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THE 
 
 GOSPEL MYSTERY 
 
 OF 
 
 SANCTIFICATION 
 
 OPENED IX 
 
 SUNDRY PRACTICAL DIRECTIONS; 
 
 SUITED ESPECIALLY TO THE CASE OF THOSE WHO 
 
 LABOUR UNDER THE GUILT AND POWER 
 
 OF INDWELLING SIN. 
 
 TO WHICH IS ADDED, 
 
 A SERMON ON JUSTIFICATION. 
 
 By Mr WALTER MARSHALL, 
 
 Late Preacher of the Gvsj)eh 
 
 God hath chosen the foolish things of the world, to confound the 
 wise : and God hath chosen the weak things of the world, to » 
 confound the things which are mighty, &c. 
 
 1 Cor. i. 27, 28, 29, 30, 31. 
 
 A NEW EDITION. 
 
 EDINBURGH: 
 
 PT.INTED TOR JOHN OGLE, DOIG & STIRLING, AND W, WHYTE- 
 
 1815- 
 
LeiTH: 
 f riuted by A. Allardice. 
 
PREFACE. 
 
 Reader, 
 
 MR Walter Marshall, composer of these Di- 
 rections, how to attain to' that practice and 
 manner of life, which we call holiness, righteousness, 
 or godliness, was educated in New College of Oxford, 
 and was a fellow of the said college ; and afterwards 
 he was chosen a fellow of the college of Winchester ; 
 but was put under the Bartholomew Bushel, with near 
 two thousand more lights (a sin not yet repented of), 
 whose illuminations made the land a Goshen. He was 
 esteemed a Presbyterian : and was called to be pastor 
 to a people at Gosport in Hampshire, where he shined, 
 though he had not the public oil. The substance of 
 these meditations was there spun out of his own expe- 
 riences; he having been much exercised with troubled 
 thoughts, and that for many years, and had, by many 
 mortifying methods, sought peace of conscience ; but. 
 notwithstanding all, his troubles still increased. Where- 
 upon he consulted others, particularly Mr Baxter, 
 whose writings he had been much conversant with : 
 who thereupon told Mr Marshall he took them too le- 
 gally. He afterwards consulted an eminent divine, 
 Dr T. G. giving him an account of the state of his 
 soul, and particularizing his sins, which la}' heavy on 
 his conscience ; ■ who, in his reply, told him, he had 
 forgot to mention the greatest sin of all, the sin of un- 
 belief, in not believing on the Lord Jesus for the re- 
 mission of his sins, and sanctifying his nature. Here- 
 upon he set himself to the studying and preaching 
 Christ, and attained to eminent holiness, great peace of 
 conscience, and joy in the Holy Ghost. Mr Marshall's 
 dying words were these, ' The wages of sin is death, 
 A2 
 
IV PREFACE, 
 
 but the gift of God is eternal life through Jesus Christ 
 our Lord/ having but just before said to those about 
 him, ' That he now died in the full persuasion of the 
 truth, and in the comfort of that doctrine which he had 
 preached/ The sum whereof is contained in the ensu- 
 3L is course. 
 
 Some time since he was translated by death, Elijah 
 dropping- these sheets as his mantle for succeed- 
 ing Eiishas to go forth with, for the conversion of sin- 
 ners, and comfort of drooping souls. 
 
 Tbe»e papers are the proiound experiences of a stu- 
 dious holy soul, learned of the Father, coming from 
 his very heart ; and smell of no party or design, but for 
 holiness and happiness. Yet it is to be feared they will 
 scarcely go down with the heady nationalists of this age, 
 who are of the tribe of Reuben, wavering with every 
 wind of modish doctrine ; but in Judah they will be 
 praised. And we hope that many shrubs and cedars 
 may hereby advance in knowledge and comfort. But, 
 not to detain you longer, read over all these directions, 
 that you may fully understand the author, or read none. 
 If you do it with the serious humble spirit in which 
 they were wrote, it may be hoped, (the matter being 
 so weighty, and from so able an hind) through the 
 grace of God, they will sink into thy conscience, and 
 make thee a solid Christian, full of faith, holiness, and 
 consolation. 
 
 July 21, 1692, N. N. 
 
 THE author of these directions was well known to 
 me, and was with me in my house a month together, 
 above twenty years past : and I esteem him a person 
 deserving the character which this preface giveth him. 
 
 T. Woodcock, 
 July 21, 1692. 
 
RECOMMENDATORY PREFACE, 
 
 PREFIXED TO THE EDITION PRINTED AT EDIN- 
 BURGH, Anno 1733. 
 
 THIS excellent treatise of Mr Marshall's, though 
 it be well known among the godly in England, 
 where it has undergone a twofold edition ; yet, this be- 
 ing the first time of its publication in Scotland, where 
 it is but known to a few, we could not refuse, at the de- 
 sire of those concerned in the publication of it among us, 
 to declare, that, as we have perused the book ourselves 
 with great edification and pleasure, so we know it hath 
 had the high approbation and testimony of many emi- 
 nent for grace and holiness : and judge the publica- 
 tion of it at this time of day seasonable among us, for 
 promoting practical religion and godliness, and for giv- 
 ing a just view of the vast odds there is betwixt hea- 
 thenish morality, adorned with the finest flourishes of 
 human rhetoric, and true gospel holiness, withput which 
 no man shall see the Lord. And this our testimony 
 we judged to be well supported by the words of that 
 great and evangelic person, PJr Robert Trail, late Mi- 
 nister of the Gospel in the city of London, in his post- 
 script to a pamphlet, intitled, A vindication of the Pro- 
 testant doctrine concerning justification , and of its preach- 
 ers and professors, from the unjust charge of Antino- 
 mianism. ' I think/ says he, * that Dr Owen's excel- 
 lent book of Justification, and Mr Marshall's book of 
 the Mystery of Sanctification by faith in Jesus Christ, 
 are such vindications and confirmations of the Protest- 
 ant doctrine, against which I fear no effectual opposi- 
 A-8 
 
VI PREFACE TO THE EDITION 1733. 
 
 tion. — Mr Marshall was a holy and retired person, and 
 is only known to the most of us by his book lately 
 published. The book is a deep, practical, well-jointed 
 discourse, and requires a more than ordinary attention 
 in reading of it with profit. And, if it be singly used, 
 I look upon it as one of the most useful books the 
 world hath seen for many years. Its excellence is, that 
 it leads the serious reader directly to Jesus Christ, and 
 cuts the sinews and overturns the foundation of the 
 new divinity by the same argument of gospel holiness, 
 by which many attempt to overturn the old. And as 
 it hath already had the seal of high approbation by 
 many judicious Ministers and Christians that have read 
 it; so 1 fear not but it will stand firm as rock against 
 all opposition, and will prove good seed, and food, and 
 light to many hereafter/ This testimony, abstracting 
 from human frailries and escapes, to which the great- 
 est men are liable while they know but in part, we 
 homologate by our subscription. 
 
 ALEX. HAMILTON V f Qt . .. 
 EBENEZER ERSKINE r a 
 
 RALPH ERSKINE 
 
 J.WARDLAW JatDunferm 
 
 J. GIB at Cliesh. 
 
 JA. OGILVIE at Aberdeen, 
 
 l}* 
 
 i 
 
A RECOMMENDATION BY THE REVEREND 
 MR ADAM GIB, MINISTER OF THE.GOS- 
 PEL IN THE ASSOCIATE CONGREGATION 
 OF EDINBURGH; 
 
 THOUGH the due recommendations foregoing, 
 wherewith these following directions have been 
 formerly sent abroad, be what I pretend not to add any 
 weight unto by my assent ; there seems not, however, 
 any thing superfluous in applying, unto two sorts of 
 persons, an advice which hath been already given, with 
 respect to the reading this book. 
 
 Among the professors of a religious course, some do 
 still adhere unto a legal scheme of holiness, vainly mak- 
 ing it the reason of their peace and hope, or, at least, 
 of their venturing to found both on Christ ; and others, 
 reconciled unto an evangelical scheme of holiness, verily 
 making it the result of their peace and hope, as already 
 founded on Christ, fretly offered to them in the gospel. 
 
 The correction ~which one of these sorts, and the in- 
 struction in righteousness which both of them need, may 
 be peculiarly gained from this book: and, for these pur- 
 poses, they are earnestly entreated to peruse it com- 
 pletely, and in the same order wherein written : so that 
 the one sort may not, from looking first into the latter 
 part thereof, throw it aside as Antinomian ; nor the 
 other sort from looking only into the former part, 
 throw it aside as legal. 
 
