalous spots or a deep staine may cost them more frequent runing to the fountaine through humiliation godly sorrow prayer and supplication David's scandalous blot cost him more trouble and paines before he got it purged away than many others as we see Psal. 51. 9. When all this is done we must think of having on another righteousnesse as our cloathing and covering in the day of our appearance before our judge even the righteousnesse of Jesus Christ which only is perfect and able to save us from the wrath of God Let us be never so washen in the matter of sanctification and cleansed from our spots we cannot for all that be accounted righteous before God nor will that satisfie justice or take away the guilt so much as of one transgression before God Christ's righteousnesse will be ouâ—… upper-garment for all eternitie Ut his is the fine linning wherewith his bride is busked in heaven 10. At every time we run to the fountaine with our dayly contracted filth we would not forget to carry alongs with us the mother corruption which is the sinck and puddle of all filthinesse I meane our naturall corrupted rottennesse and pollution from whence flow all our other actuall pollutions We would do well to carry mother and daughter both together to the fountaine David prayeth to be washen and purged as well from his originall filthinesse wherein he was conceived and borne as from his bloudguiltinesse Psal. 51 5 7. 11. Let not this occasion our carelesnesse in watching against sin for that would be to turne his grace into wantonness but rather let it sharpen our diligence in watching against all occasions of sin lest we againe defile our soul. 12. Not only must we have our bodyes or our outward conversation washen but our soul within the frame of our heart our understanding will affections and conscience sprinkled with that blood The blood of Christ who through the eternall Spirit offered himself without spot â—…o God must purge our consciences from dead works to serve the living God Heb. 9 14. And we must have our hearts sprinkled from an evil conscience Heb. 10 22. Finally If the beleever feare that he shall not be able to remember all these particular duties let him remember this to wit To put a â—…oule soul defiled with originall and actuall pollutions in Christ's hand dayly and leave it with him to wash by his blood and Spirit And yet remember to lay the weight of his acceptance before God upon the imputed righteousnesse of Iesus Christ and not upon his own cleannesse when thus sanctified and washen which is but imperfect Questions or objections answered But alas some may Object and say That their very faith which must carry the rest of their filth to the fountaine of Christ's blood is defiled How then can they expect to be made clean An. The blood of Iesus Christ is sufficiently able to wash all our filth away and the filth of faith as well as of other actions Therefore when faith as a hand is carrying the filth of the soul away to Christ to be washen in his blood let the foule hand go with the foule hand full give Christ faith and all to wash 2. But what shall I do when notwithstanding of all this my conscience shall still accuse me of uncleannesse and cry out against me as filthy and abominable Ans. Take it away also to the blood of Iesus that there it may be purged Heb. 9 14. and here alone will we get our hearts sprinkled from an evil conscience Heb. 10 22. The conscience must be steeped to speak so in the blood of Iesus and so it shall be cleane and taking our filthy hearts to this cleansing fountaine to be washen we will get them delivered and sprinkled from an evil conscience that it shall no more have ground of accusation against us when we have it to say that we have put our filthy souls in the hands of the great cleanser Jesus Christ and brought all our pollutions to his blood what can conscience say to us The Lord it is true may suffer our consciences still to bark upon us and cast up our filthinesse to us that we may be the more humbled and be put to lye
is so displayed that nothing appeareth from the lowest foundation stone to the upper most cope-stone but grace grace free grace making up all the materials and free grace with infinite wisdom cementing all The gracious soul can be warme under no other covering but what is made of that web wherein grace and only grace is both wooft and werpe and the reason is manifest for such an one hath the clearest sight and discovery of his owne condition and seeth that nothing suiteth him and his case but free grace nothing can make up his wants but free grace nothing can cover his deformities but free grace nothing can help his weaknesses shortcomings faintings sins and miscarriages but free grace therefore is free grace all his Salvation and all his Desire itis his glory to be free grace's debtor for evermore the crown of glory will have a far more exceeding and eternal weight and be of an hyperbolically hyperbolick and eternal weight and yet easily carryed and worne when he seeth how free grace and free love hath lined it and free grace and free love sets it on and keeps it on for ever this maketh the glorified Saint weare it with ease by casting it down at the feet of the gracious and loving purchaser and bestower His exaltation is the Saints glory and by free grace the Saints receiving and holding all of free grace is He exalted O what a glory is it to the Saint to set the crown of glorious free grace with his owne hands on the head of such a Saviour and to say not unto me not unto me but unto thee even unto thee alone be the glory for ever and ever With what delight satisfaction and complacency will the glorified Saint upon this account sing the Redeemed and Ransomed their song And if the result and effect of free grace will give such a sweet sound there and make the glorified's heaven in some respects another thing or at least in some respect a more excellent heaven than Adam's heaven would have been for Adam could not have sung the song of the Redeemed Adam's heaven would not have been the purchase of the blood of God nor would Adam have sitten with Christ Redeemer on his throne nor would there have been in his heaven such â—…ich hangings of free grace nor such mansions prepared by that gracious and loving husband Christ who will come and bring his boughâ—…-bride home with Him Seing I say heaven even upon the account of free grace will have such a special lovely desireable and glorious lustre O how should Grace be prized by us now How should the Gospel of the Grace of God be esteemed by us What an antipaâ—…hy to Glory as now prepared and dressed up for sinful man must they show whose whole wit and parts are busied to daâ—…ken the glory of thâ—… Grace which God would have shineing in the Gospel and who are aâ—… so much paines and labour to dresse up another gospel though the Apostle hath told us Gal. 1 7. that there is not another wherein Gospel-grace must stand by and law grace take the throne that so man may sacrifice to his owne net and burn incense to his own drag and may at most be graces debtor in part and yet no way may the saved man account himself more graces debtor than the man was who wilfully destroyed himself in not performing of the conditions for Grace as the new Gospelers or rather Gospel spillers meane and say did equally to both frame the conditions make known thâ—… contrivance and tender the conditional peace and salvation But as to the difference betwixt Paul and Iudas it was Paul that made himself to differ and not the free grace of God determineing the heart of Paul by grace to a closeing with and accepting of the bâ—…rgan It was not grace that wrought in him both to will to do It waâ—… he not the grace of God in him What more contradictory to the gospel of the grace of God And yet vaine Man will not condescend to the free grace of God Pelagianisme Arminianisme needeth not put a man to much study and to the reading of many books to the end it may be practically learned though the patrons hereof labour hote in the very fires to make their notions hang together and to give them such a lustre of unsanctified and corrupt reason as may be taking with such as know no other conduct in the matters of God for nâ—…turally we are all borne Pelagians and Arminians these Tenets are deeply engraven in the heart of every Son of fallen Adam what serious servant of God findeth not this in his dealing with souls whom he is labouring to briâ—…g into the way of the Gospel Yea what Christian is there who hath acquantance with his owne heart and is observing its byasses and corrupt inclinations that is not made to cry out O wretched man that I am who shall deliver me from these dregs of Pelagianisme Arminianisme and Iesuitisme which I finde yet within my soul Hence it may seem no wonderful or strange thing though after so much clear light it may be astonishing to think that now in this age so many are so openly and aâ—…wedly appearing for this dangerous and deadly errouâ—… to us to hear and see this infection spreadâ—…ng and gaining ground so fast there needeth few arguments or motives to worke up carnal hearts to an imbraceing thereof and to a cheerful acquiesceing therein little labour will make a spark of fire worke upon gunpowder And me thinks if nothing else will this one thing should convince us all of the errour of this way that nature so qâ—…imely and readyly complyeth therewith for who that hath any eye upon or regaird of such things seeth not what a world of carnal reasonings objections prejudices and scruples natural men have in readiness against the Gospel of Christ and with what satisfaction peace and delight they reason and plead themselves out of the very reach of free grace and what work there is to get a poor soal in any measure wakened and convinced of its lost condition wrought up to a compliance with the gospel way of Salvation How many other designes projects and essayes doth it follow with a piece of natural vehemency and seriousness without wearying were it even to the wasteing of its body and spirits let be its substance riches before it be brought to a closeing with a crucified Mediator and to an accounting of all its former workings attainments and painful labourings and gaine as losse for Christ and for the excellency of the knowledge of Christ and as dung that it may win Christ and be found in Him not having its own righteousness which is of the laâ—… but that which is through the faith of Christ the righteousness which is of God by faiâ—…h Phil. 3 7 8 9. Aâ—…d mâ—…y it not seem strange that now after so many have found through the grace of God the sweet experience of
him that hath not shall be taken away even that he hath which is so plain that to many of these pleaders for this new way and their prosâ—…lyts in the righteous judgement of God it happeneth according to the true proverb the dog is turned to his owne vomit againe and the sow that was washed to her wallowing in the mire It cannot escape thy observation how busie Satan is this day upon the one hand to keep men under the call of the Gospel to give all diligence to make their calling and election sure idle all the day so that no perswasion can enduce them to engage seriously to fall about a working out their own salvation in feare and trembling and on the other equally diligent and industrious to divert men from trusting in the name of the Lord and staying upon their God seting them on work to go and gather fewel and kindle a fire and compasse themselves about with sparks that they may walk in the light of their own fire and in the sparks that they have kindled knowing well that they shall this way most certainly lose their toil and travel and have no other reward at his hand of all their labour but to ly down in everlasting sorrow while the stout hearted and far from righteousnesse and salvation shall get their soul for a prey and be made to rejoyce in his salvation and blesse him who hath made them meet to be partakers of the inheritance of the saints in light It is fit therefore in order to thy own establishment in the present truth and that thou mayest so work that thy labour be not in vaine but God may accept thy works often to think and seriously to consider in thy own soul what that Gospel holinesse is and what these men substitute in the place of it that thou may choice the perfect and pleasant way of Gospel holinesse and exercise thy self to that godlinesse which is profitable for all things haveing the promise of the life that now is and of that which is to come I am neither the fit person for so great an undertaking nor do these limits within which I must bound my self permit me to expatiat in many notions about the nature of this excellent and precious thing true Gospel holinesse Oh if in the entry I could on my own behalfe and others sob out my Alas from the bottome of my soul because be what it will it is some other thing then men take it to be few habituat themselves to a thinking upon it in its high nature and soul enriching advantages till their hearts receive suteable impressions of it and their lives be the very transumpt of the law of God written in their heart the thing Alas is lost in a noise of words and heap of notions about it neither is it a wonder that men fal into mistakes about it since it is onely the heart possessed of it that is capable to understand perceive its true excellency But if it be asked what it is we say it may be shortly taken up as the elevation and raising up of a