The Gospel Mystery of Sanctification, Direction 12

The Gospel Mystery of Sanctification · Direction 12

p. 229DIRECT. XII.

Make diligent uſe of your moſt holy Faith for the immediate Performance of the Duties of the Law, by walking no longer according to your old natural State, or any Principles or Means of Practice that belong unto it, but only according to that New State which you receive by Faith, and the Principles and Means of Practice that properly belong thereunto; and ſtrive to continue and increaſe in ſuch manner of Practice: This is the only way to attain to an acceptable Performance of thoſe Holy, and Righteous Duties, as far as it is poſſible in this preſent Life.

EXPLICATION.

HEre I am guiding you to the manner of Practice, wherein you are to make uſe of Faith p. 230and of all other effectual means of Holyneſs before treated of, which Faith layeth hold on, for the immediate Performance of the Law, which is the great end aimed at in this whole Treatiſe: And therefore this deſerveth to be diligently conſidered as the principal Direction, to which all the foregoing and following, are ſubſervient. As for the meaning of it, I have already ſhewed that our old natural State, is that which we derive from the firſt Adam by natural Generation, and it is called in the Scripture the Old Man, and while we be in it, we are ſaid to be in the Fleſh; and our new State is that which we receive from the ſecond Adam Jeſus Chriſt, being new born in Union and Fellowſhip with him through Faith: And it is called in Scripture, the New Man, and when we are in it, we are ſaid to be in the Spirit. The Principles and Means of Practice belonging to a Natural State, are ſuch as Perſons do or may attain to and make uſe of, before they are in Chriſt by Faith. Such as belong properly to the New-State, are the manifold holy Endowments, Priviledges and Enjoyments which we partake of in Chriſt by Faith, ſuch as have already appeared to be the only effectual means of a Holy Life. We are ſaid to walk according to either of theſe States, or to the Principles or Means that belong to either of them, when we are moved and guided by Vertue of them, to ſuch actings as are agreeable to them. Thus Kings act according to their State, in commanding Authoritatively, and in magnificicent Bounty; poor Men in the way of Service and Obedience; and Children indiſcreetly, Heſter 1.7. Prov. 18.23. 1 Cor. 13.11. So the Manner of Practice here directed to, conſiſts in moving and p. 231guiding our ſelves in the Performance of the Works of the Law by Goſpel Principles and Means: This is the rare and excellent Art of Godlineſs, in which, every Chriſtian ſhould ſtrive to be skilful and expert. The reaſon why many come off with ſhame and Confuſion, after they have a long time laboured with much Zeal and Induſtry for the Attainment of true Godlineſs, is becauſe they were never acquainted with this holy Art, and never endeavoured to practiſe in a right Goſpel way. Some worldly Arts are called Myſteries, but above all, this Spiritual Art of Godlineſs, is without Controverſie a great Myſtery, 1 Tim. 3.16. becauſe the Means that are to be made uſe of in it, are deeply Myſterious, as hath been ſhewed, and you are not a skilful Artiſt till you know them, and can reduce them to Practice. It is a manner of Practice far above the Sphere of Natural Ability, ſuch as would never have entred into the Hearts of the Wiſeſt in the World, if it had not been Revealed to us in the Scriptures; and when it is there moſt plainly Revealed, continueth a dark Riddle to thoſe that are not inwardly Inlightned and Taught by the Holy Spirit: Such, as many Godly Perſons guided by the Spirit and do in ſome meaſure walk in, yet do but obſcurely diſcern, that they can hardly perceive their own Knowledge of it, and can hardly give any Account to others of the way wherein they walk. As the Diſciples that walked in Chriſt the way to the Father, and yet perceived not that Knowledge in themſelves, Lord we know not whether thou goeſt, and how can we know the way? Joh. 14.5. This is the reaſon why many poor Believers are ſo weak in Chriſt, and attain to ſo ſmall a Degree of Holineſs p. 232and Righteouſneſs. Therefore that you may the better be acquainted with a Myſtery of ſo high Concernment, I ſhall ſhew in the firſt place, that the Holy Scriptures do direct you to this manner of Practice, as only effectual for the Performance of Holy Duties; and then I ſhall lay before you ſome neceſſary Inſtructions, that you may underſtand how to walk aright in it, and continue and go forward therein, till you be made perfect in Chriſt.

For the firſt of theſe, the Holy Scriptures are very large and clear, in directing us to this manner of Practice, and to Continuance and Growth therein. And here it is uſeful for us to obſerve the great Variety of peculiar Words and Phraiſes, whereby the Holy Ghoſt teacheth this Myſtery, which many that frequently read the Scriptures, yea that pretend to be Preachers of the Goſpel, do little underſtand or regard, ſhewing thereby that the things of the Spirit of God are Fooliſhneſs to them, and that they are not yet acquainted with the form of ſound Words, and are ſtrangers to the very Language of the Goſpel which they profeſs and pretend to preach. I ſhall therefore preſent to your View ſeveral of thoſe particular Words and Phraſes whereby this myſterious manner of Practice is expreſs'd in the Holy Scriptures, and commended to you as the only way for the ſure Attainment of all Holineſs in Heart and Life. I ſhall rank ſuch of them together as agree in Senſe, that the Multitude of them may not breed Confuſion in your Thoughts.

1. This is the manner of Practice in Scripture, which is expreſſed by living by Faith Hab. 2.4. Gal. 2.20. Heb. 10.38. Walking by Faith. 2 Cor. p. 2335.7. Faith working by Love. Gal. 5.6. Overcoming the World by Faith, 1 Joh. 5.4. Quenching all the fiery Darts of the Wicked, by the Shield of Faith, Eph. 6.19, 20. Some make no more of living and walking by Faith, than meerly a ſtirring up, and encouraging our ſelves to our Duty by ſuch Principles as we believe. Thus the Jews might account that they believed by Faith, becauſe they profeſſed and aſſented unto the Doctrin of Moſes and the Prophets, and were moved thereby to a Zeal of God, though they ſought righteouſneſs not by Faith, but as it were, by the Works of the Law, Rom. 3.32. Thus Paul might think he lived by Faith while he was a zealous Phariſee, but afterwards he knew, that the life of Faith conſiſted in dying to the Law and living to God; and that not himſelf, but Chriſh, lived in him, Gal. 2.19. as it is one and the ſame thing to be juſtifyed by Faith, and Chriſt believed on, Rom. 5.1. ſo to live, walk and work by Faith, is all one with living, walking, working by means of Chriſt and his ſaving Endowments which we receive and make uſe of by Faith, to guide and move our ſelves to the Practice of Holineſs.

2. The ſame thing is commended to us by the Terms of walking, rooted and built up in Chriſt, Col. 2.6. living to God as not to live to our ſelves, but to have Chriſt living in us, Gal. 2.19, 20. Good Converſation in Chriſt, 1 Pet. 3.16. Putting on the Lord Jeſus Chriſt, that we may walk honeſtly as in the day, Rom. 13.13, 14. Being ſtrong in the Lord and the power of his might, Eph. 6.10.11. Doing all things in the name of Chriſt, Col. 3.17. walking up and down in the name of the Lord, Zech. 10.12. going in the ſtrength of the Lord, as to make mention of his Righteouſneſs, even of his only, Pſal. 71.16. Theſe p. 234phraſes are frequent, and do ſufficiently explain one another; and do ſhew, that we are to practiſe Holineſs, not only by vertue of Chriſts Authority; but alſo of his ſtrengthning Endowments moving us and encouraging us thereunto.