 In fine, whereas I have scarcely ever been acquainted 
 with any practical composure, of human product, so 
 evangelical, in a thread more connect, and a method 
 more exact than this ; I equally despair, that any shall 
 reap true benefit in a partial and confused reading; and 
 hope that excellent fruit shall, through the divine bles- 
 sing, redound therefrom, unto such as may do it other- 
 wise. 
 
 To proceed thus far in compliance with the inclination 
 of some gentlemen concerned in this edition, is pre- 
 sumed by Adam Giz, 
 
 Edinburgh, Dec. 31, 1744. 
 
TO THE 
 
 BOOKSELLER. 
 
 SIR, 
 
 IT gives me no small pleasure to hear, that you 
 are going to republish Mr Marshall's Gospel 
 Mystery of Sanctification*. The instruction, consola- 
 tion, and spiritual improvement, which I myself have 
 received from that solid and judicious treatise, excite 
 in me a pleasing hope, that it may be equally instruc- 
 tive and advantageous to others. 
 
 The recommendation of it in Theron and Aspasio, 
 with which you propose to introduce the new edition, 
 is at your service. To this proposal I consent the 
 more readily, because Mr Marshall's book may be 
 looked upon as no improper supplement to those dia- 
 logues and letters, the author of which intended to 
 have closed his plan with a dissertation on practical 
 holiness, or evangelical obedience. But this design was 
 dropped; partly, on account of his very declining 
 health ; partly, because the work swelled under his 
 hands far beyond his expectation. 
 
 He has been advised once more to resume the pen, 
 and treat that grand subject with some degree of co- 
 piousness and particularity. If he should be enabled 
 to execute what he acknowledges to be expedient, the 
 
 * It is said, by the very best judge of propriety in sacred writ- 
 ing, Great is the mystery of godliness, 1 Tim. iii. 16. This pas- 
 sage I presume, Mr Marshall had in his view, when he pitched 
 upon a title for his book. And this passage will render it supe- 
 rior to all censure, unexceptionally just and proper. 
 
MR HERVEY S RECOMMENDATORY LETTER, IX 
 
 doctrines already discussed, and the privileges already 
 displayed, will furnish the principal materials for his 
 essay. Justification, free justification, through the 
 righteousness of Jesus Christ, is the sacred fleece from 
 which he would spin his thread, and weave his gar- 
 ments ; agreeable to that important text, Ye are bought 
 with a price ; therefore glorify God*. — If providence, 
 in all things wi>e and in all things gracious, should see 
 fit to withhold either time or ability for the accomplish- 
 ment of my purpose, I do. by these presents, nominate 
 and depute Mr Marshall to supply my lack of service. 
 
 Mr Marshall expresses my thoughts : he prosecutes 
 my scheme: and not only pursues the same end, but 
 proceeds in the same way. I shall therefore rejoice in 
 the prospect of having the Gospel Mystery of Sanctifi- 
 cation stand as a fourth volume to 7 heron and Aspasio. 
 Might I be allowed, without the charge of irreverence, 
 to use the beautiful images of an inspired writer, I 
 could with great satisfaction say, If this be a wall, that 
 will build upon it a palace of ivory ; if this be a door, 
 that will enclose it with boards of cedar f . 
 
 Mr Marshall represents true holiness as consisting 
 in the love of God, and the love of man : — that un- 
 forced, unfeigned, and most rational love of God, which 
 arises from a discovery of his unspeakable mercy and 
 infinite kindness to us; that cordial, disinterested, and 
 universal love of man, which tiows from the possession 
 of a satisfactory and delightful portion in the Lord 
 Jehovah. These duties, of love to our Creator and 
 our fellow creatures, are regarded as the sum and sub- 
 stance of the moral law ; as the root from which all 
 other branches of pure and undefiled religion spring. 
 Holiness, thus stated, is considered, not as the 
 means, but as a part, a distinguished part of our salva- 
 
 * 1 Cor. vi. 20. f Cant. Tiii. 9. 
 
X MR HERVEYS RECOMMENDATORY LETTER. 
 
 tion ; or rather, as the very central point, in which all 
 the means of grace, and all the ordinances of religion, 
 terminate. 
 
 Man in a natural state is absolutely incapable cf 
 practising this holiness or enjoying this happiness — If 
 you ask what is meant by a natural state? It is that 
 state in which we are under the guilt of sin, and the 
 curse of the law, are subject to the power of Satan, 
 and influenced by evil propensities — From this state 
 none are released, but by being united to Christ ; or, 
 as the apostle speaks, by Christ dwelling in the heart 
 through faith*. 
 
 Faith, according to Mr Marshall, is a real persua- 
 sion, that God is pleased to give Christ and his salva- 
 tion ; to give him freely without any recommending 
 qualifications, or preparatory conditions ; to give him, 
 not to some sinners only, but to me a sinner in parti- 
 cular. — It is likewise an actual receiving of Christ, 
 with all the benefits, privileges, and promises of the 
 gospel ; in pursuance of the divine gift, and on no 
 other warrant than the divine grant. — This last of- 
 fice-is particularly insisted on, as an essential part, or 
 as the principal act of faith. To perform which, there 
 is no rational, no possible way; unless as our author 
 declares, we do, in some measure, persuade, and assure 
 ourselvesf , that Christ and his salvation are ours. 
 
 * Eph.iii. 17. 
 
 | It is nof bv this expression, affirmed, or insinuated, that we 
 are able to produce fairh in ourselves, by any power of our own : 
 This self-sufficiency, the author has professedly and frequently dis- 
 claimed; asserting, That 'the Spirit of God habitually disposes 
 and inclines our hearts to a right performance of this most import- 
 ant act.' — This manner of speaking is used, I imagine, for two 
 reasons : To point out the first and chief work, which we are to 
 be doing incessantly and assiduously, til) our Lord come ; to re- 
 mind us, that we muse not expect to have faith wrought in us, by 
 some fatality of supernatural operation, without any application or 
 
.MR HERVEY'S RECOMMENDATORY LETTER. XI 
 
 As faith is such a persuasion of the heart, and such 
 a reception of Christ, it assures the soul of salvation 
 by its own act ; antecedent to all reflection on its fruits 
 or effects, on marks or evidences — It assures the soul 
 of acquittance from guilt, and reconciliation to God; 
 of a title to the everlasting inheritance, and of grace 
 sufficient for every case of need^ — By the exercise of 
 this faith and the enjoyment of these blessings we are 
 sanctified : conscience is pacified, and the heart puri- 
 fied : we are delivered from the dominion of sin, dis- 
 posed to holy tempers, and furnished for an holy prac- 
 tice. 
 
 Here, I apprehend, our author will appear singular. 
 This is the place in which he seems to go quite out of 
 the common road. The generality of serious people look 
 upon these unspeakable blessings as the reward of ho- 
 liness : to be received after we have sincerely practised 
 universal holiness ; not as necessary, previously neces- 
 sary, to perform any acts of true holiness. This is the 
 stumbling block, which our legal minds, dim with pre- 
 judice, and swollen with pride, will hardly get over.- — 
 However, these endowments of our new state are, in 
 our author's opinion, the effectual, and the only effec- 
 tual expedient, to produce sanctification. They are 
 the very methods which the eternal Spirit has ordained 
 for our bringing forth those fruits of righteousness, 
 which are by Jesus Christ unto the glory and praise cf 
 God *. — Whereas if there" be any appearances of virtue, 
 or any efforts of obedience which spring not from these 
 motives and means of practice, Mr Marshall treats them 
 as < reprobate silver/ He cannot allow them the cha- 
 racter of gospel holiness. 
 
 endeavour of our own ; but that we must make it our diligent 
 endeavour, and our daily business, to believe in Christ. We musi 
 labour to enter into this rest) and shew all diligence to attain to tH. 
 full assurance of hope '. 
 *PhiLi. IU 
 
Ill MR HERVEYS RECOMMENDATORY LETTER. 
 
 This is the plan, and these are the leading sentiments 
 of the ensuing treatise. To establish or defend them 
 is not my aim. This is attempted and I think exe- 
 cuted, in the work itself. My aim is only to exhibit 
 the most distinguishing principles, in one short sketch, 
 and clear point of view ; that the reader may the more 
 easily remember them, and by this key enter the more 
 
 perfectly into the writer's meaning. Let him that 
 
 is spiritual * judge; and reject or admit, as each 
 tenet shall appear to correspond or disagree with the in- 
 fallible word. Only let candour, not rigour fill the 
 chair; and interpret an unguarded expression, or a 
 seemingly inconsistent sentence, by the general tenor 
 of the discourse. 
 
