The Voice of the Spirit, Chapter 14
CHAP. XIV. Shewing how a ſoule may know that the Spirit hath witneſſed its Adoption by bloud.
Qu: 2. HOw may a ſoule know that the Spirit hath witneſſed its Adoption by Blood?
Anſ: 1. From the New Covenant or the free promiſe: we are not to thinke that there is an application of material blood; but the Goſpell diſcovereth that the bloud of Chriſt which was ſhed upon the Croſſe, was intended and is uſefull, for Juſtification, Redemption, &c. and offereth it, for ſuch uſes and ends unto particular ſoules. The application of blood is by faith: Rom. 3.25. and therefore it muſt be by a promiſe, becauſe faith ever muſt have a Divine word to faſten upon, and Rom. 10 v. 8.10. The Apoſtle checketh & reproveth for ſuch carnal apprehenſions, as, that we muſt clamber up to heaven for the blood of Chriſt: No (ſaith he) the Lord reacheth it forth, and maketh it nigh to us, in or by the word of faith: and the ſame word promiſeth beleevers that they ſhall be ſaved. v. 9. So that, a Divine word is the inſtrument for the conveyance of the blood of Chriſt unto ſoules, and for their aſſurance of ſalvation thereby. This is Gods Deed of gift, which they have to ſhew for their right and title to that blood, and all advantages that come by it: and their Acquittance or diſcharge from the debt they did owe to Juſtice. Many are poſſeſſed with apprehenſions that it is impoſſible to attaine aſſurance of intereſt in that blood of Chriſt, and are filled with inward porplexities about it, for want of conſidering the written word as the means of conveyance. Whereas, if the promiſe of it be yours, the blood in the ſeverall uſes it ſerveth to, is yours alſo, and that ought to ſatisfie you: for there is an inſeparable connexion between blood and the Covenant. Heb. 10. v. 16.19. & 12. v. 24. & 13. v. 20.
And your Concluſions of intereſt in any priviledges that come in by it, ought to be grounded, and built upon a free promiſe, Gal. 3. v. 18.22.29. Hebr. 9.15.
2. From Cordiall acts of faith in the application of the blood of Chriſt: Faith is neceſſary to make the promiſe become particular to a ſoule. Rom. 3.25. Rom. 10. v. 8, 9.10. With the heart man beleeveth unto righteouſneſſe—
1. There muſt be beleeving; which is the acceptation of that blood from Chriſt, in the free promiſe:What beleeving is, as it hath reference to Juſtification. or a conſenting to the free offer of it, that it may be uſefull to the ſoule in particular for ſuch ends as it ſerveth to. If thou haft heartily accepted of it, then the promiſe and the blood or righteouſneſſe of Chriſt tendred therein, are both undoubtedly thine. The primitive act of faith, doth not conſiſt in a perſwaſion that Chriſt is mine, or ſhed his blood for me: this (as Mr Burroughs ſaith) is, the creame of faith, the riches of ſaith: and a man muſt be intereſted in that bloud in order before that beliefe, elſe it is a falſe faith. But, beleeving muſt conſiſt in conſenting or receiving; to anſwer the offer. And hence, receiving Chriſt, and beleeving on his name, are made one. Joh. 1.12. And, in this reſpect Juſtification is ſo often aſcribed to Faith, in oppoſition to workes. Rom. 3. v. 20.28. We conclude that a man is juſtified by faith, without the deeds of the Law. Gal. 2.16. Knowing that a man is not juſtified by the workes of the Law, but by the faith of Jeſus Chriſt.
By faith. i. e. by a righteouſneſſe which is attained in a way of Receiving, not in a way of Doing. It lieth out of a mans ſelfe, is not a mans owne but by free donation on Gods part, and reception on his part. And hence the Apoſtle maketh that the grand difference, between the Law and the Goſpell. Rom. 10. v. 5. Moſes deſcribeth the righteouſneſs which is of the law, that the man which doth thoſe things ſhall live by them. But in oppoſition to that, he declareth the voyce of the Goſpel to be [beleeve with thine heart, and thou ſhalt be ſaved. v. 6.9.]. And,Fidei attribuitur ſalus non tanquam cauſae: ſed tanquam inſtrumento. Ne que enim fides vis illa eſt, ut poſſit ſervare: ſed tota vis eſt ill…us qui per fidem apprehēditur, nempe Chriſti. Fayus. why is it by beleeving? v. 10. For, with the heart man beleeveth unto righteouſneſſe — i. e. Faith carrieth a man out of himſelfe, and findeth a righteouſneſſe in another, which availeth to juſtification and life. And thus Faith doth juſtiſie, not as a Grace, or as a worke or Quality; but as a meanes or inſtrument Commiſſionated by the Lord, for the reception of that blood of Chriſt which doth juſtifie. And hence it is called the righteouſneſſe by and through faith. Phil. 3.9. Rom. 10.6. It is not the act but the object of faith that Juſtifieth.
