DIRECTION XII,

DIRECTION XII,

Make diligent use of your most holy faith, for the immediate perfurmance of the duties of the law, by walking no longer according to your natural state, or any principles or means of practice that belong to it; but only according to that new state which you receive by faith, and the principles and means of practice that propcrly belong thereunto j and strive to continue and increase in «uch a maimer of practice. This is the only way to attain to an acceptable performance of those holy and righteous duties, as far as is possible in this present life.

EXPLICATION.

Iihre I am guiding you to the manner of practice, wherein you are to make use of faith, and of all other effectual means of holiness, before treated of, which faith layeth hold on, £Qr-ih#4mmediate performance of thfijaw, 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 derived 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 3aid to be in the Jltsh,. And our new state is that which we receive from the second Adam, Jesus Christ, by being new bora, in union” and fellowship with him, through faith; and it is called, in scripture, the ne%v 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, and make use of, before they are in Christ by faith. Such as belong to the nerv state, are the manifold holy endowments which we partake of in Christ by faith, such as have already appeared to be the only effectual means of a holy life. \Ve are said to walk according to either of, these states, or to the principles and means that

long to either of them, when we are moved and guided by virtue of them, to such actings as are agreeable to them. Thus kings act, according to their state, in commanding authoritatively, and in magnificent bounty; poor men, in a way of service and obedience; and children indiscriminately, Esth. i. 7. Prov. xvii. 23. 1 Cor. xiii. 11. So the manner.of practice here directed to, consists in moving and guiding ourselves, in the performance of the works of the law, by gospel priticiples 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 man}’ come off with shame and confusion, after they have a long time laboured, with much zeal and industiy, for the attainment of true godliness., is, because they were never acqaainted with this holy a”rt, and never endeavoured to practise it in a right gospel way. Some worldly art3 are called mysteries ; but, above all, this spiritual art of godliness is, without controversy, a great mystery, 1 Tim. iii. 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 would never have entered into the heart 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 enlightened and taught by the Holy Spirit; such as many godly persons, guid» ed by the Spirit, .do in some measure walk in, yet dd but obscurely discern; they can hardly perceive their own knowledge qf 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 whither thou goest, and how can we know the’way?” John xiv. 5. This is the reason why many poor believers are so weak in Christ, and attain so s,mafl

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unto the doctrine of Moses and the prophets, and wert 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. x. 32. Thus Paul might think he lived by faith, while he was a zealous Pharisee ;hut afterwards he knew, that the life of faith consisted in dying to the law, and living’ to God; and that net him-self but Christ lived in him, Gal. ii. 19, 20. As it is one and the same thing, to be justified by faith, and byChrist believed on, Rom. v. 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 ourselves to the practice of holiness.

2. The same thing is commended to us by the terms of walking, rooted, xnd^built up in Christ, Col. ii. 6, 7; living to God, and not to ourselves, but to have Christ living in KS,.Gal. ii. 19, 20; good conversation in Christ, 1 Pet. iii. 16; putting on the Lord Jesus Christ, that we may walk honestly as in the day, Rom. xiii. 13, 14; being strong in the Lord, and in the power of his might, Eph. vi. 10; doing all things in the name of Christ, Col. iii. 17; walking up arid down in the name of the Lord, Zech. x. 12; ”■ going in the strength of the Lord, making mention of his righteousness, even of his only,” Ps. lxxi. 16. These phrases are frequent, and do sufficiently explain one another; and to shew, that we are to practise holiness, not only by virtue of Christ’s authority, but also of his strengthening endowments moving us, and also encouraging us thereunto.

3. It is also signified by the phrases of” being strong in the grace that is in Christ Jesus,” 2 Tim. ii. 1 > “having our conversation in the world not with fleshly wisdom, but by the grace of God,” 2 Cor. i. 12; having or holding fast grace, that we may serve God acceptably, labouring abundantly, in such a manner, as the whole work is not performed by us, but by the grace of God that is with us, 1 Cor.’ xv. 13. By grace, therefore, we may well understand, the privileges of our new state,

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given to us in Christ, whereby we ought to beJufluenced and guided in the performance of holy dimes.