poor mortal unto a conformity with God As a participation of the divine nature or as the very image of God stamped on the soul impressed on the thoughts affections and expressed in the life and conversation so that the man in whom Christ is formed and in whom he dwells lives and walks hath while upon the earth a conversation in heaven not only in opposition to those many whose end is destruction whose God is their belly whose glory is in their shame who minde earthly things but also to these pretenders unto personaters of religion who have confidence in the flesh Worship God with their own Spirit which in the matters of God is flesh and not Spirit and have somewhat else to rejoyce in then in Christ Jesus and a being found in him not having their own righteousnesse True Gospel holinesse then consists in some similitude and likenesse to God and fellowship with him founded upon that likenesse there is such an impression of God his glorious attributes his infinit Power Majesty Mercy Justice Wisdom Holinesse and Grace c. As sets him up all alone in the soul without any competition and produceth those real apprehensions of him that he is alone excellent and matchlesse O how preferable doth he appeare when indeed seen to all things And how doth this light of his infinit gloriousnesse shineing into the soul darken abscure to an invisiblenesse all other excellencies even as the riseing of the sun makes all the lesser lights to disappear Alas how is God unknown in his glorious being and attribute When once the Lord enters the soul and shines into the heart it is like the riseing of the sun at midnight all these things which formerly pretended to some lovelinesse and did dazil with their lustre are eternally darkened now all natural perfections and moral vertues in their flowr and perfections are at best looked upon as aliquid nihil what things were formerly accounted gaine and godlinesse are now counted losse for the excellency of the knowledge of Christ Jesus the Lord and the soul cannot onely suffer the losse of them all without a sob but be satisfied to throw them away as dung that it may win him and be found in him Now the wonder of a Deity in his greatnesse power and grace swallowes up the soul in sweet admiration O how doth it love to lose it self in finding here what it cannot fathome And then it begins truely to see the greatnesse and evil of sin then it is looked upon without the covering of pleasure or profit and loathed as the leprosy of hell Now the man is truely like God in the knowledge of good and evil in the knowledge of that one infinit good God to the knowledge of that one almost infinit evil sin This is the first point of likenesse to him to be conformed to him in our understanding that as he knowes himself to be the onely self being and fountain good and all created things in their flour and perfection with all their real or fancied conveniencies being compared with him but as the drop of a bucket the small dust of the ballance or nothing yea lesse then nothing vanity which is nothing blown up by the force or forgery of a vainly working imagination to the consistence of an appearance so for a soul to know indeed and beleeve in the heart that there is nothing deserves the name of good besides God to have the same superlative and transcâ—…dent thoughts of that great and glorious self being God and the same diminishing and debaseing thought â—…o all things beings besides him And that as the Lord seeth no evil in the creation but sin and hates that with a perfect hatred as contrary to his holy will so for a soul to aggravat sin in its own sight to an infinitnesse of evil at least till it see it onely
in me a soul animating my body as the principle of all my vital and natural actions I have Jesus Christ animating my soul and by the impulse and communicat vertue and strength of an indwelling Christ I am made to run the wayes of his commandements wherein I take so great delight that I am found of no duty as of my enemy Secondly This gospel holinesse respects Jesus Christ as its patern It proposeth no lower patern for imitation then to be conforme to his image he that is begotten againe unto a lively hope by the resurrection of Christ from the dead girds up the loins of his minde wh◅ch are the affections of his soul lest by falling flat upon the earth he be hindered in runing the race set before him as looking to the foreruner his patern in this girdle of hope that he may be holy in all manner of conversation keeping his eye upon the precept and paterne that his practice may be conforme It is written saith he Be ye holy for I am holy the hope of seeing God and being ever with him imposeth a necessity upon him who hath it to look no lower then at him who is glorious in holinesse and therefore he is said to purify himself even as he is pure and knowing that this is the end of their being quickened together with Christ that they may walk even as he walked they in their working and walking aime at no lesse then to be like him and therefore never sit down upon any attained measure as if they were already perfect the spotlesse purity of God expressed in his laws is that whereto they study assimilation therefore they are still in motion towards this mark and are changed from one degree of glorious grace into another into the same image even as by the Spirit of the Lord who never gives over his putting them to cleanse from all filthinesse of the flesh and of the Spirit till that be true in the truest sense thou art all fair my love there is no spot in thee And knowing that perfect fruition of him cannot be without perfect conformity to him herein do they exercise themselves to grow in grace and to be still advanceing towards some more likenesse to his image forgetting all their attainments as things that are behind and by their reachings forth unto that which is before make it evident that they make every begun degree of grace and conformity to God a prevenient capacity for a new degree which yet they have not attained I know our maralists look upon themselves as matchlesse in talkeing of following his steps as he hath left us an example in this they make a flourish with flanting effrontry but for all their boasting of wisdom such a poor simple man as I am made to wonder at their folly who proposeing as they say the purity of Christ for their paterne are not even thence convinced that in order to a conformity thereto there is a simple absolute necessity of the mighty operations of that Spirit of God whereby this end can be reached but while they flout at the Spirits working as a melancholy fancy whereby the soul is garnished with the beauty of holinesse and made an habitation for God I doubt not to say of these great sayers that they understand neither what they say nor whereof they affirme nay doth not their talking of the one not only without seeing the necessity of the other but speaking against it say in the heart of every one who hath not the heart of a beast that they have never yet got a sight of the holinesse of that paterne nor of their own pollutions and impotency for if they had they would give themselves up to Jesus Christ to be washed by him without which they can have no part with him O there will be a ◅ast difference at the latter day betwixt them who have given their blake souls to Jesus Christ to bletch when he shall present them without spot not onely cloathed with wrought gold but all glorious within and these who have never dipped yea who have despised to dip their defiled souls in any other fountain save in the impure pudle of their own performances this will make them loathsome in his sight and cause his soul abhorre those whō have done this despite unto the Spirit of grace as to slight that bl◅ssed fountaine opened for sin for uncleannesse let them pretend as high as they will to look to him as a paterne while because the plague sore i◅ got up in their eye they look not to him as a price no◅ to the grace of Jesus Christ as that which can onely principle any acceptable performance of duety he will plunge them in the ditch and it Will cost them their souls for rejecting the counsel of God against themselves in not making use of him who came by water as well as by blood Thirdly This gospel holinesse respects Christ as the Altar It is in him and for him that his soul is well pleased with our performance this is the Altar upon which thou must lay thy gift leave it without which thy labour is lost and whatsoever thou dost is loathed as a corrupt thing As beleevers draw all their strength from him so they expect acceptation onely through him and for him they do not look for it but in the beloved they dare not draw near to God in duty but by him this is the new and liveing way which is consecrat for them and if such who offer to come to God do no enter in hereat in stead of being admitted to a familiar converse with God they shall finde him a consumeing fire when the saints have greatest liberty in prayer and so of all other performances when their hearts are most lifted up in the wayes of the Lord they abhorre at thinking their prayer can any otherwise be set forth before him as incense or the lifting up of their hands as the evening sacrifice but as presented by the great intercessor and perfumed by the merit of his oblation If they could weep out the marrow of their bones and the moisture of their body in mourning over sin yet they durst not think of having what comes from so impure a spring and runs thorow so polluted a channel presented to God but by Jesus Christ in order to acceptation for as they look to the exalted Saviour to get their repentance from him so when by the pourings out upon them the Spirit of grace and supplication he hath made them pour out their hearts before him and hath melted them into true tendernesse so that their mourning is a great mourning they carry backe these teares to be washen and bathed in his blood as knowing without this of how little worth and value with God their salt water is but when they are thus washed he puts them in his bottle and then pours them out again to them in the wine of strong consolation thus are they made
glade in his house of prayer and their sighes and groans come up with acceptance upon his Altar O blessed Altar that sanctifies the gold This is that Altar whereto the mocking moralist hath no right It is by him that the poor beleever offers up his sacrifice to God continually what ever he doth in word oâ—… deed he desires to do all in the name of the Lord Jesus as he knowes He lives to make intercession and to appeare in the presence of God for his poor people both to procure influences for duety and plead for acceptation so he depends upon him for both as knowing he can never otherwise heare or have it said unto him well done good and faithful servant It may be he can do little he hath but a mite to offer but he puts it in the mediators hand to be presented to God he hath not gold nor silver nor purple to bring he can do no great things he hath but goats hair or rams skins but he gives them the right tincture he makes them red in the blood of Christ and so they are a beautiful incarnat Lastly This Gospel holinesse respects Jesus Christ as its last end as it hath its being from him so it is all directed toward the praise of his grace while the beleeving soul in whom Christ dwells designes no lâ—…sse and aims at no lower mark then assimilition to God and fâ—…uition of him while he is endeavouring alwayes and in all things to be unlike himself and what he was that he may be like God it is not to be like him on that wicked and wretched designe which man had at first in his eye whereby he lost his God and unmade a man but it is that thereby he may be in better case to glorâ—…fy him and that God may be the more endeared to his own soul because of what he hath done for him and commended and madâ—… precious to the souls of others while they take notice of what a change grace hath not onely made in his most eminent appearances for God he contracts himself into a disappearance that God may appeare and be seen in the shinâ—…ing glory of his grace bestowed upon him for the godly man of all men is â—…he most humble this is the garbe he cloaths himself with if his face shine in his accesses to God that pride may be hâ—…d fâ—…om his eyes he wots not of it the very thoughts of â—…obing God of his glory and clothing himself with thâ—… spoils of his honour are terrible to him and looked upon as that wherein thâ—… soul resembls Satan most manifestly and therefore that great practitioner who ouâ—… stript all others in doing and suffâ—…ring for God dare not stand up to intercept the glory due to his Master but ascribes all to him with a neverthe lesse neverthelesse not I but the grace of God which was with me what hast thou which thou hast not received prevents his boasting and imposeth the necessity of blessing the donor the marke he aims at in his exerciseing himself to godlinesse is mainly this that men seeing his goods works may glorify his Father which is in heaven As he knowes he acts not in his own strength but in his who counts him worthy of the high calling and fulfils all the good pleasure of his goodnesse in him and the work of faith with power so he considers for what all this is it is that the name of our Lord Jesus Christ may be glorified in us and we in him according to the grace of our God the Lord Jesus Christ and he hath a sweet complacency in complying with this God-exalting