3. It is alſo ſignified by the phraſes of being, ſtrong in the Grace that is in Chriſt Jeſus, 2 Tim. 2.1. having your Converſation in the World not with fleſhly Wiſdom, but by the Grace of God, 2 Cor. 1.12. having, or holding fast Grace, that we may ſerve God acceptably, labouring abundantly in ſuch a manner, as that the whole work is not performed by us, but by the Grace of God that is with us, 1 Cor. 15.10. By Grace therefore, we may well underſtand the priviledges of our new ſtate given to us in Chriſt, whereby we ought to be influenced and guided in the performance of holy Duties.

4. It is alſo ſignified when we are to put off the old, and put on the new Man; yea, to continue in ſo doing, tho we have done it in a meaſure already, and that we avoid our former ſinful Converſation, Epheſ. 4.21, 22, 24. and to avoid ſin, becauſe we have put off the old, and put on the new Man, Col. 3.9, 10, 11. I have already ſhewed, that by this twofold man, is not meant merely ſin and holineſs: but by the former meant our natural Eſtate, with all its Endowments, whereby we are furniſhed only to the practice of ſin; and by the later, or new Eſtate in Chriſt, that whereby we are furniſhed with all means neceſſary for the practice of Holineſs.

5. We are to underſtand the ſame thing, when we are taught, not to walk after the Fleſh, but after the Spirit, that we may be free from the Law of ſin, and that the righteouſneſs of the Law may be fulfilled in us, Rom. 8.1, 2, 3. and through the Spirit to mortifie p. 235the deeds of the body, and to be led by the Spirit, becauſe we live by the Spirit, and have crucified the fleſh with the affections and luſts, Gal. 5.24. The Apoſtle doth ſhew by theſe expreſſions, not only that we are to practiſe holineſs, but alſo by what means we may do it effectually. By the Fleſh is meant, our old Nature derived from the firſt Adam: And by the Spirit, is meant the Spirit of Chriſt, and that new Nature which we have by him dwelling in us. We are ſaid to walk after either of theſe Natures, when we make the Properties or Qualifications of either of them to be the principles of our Practice. So when we are taught to ſerve in newneſs of the ſpirit, and not in the oldneſs of the Letter, that ſo we may bring forth fruits unto God: The meaning is, that we muſt endeavour to bring forth the fruits of holineſs, not by vertue of the Law, that killing Letter, to which the Fleſh is married, and by which the motions of ſin are in us; but by vertue of the Spirit, and his manifold Riches which we partake of in our new ſtate, by a myſtical marriage with Chriſt, Rom. 7.4, 5, 6. and by vertue of ſuch Principles as belong to the New State, declared in the Goſpel, whereby the holy ſpirit is ministred to us.

6. This is the manner of walking which the Apoſtle Paul directeth us unto, when he teacheth us by his own Example, That the continual work of our lives ſhould be to know Christ, and the power of his Reſurrection, and the fellowſhip of his Sufferings, being made conformable to his Death, if by any means we may attain to the Reſurrection of the dead, and to encreaſe and preſs forward in this kind of knowledge, Phil. 3.10, 11, 12, 15. Certainly he meaneth ſuch an experimental p. 236knowledge of Chriſt, and his Death and Reſurrection, as effectually makes us conformable thereunto in dying to ſin, and living to God. And he would hereby guide us to make uſe of Chriſt and his Death and Reſurrection, by Faith, as the powerful means of all Holineſs in Heart and Life; and to encreaſe in this manner of walking, until we attain unto perfection in Chriſt.

2. The ſecond thing propoſed, was, to lay before you ſome neceſſary Inſtructions, that your ſteps may be guided aright, to continue and go forward in this way of Holineſs, until you be made perfect in Chriſt. And ſeeing we are naturally prone to miſtake this way, and are utterly unable to find it out, or diſcern it by our own Reaſon and Underſtanding, we ſhould the more diligently attend to theſe Inſtructions taken out of the Holy Scriptures. And we ſhould pray earneſtly, that God would give unto us the Spirit of Wiſdom and Revelation, that we may diſcern the way of Holineſs thereby, and walk aright in it, according to that gracious promiſe, The wayfaring men, tho Fools, ſhall not err therein, Iſa. 35.8.