 "We are not to expect much pathos of address, or any 
 delicacy of composition. Here the gospel diamond is 
 •et not in gold, but in steel : not where it may display 
 the most sprightly beam, or pour a flood of brilliancy ; 
 but where it may do the most signal service, and afford 
 a fund of usefulness. — Neither is this book so particu- 
 larly calculated for careless insensible sinners, as for 
 those who are awakened into a solicitous attention to 
 their everlasting interests; who are earnestly inquir- 
 ing, with the Philippian jailor, Wliat shall I do to be 
 saved f ? or passionately crying, in the language of the 
 Apostle, wretched man that T am ! who shall deliver 
 one from the body of this death % f If there be any such, 
 as no doubt there are many in the Christian world, I 
 would say with regard to them, as the Israelitish cap- 
 tive said concerning her illustrious but afflicted master : 
 Would to God, my master, were zvith the prophet that is in 
 Samaria : for he would recover him of his leprosy §. O 
 that such persons were acquainted with the doctrines, 
 and influenced by the directions contained in this trea- 
 tise I they would, under the divine blessing, recover 
 
 ! 1 Cor. ii. 15. f Acts xvi. 30. \ Rom. vii. 24. § 2 Kings T c 3 
 
MR HERVEY S RECOMMENDATORY LETTER. Xlll 
 
 them from their distress, and restore them to tranquil- 
 lity : they would comfort their hearts, and thereby esta- 
 blish them in every good xvord and work*. 
 
 But I am going to anticipate what the following ex- 
 tract speaks. I shall therefore only add my hearty 
 wishes, that you may meet with encouragement and 
 success in the publication of this truly valuable piece. 
 Since there is in this instance, an evident connexion 
 between your private interest and the general good ; I 
 think you may promise yourself the approbation and 
 acceptance of the public ; as you will assuredly have 
 all the support and assistance that can be given by, 
 
 Sir, your humble servant, 
 
 James Hervey. 
 
 Weston Favel, near Northampton,! 
 Nov. 5, 1756. j 
 
 * 2 Thcss.ii. IT. 
 
RECOMMENDATION 
 
 IN 
 
 THERON AND ASP AS 10. 
 
 " IT is with great pleasure, and without any diffi- 
 dence, that I refer my readers to Mr Marshall's trea- 
 tise on Sanctification. Which I shall not recommend 
 in the style of a critic, nor like a person of taste, but 
 with all the simplicity of the weakest Christian ; I mean 
 from my own experience. It has been made one of the 
 most useful books to my own heart. I scarce ever fail 
 to receive spiritual consolation and strength from the 
 perusal of it ; and were I to be banished into some de- 
 solate island, possessed only of two books besides my 
 Bible, this should be one of the two, perhaps the first 
 that I would choose. 
 
 " Should any person, hitherto a stranger to the work, 
 purchase it on this recommendation, 1 must desire to 
 suggest one caution. — That he be not surprised, if, in 
 the beginning, he meets with something new, and quite 
 out of the common road; or, if surprised, that he 
 would not be offended, but calmly and attentively pro- 
 ceed, — He will find the author's design opening itself 
 by degrees. He will discern more and more the pro- 
 priety of his method. And what might, at the first 
 view, appear like a stumbling block, will prove to be a 
 fair and ample avenue to the palace of truth — to the 
 temple of holiness — and the bowers of happiness/' 
 
 See the third Edition of Hervey's Theron and ^spasic, Vol. III. 
 page S3S, 
 
CONTENTS. 
 
 Page 
 Direction I. To perform duties required in the law, first 
 
 learn the effectual means to attain so great an end. - 15 
 
 Direction II. Four endowments and qualifications neces- 
 sary. 1. An inclination and propensity of heart there- 
 unto. 2. A persuasion of our reconciliation with God. 
 3. A persuasion of our enjoyment of everlasting happi- 
 ness. 4. A persuasion of sufficient strength both to 
 will and perform duties acceptably 26 
 
 Direction III. The way to get these endowments to en- 
 able for practice, is to receive them from Christ's ful- 
 ness, by union and fellowship with him. 47 
 Direction IV. The means or instruments of this union, 
 and ail fellowship, are, the gospel, and faith. What 
 faith is. -------- 62 
 
 Direction V. We cannot attain holiness by our endea- 
 vours in a natural state, without union and fellowship 
 with Christ. - .-« - - - - 78 
 
 Direction VI. Those that endeavour sincere obedience, 
 as the condition to procure a right and title to salvation, 
 and as a ground to trust on Christ, do seek salvation by 
 the works of the law. . -» - > "92 
 
 Direction VII. We are not to imagine that our hearts and 
 lives must be changed from sin to holiness in any mea- 
 sure, before we may trust on Christ - - - 119 
 Direction VIII. Seek for holiness, only in its due order, 
 after union, justification, and the gift of the Holy Ghost ; 
 and by faith. - - - - - - -132 
 
 Direction IX. We must first receive the comforts of the 
 
 gospel, that we may perform the duties of the law. 138 
 
 Direction X. That we may, by gospel comforts, perform 
 duties of the law, we must get assurance in that very 
 feith whereby we receive Christ. - - - 148 
 
 a 
 
CONTENTS. 
 
 rags 
 
 Direction XT, Believe on Christ in a right manner with- 
 out delay, and then continue and increase in faith ; that 
 so enjoyment of Christ, and union and fellowship with 
 him, and all holiness by him, may be begun, continued, 
 and increased. ------- 177 
 
 Direction XII. Diligently use faith for performance of 
 the duties of the law, by walking no longer according 
 to your old state Drinciples, or means of practice ; but 
 only according to rhat new state you receive by faith, 
 and its principles, and means of practice. - - 203 
 
 Direction XIII. Make a right use of all means appointed 
 in the word, for oi.Vining and practising holiness, only 
 in this way of believing and walking in Christ, accord- 
 ing to your new state. ------ 239 
 
 Direction XIV That you may thus seek holiness only 
 by believing and walking in Christ, take encourage- 
 ment from the good advantages of this way, and the ex- 
 cellent properties of it. - 280 
 
 A Sermon on Justification. - - . 205 
 
SOME SCRIPTURES EXPLAINED IN THIS 
 BOOK. 
 
 Gen. ii, 17. 
 Job i, 5. 
 Eccl. vii, 16, 
 
 29. 
 
 Isaiah xxxvii, 3. 
 
 1, 10, 11. 
 
 Jer. xxxi 29, 30. 
 Hosea xi, 4. 
 Matth v, 12. 
 
 vi, 12, 15. 
 
 ix, 14, 17. 
 
 - xi, 12. 
 
 Mark i, 15. 
 Luke xiii, 24. 
 
 xiv, 23. 
 
 John i 16, 17. 
 Acts xiii, 33. 
 Rom. i, 5. 
 — — ii, 6. 
 
 iii s 25. 
 
 - iv, 5. 
 «— vii, 1. 
 6. 
 
 viii, 3, 4, 
 
 Rom. viii, 8. 
 
 23. 
 
 xiii, 14. 
 
 1 Cor. xi, 29. 
 
 2 Cor. viii, 12, 
 
 xiii, 5. 
 
 Eph. i, 3. 
 
 10. 
 
 13. 
 
 ii, 5, 6. 
 
 20, 2L 
 
 iv, 22, 24. 
 
 vi, 18. 
 
 1 Tim. i, 8. 
 
 ii, 8. 
 
 Heb. x, 10, 14, 18, 
 
 22. 
 
 - xii. 17. 
 
 James ii, 14, 15. 
 
 24. 
 
 1 John i, 3. 
 
 — iii. 9. 
 
 Rev. xxii, 12, 
 
tub 
 GOSPEL MYSTERY 
 
 OF 
 
 SANCTIFICATION. 
 
 DIRECTION I. 
 
 That toe may acceptably perform the Duties of Holiness 
 and Righteousness required in the Law, our first 
 Work is, to learn the powerful and effectual means 
 •whereby we may attain to so great an end* 
 
 EXPLICATION. 
 
 THIS Direction may serve, instead of a preface, to 
 prepare the understanding and attention of the 
 reader for those that follow. And, 
 
 First, It acquainteth you with the great end for 
 which all those means are designed, that are the prin- 
 cipal subject to be here treated of. The scope of all 
 is, to teach you how you may attain to that practice 
 and manner of life which we call holiness, righteous- 
 ness or godliness, obedience, true religion ; and which 
 God requireth of us in the law, particularly in the mo- 
 ral law, which is summed up in the ten commandments, 
 and more briefly in those two great commandments of 
 love to God and our neighbour, Matth. xxii. 37> 39. 
 And more largely explained throughout the Holy 
 Scriptures. My work is, to show how the duties of 
 this law may be done, when they are known ; therefore 
 expect not that I should delay my intent, to help you 
 B2 
 
16 THE GOSPEL MYSTERY Direct. I. 
 
 to the knowledge of them, by any large exposition of 
 them ; which is a work already performed in several 
 catechisms and commentaries. Yet, that-you may not 
 miss the mark for want of discerning it, take notice, in 
 few words, that the holiness which I would bring you 
 to, is spiritual, Rom. vii. 14*. It consists not only in 
 external works of piety and charity, but in the holy 
 thoughts, imaginations, and affections of the soul, and 
 chiefly in love ; from whence all other good works must 
 flow, or else they are not acceptable to God ; not only 
 in refraining the execution of sinful lusts, but in a long- 
 ing and delighting to do the will of God, and in a 
 cheerful obedience to God. without repining, fretting, 
 grudging at any duty, as if it were a grevious yoke and 
 burden to you. 
 