4. It is also signified, when we ;ire to put off the old imd put on the ntno man; yea, and to continue in so doing, though we have done it in measure already; and that we avoid our former sinful conversation, Eph. iv. 21, 22, 24; and to avoid sin, because we have put off’ the old, and put on the nciv man, Col. iii. 9, 10. I have, already shewed, that by this two-fold man is not only meant merely by sin and holiness; but by the former is meant our natural state, with all its endowments, whereby we are furnished only to the practice of sin ; and, by the latter, our new state in Christ, that thereby we are furnished with all means necessary for the practice of holiness.

5. We are to understand the same thing, when we aire taught ” not to walk after the flesh, but after the Spirit,” so that we may be ” free from the law of sin,’,’ and that ” the righteousness of the law may be fulfilled in us,” Rom. viii. 1, 2,3; and,” through the Spirit, to mortify the deeds of the bodyand to be led by the Spirit, because we live by the Spirit, and have ” crucified the flesh, with the afFection and lusts,” Gal. v. 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 flesh is meant our old nature, derived from the first Adam; and by Spirit i& 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 Spirit, and not in the oldtiess of the latter, that so we may bring firth fruit unto (?o</,|the meaning is, that we must endeavour to bring forth the fruits of holiness, not by virtue of the law that killing letter, to which the f.esh is married, and by which the motions of sin are in us ; but, by virtue of the Spirit, and his manifold riches, which we partake of in our new state, by a mystical marnktge ivith Christ, Rom. vii. 4, 5, 6; and by virtue of such principles as belong to the new state, declared in the gospel, whereby the Holy Spirit is ministered 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 pur 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 unto the resurrection of the dead, and to increase and press forward in this kind of knowledge,” Phil. iii. 10,15. Certainly he meaneth such an experimental knowledge of Christ, and his death and resurrection, as effectually maketh us conformable thereunto, in dying- unto sin, and living unto God. And he would, hereby guide us, to make use of Christ, and his death fsnd resurrection, by faith, as the powerful means of holiness in heart and life; and to increase in this man

0 uer of walking, until we attain unto perfection inChrisf, The Second thing proposed, was to lay before you some necessary instructions, that your steps may bp 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 put of the

9 holy scriptures. And we shall earnestly pray that God would give us the Spirit of wisdom and revelation, that we may ‘discern the way of holiness thereby, ai)d wali aright in it; according to that gracious promise, “the wayfaring men, though fools, shall not err therein,” Isa. xxxv. 8.

1. Let us observe, and consider diligently, in our whole conversation, that though we are partakers of A new h*ly state by faith in Christ, yet our natural staff doth remain, in a measure, with all its corrupt principles and properties. As long- as.jve live in this present world,.our apprehension of Christ, and his perfections, in this life, is only by faith: whereas by sense and reason, we may apprehend much in ourselves, contrary to Christ; and this faith is imperfect; so that true believers have cause to pray to God to help their unbelief, Mark ix. 24. Therefore, though v. e receive, a perfect Christ 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. e are yet but xveak in Chrhtt 2 Cor. xiii. iv. children in comparison to the perfection we expect in another world, 1 Cor. xiii. 10, 11. and we must grew still, till we come to the perfect man, l£ph. iv. 13. and some are weaker babes than others, and have received Christ in so small a measure, that they may be accounted carnil, rather than spiritual, 1 Cor. iii. 1. And, because all the blessings and perfections of our new state, as justification, the gilt of the Spirit, and of the holy nature, and the adoption or children, are seated and treasured up in Christ, and joined with him inseparably; we can receive them no farther than we cordially receive Christ himself, by a true faith, which we only do in an imperfect measure and degree in this life. The apostle Paul proposed! himself as a pattern for all those \hat are perfect in the truth of grace to imitate: and yet he prpfessetb, that he was not yet made so .perfect, in the degree and measure of saving endowments, but that he did still “press forward tow-aids the mark for the prize of the high calling of God in Christ Jesus,” labouring still “to apprehend and win Christ more perfectly, and be, found in him, not haying 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 power of his resurrection, being made conformable thereunto,” Pliil. iii. 8,10,14. Believers are justified already; yet zvait for the hope oj righteousness, by faith, that is, for the full enjoyment of the righteousness of Christ, Gal. v. 5. They have received but the f-rst fruits cf the Spirit, and imrit