2. There muſt be cordial acts of faith. Rom. 10 v. 8, 9, 10. the heart is three times required in theſe three verſes, and an infallible Aſſurance of righteouſneſſe and ſalvation is given to all thoſe that beleeve with it: and without that the faith is vaine. Joh. 2.23. Many beleeved — and yet Chriſt did not owne their faith, becauſe their hearts were wanting. v. 24, 25. & Act. 8.13. Simon Magus beleeved and yet was in the gall of bitternes ſtill. v. 23. and the defectivenes of his faith was in this, his heart was not right. v. 21. When it is [with the heart] many of the following particulars will diſcover.
3. From its preferring that blood before all other things: Phil. 3. v. 8, 9. Paul reckoned Church priviledges loſſe, birth-priviledges loſſe, creature-injoyments loſſe, i.e. with the neglect of the righteouſneſs of God by faith; and he placed all his gaine, in gaining that: and 1 Corin. 2. v. 2. I determined not to know any thing among you, ſave Chriſt Jeſus and him crucified. i. e. I preferre the knowledge of him in his death before all other things.
Some men doe not reſt upon any other righteouſneſſe, nor this neither. Rom. 9.30. The Gentiles followed not after righteouſneſſe. Others, may follow after righteouſneſs, yea and cry earneſtly for the blood of Chriſt to; but, riches, honours, pleaſures, performances, carnal company, baſe luſts, ſomething below or beſides Chriſt is more affected. Joh 5.44. Revel. 3.17. Rom. 9. v. 31, 32, 33.
But do'ſt thou finde ſuch an utter emptines, in all things beſides his blood, and ſo thirſt after this, as nothing elſe can quench thy thirſt? wouldeſt thou be full of diſtreſſe, under the fulleſt & moſt deſired injoyments, without this blood? can nothing elſe afford quiet, contentment, or ſatisfaction beſides that? Is that the great buſines, thy minde is taken up with, and that thy thoughts are ſpent upon? is the attaining intereſt in it, that which thou makeſt thy ſcope, driſt, and deſigne, the end thou aimeſt at, and point thou art centred upon, in the ordinary motions of thy ſoule? this ſpeaketh a heartie receiving of it, and ſo it is witneſſing.
Object. But what ſhould raiſe a ſoules eſtimation of that blood ſo high?
Anſ: The excellent or admirable uſes and ends it ſerveth to. It is uſefull.
1. To Juſtification and ſalvation. Rom. 5. v. 9.18 By this men are freed from condemnation; delivered from the curſe, not onelyonly in reſpect of paine, but alſo in reſpect of loſſe. Its uſefulneſſe towards the re-obtaining communion with God, and the gracious preſence of God, from which they muſt have ſuffered perpetual baniſhment without that, ſhould make them prize this blood above all other things.
2. To Reconciliation. Coloſs. 1.20. Rom. 5.1. By this blood there is acceptation into favour with God againe, whoſe favour is better then life, and a bleſſed amity, and concord is eſtabliſhed between God and ſoules; when elſe there would have been an eternall quarrell. The Lord will become a friend againe, will open his boſome, reveale his ſecrets, expreſſe his love, to all thoſe that obtaine intereſt in this blood.
3. To the obtaining liberty for nigh approaches unto God: Eph. 2.13. Made nigh by the blood of Chriſt. Heb. 10.19. Having boldneſſe to enter into the holieſt, by the blood of Jeſus. By this it may have acceſſe to him, and may have hopes of ſucceſſe in all its addreſſes to him, and there may be ſweet entercourſe between them. And theſe are advantages that come in by this blood, which may render it preferred before all other things.
4. From the renuntiation of whatſoever ſtandeth in competition with the blood of Chriſt, in thoſe uſes and ends it ſerveth to: A man may beare up himſeife with Chriſts ſhedding of his blood for ſinners &c. and hereupon was confident of ſalvation, but if there be a going about to eſtabliſh a mans owne righteouſneſſe, there cannot be a ſubmitting to the righteouſneſſe of Chriſt at the ſame time. Rom. 10.3. the heart cannot be engaged to irreconcilable oppofites at once. The great thing magnified by carnal Goſpellers is, their owne righteouſneſſe, but Paul declared an utter unwillingnes to be found in that, or in any thing but the righteouſneſſe of Chriſt, Phil. 3.9. Yea, he differenceth Saints from others, by their having no confidence in the fleſh, v. 3. and calleth his great priviledges and blameles Converſation, fleſh. v. 4, 5, 6. A beleever, by want of illuminations, or violent temptations, may be hurryed into a reſting upon ſome particular duties, but the determinations of his will, and the maine bent of his inward man, are againſt it. He would not for a world offer ſuch diſ-reſpect to Chriſt, and declareth his utter diſallowance of it afterward.