and grace-magnifiing designe when grace hath set a crown upon his head and made him a king for the meanest beleever is truely a more illustrious Prince then the greatest Potentat of the earth not onely because under his rags lyes hide a title to a crown and his expectation is to sit with Christ upon his throne but because he is already crowned with loving kindenesse and tender mercies and doth while on the earth sit together with Christ in heavenly places Christ is possessed of glory in his stead as his representee and head and a man is all crowned and acknowledged as king when his head is crowned he knowes he is made a preist alâ—…o to sacrifice it to the giver and therefore he casts downe his crown before the throne with this thou art worthy to receive glory and honour c. and he esteems the priviledge of doing soâ—… as great as the prerogative of haveing it set on when he works hardest to adorne himself with the beauty of holinesse it is not so much that his beauty may appeare perfect as that that grace to which he is a debtor for all his comelinesse may shine in its lustre and his vertues who hath called him to glory and vertue may be shewed forth he designes not in his diligence in duty to be taken notice of as a singular saint but his great and shineing singularity which he doth most ambitionat lyes in this that Christ in the communications of his grace and efficacy of his influence may be admired in him as in all that beleeve In a word as all he hath is of him and from him so all he does or designs is for him and to him it is Christ to him to live in whom Christ lives now this is the very nature of pure religion and undefiled and that which compleats the image of God and puts it beyond all debat that his soul hath received the stamp and impression of the royal seal on it and that his heart is the epistle of Christ written not with inck and pen but with the Spirit of the liveing God when his glory and the exaltation of the manifold grace and manifold wisdom of God in the contriveance of salvation is upmost in his thinkings desireings Projectings and endeavourings and hath the first place in the roll of his wishings while other men seek their own things it is his own his onely own his one his all to seek the things of Christ that blessed seeker who came to seek him and save him and being found of him he endeavours to carry as one no more his owne the glorifieing of him in his body and Spirit which are his because bought by him is his begun heaven and the greatest errand he hath in heaven is to get a more cleare sight of that blessed object of all admiration and adoration and to be in better case to cry him up for ever Now this is but a short and general Character drawn by an unskilful hand of that holinesse which will abide the test and be found true when tried by the touch stone of the word But let us on the other hand take a short view of what our moralists substitute in its place as in their account both more beautiful to the eye and more beneficial to the souls of men wherein I intend to be breife I
might compend the account to be given shortly and give it most exactly yet trueln in these few words As the most undoubted deviation from and perfect opposition unto the whole contriveance of salvation and the conveyance of it unto the souls of men as revealed in this gospel which brings life and immortality to light that fighters against the grace of God in its value and vertue can forge stretching their blind reason to the overthrow of true religion and ruine of the souls of men for to this height these Masters of reason have in their blind rage risen up against the Lord and against his Anointed this is the dreadful period of that path wherein we are perswaded to walk yea Hectored if we would not forfeit the repute of men by these grand Sophies who arrogat to themselves the name and thing of knowledge as if wisdome were to dy with them The deep mysteries of salvation which Angels desire to look into and onely satisfy themselves with admiration at must appeare as respondents at their bar and if they decline the judge and court as incompetent they flee out and flout at subjecting this blinde mole mans reason to the revelation of faith in a mystery The manifold wisdome of God and the manifold grace of God must either condescend to their unfoldings and be content to speak in their dialect or else these wits these Athenian dictators will give the deep things of God because beyond their diveings the same entertainment which that great gospel preacher Paul met with from men of the same mould kidney and complexion because he preached unto them Jesus what would this babler say said they The Spirit of wisdom and revelation they know not they have not they acknowledge not nay they despise him in his saveing and soul ascertaining illuminations and the workings of that mighty power to them ward who beleeve is to the men of this new mould because they have not found it an insufferable fansy to be exploded with a disdain and indignation which discovers what Spirit acts them in this opposition But what do they say that will found this charge and free us from casting iniquity upon them They are of age and can speake for themselves when they have vomit out their gall against the imputed righteousnesse of Christ and the new birth and that holinesse which is imparted to the real members of Christ with a scoffeing petulancy they then make a great noise of holinesse as who but tâ—…ey the thing they plead for and perswade unto is a kinde of holinesse educed out of natural abilities wherein Christ the Spirit and the Gospel of the grace of God is permitted no greater interest nor allowed a more effectual adjuvancy then to concurre by way of precept motive and example Thiâ—… is now that admired and applauded Diana morality It is true they will sometime chirt thorow their teeth for what ever Christ the Spirit and Gospel gets of our Moralists it is against the hair and they are hard put to it ere they give it a tepid acknowledgement that the gospel doth afford men some special help and is of singular use and advantage in shewing the way and rule with greater clearnesse and guiding and directing how to walk in it with a plain perspicuity and exciting by noble examples and some do also adde some faint and frigid motions of the holy ghost in the dispensation of this truth put forth to make men more foreward but all this salvo jure of the great Diana so much and no more is yeelded to the gospel then to shew men with clearnesse how they may exert and put forth their proper and innat power it affords them some special help in holding the candle or rather snufing it that so they may with more promptitud see how to operat and by the motives it adduceth and examples it brings have a special provocation to the exercise of these vertues commanded the gospel with all it brings and doth does no more but hold the candle till these artists weave their web shape and shew their garment and then let them see how to put it on and being put on perswade them to weare it as the highest beauty and chief ornament of the soul this is all the provision they lay up for eternity and in this dresse and garb of guilded morality they mind to addresse themselves to God and appeare before his tribunal with confidence of acceptation they will beare their own charges to heaven and carry a summe with them to purchase the possession of the saints in light with a little abatement which a mercy of their own moulding for God mercy it is not must make and thus they make all sure But what is all this noise that these vain talkers make about holinesse they heap up words which weep to be so abused about vertue love to God mortification c. But they have really taken away our Lord Jesus Christ and will not tell us where they have laid him for feare we should go seek him and foresake them What are these rotten and loathsome raggs where with they would cloath us that the shame of our nakednesse may not appeare to that holinesse whereto we are predestinat before the foundation of the world and whereto in order to the obtaining of that salvation even the glory of the Lord Jesus Christ to which we are chosen we are created againe in Christ Jesus and made meet to be possessed of by sanctification of the Spirit and beleife of the truth What is all this tattle of theirs to the new birth the saveing work of regeneration without which a man cannot enter into the kingdome of God the new creature the new heart haveing the law written in it the Spirit which he puts within us causeing us to walk in his wayes that noble principle of spiritual life whereby we are quickened raised from the dead made alive unto God through Christ Jesus disposed enclined and enabled to live to God and walk before him to all pleasing Nay according to the imposeings of these new dogmatists beware of dogs says the Apostle of the same size and sort of men in stead of that principle implanted and that power produced in us by the effectual operation of the H. G. working in us mightily according to the workings of that mighty power which was wrought in Christ when raised from the dead we must be content with some what which was liveing though lazie and dormant in the natural powers of our own soul now awakened out of its sopor and educed into act by the meer application of external means in a word in stead of all that which is purchased and procured unto us by the death of Jesus Christ wrought in us by his Spirit who takes of his and shews it unto us whereby our conformity to Jesus Christ is begun and carried on we must be content with this morality good Lord prevent such madnesse whose Principle is natural
erection of this new monastry Well when it is built which onely mercy can prevent to give it its due you see lesse cannot be writen over the poarch of this aedifice if according to the paterne then this The unclean spirit that was cast out is returned and hath taken possession with seven devils worse then himself Now while Satan drags most men with their own consent thorow the pudle of grosse profanity these swine swallowed up in sensuality run as he drives being led captive of him at his pleasure without all dread of being drowned in the lake where he will land them And while he besots the soreing witts of the age into a slighting and setting at naught the glorious Saviour with that invaluable and precious salvation which he brings to poor self destroyed sinners some few there are whom he will not want and whom he will not suffer to wander from the refuge and resting place of souls and whom he will not suffer to rest satisfied while they want him these he delivers from the imposeings of Satan and the betrayings of their own deceitful and desperatly wicked heart by opening their eyes so that they are made to approve the things which are more excellent being taught of God and are prevailed with through the efficacious perswasions of that grace which will take no refusâ—…l from some to subject their consent unto the gospel But Alas even many of these into soul the light hath shined and who have a liveing principle implanted in them which will spring up into everlasting life and therefore cannot misse of the end of their faith the salvation of their souls yet how busy is Satan and how doth he hang upon their working hand so that the good which they would that they do not and in this he hath the concurrence of that law which is in their members carrying them impetuously to do what they would not and captivating them unto that law of sin which is in their members How often Alas are they engaged by the slye suggestions of Satan and specious solicitations of their own hearts into things unworthy of their high and holy calling so that however grace which prevented them at first will also rescue them at last yet by their untender way and walk as they rob God of the glory of his grace in not shewing forth his vertueâ—… in all things they also deprive themselves of the comfort thereof through their uncircumspect walking and of that sweet inward serenity of minde and unspeakable joy which is to be had in fellowship with him and in the end must suffer loss by heaving their works burnt and they themselves but almost yea scarcely saved saved they must be because on the foundition yet so as by fire while the tender Christian who exerciseth himself to godlinesse hath a sweet life his heaven is serene and cleare his study to purge his heart from corruption and cleanse his hands in innocency keeps his interest unclouded his care not to grieve the Spirit in his workings delivers him from the grief flowing from the Spirits ceasing to witnesse he so thinks on whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report as to do them knowing this is the way to have that peace of God which passeth all understanding to guard his heart and mind through Christ Jesus he who hath a conversation in heaven cannot want a consort of sweet musick in his own soul. O what melody must it make in the soul how sweet must the chirpings and chimeings of such a bird be singing in the bosome as the testimony of a mans consesence that in simplicity and Godly sincerity not with fleshly wisdome but by the grace of God O mark how the crown of his gloriation and gladness is put upon grace's head he hath his conversation in the world and then when he hath served his generation thus according to the will of God haveing made it his work as one made partaker of the divine nature to adde one grace to