1. Obſerve and conſider diligently in our whole Converſation, That tho you are partakers of a new holy ſtate by Faith in Chriſt, yet our natural ſtate doth remain, in a meaſure, with all its corrupt Principles and Properties; as long as we live in this preſent World, our apprehenſion of Chriſt and his perfection in this Life is only by Faith, whereas by Senſe and Reaſon we may apprehend much in our ſelves contrary to Chriſt; and this Faith is imperfect: So that true Believers have cauſe to pray to God to help their Unbelief, Mar. 9.24. Therefore, tho we receive perfect p. 237Chriſt by Faith, yet the meaſure and degree of enjoying him is imperfect, and we hope ſtill, ſo long as we are in this World, to enjoy him in a higher degree of perfection than we have done; we are yet but weak in Christ, 2 Cor. 13.4. Children in compariſon to the perfection we expect in another World, 1 Cor. 13.10, 11. and we muſt grow ſtill, till we come to the perfect man, Eph. 4.13. and ſome are leſs Babes than others, and have received Chriſt in ſo ſmall a meaſure, that they may be accounted carnal rather than ſpiritual, 1 Cor. 3.1. And becauſe all the Bleſſings and Perfections of our new ſtate, as Juſtification, the gift of the Spirit, and of the holy Nature, and the Adoption of Children, are ſeated and treaſured up in Chriſt, and joyned with him inſeparably, we can receive them no further than we receive Chriſt himſelf by Faith, which we do in an imperfect meaſure and degree in this Life. The Apoſtle Paul propoſeth himſelf as a pattern for all thoſe that are perfect in the truth of Grace, to imitate. And yet he profeſſeth, That he was not yet made ſo perfect in the degree or meaſure of ſaving Endowments, but that he did ſtill preſs forward towards the mark of the prize of the highcalling of God in Chriſt Jeſus, labouring ſtill to apprehend and win Chriſt more perfectly; and to be found in him, not having his own Righteouſneſs, but that which is of God by Faith; and to gain more experimental knowledge of Chriſt, and of the fellowſhip of his ſufferings, and the power of his Reſurrection, being made conformable thereunto, Phil 3.8, 10. Believers are Juſtified already, yet wait for the hope of Righteouſneſs by Faith, i. e. for the full enjoyment of the Righteouſneſs of Chriſt, Gal. 5.5. p. 238They have received but the firſt-fruits of the ſpirit, and muſt wait for a more full enjoyment of it. The Spirit witneſſeth now to them, that they are the Children of God; and yet they groan within themſelves, waiting for more full enjoyment of Adoption, Rom. 8.23. Now ſeeing the degree and meaſure of our Reception and Enjoyment of Chriſt, with all the Bleſſings of our new ſtate in him in this Life is imperfect, it followeth clearly, that our contrary natural ſtate with its Properties remaineth ſtill in us in ſome degree, and is not perfectly aboliſhed; ſo that all Believers in this World, do in ſome degree partake of theſe two contrary ſtates. Believers have indeed put off the old man, and put on the new man, where Chriſt is all, and in all, Col. 3.10, 11. yet they are to put the old Man off, and the new Man on more and more, becauſe the old Man remaineth ſtill in a meaſure. They are ſaid to be, not in the fleſh, but in the ſpirit; becauſe their being in the Spirit is their beſt and laſting ſtate, as denominations are uſually taken from the better part, but yet the Fleſh is in them, and they find work enough to mortify the deeds of it, Rom. 8.9.13. Therefore ſeveral things which are contrary to each other, are frequently attributed to Believers in the Scripture, with reſpect to theſe two contrary States, wherein one place ſeems to contradict another, and yet both are true in divers reſpects: Thus holy Paul ſaith truly of himſelf, I live, yet not I; Gal. 2.20. becauſe he did live to God by Chriſt living in him; and yet in another reſpect according to his natural State, he did not live to God. Again, he profeſſeth that he was carnal, ſold under Sin, and yet on the contrary, that he p. 239allowed not Sin but hated it; he ſheweth how both theſe were true concerning himſelf: In diverſe reſpects he ſaith, in me, that is, in my Fleſh dwelleth no good thing. And I delight to do the Will of God according to the Inner-Man: With my Mind I my ſelf ſerve the Law of God but with my Fleſh, the Law of Sin, Rom. 7.14.15. John ſaith, He that ſaith he hath no ſin, deceiveth himſelf and is a Lyar, 1 Joh. 1. and alſo that it's true that whoſoever is born of God doth not commit Sin, for his Seed, i. e. Chriſt's the new ſpiritual Nature remaineth in him, and he can't ſin becauſe he is born of God, 1 Joh. 3.9. It is true that we are weak and nothing, and yet ſtrong and able to do all things, 2. Cor. 12.10, 11. Phil. 4.13. It's true that Believers are dead becauſe of Sin, but alive becauſe of Righteouſneſs, Rom. 8.10. and that when they dye by a natural Death, they ſhall never dye, Joh. 11.25, 26. They are Sons that have the Inheritance by their Birth-right, and yet in ſome reſpects may differ nothing from Servants, and ſo they may be under the Law in a ſenſe, and yet under Grace, and Heirs according to the free Promiſe at the ſame time, Gal 4.1, 2. They are redeemed from the Curſe of the Law, and have forgiveneſs of Sins, and a Promiſe that God will never be wroth with them, nor rebuke them any more, Gal. 3.13. Eph. 1.7. Iſa. 54.9. And yet on the contrary, the Curſe written in the Law, is ſometimes poured out upon them, Dan. 9, 11. and they have need ſtill to pray that God would deliver them from their Guiltineſs, and forgive their Debts, Pſal. 51.14. Mat. 6.12. and they may expect that God will puniſh them for all ther Iniquities, Amos 3.2. Theſe contrary p. 240things aſſerted concerning Believers in Scripture, do ſufficiently manifeſt that they partake of two contrary States in this Life; and this is a plain, and eaſie and ready way to reconcile theſe ſeeming Contradictions, whatever other ways may be uſed to reconcile ſome of them. And what reaſon is there to queſtion that the old Sate remaineth in Believers in ſome degrees, ſeeing all ſound Proteſtants acknowledge that the ſinful Depravation and Pollution of our Natures, commonly called Original Sin, which is one principal part of this old State, doth remain in all as long as they live in this World? Now though ſome penal Evils may be ſaid to remain in us, yet we can't ſuppoſe that this original Pollution is continued in us, and conſidered in Chriſt. But as conſidered in our old State derived from the firſt Adam, therefore the firſt ſin of Adam is imputed in ſome reſpect, even to thoſe that are juſtifyed by Faith, and they remain in a meaſure as aforeſaid, under the Puniſhment and Curſe denounced, Gen. 2.17. in the day thou eateſt thereof thou ſhalt ſurely dye; and on this account the ſame original Guilt and Pollution is propagated to the Children of believing Parents, as well as others by natural Generation; and if ſuch a great and fundamental part of the natural State continue in Believers as ſubjection to the Guilt of the firſt Sin and original Corruption, which is one great part of the Puniſhment and Death threatned, and by which we are prone and inclined to all actual Sins, why ſhould we not judge that other parts of the ſame State, do likewiſe continue in them as well as the guilt of their own actual Sins, and ſubjection to the Wrath of God and the Curſes and Puniſhments denounced againſt them in the Law? p. 241and why ſhould we not judge that all the Miſeries of this Life, and Death it ſelf, are inſlicted upon Believers, at leaſt in ſome reſpect, as Puniſhments of Sin? It may be objected that this Doctrin of a twofold State of Believers in this Life, doth much derogate from the Perfection of our Juſtification by Chriſt, and from the fulneſs of all the Grace and ſpiritual Bleſſings of Chriſt, and from the Merits of his Death and the power of his Spirit; and that it greatly diminiſheth the Conſolation of Believers in Chriſt. But it may be eaſily vindicated from this Objection, if we underſtand it rightly; for notwithſtanding this twofold State, it ſtill holdeth true, that Believers while they are on Earth, have all Perfection of ſpiritual Bleſſings, Juſtification, Adoption, the Gift of the Spirit, Holineſs, Eternal Life and Glory, in and with Chriſt, Eph. 1.3. in the perſon of Chriſt who is now in Heaven, the Old Man is perfectly crucifyed; they are dead to Sin and to the Law and its Curſe, and they are quickned together with him, and raiſed up with him, and made to ſit in heavenly Places, in Chriſt Jeſus, Eph. 2.6, 7. and Believers do in their own perſons, receive and enjoy by Faith, all theſe perfect, ſpiritual Bleſſings of Chriſt, as far as they receive and enjoy Chriſt himſelf dwelling in them, and no further. Thus far they are in a new State free from the Guilt, Pollution and Puniſhment of Sin, and ſo from the Wrath of God and all Miſeries, and Death it ſelf, while they are in this World: Yea, all the Guilt, Pollution and Puniſhments of Sin and all Evils whatſoever, which they are ſubject to according to their natural State, do them no harm according to this new State, but work for their good, and are no Evils, but p. 242rather Advantages to them, tending to the Deſtruction only of the Fleſh, and to the Perfection of the New Man in Chriſt. Yet it holdeth true alſo that our reception and enjoyment of Chriſt himſelf and all his Perfections, is but in an imperfect meaſure and degree, until Faith be turned into heavenly Viſion and Fruition of Chriſt; and therefore our old ſinful State with the Evils thereof, is not perfectly aboliſhed during this Life. The Kingdom of Heaven, or the Grace of Chriſt within us, is like leaven in Meal, and doth not unite it ſelf perfectly to the Meal in an Inſtant, but by degrees, until the whole be leavened, Mat. 13.35. or like the morning Light that expelleth Darkneſs by degrees, ſhining more and more unto a perfect day, Prov. 4.18. This cannot be juſtly accounted any derogation to the Merits of Chriſt's Death, or to the power of his Spirit, ſeeing Chriſt never intended to bring to paſs by his Death, or by the power of his Spirit, that we ſhould enjoy his ſpiritual Bleſſings any further than we are in him, and enjoy him by Faith; or that we ſhould be made holy or happy according to the Fleſh, by a Reformation of our natural State, as hath been ſhewed: Neither doth this diminiſh the Conſolation of Believers in Chriſt, for thereby they may know that they have the Perfection of Grace and Happineſs in Chriſt, and that they enjoy it in this World, as far as they enjoy Chriſt himſelf by Faith; and that they ſhall enjoy it in a perfect meaſure, and be fully freed from their old Sins and miſerable State, when that frame of Nature which they received from the firſt Adam, is diſſolved by Death. This Inſtruction is very uſeful to frame our Souls aright p. 243for the practiſing of Holineſs, only by thoſe Goſpel Principles and Means that belong to our new State, which we are Partakers of by Faith in Chriſt. And thus it is eaſily vindicated from another great Objection, wherein the Papiſts and Quakers do much Triumph. They appeal to Mens Conſcience to anſwer this Queſtion, which Doctrin is moſt likely to bring People to the practice of true Godlineſs, theirs which teacheth, That perfect Holineſs may be attained in this Life, or ours which teacheth, That it is impoſſible for us to keep the Law perfectly, and to purge our ſelves from all Sin as long as we live in this World, though we uſe our best Endeavours? They think that common Reaſon will make the Verdict paſs for them againſt our Doctrin, as that which diſcourageth all Endeavours for Perfection, and hardneth the Hearts of People to allow themſelves in Sin becauſe they cannot avoid it. But on the contrary, the Doctrine of Perfection hardens People to allow themſelves in Sin, and to call Evil Good, as the Papiſts account, That the Concupiſcence of the Fleſh againſt the Spirit is no Sin, but rather good matter for the Exerciſe of their Vertues, becauſe the most perfect in this Life, are not without it: It alſo diſcourageth thoſe that labour to get Holineſs in the right way, by Faith in Chriſt, and maketh them to think that they labour in vain, becauſe they find themſelves ſtill ſinful, and far from Perfection, when they have done their beſt to attain it. It hindereth our Diligence in ſeeking Holineſs, by theſe Principles and Means, whereby only it can be found: For who will be Diligent and Watchful to avoid walking according to his own carnal Principles, if he think that his own carnal State p. 244with it's Principles, is quite aboliſhed, and is out of him, ſo that at preſent he is in no danger of walking according to them? Whatſoever good works the Doctrin of the Perfectioniſts may ſerve to promote, I am ſure it hindereth a great part of that work which Chriſt would have us to be employed in as long as we live in this World; we muſt know that our old State with its evil Principles, continueth ſtill in a meaſure, or elſe we ſhall not be ſit for the great Duties of confeſing of Sins, loathing our ſelves for them, praying earneſtly for the Pardon of them, a juſt ſorrowing for them with a Godly Sorrow, accepting the Puniſhment of our Sins, and giving God the glory of his Juſtice, and offering to him the Sacrifice of a broken and contrite Spirit, being poor in Spirit, working out our Salvation with fear and trembling. Some have doubted how it can conſiſt with our Juſtification by Chriſt, that we ſhould be ſtill lyable to be puniſhed for our Sins, and obliged to pray for the Pardon of them, becauſe they have not well conſidered the twofold State of Believers in this Life; and except we know this and keep it in Mind, we ſhall never be ſit to practiſe continually the great Duties that tend to the putting off the Old Man and putting on the New Man, and mortifying the Deeds of the Body by the Spirit, praying continually that God would renew a right Spirit in us and ſanctify us throughout; preſſing forward to Perfection, deſiring the ſincere Milk of the Word and the Enjoyment of other Ordinances. Chriſt hath appointed that his Church on Earth, ſhould be employed in ſuch works; and Perfectioniſts either do, or ſain would account them needleſs for them, and that they have no p. 245longer need of Chriſt himſelf, to be their ſpiritual Phyſician and Advocate with the Father, and Propitiation for their Sins: Therefore they are not fit to be Members of the Church on Earth, and are never likely to be Members of the Church in Heaven, except they can make a Ladder and climb up thither before their time.