Many acknowledge that they could never have yeelded perfect obedience to the Law, but muſt have been under the curſe ſtill, if Chriſt had not taken away the rigorouſneſſe of it: and now, they build their confidences upon Chriſt in conjunction with their own actings, in this way of mitigation; as, their praying, reading, hearing, loving and ſerving God, and offering no wrong to their neighbour &c. but as, Gal. 5.2. If you be Circumciſed, Chriſt ſhall profit you nothing. It is evident that they did expect to be profited by Chriſt: but, (ſaith the Apoſtle) if you ſeeke to be juſtified by any one worke, and Chriſt together, then you looke for juſtification according to the tenor of the Law, and ſo will have no advantage by Chriſt, but are debtours to the whole Law, as, v. 3, 4. Such men own merits in practiſe, when they pretend to deny them in their judgements. Faith is a neceſſary and effectuall meanes of our participation of Chriſts righteouſneſſe, which is indeed availeable to Juſtification. And Goſpell workes, with faith, are uſefull for the manifeſtation thereof. Jam. 2. v. 18.24. And thus they may raiſe expectations of ſalvation, as ſpeaking them intereſted in Chriſt and his obedience, which undoubtedly hath ſalvation promiſed to it. But neither faith nor workes can be the leaſt particle of that righteouſneſſe which the Lord hath promiſed [the ſalvation it ſelfe] unto. 1. Becauſe the two wayes of faith and workes, are incompatible one with the other, and ſo can admit of no mixture: Gal. 3.12. And the Law is not of faith — i. c. Let no man thinke to mixe them together; for, the Law preſents to God a mans owne righteouſneſſe [He that doth them, Diedat.ſhall live in them] but faith receiveth Chriſts righteouſneſſe for a gift. No man can attaine eternall life without the righteouſneſſe of the morall Law, or Law of workes. In the way of workes, a man is to fulfill this righteouſneſſe himſelfe. In the way of faith it is fulfilled for him, by his ſurety, Chriſt; and he is made a partaker of it by receiving. Rom. 5 v 17, 18, 19.21. Hebr. 9.15. Gal. 3. v. 12, 13.
2. Becauſe then the reward ſhould be of debt, and ſo not of grace, either of which are contrary to. Rom. 4.4. To him that worketh is the reward reckoned not of grace, but of debt. Perfect obedience due and owing to God as Creator, and without a promiſe intervening, could not have made God a debtor to his creature; neither could that have been of value to deſerve life. But if man had yeelded perfect obedience; then by vertue of that Covenant or promiſe, of Do this and live, it had become a debt. Now, if Evangelicall actings had ſuch a promiſe made to them, or if the promiſe were partly to Chriſt, and partly to them; then indeed, there were more of grace in the condition, but the promiſe were equally binding, and ſo, the reward were no leſſe of debt, after the performance of it. Salvation is a debt to Chriſt, but onelyonly free grace and the ſatisfaction of Chriſt, (not our Evangelicall obedſence) can make it a debt to us: or can make any promiſe eſtabliſh an obligation upon the Lord, to give out life, or ſalvation to us. Act. 4.12. Neither is there ſalvation in any other. 1 Cor. 3.11. Iſa. 63.3.
5. From its freenes in choofing and accepting of the blood of Chriſt for the uſes and ends it ſerveth to: A man may have recourſe unto God as Creator, and uſe earneſtnes for mercy, and yet not finde it. He may plead a promiſe, and that with importunitie, and yet miſſe of ſalvation, if he taketh it not as, [in Chriſt]. For, the Lord hath made no promiſe, but in Chriſt. Eph. 3.6. 2 Cor. 1.20. and is reſolved to be mercifull unto none, but in the way of the Mediatour; and hence Chriſt is called, the Mediatour of the Covenant. Hebr. 8.6. & 9.15. & 12.24. Not one Covenant mercy, but muſt paſſe through his hands unto ſoules. So that, if your hearts have not owned his Mediation, his blood cannot be witneſſing to you. Many will not come to Chriſt that they might have life, and peace. Luk. 19.41, 42. Joh. 5.40. Nature is averſe to being beholden to another for all, and ſo, many doe not owne the way of ſalvation. But, there may be a crying out earneſtly for the blood of Chriſt, and if it be by conſtraint, ſo as the bent and inclination of the ſoule be not that way, then it is not with the heart. Deut. 5. v. 24, 25.27. Iſrael engaged that whatſoever the Lord ſhould ſpeake to them by Moſes, they would heare and doe it: and doubtles they meant as they ſaid; for, the Lords uttering his voyce out of the fire, and ſtriking them with the feare of death thereby, this occaſioned their making that promiſe; and yet the Lord ſaith, v. 29. O that there were ſuch a heart in them — which implyeth more then a poſſibility, that their whole hearts were not in this engagement.