another he enters his harbour O glorious landing where God is seen and glory dwels with a roome sea and a porting winde for says the Holy Ghost an enterance shall be ministered unto you aboundantly into the everlasting kingdome of our Lord and saviour Iesus Christ whereas the man whose work it hath not been so to walk as he might adorne the doctrine of God the saviour in all things hold forth in his way the word of life dies often in the dark because he did not walk as become a child of light though that God whose gifts calling are without repentance may save him yet his glory may require it to withhold from him the testimony of the Spirit which is by watter and never while he is in this world either let himself or others wit of it nay not onely so but he may go off the stage with horrour and go out of this life under the terrors of God for though the Spirit of God being the spirit of truth will never alter the word that is gone out of his mouth and once having said thou art a son and in a gracious state will never againe say thon art no son and thy grace is no grace but yet when his conscience awaks upon him and aggravats his guilt from what he had formerly been helped to do and stings him till he roar by reason of the disquietnesse of his heart and all his evidences for heaven are so blurred though not delet as there is not one legible letter in them he cannot say when he is just laying speech that he hath one toaken for good and in this mist the sincerity and reality of the whole may not onely be questioned but denied The Spirit I say though once haveing wrought the good work and translated the soul out of a state of bondage into a state of glorious liberty will never againe deny his owne work yet may he stand by silent and say nothing and see the poor man whom he will save for all this as a just punishment for his untendernesse and that all who heare or look on my learne to walk more circumspectly and take heed of grieving the Spirit whereby they are sealed expire under these pangs throwes tossings terrors affrightments and soul-distracting feares wherewith he was filled and overwhelmed under the first workings of the Spirit of bondage But besids these a little lovely flock there is a few number who through grace obtaine mercy to walk as hateing the garment spotted with the flesh they make Religion their businesse it is their one thing to abstaine from all appeareance of evil and to excercise themselves to godlinesse by the circumspection of their walking it is evident they are upon their watch and make it their work not onely to keep their heart with all keeping but so to keep themselves in their converseings in
c. 8. A waiting with patience on Him who never said to the house of Iacob seek me in vaine Esai 45 19. still crying and looking to Him who hath commanded the ends of the earth to look to him and waiting for him who waiteth to be gracious Esai 30 18. remembering that they are all blessed that waite for him Ibid. and that there is much good prepared for them that waite for Him Esai 64 4. 8. The sinner would essay this beleeving and closeing with Christ and set about it as he can seriously heartily willingly yea and resolutely over the belly of much opposition and many discouragements looking to Him who must helpe yea and worke the whole work for God worketh in and with Man as a rationall creature The soul then would set the willingnesse it findeth on work waite for more and as the Lord is pleased to commend by his Spirit the way of grace more unto the soul and to warme the heart with love to it and a desire after it strick the yron while it is hote and looking to Him for help gripe to Christ in the covenant and so set to its seal though with a tembling hand and subscribe its name though with fear and much doubting remembring that He who worketh to will must work the deed also Phil. 2 13. and He that beginneth a good work will perfect it Phil. 1 6. 9. The soul essaying thus to beleeve in Christ's strength and to creep when it can not walk or run would hold fast what it hath attained and resolve never to recall any consent or half consent it hath given to the bargane but still look forward hold on wreastle against unbeleefe and unwillingnesse intertaine every good motion of the Spirit for this end and never admit of any thing that may quench its longings desires or exspectation Nay 10. If the sinner be come this length that with the bit willingnesse he hath he consenteth to the bargane is not satisfied with any thing in himself that draweth back or consenteth not with the little skill or strength he hath is writing downe his name and saying even so I take Him and is holding at this peremptorily resolving never to goe bake or unsay what he hath said but on the contrare is firmly purposed to adhere as he groweth in strength to grippe more firmly and adhere to Him he may conclude that the bargan is closed already and that he hath faith already for here ther is an accepting of Christ on his owne tearmes a reall consenting unto the covenant of grace though weak and not so discernable as the soul would wish The soul dar not say but it loveth the bargane and is satisfied with it and longeth for it and desireth nothing more than that it might partake thereof and enjoy Him whom it loveth hungereth for panteth after or breatheth as it is able that it may live in Him be saved through Him But Some will say If I had any evidence of God's approbation of this act of my soul any testimony of his Spirit I could then with confidence say that I had beleeved accepted of the covenant and of Christ offered therein but so long as I perceive nothing of this how can I suppose that any motion of this kinde in my soul is real faith For answere 1. We would know that our beleeving and God's sealing to our sense are two distinct acts and separable and oft separated our beleeving is one thing and God's sealing with the holy Spirit of promise to our sense is another thing and this followeth though not inseparably the other Eph. 1 13. In whom also after that yee beleeved yee were sealed with that holy Spirit of promise And so 2. We would know that Many a man may beleeve yet not know that he doth beleeve He may set to his seal that God is true in his offer of life through Iesus and accept of that offer as a truth and close with it and yet live under darknesse doubtings of his faith long many aday partly through not discerning the true nature of faith partly through the great sense and feeling of his owne corruption and unbeleefe partly through a mistake of the operations of the spirit within or the want of a clear distinct uptaking of the motions of his owne soul Partly because he findeth so much doubting and feare as if there could be no faith where there were doubting or fear contrare to Mark 9 24. Mat. 8 26. 14 31. Partly because he hath not that perswasion that others have had as if there were not various degrees of faith as there is of other graces the like Therefore 3. We would know that many may really beleeve and yet misse this sensible sealing of the Spirit which they would be at God may think it not yet seasonable to grant them that lest they forget themselves and become too proud and to traine them up more to the life of faith whereby He may be glorified and for other holy ends He may suspend the giving of this for a time 4. Yet we would know that all that beleeve have the seal within them 1. Iohn 5 10. He that beleeveth on the Son of God hath the witnesse in himself that is He hath that which really is a seal though he see it not nor perceive it not even the work of God's spirit in his soul inclining and determineing him unto the accepting of this bargan to a likeing of endeavouring after holinesse and the whole gospel clearing up what faith is is a seal confirmation of the businesse So that the matter is sealed and confirmed by the word though the soul want those sensible breathings of the Spirit sheding abroad his love in the heart and filling the soul with a full assurance by hushing all doubts and feares to the door yea though they should be a stranger unto the Spirits witnessing thus with their spirits that they are the children of God and clearning up distinctly the reall wotâ—… of grace within their soul and so saying in effect that they have in truth beleeved But enough of this seing all this and much more is abundantly held forth and explained inthat excellent usefull treatise of Mr. Guthries intituled The Christians great interest CHAP. V. How Christ is to be made use of as the VVay for Sanctification in generall HAving shown how a poor soul lying under the burden of sin wrath is to make use of Iesus Christ for righteousnesse justification and so to make use of Him goe out to Him and apply Him as He is made of God to us righteousnesse 1. Cor. 1 v. 30. and that but briefly this whole great businesse being more fully and satisfactoryly handled in thâ—…t fore mentioned great though small Treatise vix The Christians great Interest We shall now come and show how a beleever or a justified soul shall furder make use of Christ for Sanctification
christianity they might grow wanton secure and carelesse and so occasion some sad dispensation to humble them againe 7. It would be remembered that perfect victory is not be had here it is true in respect of justification through the imputation of the perfect righteousnesse of Christ and in respect of their sincerity and gospel simplicitie and in respect also of the parts of the new man beleevers are said to be perfect Such an one was Noah Gen. 6 9. and Iob. Cap. 1 1 8. see also Psal. 37 37 and 64 4. 1 Cor. 2 6. Heb 5 14. Iam. 3 2. And it is true we are to aime at perfection and to pray for it as Mat. 5 48. 2. Cor. 13 11. Col. 4 12. Heb. 13. 21. Iam. 1 4. 1. Pet. 5 10. Heb. 6 1. Yet as to the degrees of holinesse sanctification and in respect of the remnant of corruption within there is no full perfection here Iob. 9 20 21. Phil. 3 12. for even he who is washen and as to justification is cleane every whit yet needeth to wash his feet because contracting filth in his conversation Ioh. 13 10. So that if the Lord should mark iniquity no man should stand Psal. 130 3. 143 2. There will stil be in the best something more or lesse of that battell that Paul speaketh of Rom. 7 15 16 17 18 19 20 21 22 23. So that they will stil have occasion to cry out with him vers 24. O! wretched man that I am who shall deliverâ—…e from the body of this death And the flesh will stil lust against the Spirit and the Spirit against the flesh so that they shall not be able to do what they would Gal. 5 17. The place of perfection is above where all tears are wiped away and the weary wreastler is at rest 8. Let them not mistake and think that every stirring of corruption in the soul argueth its dominion and prevailing power Corruption may stirre and make a great deal ado where it cannot get leave to reigne and be as a violent and cruell invader seeking the throne putting the whole kingdom in a combustion who is resisted with force of armes Corruption may be more quiet and still when indeed it hath the throne of the soul as a conquerour may be more quiet and still when he hath overcome and is in peacable possession of the kingdom than when he was but fighting for it when the strong man keeps the house and is Master than all is quiet and at rest till a stronger come to thrust him out and dispossesse him 9. Sanctification doth not alwayes consist in a mans freedom from some corruptions for there may be some corruptions that one hath no naturall inclination to but oâ—… the contrary a great aversation from as some worlds wretches may have no inclination to prodigality and ranting or such like vices which are contrary to their humor or to their constant education and Satan may â—…ever tempt some man to such evils knowing he wiâ—… get more advantage by plying his temper and genius and so carying him away to the other contrary evill and so though this man know not so much as what it is once to be tempted to those vices yet that will not say that he is a sanctified man farr lesse will it say that he hath more grace than another man whose predominant that evil is and against which he is dayly fighting and wreastling Whence it appeareth that wreastling and protesting against even an overcoming corruption may evidence more of grace than freedom from some evils to which some are not so much tempted and to which they are naturally lesse inclined 10. Nor should they think that corruption is alwayes master of the soul and possessing the throne as a full conquerour when it prevaileth and caryeth the soul head-long at a time for corruption may sometimes come in upon the soul as an inuâ—…dation with irrestible violence and for a time carry all before it so that the soul cannot make any sensible resistence as when a sudden violent and unexpected temptation setteth on so as the poor Man is overw helmed scarce knoweth where he is or what he is doing till he be laid on his back at that time it will be a great matter if the soul dar quietly enter a protest against and dissent from what is done and if there be an honest protestation against the violent tyrannicall invasion of corruption we cannot say that corruption is in peacable possession of the throne if the Spirit be lusting against the flesh leavying all the forces he can against the invader by prayer and supplication to God and calling-in all the supply of divine help he can get and when he can do no more is