2. Deſpair of purging the Fleſh or Natural Man of its ſinful Luſts and Inclinations, and of practiſing Holineſs, by your willing and reſolving to do the beſt that lyeth in your own Power, and truſting on the Grace of God and Chriſt to help you in ſuch Reſolutions and Endeavours; rather reſolve to truſt on Chriſt to work in you to will and to do by his own power, according to his own good Pleaſure. They that are convinced of their own Sin and Miſery, do commonly firſt think to tame the Fleſh, and to ſubdue and root out its Luſts, and to make their corrupt Nature to be better natured, and inclined to Holineſs by their ſtrugling and wreſtling with it: And if they can but bring their Hearts to a full purpoſe and reſolution to do the beſt that lyeth in them, they hope that by ſuch a Reſolution, they ſhall be able to atchieve great Enterprizes in the Conqueſt of their Luſts, and performance of the moſt difficult Duties. It is the great work of ſome zealous Divines, in their Preaching and Writings, to ſtir up People to this Reſolution, wherein they place the chiefeſt turning Point from Sin to Godlineſs. And they think that this is not contrary to the life of Faith, becauſe they truſt on the Grace of God through Chriſt, to help them in all ſuch Reſolutions and Endeavours. Thus they endeavour to reform their old State, and to be made perfect in p. 246the Fleſh, inſtead of putting it off, and walking according to the new State in Chriſt. They truſt on low, carnal things for Holineſs, and upon the acts of their own Will, their Purpoſes, Reſolutions and Endeavours, inſtead of Chriſt; and they truſt to Chriſt to help them in this carnal way, whereas true Faith would teach them that they are nothing, and that they do but labour in vain. They may as well waſh a Blackamoor white, as purge the Fleſh or Natural Man from its evil Luſts, and make it pure and holy. It is deſperately wicked, paſt all cure: It will unavoidably luſt againſt the Spirit of God, even in the beſt Saints on Earth, Gal. 17. its mind is enmity to the Law of God, and neither is, nor can be ſubject to it, Rom. 8.7. They that would cure it and make it holy by their own Reſolutions and Endeavours, do act quite contrary to the deſign of Chriſt's Death, for he dyed not that the Fleſh, or Old Natural Man might be made holy, but that it might be crucifyed and deſtroyed out of us, Rom. 6.6. and that we might live to God, not to our ſelves, or by any natural power of our own Reſolutions or Endeavours, but by Chriſt living in us, and by his Spirit bringing forth the fruits of Righteouſneſs in us, Gal. 2.20. and 5.24, 25. Therefore we muſt be content to leave the Natural Man vile and wicked, as we found it, until it be utterly aboliſhed by Death, though we muſt not allow its Wickedneſs, but rather groan to be delivered from the Body of this Death, thanking God that there is a Deliverance through Jeſus Chriſt our Lord. Our way to mortify ſinful Affections and Luſts, muſt be not by purging them out of the Fleſh, but by putting off the Fleſh it ſelf, and geting p. 247above into Chriſt by Faith, and walking in that new Nature that is by him; thus the way of Life is above to the Wiſe, that he may depart from Hell beneath, Prov. 15.24. Our willing, reſolving and endeavouring, muſt be to do the beſt, not that lyeth in our ſelves, or in our own power, but that Chriſt and the power of his Spirit ſhall be pleaſed to work in us, for in us i. e. in our Fleſh there dwelleth no good thing, Rom. 7.18. we have no ground to truſt in God and Chriſt for help in ſuch Reſolutions and Endeavours, as in things that are agreeable to the deſign of Chriſt in our Redemption as to the way of acting and living by Faith. It is likely that Peter ſincerely reſolved to dye with Chriſt, rather than to deny him, and to do all that he could by his own power for that end; but Chriſt made him quickly to ſee the Weakneſs and Vanity of ſuch Reſolutions, and we ſee by Experience, what many Reſolutions made in Sickneſs and other Dangers moſtly come to. It is not enough for us to truſt on Chriſt to help us to act and endeavour ſo far only as Creatures, for ſo the worſt of Men are helped; he is the Jehovah in whom they Live, Move, and have their Being; Act. 17.28. and it's likely the Phariſee would truſt on God to help him in Duty, as he would thank God for the performance of Duty, Luk. 18.11. and this is all the Faith that many make uſe of to a holy Practice: But we muſt truſt on Chriſt to enable us above the ſtrength of our own natural power, by vertue of the new Nature which we have in Chriſt, and by his Spirit dwelling and working in us; or elſe our beſt endeavours will be altogether ſinful, and meer Hypocriſie, notwithſtanding all the help for which we truſt p. 248upon him. We muſt alſo take heed of depending for Holineſs upon any Reſolutions to walk in Chriſt, or on any written Covenants or any Holineſs that we have already received; for we muſt know that the Vertue of theſe things, continue no longer than we continue walking in Chriſt and Chriſt in us: They muſt be kept up by the continual Preſence of Chriſt in us, as Light is maintained by the preſence of the Sun, and cannot ſubſiſt without it.