Avait for the full enjoyment of it. The Spirit witnesseth now to thein, that they are the children of God; and yet thtv groan within themselves, waiting for a more full enjovment of adoption, Rom. viii. 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, our contrary natural state, with its. properties, romaineth still in us, in some degree, and is not perfectly abolished; so that all believers in this world do, more or less, partake of these two contrary sti.tes. Believers’ have, indeed, put ojf’ the old man, and put on the new, where Christ is all and in all, Col. iii. 10,11: yet they are to put the old man off’, and the nerv man on, more and more, because the old man remaineth still in a measure. They are said to be, not in the fiesh, 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 fesh is in them, and they find work enough to mortify the deeds of it, Rom. viii. 0,13.

Therefore, several things, which are contrary to each ether, 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.:-f Thus holy Paul saith truly of himself, J live, yet not I, Gal. ii. 20; because he did live to God, by Christ Hving in him: and yet, in another respect, according to his mortal state, he did not live to God. Again, he professeth that he was ‘carnal, sold under sin; and yet, on the contrary, that he alloxved not sin, but hated it. He sheweth how both these were true, concerning himself, in divers 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 inward man. “With my mind, \ rnyself serve the law of God; but, >vith the flesh, the

• The reader, if he chooses, may see more instances, by c*,*suiting’ Mi’. K. Ersktee, vol. x. p. ICO, 207.

law of sin,” Rom. vii. 14, 15, 18,22,25. John saith, “He that saith he hath no sin, deceiveth himself, and is a liar,1” 1 John, i. S; and also that it is true, that “whosoever is born of God, doth r.ot commit sin; for his seed [?. e. Christ, the new spiritual nature] remaincth in him; and he cannot sin, because he is born of God,” 1 John iii. 9. It is true, that we are weak and can do nothing; and yet strong, and able to do all things, 2 Cor. xii. 10, 11. Phil. iv. 13. It is true, that believers are “dead, because of sin; but alive, because of righteousness,” Horn. via. 10; and that, when thej,die a natural death, they shall never die, John xi. 25, 26. They are sons that have the inheritance by birth-right, and yet, in some respects, may differ nothing from servants: and so they may be under the lazv, in a sense, and yet under grace, and heirs, according to the free and gracious promise at the same time, Gal. iv. 1, 2. They are redeemed from the curse of the lazv, and ha\« forgiveness of sins, and a promise, that God will never be wroth with them, nor rebuke them any more, Gd, iii, •13. Eph. i. 7. Isa. iiv. 9; and yet, on the contrary, the curse, written in the law, is some times poured out upon them, Dan. ix. 11; and they have need still to pray, that God would “deliver them from guiltiness, and forgive their, debts,” Pa. li. 14. Mat. vi. 12; and they may expect, that God “will punish them for all their iniquities,” Amos iii.

These contrary things asserted, concerning believers “in scripture, do sufficiently manifest, that they partake ■of two contrary states in this life. And this is a plain, easy and ready way to reconcile these seeming contra-, dictions, whatever other ‘.rays may be used to reconcile some of them. And what reason is there to question? that the old state remaineth in believers, in sdme degree, 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, r.s long as they live in the world? Now, though some penal evils may be said to ■

remain in us, yet we cannot suppose, that this original pollution is continued in us as considered in Christ; but as considered in our eld state, derived from the first Adam. Therefore, the first sin of Adam is imjntted, in some respect, even to those that are justified by faith; and they remain, in some measure, as aloresaid, under the punishment and curse denounced, Gen. ii. 17. “In the day thou eatest thereof, thou shalt surely die.” And, on this account, the same original guilt.and. pollutions propagated to the children of believing parents, as well as others, by natural generation. And, if such a great and fundamental part of our 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 threatened, 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 the real guilt of their own actual sins, and subjection to the wrath of God, and the curses and punishments denounced against them in the law? and why should we not judge, that all the miseries of this life, and death itself, are inflicted upon believers, at least in some respect, as punishments of sin?