sighing and groaning under that unjust invasion resolving never to pay homage to the usurper noâ—… to obey his lawes nor so much as parley with him or make peace we can not say that the soul doth consent fully unto this usurpation Nay if the soul shall do this much at such a time when Satan sets on with all his force it will be a greater evidence of the strength of grace in the soul than if the soul should do the same or alittle more at a time when the temptation is not so strong 11. It is not good for them to say that grace is not growing in them because they advance not so far as some do and because they come not to the pitch of grace that they see some advanced to That is not a sure rule to measure their grouth in grace by Some may have a better naturall temper whereby they are lesse inclined to severall vices which these finde a strong propension to they may have the advantage of a better education and the like So that they should rather tâ—…y themselves this yeer by what they were the last yeer and that in reference to the lusts to which they have been most subject all their dayes 12. We must not think that every beleever will attaine to the same measure of grace there is a measure appointed for every member or joynt of this body and every joynt supplieth according to the effectuall working in the measure of every pâ—… Ephef 4 16. God hath more a doe with somâ—…â—…han with others there is more strength required 〈◊〉 an arme or legg than in a finger or toe And evâ—… one should be content with his measure so 〈◊〉 〈◊〉 â—…ot to fret or repine against God and his dispenâ—…tions that makes them but a finger and not 〈◊〉 arme of the body and do their duty in their station fighting against sin according â—…o the measure of grace dispensed to them of the Lord and thâ—…â—…aithfully constantly and not quarrell with God â—…hat He maketh us not as free of temptations and corruptions as some others for the Captane must â—…ot be blamed for commanding some of his souldiers to this post where they never once see the enemy and others to that post
through the Spirit Rom. 8 13. Now if it be asked how shall a beleever make life of Christ to the end this old man may be goten crucified or how should a beleever mortifie thâ—… Old man and the lusts thereof through Christ or by the Spirit of Jesus We shall propose thosâ—… things which may helpe to cleare this 1. The beleever would have his eye on this old man as his arch enemy as a deadly cut-throat lying within his bosome It is an enemy ludging within him in his Soul Minde Heart and Affections so that there is no part free and therefore is acquant with all the motions of the soul and iâ—… alwayes opposeing and hindering every thing that is good It is an enemy that will never be reconciled to God and therefore will not be reconciled with the beleever as such for it is called enmiâ—…y it self and so it is actively alwayes seeking to promove the ruine of the soul what by prompting inclineing moving and forceably drawing or driveing sometimes with violence and rage to evil what by withstanding resisting opposeing counter working and contradicting what is good so that the beleever can not get that done which he would do and is made to do that which he would not Therefore this being such an enemie and so dangerous an enemie so constant and implacable an enemy so active and closse an enemie so deadly and destructive it is the beleevers part to guaird against this enemy to have a vigilant eye upon it to carry as an irreconcilable enemy thereunto and therefore never to come in tearms of capitulation or agreement therewith never oâ—…ce to parlie let be make peace And the beleever would not have his vigilant eye upon this or that Member of this body of death so much as upon the Body it self or the Principle of wickednesse and rebellion against God the Head Life Spirit or Law of this body of death for there lyeth its greatest wickednesse and activity and this is alwayes opposeing us though not in every joy at and member but sometime in one sometime in another 2. Though the beleever should have a maine eye upon the Body this innate strong and forcible law of sin and death yet should he have friendshipe and familiarity with no part member or lust of all this body all the deeds of the body should be mortified Rom. 8 13. the old man with his deeds should be mortified Col. 3 6. we should mortifie our members which are upon the earth vers 5. for all of them are against us the least of them countenanced intertained imbraced will worke ouâ—… ruine cut our souls throat therefore should the beleever look on each of them on all of them as his deadly enemies 3. He would consider that as it is a very unseemly thing for him to be a slave to that old tyrant and to yeeld his members as so many servants to iniquity so it is dangerous deadly his life lyeth at the stake either he must get it mortified killed subdued or it will kill him his life will goe for its life if this enemy escape he is a gone man The consideration of this would cause the beleeveâ—… act here in earnestnesse and seriousnesse with care and diligence and set about this work of mortification with labour and paines 4. Much more must it be against all reason and christianity for the beleever to be making provision for the flesh to fulfill the lusts thereof Rom. 13 14. To be strengthening the hands of and laying provision to this enemy which is lâ—…t sworne against us can stand with no reason And here is much of the christians prudence spirituall wisdome required to discerne what may make for fostering of this or that corruption or member of the body of sin death and to withdraw that as we will labour to take away provision of any kinde from an enemy that is comeing against us Paul acted herein as a wise gamster combatant when he keept under his body brought it into subjection 1 Cor. 9 27. It were but to mock God to preach forth our own folly to be looking to Christ for help against such an enemy and in the mean time to be under-hand strengthening the hands of the enemie this would be double dealing and trearchery against our selves 5. To the end their opposition unto this enemy may be the stronger and more resolute they would consider that this body of sin is wholly set against God his interest in the soul being very enmity it self against God Rom. 8 7. and alwayes losting and fighting against the work of God in the soul Gal. 5 17. against every thing that is good so that it will not suffer so far as it can hinder the soul to do any thing that is good at least in a right manner and for a right end nay with its lustings it driveth constantly to that which is evill raiseth evil motions inclinations in the soul ere the beleever be aware sideth with any tentation that is offâ—…ed to the end it may destroy the soul like a traitour within as we see it did in David when he fell in adultery and with Asaph Ps. 73 2. yea it self opposeth and tempteth Iam. 1 14. by setting minde will affections on wrong courses and thus it driveth the soul to a course of rebellion against God or diverts it and drawes it back that it cannot get God served aright yea sometimes it sets a fire in the soul intangling all the facultyes filling the minde with darknesse or prejudice misleading or perverting the affectious and so miscarrying the will leading it captive Rom. 7 23. so that the thing is done which the regenerate soul would not do and the duty is left undone which the soul would fain have had done yea and that sometimes notwithstanding of the souls watching and striveing against this so strong is its force 6. The beleever would remember that this enemy is not for him to fight against alone and that his owne strength and skill will make but a slender opposition unto it It will laugh at the shaking of his spear it can easily insinuate it self on all occasions because it lyeth so neare close to the soul alwayes resideing there and is at the beleevers right hand whatever he be doing and is alwayes openly or closely opposeing and that with great facility for it easily besetteth Heb. 12 1. because it lyeth within the soul in all the faculties of it in the Heart Minde Will Conscience Affectiones so that upon this account the deceitfulnesse of the heart is great passeth the search of Man Ier. 17 9. Man cannot know all the windeings and turnings all the drifts and designes all the lurking and retireing places all the falshoods and double dealings all the dissimulations lies and subterfuges all the plauâ—…ible and deceitfull pretexts and insinuations of this heart acted and spirited by this law of sin
further confirme the hope and faith of the beleever to look to Christ hinging on the crosse and there vanquishing and evercomeing this 〈◊〉 as a publick person representing the elect who died in him and virtually and legally did in him overcome that Jailour and break his fetters and the soul now beleeving may yea should reckon it self in Christ dying as it were upon the crosse and there overcomeing all those spirituall enemies likewise sayeth the Apostle Rom. 6 11. Reckon ye also yourselves to be dead indeed unto sin From hence even while fighting the beleever may account himself a conquerour yea more then a conquerour through Him that loved him Rom. 8 37. Now faith acting thus on Christ as a publick person dying and overcomeing death and sin the beleever may not only inferte the certainty of victory knowing that our old man is crucified with Christ Rom 6 6. but also from the crosse of Christ draw strength to stand fight against the struglings of this vanquished and killed enemy They that are Christs have crucified the flesh with the affections lusts Gal. 5 24. But how even by the crosse of Christ for thereby is the world crucified unto me sayeth the Apostle Gal. 6 14. I unto the world your old man is crucified with him that the body of sin might be destroyed Rom. 6 6. 13. The beleever being dead indeed unto sin through the crosse of Christ is to look upon himself as legally freed from that yock of bondage under sin death The law hath dominion over a man so long as he liveth Rom. 7 1. but by the body of Christ beleevers are become dead to the law vers â—… That law of sin death which hath dominion over a man that liveth still in nature and is not yet by faiâ—…h planted in the likenesse of Christs death noâ—… buryed with him by baptisme into death Rom. 6 4 5. hath not that dominion over beleevers it had once for the law of the Spirit of life in Christ Iesus hath made them free from the law of sin death Rom. 8 2. So that now the beleever is free from that tyranny and that tyrant can exerce no lawfull jurisdiction or authority over him and therefore he may with the greater courage repell the insolencies of that tyrant that contrare to all right and equity seeketh to Lord it over him still They are no lawfull subjects to that cruell and rageing Prince or to that spirituall wickednesse 14. So that the beleever renunceing that jurisdiction under which he was formerly and being under a new husband and under a new law even the law of the Spirit of liâ—…e in Christ Iesus is to look upon all the motions of sin as illegall and as treasonable acts of a tyrant The old man being crucified with Christ that the body of sin might be destroyed the beleever is not any more to serve sin Rom. 6 6. And being now dead they are freed from sin vers 7. and are married to another even to Him who is raised from the dead so they should not serve sin but bring forth fruit unto God Rom. 7 4. therefore look upon all motions of the flesh and all the inclinations and stirrings of the old law of sin as acts of treachery and rebellion against the right and jurisdiction of the beleevers new Lord Husband and are therefore obliged to lay hold on this old man this body of death and all the members of it as traitours to the rightfull King Husband and to take them prisoners to the King that He may give out sentence and execute the same against them as enemies to his kingdome and interest in the soul They being now no more servants of sin but of righteousnesse Rom. 6 18. they ought no more to yeeld their members servants to uncleannesse iniquity unâ—…o iniquity vers 19. and being debters no more to the flesh to live after the flesh Rom. 8 12. they are to mortifie the deeds of the body through the Spirit vers 13. and to crucify the flesh with the affections lusts Gal. 5 24. that is by bringing them to the crosse of Christ where first they were condemned and crucified in their full body and power that a new sentence as it were may goe out against them as parts of that condemned Tyrant and as belonging to that crucified body 15. So that the beleever that would carry faithfully in this matter and fight lawfully in this warfare and hope to obtaine the victory through Jesus Christ must bring these Traitours that appeare in their sinfull motions and lusts in the soul working rebellion against the lust authority and equitable lawes of the lawfull Prince Iesus before the tribunal of Him who hath now gote all power and authority in heaven and earth Mat. 28 18. and hath all judgment committed to Him Ioh. 5 22. And to this end both died and rose revived that he might be Lord both of the dead and living Rom. 14 9. that He may execute justice upon the Tâ—…aitor head and members that He may trâ—…mple these devils under and bruise the head of these serpents within us The beleever then is by faith in prayer to carry these open enemies to Christ and declare and witnesse against them as Traitours by what mischief they have done in the soul by their hindering the righteous lawes of the king to be obeyed and constraining forceing what by arguments or allurements and what by forceable inclinations and pousings to disobedience and a counteracting of Christ and he should urge and plead upon the fundamentall lawes of the land viz the articles of agreement betwixt the Father and the Son and the faithfull promises of the Covenant of grace and upon Christs office as King and Governour and his undertaking as Mediator upon the merites of his death and sufferings upon his dying as a common person upon the constitution of the gospell whereby they are in law repute as dying in him and so free from the law of sin and death and upon their relation to Him as their new Lord Head Husband King Commander c. Upon these arguments I say to plead for justice against the rebell that is now brought to the barre and so by faith leave the prisoner in His hand that He may in his own time and way give a second blow unto the neck of this implacable and rageing enemy that he may noâ—… rise up to disturbe the peace of the soul as before or to trouble impede and molest the soul in paying the homage and obedience due to his lawfull Master and Soveraigne King Jesus Cautions Directions For furder clearing of the premises I would propose a few particulars for caution direction as 1. This work of laying the burthen of this businesse on Christ by faith would be gone about with much singlenesse of heart aimeing at the glory of God and the carying on of his work in the soul and not for