 Take notice further, that the law, which is your 
 mark, is exceeding broad, Psal. cxix. 96. and yet not 
 the more easy to be hit ; because you must aim to hit 
 it, in every duty of it, with a performance of equal 
 breadth, or else you cannot hit it at all, Jam. it 10. 
 The Lord is not at all loved with that love that is due 
 to him as Lord of all, if he be not loved with all our 
 heart, spirit, and might. We are to love every thing 
 in him, his justice, holiness, sovereign authority, all 
 seeing eye, and all his decrees, commands, judgments, 
 and all his doings. We are to love him, not only bet- 
 ter than other things, but singly, as only good, the 
 fountain of all goodness ; and to reject all fleshly and 
 worldly enjoyments, even our own lives, as if we hated 
 them, when they stand in competition with our enjoy- 
 ment of him, or our duty towards him. We must love 
 him so as co yield ourselves wholly up to his constant 
 service in all things, and to his disposal of us as our 
 absolute Lord, whether it be for prosperity or adver- 
 sity, life or death. And, for his sake, we are to love 
 our neighbour, even all men, whether they be friends or 
 foes to us ; and so do to them in all things that concern 
 their honour, life, chastity, worldly wealth, credit and 
 
Direct. I. of sanctification. 17 
 
 content : whatever we would that men should do to us 
 in the like condition, Matth. vii. 12. This spiritual 
 universal obedience is the great end, to the attainment 
 whereof I am directing you. And that you may not 
 reject mine enterprise as impossible, observe, that the 
 most I promise is no more than an acceptable perfor- 
 mance of these duties of the law, such as our gracious 
 and merciful God will certainly delight in, and be pleas- 
 ed with, during our state of imperfection in this world, 
 and such as will end in perfection of holiness, and all 
 happiness in the w r orld to come. 
 
 Before I proceed further, stay your thoughts a while 
 in the contemplation of the great dignity and excel- 
 lency of these duties of the law, that you may aim at 
 the performance of them, as your end, with so high an 
 esteem, #s may cast an amiable lustre upon the ensuing 
 discovery of the means. The principal duties of love 
 to God above all, and to each other for his sake, from 
 whence all the other duties flow, are so excellent, that 
 I cannot imagine any more noble work for the holy 
 angels in their glorious sphere. They are the chief 
 works for which we were at first framed in the image 
 of God, engraven upon man at the first creation, and 
 for which that beautiful image is renewed upon us in 
 our new creation and sanctification by Jesus Christ, 
 and shall be perfected in our glorification. They are 
 works which depend not merely on the sovereignty of 
 the will of God, to be commanded, or forbidden, or 
 left indifferent, or changed, or abolished at his pleasure, 
 as other works that belong either to the judicial or ce- 
 remonial law, or to the means of salvation prescribed 
 by the gospel ; but they are, in their own nature, holy, 
 just and good, Rom. vii. 12. and meet for us to per- 
 form, because of our natural relation to our Creator 
 and fellow-creatures ; so that they have an inseparable 
 dependence upon the holiness of the will of God, and 
 an indispensible establishment thereby. They are 
 works sufficient to render the performers holy in all 
 B3 
 
18 the gospel mystery Direct. L 
 
 manner of conversation, by the fruits which they bring 
 forth, if no other duties had ever been commanded : 
 and by which, the performance of all other duties is suf- 
 ficiently established as i>oon as they are commanded ; 
 and without which there can be no holiness of heart 
 and life imagined ; and to which, it was one great ho- 
 nour of Mosaical, and is now of Evangelical ordi- 
 nances, to be subservient, for the performance of them, 
 as means which shail cease when their end, this never 
 failing charity, is perfectly attained, 1 Cor. xiii. They 
 are duties which we were naturally obliged to, by that 
 reaspn and understanding which God gave to man at 
 his first creation, to discern what was just and meet 
 for him to do, and to which even heathens are still 
 obliged by the light of nature, without any written law, 
 or supernatural revelation, Rom. ii. 14?, 15. There- 
 fore they are called natural religion : and the law that 
 requireth them, is called the natural law, and al*o the 
 moral law ; because the manners of all men, Infidels as 
 well as Christians, ought to be conformed to it, (and, 
 if they have been fully conformable, they would not 
 have come short of eternal happiness, Matth. v. 19* 
 Luke x. 27, 28.) under the penalty of the wrath of 
 God for the violation of it. This is the true morality 
 which God approveth of, consisting in a conformity of 
 all our actions to the moral law. And, if those that, 
 in these days, do contend so highly for morality, do 
 understand no other than this, I dare join with them 
 in asserting, that the best morally honest man is the 
 greatest saint ; and that morality is the principal part 
 of true religion, and the test of all other parts, without 
 which, faith is dead, and all other religious perfor- 
 mances are a vain show, and mere hypocrisy : for the 
 faithful and true Witness hath testified, concerning the 
 two great moral commandments of love to God, and 
 our neighbour, that there is none other commandment 
 greater than these, and that on them hang all the law 
 
DiVeCu I. OF SANCTIIICATION. 19 
 
 and the prophets, Matth. xxii. 36, 3S, 39, 40. Mark 
 xii. 31. 
 
 The second thing contained in this introductory di- 
 rection, is the necessity of learning the powerful and 
 effectual means, whereby this great and excellent end 
 may be accomplished, and or' making this the first work 
 to be done, before we can expect success in any at- 
 tempt for the attainment of it. 
 
 This is an advertisement very needful ; because 
 many are apt to skip over the lesson concerning the 
 means (that will f\il up this whole treatise) as superflu- 
 ous and useless. When once they know the nature 
 and excellency of the duties of the law, they account 
 nothing wanting but diligent performances ; and they 
 rush blindly upon immediate practice, making more 
 haste than good speed. They are quick in promising, 
 Exod. xix, 8. * All that the Lord hath spoken, we 
 will do/ without sitting down and counting the loss. 
 They look upon holiness as only the means of an end 
 of eternal salvation ; not as an end itself, requiring any 
 great means for attaining the practice of it. The in- 
 quiry of most, when they begin to have a sense of re- 
 ligion, is, What good thing shall I do that * I may have 
 eternal life?* Matth. xix. 16. not, How shall I be en- 
 abled to do any thing that is good ? Yea many that are 
 accounted powerful preachers, spend all their zeal in 
 the earnest pressing the immediate practice of the law, 
 without any discovery of the effectual means of perfor- 
 mance : as if the works of righteousness were like those 
 servile employments that need no skill and artifice at 
 all, but industry and activity. That you may not 
 stumble at the threshold of a religious life, by this 
 common oversight, I shall endeavour to make you sen- 
 sible, that it is not enough for you to know the matter 
 and reason of your duty, but that you are also to learn 
 the powerful and effectual means of performance, be- 
 fore you can successfully apply yourselves to immedi* 
 
20 the gospel mystehy Direct, I. 
 
 ate practice. And, for this end, I shall lay before you 
 the considerations following. 
 