It may be objected, that this doctrine of a two-fold state of believers in this life, doth much derogate from the perfection of our justification by Christ, and also from the fulness of all the grace and spiritual blessings of Christ, and from the merits of his death, and from the power of his Spirit; and that it greatly diminisheth the sonsolation of believers in Christ. But it is easily vindicated from this objection, if we understand it rightly; for, notwithstanding this two-fold state, it still holdeth true, that believers, while they are on earth, have all perfections of spiritual blessings, justification, adoption, the gift of the Spirit, holiness, eternal life, and glory with Christ, Eph. i. 3. In the person of Christ, who is now in heaven, the old man is perfectlv crucified; they are dead to sin, and to the law in its curse, and they are quickened together with him, and raised up with him, and made to sit in heavenly places, in Christ Jesus, Eph. ii. 6. 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 farther.

Thus far they are in a new state, free from the guilt, pollution and punishment of sin, and from the wrath of God, all miseries, and death itself, while they are in this world ; yea, all the guilt, pollution and punishments of sin, and all evils whatever, 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 rather advantages to them, tending to the destruction of the flesh, and 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 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, which doth not unite itself perfectly to the meal in an instant, but by degrees, until the -whole be leavened, Mat. xiii. 33 ; or, like the morning light, that expelleth darkness by degrees, ” shining more and more unto the perfect day,” Prov. iv. 18.

This cannot be justly accounted any derogation from the merits of Christ’s death, or from 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 farther 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. Neitherdoes 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 sinful 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, for the practising 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 ap-.< peal to men’s consciences to answer this question; “which doctrine is most likely to bring people to the practice of true godliness; theirs, which teacheth, thai perfect holiness may be attained in this life; or ours,which teacheth, that it is impossible for us to keep the laxv perfecilyt and to purge ourselves from all sin, Gj long as xuc live in this world, though rveuse our best endeavours.'''' They think that common reason will make the verdict pass for them against the doctrine, as that which discourageth all endeavours to perfection, and hardeneth the hearts of people, to allow themselves in sin, because they cannot avoid it. But, on the contrary, the doctrine of the perfectionists 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 virtues, 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 those 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 lie think, that his own carnal state, with its principles, is quite abolished, and is out of him, so that at present

he is in no danger of walking according to them? Whatever good works the doctrine 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 should not be fit for the great duties of confessing our sins, loathing ourselves 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 own salvation with fear and trembling.”

Some have doubted, how it can consist with our justification by Christ, that we should be still liable to be punished for our sins, and obliged to pray for the pardon of them; because they have not well considered the two-fold statu of believers in this life. And, except we know this, and keep it in mind, we shall never be fit to practise continually the great duties that tend to the putting off the old man, and putting on the new, 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 unto 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 J and perfectionists either do, or fain would account them needless for them, and that they have no longer 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.