self ends and carnal by 〈◊〉 respects lest thereby we marre all 2. It would be carryed on without partiality against all and every one of the lusts and motions of the Old man for if there be a complyance with and a spareing of any one known lust the whole work may be marred they may meet with a disappointment as to the particular lust they aâ—… desireing victory over and the lust they are harbouring though it may seem little may open a door to many stronger and so occasion sad dayes to the man ere he be aware 3. As they would bring the particular lust or lusts unto Christ as chiefe Lord justice so they would alwayes lay the axe to the root of the tree and crave justice against the maine body that yet lieth within the soul and these particular corruptions and affections that are as members of that body of sin should put them in minde of the old man for they should crucifie the flesh with the affections and lusts thereof Gal. 5 24. the body and the members these lusts are the lusts of sin or of that Head-sin which hath a law or the force and impulse of a law in the soul and therefore their maine designe would be against this root where lyeth the strength and body of the enemy and which acteth in those members this is the capitall enmity and should be mainely opposed and the following of this course would prove more succesfull than that which many a time we take out nibling at or wreastling against this or that member of the body of death is but of little advantage so long as the maine body of sin the bitter root of wickednesse the carnall minde this innate enmity is miskent and not opposed but on the contrary strick at this we strick at all 4. This would be the beleevers constant work to be crucifying the flesh with the lusts thereof to be mortifying their members wherein the members of the old man quarter and lodge Colos. 3 5. to be spiritually minded and to minde the things of the spirit Rom 8 5 6. for this carnall minde is enmity against God Rom. 8 7. and so is not subject to the law of God neither indeed can be It is not only an enemy which may be reconciled but enmity in the abstract which never can be reconciled and this enmity will never be idle for it câ—…nnot till it be fully and finally destroyed the flesh is alwayes lusting against the Spirit Gal. 5. 17. for they are contrary one to the other So that though to our sense it may sometimes appear as sleeping in regaird that it doth not by some particular lust so molest and perplexe the soul as formerly it did yet it is restlesse and may be more active in another lust and so by changeing weapons upon us deceive us Here then is much spirituall wisdome and vigilancy required when they think they have gotten one lust subdued they must not think the war is at an end but after all their particular victories watch and pray that they enter not into temptation 5. This way of laying the weight of the matter on Christ should and will keep them humble and teach them not to ascribe the glory of any good that is done unto themselves but to give Him all the glory who is jealous of his glory and will not give it to another that the crowne may alone floorish on his head who is the Captane of their salvation and who by his Spirit worketâ—… all their workes in them 6. Nor would this way of carrying the matter to Christ and putting it over on Him cause the beleever become negligent in commanded dutyes reading hearing prayer c. for it is there he must exspect to meet with Christ there must he seek Him and there must he waite for Him and his Spirit to do the work desired for though He hath not limited himself to these meanes so as He cannot or will not any other way helpe yet He hath bound us to them and it is our duty to waite there where He hath commanded us â—…o waite though He should sometime â—…hink good to come another way for the manifestation of the soveraignity of hiâ—… grace 7. Yet while we are about the meanes we would guaird against a leâ—…ning to them lest in stead of getting victory over corruption we be brought more in bondage thereunto another way we must not think that our Prayers or our Hearing or Reading c. will bring downe the body of death or subdue any one corruption for that were but an yeelding to corruption and opening a back door to the carnal minde and to another deadly lust and a beating corruption with a sword of straw This is not to mortifie the deeds of the body through the Spirit but through the flesh and a fleshly weapon will never draw blood of this spirituall wickednesse or old man or of any corrupt lust or affection thereof and yet how many times doth our deceitfull heart by as us thiâ—… way Our work would be as is said to use the ordinances aâ—… meancâ—… whereby we may get the businesse laid on Christ and help from Christ to do the bâ—…sinesse We must go to the meanes with our prisoner to finde Christ there at his court and aâ—…ifes that He may take course with the Traitor 8. In all this there would be a looking to and dependance on Christ for helpe and grace because of our selves as of our selves we can not do this much we cannot complean aright of corruptions nor take them away to Christ not ask for justice against them aâ—… constableâ—… and other officers must carry malefactores to the courts of justice uâ—…on publick charges so Christ will not have us doing or attempting this mâ—…ch on our own charges for He giveth noble allowance 9. In following of this course we would not think alwayes to come speed at the first Sometimes the Lord for the encourageing of his children may give them a speedy hearing and deliver them from the tyranny of some particular lust or other that hath troubled them that for some time at least it shâ—…ll not so trouble them as it did Yet He will not do so alwayes but may think it good to keep them waiting on Him and hanging on his courts for soâ—…e considerable time that He may thereby exercise their Faith Patience 〈◊〉 〈◊〉 and Diligencâ—… So that it should not seem strange to us if we be not admitted aâ—… the first and get not our answer at the first cry 10. When the Lord thinketh good to delay the answer to our desires and the execution of justice on the Malefactor Traitour or to deliver us from his tyranny and trouble we would beware of thinking to capitulat with the enemy for our peace and quiet or to enter into a ceâ—…lation of armes with him that is our â—…mity against him should never abate nor should our desire after the mortification and crucifixion of this lust grow lesse
to rejoyce in this that the enemy is already conquered by the Captaine and that we share in his victory and that the very God of peace shall quickly bruise Satan under our feet Rom. 16 20. CHAP. VII How Christ is to be made use of in reference to Growing in grace I Come now to speak a little to the other part of Sanctification which concearneth the change of our nature and frame and is called Vivification or Quickening of the new man of grace which is called the New man as having all its severall members and parts as well as the old man and called New because posteriour to the other and after regeneration is upon the growing hand This duty of growing in grace as it is called 2. Pet. 3. uâ—…t is variously expressed and held forth to us in scripture for it is called an abideing and bringing forth fruit in Christ Iohn 15 5. adding to faith vertue and to vertue knowledge c. 2 Pet. 1 5 6 7. a going on to perfection Heb. 7 1. a growing up in Christ in all things Ephes. 4 15. a working out our salvation Phil. 2 12. a perfecting of holinesse 2. Cor. 7 1. a walkeing in newnesse of life Rom. 6 4. a yeelding of our selves unto God as alive from the dead and our members as instruments of righteousnesse unto God Rom. 6 13 18. a bringing forth of fruit unto God Rom. 7 4. a serving in newnesse of spirit Rom. 7 6. a being renewed in the spirit of our mindes and a putting on the new man which after God is created in righteousnesse and true holinesse Ephes. 4 23 24. Col. 3 10. and the like some whereof do more immediatly expresse the nature of this change as to the root and some as to the fruit and effects thereof and some the progresse and advancement that is made or to be made therein And all of them point out a speciall piece of work which lieth on all that would see the face of God viz. to be holy gracious and growing in grace This then being a speciall piece of the exercise and dayly work of a Christian and it being certane as some of the places now cited do also affirme that without Christ they cannot get this work either begun oâ—… carryed on the maine difficulty and question is how they are to make use of Christ for this end For answere whereunto though by what we have said in our former discourse it may be easie to gather what is to be said here yet I shall briefly put the Reader in minde of those things as usefull here 1. The Beleever would consider what an ornament this is to the soul to have on this new mâ—…n which is created after the image of God Ephes. 4 23. what an excellency lyeth here to recover thâ—… lost glory holinesse and the image of God and what advantage the soul reapeth hereby when it is made meet to be a partaker of the inheritance of the Saints in light Col. 1 12. and walking worthy of the Lord unto all pleasing being fruitfull in every good work and increasing in the knowledge of God Col. 1 10. and strengthened with all might according to his glorious pover unto all patience and long suffering with joyfulnesse vers 11. and when the abounding of the graces of the Spirit make them that they shall neither be barren nor unfruitfull in the knowledge of our Lord Iesus Christ 2. Pet. 1 8 and to be a vessell unto honour sanctified and meet for the masters use and prepared unto every good work 2. Tim. 2 21 what glory and peace is here to be found obedient unto the many commands given to be holy What hazard is in the want of holinesse when without it we cannot see God Heb. 12 14. How unanswereable it is unto our profession who are members to such a holy Head to be un holy What profite joy and satisfaction there is iâ—… being temples of the holy ghost in walking after the spirit in bringing forth fruit unto the glory of the Father c. The consideration of these and other motives unto this study of sanctification would arme the soul with resolution and harden it against opposition 2. It would be remembered that this work though it be laid upon us as our duty and we be called thereunto of God yet it is beyond our hand and power it is true at conversion the seed of grace is cast into the soul new habites are infused a new principle of life is given the stonny heart is changed into an heart of flesh yet these principles and habits can not act in themselves or be brought into act by any thing that a beleever considered in himself and without divine helpe can do But this work of sanctification and grouâ—…h in grace must be caryed on by divine help by the Spirit of Jesus dwelling and working within and therefore it is called the sanctification of the spirit 2. Thes. 2 13. 1. Pet. 1 2. The God of peace must sanctifie us 1. Thes. 5 23. We are said to be sanctifiâ—… by God the Father Iud. 1. and by the holy ghost Rom. 15 16. See also 1. Cor. 6 11. We would remember that of our selves we can do nothing 2. Cor. 3 5. and that He must work in us both to will and to do of his owne good pleasure Phil. 2 13. Albeit no beleever will question the truth of this yet it may be it shall be found after tryal that one maine cause of their not growing in grace and making progresse in this work is their not acting as beleeving this but setting about the work as if it were a work which they themselves could master and do without speciall divine help Therefore the beleever would abide live and act in the faith of this truth 3. Therefore beleevers would not in going about this work either trust to their own strength to the habites of grace to their former experiences to their knowledge and pairts or the like nor yet would they trust to any externall meane which they are to go about because the wisdome strength and helpe which their case calleth for is not to be found in them yet they should not think of laying these meanes and dutyes aside for then should they sin against God they should prejudge themselvs of the helpe strength and supply which God useth to convey to the soul in by the use of the meanes and withall they should tempte the Lord by prescribing another way to Him than He hath thought good to take The beleever then would use the meanes and duties prescribed and that diligently seâ—…iously and constantly and yet would leane as little to them and exspect help reliefe as little from them as if he were not useing them at all as we said above And indeed this would be a right way yea the most advantagious and profitable way of going about dutyes to be diligent in the use of them because of Gods command and yet to place