3. You muſt not ſeek to procure forgiveneſs of ſins, the favour of God, a new holy Nature, Life, and Happineſs, by any works of the Moral Law, or by any Rites and Ceremonies whatever; but rather, you muſt work as thoſe that have all theſe things already according to your new ſtate in Chriſt; as ſuch who are only to receive them more and more by Faith, as they are ready prepared and treaſured up for you, and freely given to you by your ſpiritual head, the Lord Jeſus Chriſt. If we walk as thoſe that are yet wholly to ſeek for the procurement of ſuch enjoyments as theſe, it is a manifeſt ſign, that at preſent, we judge our ſelves to be without them, and without Chriſt himſelf; in whoſe fulneſs they are all contained: And therefore we walk according to our own Natural State, as thoſe that are yet in the Fleſh, and that would get Salvation in it, and by our carnal Works and Obſervances, inſtead of living altogether on Chriſt by Faith. This practice is according to the tenour of the Covenant of Works, as I have before ſhewed. And we have no ground to truſt on Chriſt and his Spirit to work Holineſs in us this way; for we are dead to the Legal Covenant by the Body of Chriſt, p. 249Rom. 7. And if we be led by the Spirit, we are not under the Law, Gal. 5.18. When the Galatians were ſeduced by falſe Teachers, to ſeek the procurement of Juſtification and Life by Circumciſion, and other works of the Moſaical Law, the Apoſtle Paul rebuketh them for ſeeking to be made perfect in the fleſh, directly contrary to their good beginning in the Spirit, for rendring Chriſt of none effect to them, and for falling from Grace, Gal. 3.3. and 5.4. And when ſome of the Coloſſians ſought perfection in the like manner, by obſervation of Circumciſion, holy-meats, holy-times, and other Rudiments of the World; The ſame Apoſtle blameth them for not holding the Head Jeſus Chriſt, and as ſuch as were not dead and riſen with Chriſt, but living merely in the World, Col. 2.19, 20. and 3.1. He clearly ſheweth, that thoſe who ſeek any ſaving enjoyments in ſuch a way, do walk according to their own Natural State: And that the true manner of living by Faith in Chriſt, is to walk as thoſe that have all fulneſs and perfection of Spiritual Bleſſings in Chriſt by Faith, and need not ſeek for them any other way to procure them for themſelves. In this ſenſe it is a true ſaying, That Believers ſhould not act for Life, but from Life. They muſt act as thoſe that are not procuring Life by their Works, but as ſuch who have already received and derived Life from Chriſt, and act from the Power and Vertue received from him. And hereby it appears, that the Papiſts, and all others that think to Juſtifie, Puriſie, Sanctifie, and ſave themſelves by any of their own Works, Rites or Ceremonies whatever, do walk in a carnal way, as thoſe that are without any preſent intereſt in Chriſt, and ſhall never attain unto Holineſs or p. 250Happineſs, until they learn a better way of Religion.

4. Think not that you can effectually encline your Heart to the immediate practice of Holineſs, by any ſuch practical Principles, as do only ſerve to bind, preſs and urge you to the performance of holy Duties: But rather let ſuch Principles ſtir you up to go to Chriſt firſt by Faith, that you may be effectually enclined to the immediate practice of Holineſs in him by Goſpel Principles, that ſtrengthen and enable you, as well as oblige you thereunto. There are ſome practical Principles, that do only bind, preſs, and urge us to holy Duties, by ſhewing the reaſonableneſs, equity, and neceſſity of our Obedience, without ſhewing at all, how we that are by Nature dead in ſin, under the wrath of God, may have any Strength and Ability for the performance of them. As for Inſtance, the Authority of God the Law-giver; our abſolute dependance on him as our Creator, Preſerver, Governour, in whoſe hand is our Life, Breath, and all our Happineſs here and for ever. His All-feeing Eye, that ſearcheth our Heart, diſcerneth our very Thoughts and ſecret Purpoſes, his exact Juſtice, in rendring to all according to their works; his Almighty and Eternal Power to reward thoſe that Obey him, and to puniſh tranſgreſſors for ever, The unſpeakable Joy of Heaven, and terrible Damnation of Hell. Such Principles as theſe do bind our Conſciences very ſtrictly, and do work very ſtrongly upon the prevalent Affections of Hope and Fear, to proſs and urge our Hearts to the performance of holy Duties, if we believe them aſſuredly, and work them earneſtly upon our Hearts, by frequent, ſerious, lively Meditation: p. 251And therefore ſome account them moſt forcible and effectual means to form any Vertue in the Soul, and to bring it to immediate performance of any Duty, tho never ſo difficult; and that the Life of Faith conſiſteth principally in our living to God in Holineſs, by a conſtant Belief and Meditation on them. And they account thoſe things that ſerve to mind them of ſuch Principles very effectual for Holineſs, as looking on the Picture of Death, or on a Deaths-head, keeping a Coffin by them ready made, walking about among the Graves, &c. But this is not that manner of living to God, whereof the Apoſtle ſpeaketh, when he ſaith, I live, yet not I, but Chriſt that liveth in me; and the Life that I live in the Fleſh, I live by the Faith of the Son of God, who loved me, and gave himſelf for me. If a Man make uſe of theſe obliging Principles, to ſtir him to go to Chriſt for Strength to Act holily, he walketh like one that hath received Chriſt as his only Life by Faith, otherwiſe he walketh like other Natural Men. For the Natural Man may be brought to Act by theſe Principles, partly by Natural Light, and more fully by Scripture-Light, without any true knowledge of the way of Salvation by Chriſt, and as if Chriſt had never come into the World. And he may be ſtrictly bound by them, and vehemently urged and preſſed to holy Duties; and yet all this while is left to his own Natural Strength or Weakneſs, being not aſſured by any of theſe Principles, that God will give him Strength to help him in the performance of theſe Duties; and can do nothing aright, until he get new Life and Strength in Chriſt by a more precious ſaving Faith. There would be no need of a new Life p. 252and Strength by Chriſt, if theſe Principles were ſufficient to bring us to a holy Converſation. Therefore this manner of practice is no better than walking after the fleſh, according to our corrupt ſtate, and a ſeeking to be made perfect in the fleſh. No queſtion but Paul was very diligent in it while he was a blind Phariſee. Yea, the Heathen Philoſophers might attain to it in ſome meaſure by the Light of Common Reaſon. The Devils have ſuch Principles, as they do believe aſſuredly, yet they are never the better for them. Its a part of that Natural Wiſdom whereby the world knew not God; not that Wiſdom of God in a Myſtery diſcovered in the Goſpel, which is the only ſanctifying Wiſdom and Power of God unto Salvation. VVhat can you produce but corruption, by preſſing with Motives to Holineſs, one that hath no ſoundneſs in him, from the ſole of the foot even to the head, only wounds and bruiſes, and putrified ſores. He that is made truly ſenſible of his own vileneſs and deadneſs by Nature, will deſpair of ever bringing himſelf to Holineſs by Principles that afford him no Life and Strength, but only lay an Obligation upon him, and urge and preſs him to Duty. What are meer Obligations to one that is dead in ſin? While the Soul is without ſpiritual Life, ſin is the more moved and enraged, by preſſing and urging upon the Soul the Obligations of the Law, and its Commands. The motions of ſin are by the Law, and ſin taking occaſion by the Commandment, worketh in us all manner of Concupiſcence, Rom. 7.5, 7, 8. And yet theſe obliging Principles are very good and excellent in this right Goſpel uſe of them, as the Apoſtle ſaith of the Law, that it is good, if it be p. 253uſed lawfully, 1 Tim. 1.7. The humbled ſinner knoweth well his Obligations; but it is Life and Strength that he wanteth, and deſpaireth of walking according to ſuch Obligations, until he get this Life and Strength by Faith in Chriſt: Therefore theſe obliging Principles do move him to go in the firſt place to Chriſt, that ſo he may be enabled to anſwer their End, by the ſtrengthning and enlivening Principles of Gods Grace in Chriſt. Some there are, that make uſe of Goſpel-Principles only to oblige and urge to Duty, without affording any Life and Strength for the performance, as they that think, that Chriſt dyed and roſe again to eſtabliſh a New Covenant of Works for our Salvation, and to give us a pattern of Good Works by his own Obedience, rather than to purchaſe Life, Obedience, and good Works for us. Such as theſe do not underſtand, and receive the Principles of the Goſpel rightly; but they pervert and abuſe them, contrary to their true Nature and Deſign; and thereby they render them as ineffectual for their Sanctification, as any other natural or legal Principles.