 1st, We are all, by nature, void of all strength and 
 ability to perform acceptably that holiness and righte- 
 ousness which the law requireth, and are dead in tres- 
 passes and sins, and children of wrath, by the sin of 
 our first father Adam, as the Scripture witnesseth, 
 Horn. v. 12, 15, 18, 19. Eph. ii. I, 2, 3. Rom. viii. 7, 
 8. This doctrine of original sin which Protestants ge- 
 nerally profess, is a firm basis and ground-work to the 
 assertion now to be proved, and to many other asser r 
 tions in this whole discourse. If we believe it to be 
 true, we cannot rationally encourage ourselves to at- 
 tempt a holy practice, until we are acquainted with 
 some powerful and effectual means to enable us for it. 
 While man continued upright, in the image of God, as 
 he was at first created, Eccl. vii. 29. Gen. i. 27. he 
 could do the will of God sincerely, as soon as he knew 
 it ; but when he was fallen, he was quickly afraid, be- 
 cause of his nakedness; but could not help it at all, 
 until God discovered to him the means of restoration, 
 Gen. iii. 10. 15. Say to a strong healthy servant, Go, 
 and he goeth ; Come, and he cometh : Do this, and he 
 doeth it ; but a bed-ridden servant must know first how 
 he may be enabled. No doubt the fallen angels know 
 the necessity of holiness, and tremble at the guilt of 
 their sin ; but they know of no means for them to at- 
 tain to holiness effectually, and so continue still in their 
 wickedness. It was in vain for Samson to say, « I will 
 go out as at other times before > and shake myself/ 
 when he had sinned away his strength, Judges xvi. 20. 
 Men shew themselves strangely forgetful or hypocriti- 
 cal, in professing original sin in their prayers, cate- 
 chisms, and confessions of faith ; and yet urging upoa 
 themselves and others the practice of the law, without 
 the considerations of any strengthening, enlivening 
 means ; as if there were no want of ability, but only of 
 activity. 
 
Direct I. of SANCTincATioN. 21 
 
 2dly, Those that doubt of, or deny the doctrine of 
 original sin, may all of them know concerning them- 
 selves (if their conscience be not blind) that the exact 
 justice of God is against them, and they are under the 
 curse of God, and sentence of deafh, for their actual 
 sins, if God should enter into judgment with them, 
 Rom. i. 32. fi. 2. and iii. 9 Gal. iii. 10, Is it possible 
 for a man thai knoweth this to be his case, and hath 
 not learned any means of getting out of it. to practice 
 the law immediately ; to love God and every thing 
 in him, his justice, holiness, power, as well as his 
 mercy ; and to yield himself willingly to the disposal 
 of God, though' God. $h uld inflict sudden death upon 
 him ? Is there no skill or artifice at all required in this 
 case, to encourage the fainting soul to the practice of 
 universal obedience ? 
 
 3dly> Though Heathens might know much of the 
 work of the law** by the common light of natural rea- 
 son, and understanding, Rom, ii. 14. yet the effectual 
 means of performance cannot be discovered by that 
 light, and therefore are wholly to be learned by the 
 teaching of supernatural revelation. For what is our 
 natural light, but some sparks and glimmerings of that 
 which was in Adam before the fall ? and even then, in 
 its brightest meridian, it was not sufficient to direct 
 Adam how to recover ability to walk holily, if once he 
 should lose it by sin : nor to assure him beforehand, 
 that God would vouchsafe to him any means of reco- 
 very. God had set nothing but death before his eyes 
 in case of transgression, Gen. ii. 17, and therefore he 
 hid himself from God, when the shame of his naked- 
 ness appeared, as expecting no favour from him. We 
 are like sheep gone astray, and know not which way to 
 return, until we hear the shepherd's voice Can these 
 dry bones live to God in holiness ? O Lord, thou know- 
 est, and we cannot know it, except we learn it of thee. 
 
 4/A/y, Sanefification, whereby our hearts and lives 
 are conformed to the law, is a grace of God, commu- 
 
22 THE GOSPEL MYSTERY Dil'CCt. I. 
 
 nicatcd to us by means, as well as justification ; and by 
 means of teaching, and learning something that we can- 
 not see without the word, Acts xxvi. 17. 18. There 
 are several things pertaining to life and godliness, that 
 are given through knowledge, 2 Pet. 1, 2, 3. There 
 is a form of doctrine made use of by God, to make 
 people free from sin, and servants of righteousness, 
 Rom. vi. 17, 18. And there are several pieces of the 
 whole armour of God necessary to be known and put 
 on, that we may stand against sin and Satan in the evil 
 day, Eph. vi. 13. Shall we slight and overlook the 
 way of sanctification, when the learning the way of jus- 
 tification hath been accounted worth so many elaborate 
 treatises ? 
 
 othly, God hath given in the holy Scriptures, by his 
 inspiration, plentiful instruction in righteousness, ' that 
 we may be thoroughly furnishexl^for every good work,' 
 2 Tim. iii. 16, 17. especially, since the day spring from 
 on high hath visited us, by the appearance of the Lord 
 Jesus Christ, 6 to guide our feet in the way of peace/ 
 Luke i. 78, 79. If God condescend to us so very low, 
 to teach us that way in the Scriptures, and by Christ 
 himself, it must needs be greatly necessary for us, to 
 sit down at his feet, and learn it. 
 
 6thly, The way of attaining to godliness is so far 
 from being known without learning out of the holy 
 Scriptures, that, when it is here plainly revealed, we 
 cannot learn it so easily as the duties of the law ; which 
 are known in part by the light of nature, and therefore 
 the more easily assented to. It is the way whereby 
 the dead are brought to live unto God ; and therefore 
 doubtless it is far above all the thoughts and conjectures 
 of human wisdom. It is the way to salvation, wherein 
 God will destroy the ivisdom of the tvise, and bring to no- 
 thing the understanding of the prudent by discovering 
 things by his Spirit/ that the natural man receiveth not : 
 for they are foolishness to him, neither can he know them, 
 because they are spiritually discerned^ 1 Cor. i. 19, 31. 
 
Direct. I. of sanctification. 23 
 
 and ii. 14. Without controversy, great is the mystery 
 of godliness, 1 Tim. iii. 16. The learning of it requir- 
 eth double work ; because we must unlearn many of 
 our former deeply rooted notions, and become fools, 
 that we may be wise. We must pray earnestly to the 
 Lord to teach us, as well as search the Scriptures, that 
 we may get this knowledge. ' O that my ways were 
 directed to keep thy statutes ! Teach me, O Lord, 
 the way of thy statutes, and I shall keep it unto the 
 end, Psalm cxix. 5. 33. Teach me to do thy will, 
 Psalm cxliii. 10. The Lord direct your hearts unto 
 the love of God, 5 2 Thess. iii. 5. Surely these saints did 
 not so much want teaching and direction concerning 
 the duties of the law to be done, as concerning the way 
 and means whereby they might do them. 
 
 7thly> The certain knowledge of these powerful and 
 effectual means, is of the greatest importance and ne- 
 cessity for our establishment in the true faith, and 
 avoiding errors contrary thereto : for we cannot ra- 
 tionally doubt, that the moral duties of love to God 
 and our neighbour, are absolutely necessar) r .to true re- 
 ligion, so that it cannot subsist without them. And, 
 from this principle, we may firmly conclude, that no- 
 thing repugnant to the practice of these holy duties, 
 ought to be received as a point of faith delivered to us 
 by the most holy God ; and that whatsoever is truly 
 necessary, powerful, and effectual, to bring us to the 
 practice of them, ought to be believed as proceeding 
 from God, because it hath the image of his holiness 
 and righteousness engraven upon it. This is a sure 
 test and touchstone, which those that are seriously re- 
 ligious will use to try spirits and their doctrines, whe- 
 ther they be of God, or not ; and they cannot ration- 
 ally approve any doctrine as religious, that is not ac- 
 cording to godliness, 1 Tim. vi. 3. By this touchstone 
 Christ proveth his doctrine to be of God, because 
 therein he seeketh the glory of God, John vii. 17. 18. 
 And he teacheth us to know false prophets by their 
 
24 THE GOSPEL MYSTERY Direct. I. 
 
 fruits, Matth. vii. 15, 16, wherein the fruits which their 
 doctrine tendeth unto, are especially to be considered. 
 Hence it appeareth, that, until we know what are the 
 effectual means of holiness, and what not, we want a 
 necessary touchstone of divine truth, and may be easily 
 deceived by false doctrine, or brought to live in mere 
 suspense concerning the truth of any religion, like the 
 seekers. And, if you mistake, and think those means 
 to be effectual that are not, and those that are effectual 
 to be weak, or of a contrary effect, your error in tin's 
 will be a false touchstone to try other doctrines, where- 
 by you will readily approve of errors, and refuse the 
 truth ; which hath been a pernicious occasion of many 
 errors in religion in late days Get but a true touch- 
 stone, by learning this lesson, and' you will be able to 
 try the various doctrines of Potestants, Papists, Arnrvi- 
 nians, Socinians, Aminominians, Quakers ; and to dis- 
 cover the truth, and cleave to it, with much satisfaction 
 to your judgment, amongst all the janglings and con- 
 troversies of these times. Hereby you may discover 
 ier the Protestant religion established among us, 
 have in it any sinews of Antinomianism ; whether it be 
 guilty of any insufferable defect in practical principles, 
 and deserves to be altered, and turned almost upside 
 down, with new doctrines and methods, as some learned 
 men in late times have judged by their touchstones. 
 