Despair of purging the Jlesh, or natural man, of its sinful lusts and inclinations, and of practising holiness, by your willing and resolving to do the best that Keth in your own power, and trusting on the grace of God and Christ, to help you in such resolutions and endeavours j 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 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 struggling and wrestling with it: and, if they can but bring their hearts to a full purpose and resolution to do the best that lieth in them, they hope, that by such a resolution, they shall be able to atchieve great enterprizes, in the conquest of their lusts, and the performance of the most difficult duties. It is the great work of some eminent divines, in thtir preaching and writings, to stir up people to this resolution, wherein they place the chiefest turning point front am 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 the flesh, instead of putting it eff, and walking according to the new state in Christ. They trust on low carnal things for holiness, and alse upon the acts of their own will, their purposes, their resolutions, and their own endeavours, instead of Jesus Christ; and then they trust on Christ to help them ia this carnal way: whereas true faith would teach them, that they are nothing, and that they but labour in vain. They may as well wash the blackmoor 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. vi. 17. Its ” mind is enmity to the law of God ;” and neither is, nor ” can be subject to it,” Rom. viii. 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 died, not that the Jlesh, or the old natural man, might be made holy; but that it might be crucified, and destroyed out of us, Rem. vi. 6; and that we might live to God, not to ourselves, or by any natural power of our own resolutions and endeavours, but by Christ living- in us, and by his ” Spirit bringing forth the fruits of righteousness” in us, Gal. ii. 20. and v. 24, 25. ‘I herefore, we must be content to live 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 pitting off the flesh itself, and getting above 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. xv. 24. Our willing, resolving and endeavouring, must be, to do the best, not that lieth in ourselves, or in our own power, but that Christ and the power of his Spirit shall be pleased to work in us: for ” in us, (that is, in our flesh) there dwelleth no good thing,” Rom. vii. 18. We have great ground to trust in God and Christ for help in such resolutions and endeavours after holiness, as in things that are agreeable to the design of Christ in our redemption, and to the way of acting and living by faith. It is likely, that Peter sincerely resolved to die 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 we live, move, and have our being,” Acts xvii. 28. And it is likely the Pharisee would trust on God, to help him in duty as he would thank God for the performance of duty, Luke xviii. 11. K And this is all the faith that many make use of in order to a holy practice. But we must trust in Christ to enable us above the strength of our own natural power, by virtue 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 mere hypocrisy, notwithstanding all the help for which we trust upon him. We must also take heed of depending for holiness upon any resolution to walk in Christ, or. any written covenants, or any holiness, that we have already received; for, we must know, that the virtue of these things continues 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, in your spiritual head, the Lord jfesus Christ. If we walk as these that are yet wholly to seek for the procurements of such enjoyments as these, it is a manifest sign, that at present, we judge ourselves to be without ihem, and likewise without Christ himself, in whose fulness they are also all contained; and, therefore, we walk according to our old natural state, as those that Kiv; 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 tenor 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, Rom. vii. 4; and ** if we be led by the Spirit, we are not under the law,” Gal. v. 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 rebuked them for seeking to be made perfect in the flesh, directly contrary to their goofl beginning in the Spirit, for rendering Chi ist of none-effect to them, and for falling from grace, Gal. iii. 3. and v. 4. And when seme of the Colossians sought perfection, in 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 were not dead and risen with Christ, but living merely in the •world, Col. ii. 19, 20. and iii. 1. He clearly sheweth, that those who seek any saving enjoyment in such a way, do walk according to their old 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, 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 virtue received from him. And hereby it appears, that the papists, and all others that think to justify, purify, sanctify, and save them- selves 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 happiness, until they learn a better way of religion.

4. Think not, that you can effectually incline 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 siir you up to go to Christ first by faith, that you ma)- be effectually inclined 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 lawgiver; our absolute dependance on him as our Creator, Preserver, Governor, in whose hand is our life, breath, and all our happiness here and forever; his all-seeing eye, that searcheth our heart, discerneth our very thoughts, and secret purposes; his exact justice, in rendering to all according to their works; his almighty and eternal power, to reward those that obey him, and to punish transgressors forever; the unspeakable joy of heaven, and terrible damnation of hell. Such principles as these do bind our consciences very strictly, and work very strongly upon the prevalent affections of hope and fear, to press and urge our hearts to the performance of holy duties, if we believe them assuredly, arjd work them earnestly upon our hearts, by frequent, serious, and lively meditation. And therefore some account them the most forcible and effectual means to form any virtue in the soul, and to bring it to immediate performance of any duty, though 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 death s 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 liveth in me; and the life which I live in the flesh, I live by the