out hope and exspectation in God alone and to look above the ordinances for our help 4. Albeit it be true that the power and grace of God alone doth beginne and carry on this work of sanctification in the soul yet though he might did He but see it for his glory carry on and finish this work in the soâ—…l without the intervention of second causes or meanes he hath notwithstanding thought it fit forth â—… glory of his name to worke this work by meanes and particulary by beleevers setting about the work He worketh not in man as if he were a block or a stone but useth him as a rationall creature endued with a rationall soul having useful and necessary facultyes and having a body fitted by organs to be â—…ubservient to the soul in its actions Therefore the beleever must not think to lye by and do nothing for he is commanded to worke out his owne salvation and that because it is God that worketh in him both to will and to do Because God worketh all therefore he should worke so reasoneth the Apostle so that God's working is an argument and motive to man to worke and not an argument to him to lye by idle and do nothing And here is the holy art divine skill requisite in this businesse to wit for the believer to be as diligent and active as if he could bring forth fruit in his own strength and by his owne working and yet to be as abstracted from himself his owne grace ability knowledge and experience in his working as if he were lying by like a meeâ—… block only moving as moved by externall force 5. The soul that would make progresse in Christianity and grow in grace would remember that Christ is proposed to us as a copy which we are to imitate and that therefore we should set Christ continually before us as our patterne that we may follow his steps 1. Pet. 1 15. and 2 â—…1 But with all it would be remembered that He is not like other ensamples or copies that can helpe the man that imitateth them no other way than by their objective prospect for looking by faith on this copy will bring vertue to the man that studyeth to imitate whereby he shall be inabled to follow his copie the better O 〈◊〉 we knew in experience what this were to take a look of Chrâ—…'s Love Patience Long suffering Meeknesse Hatred of sin Zeal c. and by 〈◊〉 to pore-in till by vertue proceeding from that copie we found our hearts in some measure framed into the same disposition or at least more inclined to be cast into the same mould 6. The beleever would act faith on Christ aâ—… the Head of the body and as the stock in which the branches are engrafted and thereby suck sap and life and strength from Him that he may work walk and grow as becometh a Christian. The beleever must grow up in Him being a branch in Him and must bring forth fruit in Him as the forementioned places clear Now Christ himselfe tells us that the branches cannot bring forth fruit except they abide in the vine and that no more can his disciples bring forth fruit except they abide in Him Iohn 15. Therefore as it 〈◊〉 〈◊〉 faith that the soul as a branch is united to Christ as the vine and as it is by faith that they abide in Him so is it by faith that they must bring forth fruit and this faith must grippe Christ as the Vine and the Stock or Root from which cometh sap life and strength faith then must look to Christ as the fountain of 〈◊〉 as the head â—…om whence cometh all the in â—…ces of strength and motion Christ 〈◊〉 strength and life enough to give out for the fulnesse of the God head dwelleth in Him bodyly and he is also willing enough to communicate of his fulnesse as the relations He hath taken on do witnesse Thâ—… head will not grudge to give to the members of the body spirits for action and motion 〈◊〉 will a vine grudge to give sap unto the branches â—…ay life strength and furniture will as it were natively flow out of Christ unto beleevers except they through unbeleef and other distempers cause obstructions as life and sap doth natively and kindely flow from the root to the branches of from the head to the members unlesse obstructions stoppe the passage It is necessary therefore that beleevers eye Christ under these and the like relations and look upon Him as standing to speak so obliged by his place and relation to grant strength and influences of life whereby they may become fruitful in every good work and so with holy humble and allowed boldnesse presse in faith for new communications of grace vertue strength courage activity and what else they need for from the head all the body by joints bands having nourishment ministred increaseth with the increase of God Col. 2 19. Ephes. 4 16. 7. For this cause beleevers would lye open unto the influences of Christ and guaird against the puting of obstructions in the way through grieving of the Spirit by which He conveyeth communicateth those influences unto the soul and through questioning misbeleeving Christ's faithfulnesse and unchangable willingnesse which as a violent humore stoppeth the passage So then beleevers would lye open by looking and waiting drawing seeking from Him what they need and by guarding against every thing that may provoke the Lord to angerâ—… whether in omission or commission Here is requisite â—…n holy humble sober and watchfull walk an earnest serious and hungry looking out to Him and a patient waiting for supply and furniture from Him This is to open the mouth wide that He may fill it to lie before the sun of righteousnesse that the beames thereof may beat upon them warme revive them and to waite as a beggar at this kings gate till he give the almes 8. For the strengthening of their hope faith in this they would lay hold upon Christ dying and by his death purchaseing all those influences of life and strength which are requisite for carrying on of the work of grace and sanctification in the soul for we must be blessed in Christ with all spiritual blessings Eph. 1â—… 3. The beleever then would look on these influences as purchased at a deare rate by the blood of Jesus Christ so that the divine power giveth unto us all things that pertaine unto life and godlinesse through the knowledge of Him that hath called us to glory virtue 2 Pet. 1 3. And this will encourage the soul to wait on and expect the flowing down of influences and spiritual blessings and showres of grace to cause the soul to flourish and become fruitfull and to urge and presse more earnestly by faith the bestowing of the purchased benefites 9. Moreover the beleever would look on Jesus as standing engaged and obliged to carry on this work both as receiving them for this end from the Father
hence we are said to be chosen in him before the fundation of the world that we should be holy c. Ephes. â—… 4. and aâ—… dying for themâ—… for He gave himself son the church that He might sanctiâ—…y cleanse it that He might present it to himself a glorious church that it should be holy Ephes. 5 25 26 27. He hath reconciled them in the body of his flesh through death to present them holy Col. 1 21 22. So that the noble 〈◊〉 of Redemption may found the 〈◊〉 hope and expectation of the beleever upon â—… 〈◊〉 〈◊〉 First upon the account of the Fathers faithfulnesse who promised a seed to Iesus Viz. such as should be his children and so be sanctified through Him and that the pleasure of the Lord which in pâ—…rt iâ—… thâ—… work of sanctification should prosper in his hand And next upon the account of Christs undertaking and engaging as is said to bâ—…ing his sonâ—… and daughters to glory which must be through sanctification for without holinesse no man shall see God And they must look like himself who is a holy Head a holy Husband a holy Captane and therefore they must be holy members a holy spouse holy souldiers So that He standeth engaged to sanctifie them by his Spirit and word and therefore is called the Sanctifier Heb. 2 11. for both he that sanctifieth and they who are sanctified are all of one Yea their union with Christ layeth the foundation of this for being joyned to the Lord they become one Spirit 1 Cor. 6 17. and are animated and quickened by one the same Spirit of life and grace and therefore must be sanctified by that Spirit 10. The beleever likewise would act faith upon the promises of the new Covenant of grace strength life c whereby they shall walk in his wayes have Gods lawes put into their mindes and write into their hearts Heb. 8 10. Ier. 31 33. and of the new heart and new spirit and the heart of flesh and the Spirit within them to cause them walk in his wayes or statutes and keep his judgments and do them Ezech. 36 26 27. and the like wherewith the scripture aboundeth Because these are all given over to the beleever by way of Testament and legacy Christ becoming the mediator of the new Testament that by meanes of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternall inheritance Heb. 9 15. Noâ—… Christ by his death hath confirmed this Testament for where a Testament is there must also of necessity be the death ' of the testatour for a Testament is of force after men are dead vers 16 17. Christ then dying to make the Testament of force hath made the legacy of the promises sure unto the beleever so that now all the promises are yea and amen in Christ 2 Cor. 1 20. He was made a minister of circumcision to confirme the promises made to the Fathers Rom. 15 8. That the eyeing of these promises by faith is a noble meane to sanctification is cleare by what the Apostle sayeth 2 Cor. 7 1. Having therefore these promises let us cleanse ourselves perfecting holinesse in the feare of God And it is by faith that those promises must be received Heb. 11 33. So that the beleever that would grow in grace would eye Christ the fundamentall promise the Testatour establishing the Testament and the excutor or dispensator of the covenant and exspect the good things through Him and from Him through the conduite and channell of the promises 11. Yet further beleevers would eye Christ iâ—… his Resurrection as a publick person and so look on themselves and reckon themselves as riseing virtually in and with Him and take the resurrection of Christ as a certane paune and pledge of their sanctification for so reasoneth the Apostle Rom. 6 4 5 11 13. we are buryed sayâ—…s He with him by baptisme into death that likeas Christ was raised up from the dead by the glory of the Father even so we also should 〈◊〉 in 〈◊〉 of life for we shall â—…e 〈◊〉 also in the likenesse of his resurrection and if we 〈◊〉 dead with Christ we beleeve that we shall also live with him therefore reckon ye also yourselves to be alive unto God through Iesus Christ our Lord and yeeld yourselves unto God as these that are alive from the dead and your members as instruments of righteousnesse unto God The right improving of this ground would be of noble advantage unto the student of holinesse for thence he might with strong confidence conclude that the work of sanctification should prosper in his hand for he may now look upon himself as quickened together with Christ Epes 2 5. Christ dying and riseing as a publick person and he by faith being now joyned with him and united to him 12. Moreover this Resurrection of Christ may yeeld us another ground of hope and confidence in this work for there is mention made of the power of his resurrection Phil. 3 10. So that by faith we may draw strength and vertue from Christ as an arisen and quickened Head whereby we also may live unto God and bring forth fruit unto him and serve no more in the oldnesse of the letter but in the newnesse of Spirit Rom. 7 4 6. He was quickened as an Head and when the head is quickened the members cannot but look for some communication of life therefrom and to live in the strength of the life of the head See Col. 3 1 2. 13. Faith may and should also look to Christ as an intercessor with the Father for this particular Iohn 17 17. Sanctifie them through thy truth thy word is truth and this will adde to their confidence that the work shall go on for Christ was alwayes heard of the Father Iohn 11 41 42. and so will be in this prayer which was not put up for these few disciples alone The beleever then would eye Christ as engadging to the Father to begin and perfect this work aâ—… dying to purchase the good things promised and to confirme the same as quickened and riseing aâ—… head and a publick person to ensure this work and to bestow and actually conferre the graces requisite and as praying also for the Fathers concurrence and cast the burden of the work on Him by faith knowing that He standeth obliged by his place and relation to his people to beare all their burthens to work all their works in them to perfect his owne work that He hath begun in them to present them to himself at last a holy bride to give them the Spirit to dwel in them Rom 8 9 11 and â—…o quicken their mortall bodyes vers 11. and to lead them vers 14. till at length they be crowned and brought forward to glory This is to live by faith when Christ liveth acteth and worketh in us by his Spirit Gal. 2 20. Thus Christ dwelleth in the