 Stklift It is also of great importance and necessity 
 for our establishment in holy practice; for we cannot 
 apply ourselves to the practice of holiness, with hope 
 of success, except we have some faith concerning the 
 divine assistance ; which we have no ground to expect, 
 if we use not such means as God hath appointed to 
 work by ; 'God meeteth them that remember him in 
 his own ways,' Isaiah lxiv. 5. ' and makes a breach upon 
 them that seek him not after the due order,' 1 Chron. 
 xv. 13. He hath chosen and ordained such means of 
 sanctification and salvation, as are for his own glory, and 
 those only he blesseth to us - 7 and he crowneth no man 
 
Direct. I. of sanctification. 25 
 
 that strivcth, except he strive lawfully, 2 Tim. ii. 5. 
 Experience sheweth plentifully, both of Heathens and 
 Christians, how pernicious ignorance, or mistaking of 
 these effectual means, is to a holy practice, The 
 Heathens generally fell short of an acceptable perform- 
 ance of those duties of the law which they knew, be- 
 cause of their ignorance in this point, (i.) Many 
 Christians content themselves with external perform- 
 ances, because they never knew how they might attain 
 to spiritual service. (2.) And many reject the way of 
 holiness as austere and unpleasant, because they know 
 not how to cut off a right hand, or pluck out a right 
 eye, without intolerable pain ; whereas they would find 
 the ways of wisdom (if they knew them) to be ways of 
 pleasantness i, and all her paths to be peace, Prov. iii. 17. 
 This occasioneth the putting off repentance from time 
 to time, as an uncouth thing. (3.) Many others set 
 upon the practice of holiness with a fervent zeal, and 
 run very fast, but tread not a step in the right way ; 
 and, finding themselves frequently overcome and dis- 
 appointed by their lusts, they at last give over the work 
 and turn to wallow again in the mire; which hath oc- 
 casioned several treatises, to shew how far a reprobate 
 may go in the way of religion, whereby many weak 
 saints are discouraged, accounting that these repro-* 
 bates have gone further than themselves; whereas 
 most of them never knew the right way, nor trodeone 
 step aright in it : for, Jew there be that find it, Matth. 
 vii. 14. (4,) Some of those ignorant zealots do inhu- 
 manly macerate their bodies with fasting and other aus- 
 terities, to kill their lusts ; and, when they see their 
 lusts are still too hard for them, they fall into despair, 
 and are driven, by horror of conscience, to make away 
 with themselves wickedly, to the scandal of religion. 
 Peradventure God may bless my discovery of the 
 powerful means of holiness so far, as to save some one 
 or other from killing themselves. And such a fruit as 
 this would countervail my labour j though I hope God ( 
 
 
26 the gospel mystery Direct. II. 
 
 will enlarge the hearts of many by it, to run with great 
 cheerfulness, joy, and thanksgiving, in the ways of his 
 commandments. 
 
 DIRECTION II. 
 
 Several Endowments and Qualifications are necessary to 
 enable us Jor the immediate Practice of the Law. 
 Particularly, we must have an inclination and propen- 
 sity °f olir Hearts thereunto ; and therefore xve must be 
 well persuaded of our Reconciliation with God, and of 
 our future Enjoyment of the everlasting heavenly 
 Happiness* and of sufficient Strength both to will and 
 perform all Duties acceptably, until we come to the 
 Enjoyment of that Happiness. 
 
 EXPLICATION. 
 
 THOSE means that are next to the attainment of 
 the great end aimed at, are first to be discovered, 
 that we may learn how to get them by other means, ex- 
 pressed in the following directions. Therefore I have 
 named here several qualifications and endowments that 
 are necessary to make up that holy frame and state of 
 the soul, whereby it is furnished and enabled to prac- 
 tise the law immediately ; and that not only in the be- 
 ginning, but in the continuation of that practice. 
 And therefore, note diligently, that these endowments 
 must continue in us during the present, life, or else our 
 ability for a holy life will be lost ; and they must be 
 before practice, not in any distance of time, but only 
 as the cause is before the effect. I do not say, that I 
 have named particularly all such necessary qualifica- 
 tions ; but this much I dare say, that he that gaineth 
 these, may, by the same means, gain any other that 
 should be ranked with them ; arfd this is a matter wor- 
 thy of our serious consideration; for few understand 
 
Direct. II. of s a notification. £7 
 
 that any special endowments are required to furnish us 
 for a holy practice, more than for other voluntary ac- 
 tions. The first Adam had excellent endowments be- 
 stowed upon him for a holy practice, when he was 
 first created according to the image of God ; and the 
 second Adam had endowments more excellent, to en- 
 able him for a harder task of obedience. And seeing 
 obedience is grown more difficult, by reason of the op- 
 position and temptations that it meeteth with since the 
 fall of Adam, we that are to be imitators of Christ, 
 had need have very choice endowments, as Christ had ; 
 at least as good, or something better than Adam had 
 at first, as our work is harder than his. What king 
 going to make tear against another king, sitteth not down 
 first, and consulteth whether he be able, with ten thou- 
 sand, to meet him that cometh against him with twenty 
 thousand? And shall we dare to rush into battle 
 against all the powers of darkness, all worldly terrors 
 and allurements, and our own inbred domineering cor- 
 ruptions, without considering whether we have suffi- 
 cient spiritual furniture to stand in the evil day? Yet 
 many content themselves with such an ability to will 
 and do their duty, as they would have to be given to 
 men universally ; whether they are no better enabled 
 for the spiritual battle, than the generality of the world, 
 that lie vanquished under the wicked one; and there- 
 fore their standing is npt secured by it. It is a hard 
 matter to find what this universal ability is, that so 
 many contend so earnestly for, of what it consists, by 
 what means it is conveyed to us, and maintained. 
 
 Bodily , agility hath spirits, nerves, ligaments and 
 bones, to subsist by ; but this spiritual universal abi- 
 lity seemeth to be some occult quality, that no suffi- 
 cient account can be given how it is conveyed, or of 
 what it is constituted. That none may deceive them- 
 selves, and miscarry ia their enterprises for holiness, 
 by depending on snch a weak occult quality, 1 have 
 here showed four endowments; of which a true qua- 
 C2 
 
28 THE GOSPEL MYSTERY Direct. II. 
 
 lity for the practice of holiness, must necessarily be 
 constituted, and by which it must subsist ad be main- 
 tained ; I intend to shew afterwards, by what means 
 they are given to us, and whether the inclination or 
 propensity here mentioned be perfect or imperfect. 
 And they are of such a mysterious nature, that some 
 who own the necessity of endowments, to frame them 
 for holiness, are prone to think, that less than these 
 will serve : and that some of these frame us rather for 
 licentiousness than holiness, as they are here placed be- 
 fore any actual performance of the moral law ; and 
 that some things contrary to them would put us into a 
 better frame for holiness. Against all such surmises I 
 shall endeavour such a demonstration of these endow- 
 ments particularly, as may gain the assent of right 
 reason ; insisting on rhem in the same order wherein 
 I have placed them in the direction. 
 
 In the first place, I assert, that an inclination and 
 propensity of heart to the duties of the law, is neces- 
 sary to frame and enable us for the immediate practice 
 of them. And I mean not such a blind propensity as 
 inanimate creatures and brutes have to their natural 
 operations, but such an one as is meet for intelli- 
 gent creatures, whereby they are, by the conduct of 
 reason, prone and bent to approve and choose their 
 duty, and averse to the practice of sin. And therefore 
 I have intimated, that the three other endowments 
 mentioned in the direction, are subservient to this, as 
 the chief of all, which is sufficient to make it a rational 
 propensitv. This is contrary to those, that, out of zeal 
 for obedience, but not according to knowledge, con- 
 tend so earnestly for free will as a necessary and 
 cient endowment to enable us to perform our duty, 
 when once we are convinced of it, and of our obliga- 
 tion to it ; and that extol this endowment, as the great 
 benefit that universal redemption hath blessed all man- 
 kind with : though they consider this free will without 
 
Direct. II. of sanctification. 29 
 
 any inclination to good : yea, they cannot but acknow- 
 ledge, that, in most of mankind that have it, it is in- 
 cumbered with an actual bent and propensity of the 
 heart altogether to evil. Such a free will as this is, 
 can never free us from slavery to sin and Satan, and fit 
 us for the practice of the law ; and therefore is not 
 worthy the pains of those that contend so warmly for it. 
 Neither is the will so free as is necessary for the prac- 
 tice of holiness, until it be endowed with an inclination 
 and propensity thereunto ; as may appear by the fol- 
 lowing arguments. 
 