faith of the Son of God, who loved me, and gave himself forme,” Gal. ii. 20. If a man make use of these obliging principles, to stir him up to go to Christ for strength to i 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, as if Christ had never co;r.o 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 rather weakness, being not assured, by any of these principles, that God would give him strength to help him in the performance of these duties; and cun do nothing aright, until he get new life and strength by Christ, by a more precious su.ving faith. There would be no need of a new life and 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 fes/i, according to our corrupt state, and seeking to be made perfect in the flesh. No question but Paul was very diligent in it, while he was a blinded 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. It is a part of the 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. What 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 putrifying sores.” lie that is made truly sensible of his own vileness and deadness by nature, will despair of ever bringing himself to holiness by such principles that afford him no life and strength, but only lay an obligation upon him to urge and press him to duty. What are mere 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 from the soul the obligations of the law and its command. “The motions of sin are by the law; and sin, taking occasion by the commandment, worketh in us all manner of concupiscence,” Rom. vii. 5, 8.

And yet these obliging principles are very good and excellent in this right gospel use of them; as the apostle saith of the laxv, that it is good, if it be used Ian fully, 1 Tim. i. 8. 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 his life and strength by faith in Jesus 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 strengthening and enlivening principles of God’s grace in Christ. Some there are that make use of gospel principles, only to oblige and urge lo duty, without affording any life and strength for the performance; as “they that think that Christ died 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 and strengthen yourself, to perform the duties of holiness, by a firm persuasion of your enjoyment of Jesus Christ, and all spiritual and everlasting benefits through him. Set not yourself 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; and the curse of the law, the power of sin and Satan, having no better porlion than this present world; no better strength, than that which is in the purposes and resolutions of your own free will. While such thoughts prevail, and influence your acting, it is 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 yourselves from God and godliness, as Adam was moved, from the sight of his own nakedness, to hide himself from God, Gen. iii. 10. Therefore, your way to a holy practice, is first to conquer and expel such unbelieving thoughts, by trusting confidently on Christ, and persuading yourselves by faith; that his righteousness, Spirit, glory, and all his spiritual benefits are yours j and that he dwelleth in you, and you in him. In the might of this confidence, you shall 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 confident persuasion is of great necessity to the right framing and disposing our hearts to walk according to our nerv state in Christ. The life of faith principally consisteth in it. And herein it eminently appeareth, that faith is a 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 been shewed.

Thus we act as those that are above the sphere of nature, advanced to union and fellowship with Christ. The apostle maintained in his heart a persuasion 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 persuasion, if we would walk holily in Christ. We must know that our old man is crucified with him; and we must reckon ourselves’ “dead indeed unto sin, and alive unto God, through Jesus Christ our Lord,” Rom. vi. 6,11. This is the means whereby we may be “filled with the Spirit,

strong in the Lord, and in the power of his might which God would not require of us, if he had not appointed the means, Eph. vi. 20, Christ himself walked in a constant persuasion of his excellent state; he set the Lord ahuays before him, and was persuaded, that because “God was at his right hand, he should not be moved,” Psal. xvi. 8.

How should it be rationally expected, that a man should act according to his new state, without assurance that he is in it? It is a rule in common prudence in. worldly conditions, that every man must know, and well consider 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 condition. If the same rule were observed in spiritual things, doubtless the knowledge and persuasion of the glory and excellency of our new state in Christ, would more elevate the hearts of believers above all sordid slavery to their lusts, and enlarge them to “run cheerfully in the way of God’s commandments.” If christians knew their own strength better, they would enterprize greater things for the glory of God. But this knowledge is difficultly attained: it is only by faith and spiritual illumination. The best know but in part; and hence it I is, that the conversation of believers falleth so much below their holy and heavenly calling.