So, the ſtingings and awakenings of Conſcience, the ſervile feare of a curſe, wrath, hell, damnation — theſe may force into engagements, to owning the blood of Chriſt: but theſe being extorted from them, the LORD doth not account their hearts in them.
It is with many, as with one that hath the Gangren, or ſome ſore diſeaſe, upon a member of his body, and there is no way to ſave his life, but by ſawing off the member; if the man ſubmitteth to this, yet it is with abundance of unwillingnes, meerly for the preſervation of life: ſo, many finde the voyce of God to be a killing voyce, without a Mediatour, and to avoyde eternall death, which elſe is inevitable, they will looke to the blood of Chriſt; but it is not out of a free choyce, but becauſe they cannot ſhift it, and eſcape wrath. I grant, men are to looke unto the blood of Chriſt, for freedome from wrath: whither elſe ſhould they looke for this? and this obtained is a great priviledge. Rom. 5. v. 9. Being juſtified by [his blood] we ſhall be ſaved from [wrath] & Rom. 8.1.
But, a ſeing God as he is. 1 Joh. 3. v. 2. and a fruition of his favour, and unexpreſſible tokens of his love, and the attaining everlaſting communion with Chriſt &c. theſe are included in Goſpell Salvations, and the other is but the leaſt part of them. And, when the ſoule freely chooſeth this compleate ſalvation, above all other things, and freely owneth the mediation of Chriſt as the means to it, then blood is witneſſing, elſe not. Pſal. 4. v. 6, 7. 1 Cor. 2. v. 2.
6. From its being drawne out with ſuch ſtrength after the blood of Chriſt, as it hath been after other things which undoubtedly the heart hath been ſet upon, and had freedom for: An unbeleevers utmoſt (if he did come up to it) is not the utmoſt of his heart, becauſe he is under prevailing engagements to fin and Satan, and is like one in chaines. A loving interpoſure of the Divine Spirit is neceſſary to make the heart free for Chriſt indeed. Coloſs. 2.12. Act. 16.14. 2 Corin. 3.5. Joh. 8.36. A man may in a ſlighty overly way deale with the blood of Chriſt, not from terrours of Conſcience, but from a preſumptuous freenes, making a light matter both of finning, and going to that for pardon of ſin: and ſuch dallyance with the blood of Chriſt, is deſpiſing in Gods account, & ſuch muſt expect the ſoreſt puniſhments, in ſtead of great ſalvations. Hebr. 10.29. No beleever, but can ſee his heart was ſet upon ſomething beſides Chriſt, before his beleeving: Now, if the blood of Chriſt be as attractive as other things have been; and interruptions in its purſuance after that, as burdenſome, grievous, and afflictive to it, as they were there: Or if the drawings of that blood be ſtronger and more forcible then of any, or all other things; that it will leave all behinde, it hath placed gaine in formerly, to preſſe after that; if that hath a commanding power of eſtate, life and all, then it is accepted with the heart, and it is witneſſing. Phil. 3. v. 8, 9.14.
7. From its feeling the efficaciouſneſſe of that blood: mens hearts are ſaid to be ſprinkled from an evil conſcience, by the blood of Chriſt Hebr. 10. v. 19.22. & 12.24. when ſpiritual enemies have brought in ſtrong charges againſt a ſoule, and if it might have followed its owne inclination, it would have joyned with Satan againſt it ſelfe; yet it hath been cauſed to oppoſe the blood of Chriſt, in the free promiſe, to all; and thereby it was ſecured againſt all the roarings of the Law, & temptations of Satan; that now they are all ſilenced, their accuſations are anſwered, and a ſpiritual tranquillity and peace is eſtabliſhed there. And when the Lord hath thus given quietnes, then, as, Job 34. v. 29. not ſin, nor Satan, nor Conſcience, none can create trouble. And thus I have diſcovered, when the Spirit hath witneſſed, by Blood.