 First, The duties of the law are of such a nature, 
 that they cannot possibly be performed while there is 
 wholly an aversion or mere indifferency of the heart to 
 the performance of them, and no good inclination and 
 propensity towards the practice of them : because the 
 chief of all the commandments is, to love the Lord 
 with our whole heart, might and soul, to love every 
 thing that is in him, to love his will and ali his ways, 
 and to like them as good. And all duties must be in- 
 fluenced, in their performance, by this love : we must 
 delight to do the will of God; it must be sweeter to us 
 than the honey or honey comb, Psal. xl. 8. Job xxiii. 
 12. Psal. Ixiii. 1. cxix. 20. and xix. 10. And this love, 
 liking, delight, longing, thirsting, sweet relishing, must 
 be continued to the end ; and the first indeliberate mo- 
 tion of lust must be regulated by love to God and our 
 neighbour ; and sin must be lusted against, Gal. v. 17. 
 and abhorred, Psalm xxxvi. 4. If it were true odedi- 
 ence (as some would have it) to love our duty on!}' as 
 a market man loveth foul ways to the market, or as a 
 sick man loveth an unpleasant medicinal potion, or as 
 a captive slave loveth his hard work for fear of a great- 
 er evil ; then it might be performed with averseness, 
 or want of inclination ; but we must love it as the 
 market man gain, as the sick man health, as pleasant 
 meat and drink, as the captive liberty. Doubtless 
 there can be no power in the will for this kind of scr-* 
 C3 
 
SO the gospel mystery Direct. til 
 
 vice, without an agreeableness of our inclination to the 
 will of God, a heart according to his own heart, an 
 aversion of our hearts from sin, and a kind of antipathy 
 against sin : for we know the proverb. ' Like loveth 
 like.' There must be an agreeableness in the person 
 or thing beloved; to the disposition of the lover. Love 
 to God must flow from a clean heart, 1 Tim. i. 5. a 
 heart cleansed from evil propensities and inclinations. 
 And reason will tell us, that the first motions of lust, 
 which fall not under our choice and deliberation, can- 
 not be avoided without a fixed propensity of the heart 
 to holiness. 
 
 Secondly > The image of God (wherein God, accord- 
 ing to his infinite wisdom, judged it meet to frame the 
 first Adam in righteousness, and true holiness, and up- 
 rightness, Gen. i. 27. Eph. iv. 24, Eccles. vii 29.) con- 
 sisted in an actual bent and propensity of heart to the 
 practice of holiness: not in a mere power of wilito 
 choose good or evil; for this, in itself, is neither 
 holy nor unholy, but only a ground-work, on which 
 either the image of God, or of Satan may be drawn : 
 nor in an indifference of propensity to the choice 
 of sin or duty ; for this is a wicked disposition 
 to an intelligent creature that knoweth his duty, 
 and fitteth us only to halt between God and Baal. 
 God set Adam's soul at first wholly in a right bent and 
 inclination, though Adam might act contrary to it if he 
 would ; as we may be prevailed upon to do some things 
 contrary to our natural inclinations: and it is easy to 
 fail of our duty, though great preparation and furni- 
 ture be required for the performance of it. The se- 
 cond Adam also, the Lord Jesus Christ, was born a 
 holy thing, Luke i. 35. with a holy disposition of his 
 soul, and propensity to goodness. And can we rea- 
 sonably hope to rise to the life of holiness, from which 
 the first Adam fell, or to be imitators of Christ, since 
 duty is made so difficult by the fall, if we be not re- 
 newed in a measure according to the same image of 
 
Direct. II. or sakctification. 31 
 
 God, and enabled with such a propensity and inclina- 
 tion? 
 
 Thirdly, Original corruption (whereby we are dead 
 to God and godliness from the birth, and made willing 
 slaves to the performances of all actual sin? 
 Son of God make us free) consisteth in a propensity 
 and inclination of the heart to sin, and averseness to 
 holiness. Without this propensity to sin, what can that 
 law of sin in our members be that tvarreih against the 
 lain of our mind) and leadeth 'us captive to the service of 
 sin ? Horn. vii. 2:^ What is that poison in us, for 
 which men may be called serpents, vipers ? What is 
 that spirit of whoredoms m men, by reason of which 
 they will not frame their doings to turn to God ? Has. 
 v. 4. How is the tree first corrupt, and then its fruit 
 corrupt ? Matth. xii. 32. How can man be said to be 
 abominable and filthy, that drinketh iniquity like wa- 
 ter? Job xv. 16. How should the maid of the flesh ■ 
 be continual enmity to the law of God ? Rom. viii. 7. 
 I know there is also a blindness of understanding, and 
 other things belonging to original corruption, which 
 conduce to this evil propensity of the will; but yet 
 this propensity itself, is the great evil, the indwelling 
 sin which produceth all actual sins ; and must of ne- 
 cessity be removed or restrained, by restoring that 
 contrary inclination, wherein the image of God con- 
 sisted: or else we shall be backward and reprobate to 
 every good work, and whatever freedom the will hath, 
 it shall be employed only in the service of sin. 
 
 Fourthly, God restoreth his people to holiness, by 
 giving to them a netv heart, and a neiv spirit, and tak- 
 ing aruay the heart of stone out of their Jiesh and giving 
 them an heart of jieslu Ezek. xxxvi. 26, 27. and h« 
 circumciseth their heart to love him with their whole 
 heart and sou . And he requireth, that we should be 
 transformed in the renewing of our mind, that w. may . 
 'prove what is his acceptable ivill, Rom xii. 2. and David 
 prayeth for the game f ndj that God Wyld create in him a 
 
22 the gospel MYSTERY Direct. II. 
 
 clean heaH, and reneiv a rigid spirit within him, Psalm 
 li. 10. If any one can judge that this new, clean, cir- 
 cumcised heart, this heart of flesh, this new right spi- 
 rit, is such an one as hath no actual inclination and pro- 
 pensity to good, but only a power to choose good or 
 evil, undeservedly catted free mil, with a present incli- 
 nation to evil, or an indifference of propensity to both 
 contraries, it will not be worth my labour to convince 
 such a judgment : only lfct him consider, whether Da- 
 vid could account such an heart to be clean and right, 
 when he prayed, Psalm cxix. 36. Incline mine heart 
 unto thy testimonies, and not to covetousness. 
 
 The second endowment necessary to enable us for 
 the immediate practice of holiness, and concurring with 
 the two others that follow to work in us a rational pro- 
 pensity to this practice, is, that we be well persuaded 
 of our reconciliation with God. We must reckon, that 
 the breach of amity which sin hath made between God 
 and us, is made up by a firm reconciliation to his love 
 and favour. And herein I include the great benefit of 
 justification, as the means whereby we are reconciled 
 to God, which is described in scripture, either by for- 
 giving our sins, or by the imputation of righteousness 
 to us, Rom. iv. 5, 6, 7. Because both are contained 
 in one and the same justifying act; as one act of illu- 
 mination comprehends expulsion of darkness and intro- 
 duction of light ; one act of repentance containeth 
 mortification of sin, and vivification to righteousness ; 
 and every motion from any thing to its contrary, is but 
 one and the same, though it may be expressed by divers 
 names, with respect to either of the two contrary terms, 
 the one of which is abolished, the other introduced by 
 it. This is a great mystery (contrary to the appre- 
 hensions, not only of the vulgar, but of some learned 
 clivines) that we must be reconciled to God, and justi- 
 fied by the remission of our sins, and imputation of 
 nghteousness, before any sincere obedience to the law* 
 
Direct. II. of sanctification. 33 
 
 that we may be enabled for the practice of it. They 
 account, that this doctrine tendeth to the subversion 
 of a holy practice, and is a great pillar of Antinomian- 
 ism ; and that the only way to establish sincere obedi- 
 ence, is to make it rather a condition to be performed 
 before our actual justification, and reconciliation with 
 God. Therefore some late divines have thought fit to 
 bring the doctrine of former protestants concerning 
 justification, to their anvil, and to hammer it into ano- 
 ther form, that it might be more free from Antinomian- 
 ism, and effectual to secure a holy practice. But 
 their labour is vain and pernicious, tending Antinomian 
 profaneness, or painted hypocrisy at best ; neither can 
 the true practice of holiness be secure, except the per- 
 suasion of our justification, and reconciliation with. 
 God, be first obtained without works of the law, that 
 we maybe enabled thereby to do them ; asl shall now 
 prove by several arguments ; intending also to shew in 
 the following directions, that such a persuasion of the 
 love of God as God giveth to his people, tendeth only 
 to holiness, though a mispersuasion of it is many an 
 occasion of licentiousness. 
 