6. Consider what endowments, privileges, or properties of your new state are most meet and forcible to incline and strengthen your heart to love God above all, and to renounce all sin, and to give up yourself 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 join these together, because, to “love the Lord with all our heart, might, and soul, is the first and great commandment,” which influenceth us to all obedience, with si hatred and detestation of all sin, as it is contrary and hateful to God. The same effectual means that produced 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 so 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 j and do thereby allure a.nd win our affections, that cannot be forced by commands or threatenings, but must be sweetly won and drawn by allurements. We must not harbour any suspicions, that God would 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 \ ~Hc that feareth is not made perfect hi love. We love him, because he first loved” us,” i John iv. 18, 19. David loved the’Lord, because he was persuaded, that he was his “strength, rock, fortress; his Cod, and the horn of his salvation,” Psal. xviii. 1, 2. Love, that causeth obedience to 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 cur sins, our reconciliation with God by the merits’of the Mood of Christ, t Tim. i. 5. Heb. ix. 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 persuasion of other principal endowments of you* ilew state; as that you have fellowship with Ihe Father and with his Son, Jesus Chust, 1 John i’.“3y that ybu ‘a’re the temple of the living God, 2 Cblr’.M. 16 } that ypu “live by the Spirit,” Gal. v. 23/; tlpt’ ybu are “called to holiness, and created in Christ Jesus unto good works;” that God would “tanctifv vou whohV,

T

and make you perfect in holiness at last,” 1 Thess. v. 23. Eph. ii. iO; 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 servant* of righteousness, and have your v fruit unto holiness, and the end everlasting life,” Rom. vi. 6, 22; “ye 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. iii. 3,4.

• Such persuasions as these, when they are deeply rooted^ and constantly maintained in our hearts, do strongly arm, and encourage us to practice universal obedience, in opposition to every sinful lust; because we look upon it, not only as our duty, but our great .privilege “to do all things through Christ strengthening us:” and God doth certainly work in us, both to will and to do, by these principles, because they properly belong unto the gospel, or New Testament, which is the “ministration of the Spirit, and the power of God unto salvation,” 2 Cor. iii. 6, 8. Kom. i. 16. …’ .., 7. For the performance of other duties of the law, you are to consider, not only these endowments, privileges, and properties of your new state, which are meet and forcible to enable you to the love of God, and Universal obedience j but also, those that have a pepuliar force and.aptitude, suitable to the special nature of such ‘duties; and,-you roust endeavour to assure yourselves of* them hy ‘faith, , that you may be encouraged and .strengthened 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 yqvtrseives in the rest. _ , , \ t

And, aa to- the ’ duties/of ,th$ first table, if you.wpuld ,draw near .tOj-Godj in the duty’of his worship, wuh ji ‘fitfe ‘heari£ryox* ^niist do it in full assurance of faith, ^concerniiigjyqur enjoyment of Christ and’his .salvation. “And w^uicLYqu pejlbrm the great duty of ” trusting on the Lord,, ,wkh all ‘your heart, .casting your care jupon

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; that you are made a holy priesthood, to offer spiritual sacrifices of prayer and praises, that are acceptable to Go J through Christ; and that God heareth your prayers, and will fulfil them, so far as they are good for you; and that all God’s ways are mercy and truth towards you, whether he prosper or afflict you in this life.

If you be altogether in doubt, or otherwise persuaded, concerning these privileges, all your confessiors, prayers, and praises, will be but heartless lip-labour, slavish or pharisaical works. In like manner, you will be enabled to hear and receive the word as the xverd of Go J, 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 unto salvation; and th?t Chrht is our great physician, willing to heal you, be the case never so bad; and where your sin abounds, his grace towards you doth much more abound: whereas, without these comfortable apprehensions, all the works of hearing, meditation, selt-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 yourself much strengthened 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 forever accepted before the Lord.

In the same way you are to apply yourstlves tc alt duties towards your neighbour, required in the second table of the law, by acting in a persuasion of such pri▼ilegeb of your n-Siv state, as have a peculiar’force to encourage and strengthen you, for the performance of them. That you may “love your neighbour as yourself, 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 persuasion, not only thai these things are just and equitable towards your fellowcreatures, and that you are strictly bound to the performance of them; but that they are the will of your “heavenly Father, who 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 j 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 yourselves by injuring them, because you have all desirable happiness in Christ; and all things, though intended by your enemies for your hurt, certainly work for your good through Christ.