5. Stir up and ſtrengthen your ſelf to perform the Duties of Holineſs, by a firm perſwaſion of your enjoyment of Jeſus Chriſt, and all ſpiritual and everlaſting Benefits through him. Set not your ſelves upon the performance of the Law with any prevailing thoughts or apprehenſions, that you are yet without an Intereſt in Chriſt, and the love of God through him, under the Curſe of the Law, the power of Sin and Satan, having no better Portion than this preſent World; no better ſtrength, than that which is in the purpoſes and reſolutions of your own Free-will. While p. 254ſuch thoughts as theſe prevail, and influence your Actings, its evident that you walk according to the Principles and Practices of your old natural ſtate; and you will be moved thereby to yield to the Dominion of Sin and Satan, to withdraw your ſelves from God and Godlineſs, as Adam was moved from the ſight of his own Nakedneſs, to hide himſelf from God, Gen. 3.10. Therefore your way to a holy practice, is firſt to conquer and ſpoil ſuch unbelieving thoughts, by truſting confidently on Chriſt, and perſuading your ſelves by Faith, that his Righteouſneſs, Spirit, Glory, and all his ſpiritual Benefits are yours, and he dwelleth in you, and you in him. In the might of this Confidence you ſhould go forth to the performance of the Law; and you will be ſtrong againſt Sin and Satan, and able to do all things through Chriſt that ſtrengthens you. This conſident perſwaſion is of great neceſſity to the right framing and diſpoſing our Hearts to walk according to our new ſtate in Chriſt. The Life of Faith principally conſiſteth in it. And herein it eminently appeareth, that Faith is an Hand not only to receive Chriſt, but alſo to work by him; and that it cannot be effectual for our Sanctification, except it contain in it ſome Aſſurance of our Intereſt in Chriſt, as hath bin ſhewed. Thus we act as thoſe that are above the Sphear of Nature, advanced to Union and Fellowſhip with Chriſt. The Apoſtle maintained in his Heart, a perſwaſion that Chriſt had loved him, and given himſelf for him; and hereby he was enabled to live to God in Holineſs, through Chriſt living in him by Faith. He teacheth us alſo, that we muſt maintain the like perſwaſion, if we would walk holily in Chriſt. We muſt know, that our old man p. 255is crucified with him; and we muſt reckon our ſelves dead indeed unto ſin, and alive unto God through Jeſus Chriſt our Lord, Rom. 6.6. This is the means whereby we may be filled with the Spirit, strong in the Lord, and the power of his might; which God would not require of us, if he had not appointed the means, Eph. 6. Chriſt himſelf walked in a conſtant perſwaſion of his excellent ſtate; he ſet the Lord always before him, and was perſwaded, that becauſe God was at his right hand, he ſhould not he moved, Pſal 16.8. How ſhould it be rationally expected, that a Man ſhould Act according to this new ſtate, without Aſſurance that he is in it? Its a rule of Common Prudence in all worldly Callings and Conditions, that every one muſt know and conſider well his own State, leſt he ſhould act proudly above it, or ſordidly below it; and it is a hard thing to bring ſome to a right eſtimate of their own worldly Conditions. If the ſame rule were obſerved in Spiritual things, doubtleſs the knowledg and perſwaſion of the Glory and Excellency of our new ſtate in Chriſt, would more elevate the hearts of Believers above all ſordid Salvery to their Luſts, and enlarge them to run chearfully the ways of Gods Commandments: If Chriſtians knew their own Strength better, they would enterprize greater things for the Glory of God. This Knowledge is difficultly attained, it is only by Faith and ſpiritual Illumination; the beſt know but in part, and hence it is that the Converſation of Believers, falleth ſo much below their holy and heavenly Calling.

6. Conſider what Endowments, Priviledges or Properties of your new State are moſt meet, and forcible to incline and ſtrengthen your Heart to p. 256love God above all, and to renounce all Sin, and to give up your ſelf to Univerſal Obedience to his Commands, and ſtrive to walk in the perſuaſion of them, that you may attain to the Practice of theſe great Duties… I may well joyn theſe together, becauſe to love the Lord with all our Hearts, Might and Soul, is the firſt and great Commandment which influenceth us to all Obedience, with a hatred and deteſtation of all Sin as it's contrary and hateful to God. The ſame effectual means that produceth the one, will alſo produce the other, and Holineſs chiefly conſiſteth in theſe. So the chief Bleſſings of our holy State are moſt meet and forcible to enable us for the immediate performance of them, and are to be made uſe of to this end by Faith. Particularly you muſt believe ſtedfaſtly that all your Sins are blotted out, and that you are reconciled to God, and have acceſs into his Favour by the Blood of Chriſt, and that he is your God and Father, and altogether Love to you, and your all-ſufficient everlaſting Portion and Happineſs through Chriſt. Such Apprehenſions as theſe, do preſent God as a very lovely Object to our Hearts, and do thereby allure and win our Affections that cannot be forced by Commands or Threatnings, but muſt be ſweetly won and drawn by Allurements. We muſt not harbour any Suſpicions that God will prove a terrible, everlaſting Enemy to us, if we would love him; for there is no fear in Love, but perfect Love caſteth out Fear, becauſe Fear hath Torment; he that feareth is not made perfect in Love, we love him becauſe he firſt loved us, 1 Joh. 4.18, 19. David loved the Lord becauſe he was perſuaded that he was his Strength, Rock, Fortreſs, his God p. 257and the horn of his ſalvation, Pſal. 18.1, 2. Love that cauſeth Obedience unto the Law, muſt proceed from a good Conſcience, purged from ſin; and this good Conſcience muſt proceed from Faith unfeigned, whereby we apprehend the remiſſion of our ſins, our Reconciliation with God by the merits of the blood of Chriſt, 1 Tim. 1.5. with Heb. 9.14. For the ſame end that your Hearts may be rightly fitted and framed for the performance of theſe principal Duties, the Holy Scripture directeth you to walk in the perſwaſion of other principal Endowments of your new ſtate: As, that you have fellowſhip with the Father and the Son, 1 Joh. 1.3. That you are the Temple of the living God, 2 Cor. 6.16. That you live by the Spirit, Gal. 5.25. That you are called to Holineſs, and created in Chriſt Jeſus unto good works: That God will ſanctiſie you wholly, and make you perfect in holineſs at the laſt, 1 Theſ. 5.23, 24. Eph. 2.10. That your old man is crucified with Chriſt; and through him you are dead unto ſin, and alive unto God; and being made free from ſin, you are become the Servants of Righteouſneſs, and have your Fruit unto Holineſs, and the End Everlaſting Life, Rom. 6.6, 22. You are Dead, and your Life is hid with Chriſt in God. When Chriſt who is your Life ſhall appear, then ſhall you alſo appear with him in Glory, Col. 3.3, 4. Such perſwaſions as theſe, when they are deeply rooted, and conſtantly maintained in our Hearts, do ſtrongly Arm and Encourage us to practiſe Univerſal Obedience in oppoſition to every ſinful Luſt: Becauſe we look upon it not only as our Duty, but our great Priviledge, to do all things through Chriſt ſtrengthning of us; and God doth certainly work in us both to will and to do by theſe Principles, becauſe p. 258they properly belong to the Goſpel, or New Teſtament, which is the Miniſtration of the Spirit, and the Power of God unto Salvation, 2 Cor. 3.6, 8. Rom. 1.16.