is a piece of the bond that bindeth us to him and his way we receive it then as a piece of his doctrine which we must owne and stand unto O if we learned all our divinity thus we would be more constant and stedfast in it then we are 15. When controversies arise and they know not which side to choise both seemeth to them to be alike well founded on the word they would exerce their spiritual sagacity and set their gift of discerning a work to see which of the two tendeth most to promove piety and godlinesse and the kingdome of Christ and so see which of the two is the truth which is after godlinesse as the Apostle speaketh Tit. 1 1. they must look which of the two is the doctrine which is according to Godliness 1 Tim. 6 vers 3. That is thetruth which is Christ's and which should be owned and imbraced viz which floweth from a Spirit of godlinesse tendeth to promove godlinesse and â—…eth with the true principles of godlinesse even gospel godlinesse wrought according to the tenor of the covenant of grace that is by the strength of the Spirit of Jesus dwelling and working in us and not according to the tenor of the covenant of works that is wrought by our own strength c. 16. Yet withal they would take heed that they mistake not here for they may look upon some wayes and doctrines as having a greater tendency to promove godlinesse then others which indeed have not but only seem so They would therefore consider well what is the way of godlinesse laid down in the noble device of the gospel which is the way that only glorifyeth God Father Son and Holy Ghost and see what suiteth most with that according to the word and not what seemeth most suitable to godlinesse in their apprehension The word is the best judge and teste of true godlinesse and in the word we have the only saifest meane of true godlinesse held forth therefore we should see what doctrine tendeth most to promove godlinesse according to the way held forth in the word and choose that 17. They would guaird against pride and selfe-conceite as thinking they are wise enough and understanding enough in those matters and so need not take a lesson of any This may be of great prejudice for itis the meek that God guideth in judgment And to the meek will He teach his way Psal. 25 9. Therefore it were good for his people in such a day to be meek and humble willing ready to learne of any person how meane so ever that can teach the wayes of God The Lord may bless a word spoken by a private person when he will not bless the word spoken by a Minister for his blessings are free And itis not good to despise any meane Apollos though instructed in the way of the Lord mighty in the Scriptures fervent in Spirit and teaching diligently the things of the Lord Act. 18 24 25. Yet was content to learne of Aquila of his wife Priscilla when they expounded unto Him the way of God more perfectly vers 26. 18. In such a time itis not unsaife to look to such as have been eminent in the way of God and lye neare to Him for itis probable they may know much of the minde of God in those questioned matters Hence we finde the Apostle putting Timothy others to this duty in a time when false teachers were going abroad saying 2 Tim. 3 10. But thou hast fully known my doctrine manner of life 1 Cor. 4 16. wherefore I beseech you be ye followers of me 1 Cor. 11 1. Againe Phil. 3 17. Brethren be followers together of me All which say that though we should call no man Rabbi as hanging our faith absolutely on Him yet in such a time of prevailing errour and of false teachers going abroad some respect should be had to such as have found gracâ—… of the Lord to be faithful in times of tryal anâ—… have maintained truth and stood for it in times persecution and have with singleness of heart followed the Lord It not being ordinare with God to leave such as in sincerity seek Him and desire to follow his way in truth and uprightness and to give the revelation of his minde and the manifestation of his Spirit to others who have not gone thorow such trials 19. They would also at such a time be much in the sincere practice of uncontroverted duties and in putting uncontroverted and unquestionable and unquestioned truthes into practice and this may prove a notable meane to keep them right for then are they in God's way and so the devil hath not that advantage of them that he hath of others who â—…re out of the way of dutie David understood more than the Ancients because he keeped God's precepts Psal. 119 100. 20. It were good and suteable at such a time to be much in the feare of God remembering what an one He is and how hazardous itis to sin against Him by drinking-in the least point of errour The promise is made to such Psal. 25 12. What man is he that feareth the Lord him shall He teach in the way that he shall chuse 21. Finally at such a time they would be much in communion with Jesus lying neare Him much in prayer to Him studying his Relations Offices Furniture Readiness to helpe with light and counsel and they would draw neare to Him with humility boldness faith confidence love tenderness and sincerity and then they shall not finde that He shall fail them or disappoint them Enough of this I proceed therefore to another case which is CHAP. XVII How to make use of Christ as the Truth that we may get our case and condition cleared up to us THe beleever is oft complaining of darkness concearning his case and condition so as he cannot tell what to say of himself or what judgment to passe on himself and he knoweth not how to win to a distinct and clear discovery of his state and condition Now it is Truth alone and the Truth that can satisfie them as to this The question then is How they shall make use of and apply themselves to this Truth to the end they may get the truth of their condition discovered to them But first let us see what this case may be Consider then 1. That grace may be in the soul and yet not be seen nor observed this is manifest by daylie experience 2. Not only so but a gracious soul that is reconciled with God in Christ and hath the Spirit of grace dwelling in it may suppose itself a stranger yet unto this reconciliation and you of the grace of God and so to be still in the state of nature 3. Yea a soul may not only suppose and conclude it self in nature while it is in a state of grace but â—…urder may be filled with terrour and apprehensions of God's wrath and indignation and that in such a measure
all delusions which some time they had felt and seen in themselves which is a sad distemper and which grace in life would free the soul from This proceedeth which is the second particular partly from God's hideing of his face and changing his dispensations about them and compassing them with clouds and partly from themselves and their owne mistakes as 1. Judging their state not by the unchangable rule of truth but by the outward dispensations of God which change upon the best 2. Judging their state by the observable measure of grace within them and so concludeing their state bad because they observe corruption prevailing now and then and grace decaying and they perceive no victory over temptations nor grouth in grace c. 3. Judging also their state by others and so they suppose that they cannot be beleevers because they are so unlike to others whom they judge true beleevers This is also to judge by a wrong rule 4. Judging themselves by themselves that is because they look so unlike to what sometimes they were themselves they conclude that their state cannot be good which is also a wrong rule to judge their State by 5. Beginning to try and examine their â—…ase and State and comeing â—…o no close or issue so that when they have done they are as uncleare and uncertaine what to judge of themselves as when they began or 6. Taking little or no paines to try themselves seriously as in the sight of God but resting satisfied with a superficial trial which can come to no good issue 7. Trying and examineing but through the slight of Satan and because pitching upon wrong marks comeing to no good issue but condemning themselves without ground 8. There is another thing which occasioneth this misjudging to wit the want of distinctnesse and clearnesse in covenanting with Christ and the ignorance of the nature of true saving faith As to the third particular How Chist is Life to the beleever in this case I Answere Christ manifesteth himself to be life to the soul in this case 1. By sending the Spirit of life that Enlighteneth Informeth Perswadeth and Sealeth 2. By actuating grace so in the soul that it manifesteth it self and evidenceth it self to be there as the heate and burning of a fire will discover it self without other toakens The fourth particular to wit how the soul should be exercised or how it should imploy Christ for an outgate out of this hath been abundantly cleared above where we shewed that beleevers in this case would 1. Be frequent in griping Christ and closeing with Him as their alsufficient Mediator and faith thus frequently acting on Him may discover it self at length 2. Look to Christ that hath eye salve and is given for a witnesse 3. Keep grips fast of Him though they be in the dark and walk on griping to Him 4. Keep love towards Him and his working and in exercise 5. Beg of Him to cleare up their state by his Spirit explaining the true marks of grace and discovering the working of grace in the soul. But it will be said and so I come to the last particular what if after all this I remaine as formerly as unable to judge aright of my State as ever Ans. Yet thou would continue griping Christ loving Him looking to Him casting a lost dead soul with all thy wants upon Him and minde this as thy constant work Yea thou would labour to be growing in these direct acts of faith and learne to submit to God herein knowing that those reflect acts are not absolutely necessary and that thou should think it much if He bring thee to heaven at length though covered with a cloud all thy dayes Obj. 2. But others get much more clearnesse Ans. I grant that yet know that every one geteth not clearnesse and such as have it have it not in the same measure and must God give thee as much as He giveth to any other What if thou could not make â—…hat use of it that others do but wax proud thereby and forget thy self Therefore it will be best to give God liberty to dispense his favours as He will and that thou be about â—…hy commanded duty the exercise of faith Love Feare Patience c. Obj. 3 But if at any time I gote a sight of my case it would be some peace and satisfaction â—…o me Ans. I grant that what knowest thou but â—…hou may also get that favour ere thou die Why â—…hen will thou not waite his leasure Obj. 4. But the want of it in the mean time maketh me go heartlesly and discouragedly about â—…ommanded duties and maketh that I cannot apply things distinctly to my self Ans. Yet the word of command is the same â—…he offer is the same and the encouragement is the same why then should not thou be going â—…on leaning to Christ in the wildernesse even though thou want that comfortable sight Obj. 5. But it is one thing to want a cleare â—…ight of my state it is another thing to judge my self to be yet in the state of nature and this is my case Ans. I grant this is the worste of the two yet â—…hat if thou misjudge thy self without ground â—…hould thou not suffer for thine own folly and â—…hom can thou blame but thy self And if thou judge so thou cannot but know that it is thy duty to do the thing that thou supposeth is not yet done that is run away to Christ for life and salvation and rest on Him and abide there and if this were frequently renewed the grounds of thy former mistake might be easily removed Yet further I would adde those few things 1. Take no pleasure in debateing against your own soul for that is but to serve Satans designe 2. Be not too rash or ready to drink-in prejudices against the work of God in your own souls for that is to collude with Sathan against your selves 3. Make much of any little light He is pleased to give were it but of one mark and be not ill to please for one scriptural mark as love to the brethren may sufficiently evidence the thing 4. See how thy soul would like the condition of such as are carnal profane carelesse in the matters of God and if thy soul doth really abhore that and thou would not upon any account choose to be in such a case thou may gather something from that to thy comfort But enough of this case here CHAP. XXVI How is Christ as the Life to be applyed by a soul that misseth God's favour and countenance THe sixt case that we â—…hall speak a little to is a deadnesse occasioned by the Lord 's hideing of himself who is their Life and the fountaine of life Psal. 36 9. and whose loving kindnâ—…sse is better then life Psal. 63 3. and in whose favour is their life Psal â—…0 5. A case which the frequent complaints of the Saints manifest to be rife enough Concearning which we shall 1. Shew some of the consequences of the