jSuch apprehensions as these, wrought in.us by the spirit of faith, do certainly heget in us a right frame of. spirit, thoroughly furnished for every good work towards our neighbour. Likewise, your heart 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 lpvei, if you maintain a stedfast belief and persuasion . ojt those manifold bonds of love, whereby you. are in- separably joined with them, through Christ j- ,as ,parlicu-;, larlyj that there is “one body, and one Spirit, one hope,,, of your jcallihg, one Lord, one faith, pne baptism, on*;

Cod 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 persuasion, not merely that gluttony, drunkenness, lechery, are filthy swinish abominations; and that the pleasures, profits, and honours of the world, are vain empty things; but that you are u crucified to the flesh and the world, and quickened, raised, and sit in heavenly places together with 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 it is below your state and dignity to practice deeds of darkness, and mind fleshly worldly things.

Thus I have given instances enough, to stir you to acquaint yourselves with the manifold endowments, privileges, 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 is 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 yeu attain unto perfection in Jesus Chfist. .v

If you endeavour to grow in grace, arid in* all holiness, trust assuredly, that God will enable you, by this manner of walking, to do every thing that is neces~. • sary 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, ai-’ cording to the measure of your faith, and pardon your -flings, though you1’offend in many’thmgs; and’ .foil

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 do in this way. This is a necessary instruction to establish us in this life of faith, that the sense of our manifold failings and defects may not move us either 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 insufficient for our sanc-tification and salvation. The apostle Paul exhorts the Galatians to walk in the Spirit, though the Jtesh lusts against the Spirit, so that they cannot do the things they •would, Gal. v. 16, 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 and lowly in heart, that he accepteth of that which our weak faith can attain to by his grace, and doth not exact nor expect any more of us for his glory and our salvation, until we grow stronger in grace. God shewed his indulgence to his people under the Old Testament, that Moses, the lawgiver, tfc Suffered them, because of the hardness of their hearts, to put away their wives, though from the beginning it iwas pot so,” Matth. xix. 8; and also, in tolerating the ry practice of polygamy. Though Christ will ate the continuance of such practices in his church, since his Spirit is more plentifully poured forth Hinder the gospel; yet he is as forward as ever to bear iWrth the failings of his weak saints, that desire to obey him sincerely*

f£Sr We have another instance of Godrs indulgence, more full to our present purpose, in his commanding, that the

fearful and faint-hearted should not be forced to enter into battle against their enemies, but suffered to return home to their houses; though fighting in battle against their enemies, without fear and faint-heartedness, was

•^t dlity that God did very much exercise his people in

‘a^that time, Deut. xx. 3, 8. So tinder the gospel,

«S«pS>w,-i«.; ’# v”r,’. v A j J.. i.i <

though it be an eminent part of Christ’s service, to endure the greatest fight of afflictions, and death itself courageously, for his name’s sake; yet if any be “so weak in faith, that they have not sufficient courage to venture into the battle, no doubt but Christ alloweth them to make use of an honest means whereby they 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 a denial of his name, by venturing themselves upon the trial of martyrdom, when they might have escaped it. Peter came off with sin and shame, by venturing Beyond the measure of his faithx 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,” John xviii. 8. Christ dealeth with his people as a good careful shepherd, that will not over-drive his sheep. “He shall gather the lambs^ with his arms, and carry them in his bosom, and shall gently lead those that are with young,” Isa. xl. 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 cloth in aa old garment, and new wine into old bottles f which spoileth all at last, Mat. ix. 14—If.

That precept of Solomon, “be not righteous overmuch,” Eccles. vii. 16, is very useful and necessary, if rightly understood. We are to beware of being too rigorous in exacting righteousness of ourselves and others, beyond the measure of faith and grace. Overdoing commonly proveth undoing. Children that venture on their feet beyond their strength, get many a fall y and so have babes in Christ, when they venture unnec’essarily 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 mea

sure 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 tilings, but to praise God that he WOj’keth 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 ourselves more highly than we ought to think > hut to think soberly, according as God hath dealt to every man the measure of faith,” Rom. xii. 3.