7. For the performance of other Duties of the Law, you are to conſider not only theſe Endowments, Priviledges and Properties of their new State, which are meet and forcible, to enable you to the Love of God, and Univerſal Obedience, but alſo thoſe that have a peculiar force and aptitude ſuitable to the ſpecial Nature of ſuch Duties: And you muſt endeavour to aſſure your ſelves of them by Faith, that you may be encouraged and ſtrengthned to perform the Duties. I ſhall give you ſome inſtances of this manner of practice in ſeveral Duties, whereby you may the better underſtand how to guide your ſelves in the reſt. And as to the Duties of the firſt Table, if you would draw near to God in a Duty of his Worſhip with a true Heart, you muſt do it in full aſſurance of Faith concerning your enjoyment of Chriſt, and his Salvation. And would you perform the great Duty of truſting on the Lord with all your Heart, eaſting your Care upon him, and committing the diſpoſal of your ſelf to him in all your Concerns? Perſwade your ſelf through Chriſt, that God, according to his Promiſe, will never fail you, nor forſake you; that he taketh a Fatherly Care of you, that he will with-hold no good thing from you, and will make all things to work for your Good: And thus you will be ſtrong and couragious in the practice of this Duty: Whereas, if you live in a meer ſuſpence concerning your Intereſt in the Priviledges, you will be ſubject to carnal fears, carping cares, in deſpite of your Heart, and you willbe prone to truſt on the Arm of p. 259Fleſh, tho your Conſcience tell you plainly, that in ſo doing you incur the hainous guilt of Idolatry. Would you be ſtrengthned to ſubmit to the hand of God with a chearful Patience, in bearing any Affliction, and Death it ſelf? The way to fortifie your ſelves, is to Believe aſſuredly, that your Afflictions that are but for a moment, do work for you a far more exceeding eternal weight of Glory; that Chriſt is your gain in death and life; that his Grace is ſufficient for you; and his ſtrength made perfect in your weakneſs; and that he will not ſuffer you to be tempted above that you are able; and will at laſt make you more than Conquerours over all evil. Until you attain to ſuch perſwaſions as theſe, you will be prone to fret, and murmur under the burden of Affliction, and to uſe indirect means to deliver your ſelves, notwithſtanding the cleareſt Convictions to the contrary. Would you limit your ſelves to the Obſervation of Gods own Inſtitutions in his Worſhip? Believe that you are compleat in Chriſt, and have all perfection of ſpiritual Bleſſings in him; and that God will build you up in Chriſt by the Ordinances of his own Appointment. This will make you account his Ordinances ſufficient, and Mens Traditions, and Inventions, needleſs in the Worſhip of God: Whereas if you do not apprehend all fulneſs in Chriſt, you will be like the Papiſts, prone to catch at every Straw, and to multiply Superſtitious Obſervations without end, for the ſupply of your ſpiritual Wants. Would you confeſs your ſins to God, pray to him, and praiſe him heartily for his Benefits? Would you praiſe him for Afflictions as well as Proſperity? Believe aſſuredly that God is Faithful and Juſt to forgive your ſin through Chriſt, p. 260that you are made an Holy Prieſthood, to offer ſpiritual Sacriſices of Prayer and Praiſes, that are acceptable to God through Chriſt; and that God heareth your Prayers, and will fulfill them ſo far as they are good for you; and that all Gods ways are Mercy and Truth toward you, whether he proſper or afflict you in this life. If you be altogether in doubt, or otherwiſe perſwaded concerning theſe Priviledges, all your Confeſſions, Prayers and Praiſes, will be but heartleſs, Lip-labours, Slaviſh or Phariſaical Works. In like manner you will be enabled to hear and receive the Word as the Word of God, and to meditate on it with delight, and you will be willing to know the ſtrictneſs and ſpirituality of the Commands of God, and to try and examine your ways impartially by them, if you believe aſſuredly that the Word is the Power of God to Salvation; and that Chriſt is your great Phyſician, willing and able to heal you, be the caſe never ſo bad: And where your ſin abounds, his Grace towards you doth ſo much the more abound: Whereas, without theſe Comfortable Apprehenſions, all the works of Hearing, Meditation, Self-examination, will be but uncouth heartleſs Works, and they will be performed negligently, and by halves, or hypocritically, and out of ſlaviſh Fear, with much reluctancy, without any good will, or readineſs of mind. So alſo for the right receiving of the Sacraments, you will find your ſelves much ſtrengthned by Believing, that you may have Communion with God and Chriſt in them, and that you have a great High-Prieſt to bear the Iniquity of your holy things, and to make you for ever accepted before the Lord. In the ſame way p. 261you are to apply your ſelves to all Duties towards your Neighbour, required in the ſecond Table of the Law, by Acting in a perſwaſion of ſuch priviledges of your new Eſtate, as have a peculiar force to encourage and ſtrengthen you for the performance of them. That you may love your Neighbour as your ſelf, and do to him in all things as you would he ſhould do to you, without partiality and ſelf-ſeeking; that you may give him his due Honour, and abstain from injuring him in his Life, Chaſtity, worldly Estate, good Name, or from Coveting any thing that is his, according to the ſeveral Commands in the ſecond Table of the Decalogue: You muſt walk in a perſwaſion, not only that theſe things are juſt and equitable toward your Fellow-Creatures, and that you are ſtrictly bound to the performance of them, but that they are the will of your heavenly Father, that hath begotten you according to his own Image in Righteouſneſs and true Holineſs, and hath given you his Spirit, that you may be like-minded to him in all things: And that they are the mind of Chriſt who dwelleth in you, and you in him: That God and Chriſt are kind, tender-hearted, long-ſuffering, full of goodneſs to Men, whether good or bad, Friends or Enemies, Poor or Rich; and that Chriſt came into the World, not to deſtroy, but to ſave; and that you are of the ſame Spirit; that the Injuries done to you by your Neighbours can do you no harm: And you need not ſeek any good for your ſelves by injuring them, becauſe you have all deſirable happineſs in Chriſt; and all things, tho intended by your Enemies for your hurt, certainly work for your good through Chriſt: Such apprehenſions as theſe, wrought in us by the Spirit of Faith, do certainly beget in us a right frame p. 262of Spirit, throughly furniſhed for every good work towards our Neighbour. Likewiſe, your Hearts will be purified to unfeigned love of the Brethren in Chriſt, and you will walk toward them with all lowlineſs, meekneſs, long-ſuffering, forbearing one another in Love, if you maintain a ſtedfaſt belief and perſwaſion of thoſe manifold Bonds of Love whereby you are inſeparably joyned with them through Christ; as particularly, that there is one Body, and one Spirit, one hope of your Calling, one Lord, one Faith, one Baptiſm, one God and Father of all, who is above all, and through all, and in you all. Finally, you will be able to abſtain from all fleſhly and worldly Luſts, that war againſt the Soul, and hinder all Godlineſs, by an aſſured perſwaſion; not meerly that Gluttony, Drunkenneſs, Letchery, are filthy Swiniſh Abominations; And that the pleaſures, profits, and honours of the World are vain, empty things; but that you are Crucified to the Fleſh, and the World, and quickned, raiſed and ſet in heavenly places through Christ; and that you have pleaſures, profits, honours in Chriſt, to which the beſt things in the World are not worthy to be compared: And that you are Members of Chriſt, the Temple of his Spirit, Citizens of Heaven, Children of the Day, not of the Night, nor of Darkneſs. So that 'tis below your State and Dignity to practiſe deeds of darkneſs, and mind fleſhly worldly things. Thus I have given Inſtances enough to ſtir you up to acquaint your ſelves with the manifold endowments, priviledges, properties of your New State in Chriſt, as they are diſcovered in the Goſpel of your Salvation, whereby the new Nature is fitted for holy Operations; as the common Nature of Man is furniſhed with the Endowments neceſſary for thoſe Functions and Operations to which it p. 263is deſigned; and alſo to ſtir you up to make uſe of them by Faith, as they ſerve to ſtrengthen you either for Univerſal Obedience, or for particular Duties: And by this manner of Walking, your Hearts will be comforted and eſtabliſhed in every good Word and Work, and you will grow in Holineſs, until you attain to Perfection in Jeſus Chriſt.

8. If you endeavour to grow in Grace and in all Holineſs, truſt aſſuredly that God will enable you by this manner of Walking, to do every thing that is neceſſary for his Glory and your own everlaſting Salvation, and that he will graciouſly accept of that Obedience through Chriſt, which you are enabled to perform according to the meaſure of your Faith, and pardon your Failings, though you offend in many things, and fall ſhort of many others, as to degrees of Holineſs and high Acts of Obedience. And therefore attempt not the performance of Duty in any other way, though you cannot yet attain to do ſo much as you would in this way. This is a neceſſary Inſtruction to eſtabliſh us in the life of Faith, that the ſenſe of our manifold Failings and Defects, may not move us eitheir to Deſpair, or to return to the uſe of carnal Principles and Means, for help againſt our Corruptions, as accounting this way of living and acting by Faith, to be in-ſufficient for our Sanctification and Salvation. The Apoſtle Paul, exhorts the Galatians to walk in the Spirit; though the fleſh luſts againſt the ſpirit, ſo that they cannot do the things that they would, Gal. 5 10, 17. We are to know that though the Law requireth of us the utmoſt perfection of Holineſs, yet the Goſpel maketh an allowance for our Weakneſs, and Chriſt is ſo meek p. 264and lowly in heart, that he accepteth of that which our weak Faith can attain to by his Grace, and doth not exact or expect any more of us for his Glory and our Salvation, until we grow ſtronger in Grace. God ſhewed his great Indulgence to his People under the Old Testament, that Moſes the Law-giver ſuffered them, becauſe of the hardneſs of their hearts to put away their Wives: Though from the beginning it was not ſo, Mat. 19.8. and alſo in tolerating the cuſtomary practice of Polygamy; tho Chriſt will not tolerate the continuance of ſuch Practices in his Church, ſince his Spirit is more plentifully poured forth under the Goſpel: Yet he is as forward as ever, to bear with the Failings of his weak Saints that deſire to obey him ſincerely. We have another Inſtance of God's Indulgence, more full to our preſent purpoſe, in his commanding that the fearful and faint-hearted, ſhould not be forced to enter into the Battel againſt their Enemies, but ſuffered to return home to their Houſes: Though ſighting in Battel againſt Enemies, without Fear and Faint-heartedneſs, was a Duty that God did much exerciſe his People in, at that time, Deut. 20.3, 8. So under the Goſpel, though it be an eminent part of Chriſt's Service, to endure the greateſt Fight of Afflictions and Death it ſelf, courageouſly for his Name ſake, yet if any be ſo weak in Faith that they have not ſufficient Courage to venture into the Battel, no doubt but Chriſt alloweth them to make uſe of any honeſt means, whereby they may eſcape the hands of Perſecutors with ſafety to their holy Profeſſion: He will accept them in this weaker kind of Service, and will approve of them better than if they ſhould hazard p. 265a denial of his Name, by venturing themſelves upon the Tryal of Martyrdom, when they might have eſcaped it. Peter came off with Sin and Shame, by venturing beyond the meaſure of his Faith, into the hands of his Perſecutors, when he went after Chriſt to the High Prieſt's Hall; whereas he ſhould rather have made uſe of that indulgent Diſmiſſion that Chriſt gave to him and the reſt of his Diſciples: Let theſe go their way, Joh. 18.8. Chriſt dealeth with his People as a good careful Shepherd, that will not over-drive his Sheep: He gathereth his Lambs with his Arms, and carrieth them in his Boſom, and will gently lead thoſe that are with young, Iſa. 40.11. He would not have his Diſciples urged rigorouſly upon the Duty of Faſting, when their Spirits were unfit for it, becauſe he knew that impoſing Duties above their Strength, is like putting a piece of new Cloath into an old Garment, and new Wine into old Bottles; which ſpoyleth all at laſt, Mat. 9.14, 17. That Precept of Solomon, Be not righteous overmuch, Prov. 7.10. is very uſeful and neceſſary, if rightly underſtood. We are to beware of being too rigorous in exacting Righteouſneſs, of our ſelves and others beyond the meaſure of Faith and Grace. Overdoing commonly proveth undoing. Children that venture on their Feet beyond their Strength, have many a Fall; and ſo have Babes in Chriſt, when they venture unneceſſarily upon ſuch Duties as are beyond the ſtrength of their Faith. We ſhould be content at preſent to do the beſt that we can according to the meaſure of the gift of Chriſt, though we know that others are enabled to do much better; and we are not to deſpiſe the day of ſmall things, but to praiſe God that p. 266he worketh in us any thing that is well-pleaſing in his ſight, hoping that he will ſanctify us throughout, and bring us at laſt to perfection of Holineſs through Jeſus Chriſt our Lord. And we ſhould carefully obſerve in all things, that good Leſſon of the Apoſtle, not to think of our ſelves more highly than we ought to think, but to think ſoberly, according as God hath dealt to every Man the meaſure of Faith, Rom. 12.3.