 Fi?'st, When the first Adam was framed for the prac- 
 tice of holiness at his creation, he was highly in the fa- 
 vour of God, and had no sin imputed to him, and he 
 was accounted righteous in the sight of God, accord- 
 ing to his present state, because he was made upright 
 according to God's image. And there is no reason to 
 doubt, but that these qualifications were his advantage 
 for a holy practice, and the wisdom of God judged them 
 good for that end ; and, as soon as he lost them, he 
 became dead in sin. The second Adam also, in our 
 nature, was the beloved of the Father, accounted righte- 
 ous in the sight of God, without the imputation of any 
 sin to him, except what his office was to bear on the 
 behalf of others. And can we reasonably expect to be 
 imitators of Christ, by performing more difficult obe- 
 dience than the first Adam's was before the fall, except 
 
S4 the gospel mvstery Direct. II. 
 
 the like advantages be given to us, by reconciliation, 
 and remission of sins, and imputations of a righteous- 
 ness given by God to us, when we have none of our 
 own ? 
 
 Secondly, Those that know their natural deadness 
 under the power of sin and Satan, are fully convinced, 
 that if God leave them to their own hearts, they can 
 do nothing but sin ; and that they can do no work, ex- 
 cept it please God, of his great love and mercy, to 
 work it in them, John viii. 36. Phil. ii. 13. Rom. viii. 
 7, 8. Therefore, that they may be encouraged and 
 rationally inclined to holiness, they must hope that 
 God will work savingly in them. Now, I leave it to 
 considerate men to judge, whether such an hope can 
 be well giounded, without a good persuasion of such a 
 reconciliation and saving love of God to us, as depends 
 not upon any precedent goodness of our works, but is 
 a cause sufficient to produce them effectually in us? 
 Yea, we know further, if we know ourselves sufficient- 
 ly, that our death in sin proceedeth from the guilt of 
 the first sin of Adam, and the sentence denounced 
 against it, Gen. ii. 17. and that it is still maintained in 
 us by the guilt of sin, and the curse of the law ; and 
 that spiritual life will never be given us, to free us from 
 that dominion, except this guilt and curse be removed 
 from us ; which is done by actual justification, Gal. 
 3ii. 13, 14. Rom. vi. 14. And this is sufficient to make 
 us despair of living to God in holiness, while we appre- 
 hend ourselves to be under the wrath and curse of 
 God, by reason of our transgressions and sins still ly-» 
 ing upon us, Ezek. xxxiii. 10- 
 
 Thirdly, The nature of the duties of the law is such, 
 as requireth an apprehension of our reconciliation with 
 God, and his hearty love and favour towards us for the 
 doing of them. The great duty is love to God with 
 our whole heart, and not such a contemplative love as 
 philosophers may have to the objects of sciences, which 
 they are concerned in nc further, than to please their 
 
Direct. II, of sanctification". 35 
 
 fancies in the knowledge of them : but a practical love, 
 whereby we are willing, that God should be absolute 
 Lord and Governor over us and all the world, to dis- 
 pose of us and all others according to his will, as to 
 our temporal and everlasting condition, and that he 
 should be the only portion and happiness of all those 
 that are happy ; a love whereby we like every thing in 
 him as he is our Lord ; his justice as well as any other 
 attribute, without wishing or desiring that he were bet- 
 ter than he is ; and whereby we desire that his will 
 may be done upon us, and all others, whether for pro- 
 sperity or adversity, life or death ; and whereby we can 
 heartily praise him for all things, and delight in our 
 obedience to him, in doing his will, though we suffer 
 that which is never so grievous to us, even present death. 
 Consider these things well, and you may easily per- 
 ceive, that our spirits are not in a fit frame for the do- 
 ing of them, while we apprehend ourselves under the 
 curse and wrath of God, or while we are under prevailing 
 suspicions that God will prove an enemy to us at last. 
 Slavish fear may extort some slavish hypocritical per- 
 formances from us, such as that of Pharoah in letting 
 the Israelites go, sore against his will : but the duty of 
 love cannot be extorted and forced by fear, but it must 
 be won and sweetly allured by an apprehension of God's 
 love and goodness towards us ; as that eminent loving 
 and beloved disciple testifieth, 1 John iv. 18, 19. 
 1 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/ Observe here, that we cannot be before- 
 hand with God in loving him, before we apprehend his 
 love to us. And consult your own experience if you 
 have any true love to God, whether it were not wrought 
 in you by a sense of God's love first towards you? 
 All the goodness and excellency of God cannot render 
 him an amiable object to us, except we apprehend him 
 an agreeable good to us. I question not but the devils 
 
b6 the gospel mystery Direct. II. 
 
 know the excellency of God's nature, as well as our 
 greatest metaphysical speculators : and this doth but 
 fill them the more with tormenting horror and trembl- 
 ing, that is contrary to love, James ii. 1 9: The greater 
 God's excellency and perfection is, the greater evil he 
 is to us, if he hate us and curse us. And therefore 
 the principle of self preservation, deeply rooted in our 
 natures, hindereth us from loving that which we appre- 
 hend as our destruction. If a man be an enemy to us, 
 we can love him for the sake of our loving reconciled 
 God, because his love will make man's hatred to work 
 for our good ; but if God himself be our enemy, for 
 whose sake can we love him ; who is there that can free 
 us from the evil of his enmity, and turn it to our ad- 
 vantage until he is pleased to reconcile himself to us? 
 Fourthly, Our conscience must of necessity be first 
 purged from dead works, that we may serve the living 
 God. And this is done by actual remission of sin, 
 procured by the blood of Christ, and manifested to 
 our consciences; as appeareth by Christ's dying for 
 this end, Heb. ix. 14, 15, and x.'l, 2, 4, 14, 17, 22. 
 That conscience whereby we judge ourselves to be 
 under the guilt of sin, and the wrath of God, is ac- 
 counted an evil conscience in scripture, 1 Tim. i. 3, 
 though it perform its office truly ; because it is caused 
 by the evil of sin ; and will itself be a cause of our com- 
 mitting more sin, until it can judge us to be justified 
 from all sin, and received into the favour of God. 
 X,ove, which is the end of the law, must proceed from 
 a good conscience, as well as from any other cleanness 
 of heart. David's mouth could not be opened to shew 
 forth the praise of God, until he was delivered from 
 blood-guiltiness, Psal. Ii. 14, 15. This evil guilty con- 
 science, whereby, we judge that God is our enemy, 
 and that his justice is against us to our everlasting con- 
 demnation, by reason of our sins, doth strongly main- 
 tain and increase the dominion of sin and Satan in us, 
 and worketh most mischievous effects in the soul against 
 
Direct. II. of sanctifigation. 37 
 
 godliness, even to bring the soul to hate God, and to 
 wish there was no God, no heaven, no hell, so we might 
 escape the punishment due to us. It so disaffecteth 
 people toward God, that they cannot endure to think, 
 or speak, or hear of him and his law ; but strive rather 
 to put him out of their minds, by fleshly pleasures and 
 worldly employments. And thus they are alienated 
 from all true religion ; only blinding it, and stopping 
 the mouth of it. It produceth zeal in many outside re- 
 ligious performances ; and also false religion, idolatry, 
 and the most inhuman superstitions in the world. I 
 have often considered, by what manner of working any 
 sin could effectually destroy the whole image of God 
 in the first Adam ; and I conclude, it was by working 
 first an evil guilty conscience in him, whereby he 
 judged, that the just God was against him, and cursed 
 him for that one sin. And this was enough to work a 
 shameful nakedness by disorderly lusts, a turning his 
 love wholly from God to the creature, and a desire to 
 be hidden from the presence of God, Gen. iii. 8, 10. 
 which was a total destruction of the image of God's 
 holiness. And we have cause to judge, that from the 
 same cause proceedeth the continual malice, rancour, 
 rage, and blasphemy of the devil, and many notorious 
 wicked men, against God and godliness. Some may 
 think Job uncharitable, in suspecting, not merely that 
 bis sons had sinned, but that they had been so abomin- 
 ably wicked as to curse God in their hearts, Job i. 5. 
 But Job well understood, that if the guilt of any ordi- 
 nary sin lies upon the conscience, it will make the soul 
 to wish secretly, that God was not, or that he were not 
 so just a judge, which is a secret cursing of God, that 
 cannot be avoided, until our consciences be purged 
 from the guilt of sin, by the offering of Christ for us ; 
 which was then figured out by the burnt offerings of 
 Job for his sons. 
 
 Fifthly^ God hath abundantly discovered to us, in 
 his word, that his method, in bringing men from sin to* 
 D 
 
38 t'he gospel mystery Direct. IL 
 
 holiness of life, is, first to make them know that he 
 loveth them, and that their sins are blotted out. 
 When he gave the ten commandments on Mount 
 Sinai, he first discovered himself to he their God, that 
 had given them a sure pledge of his salvation, by their 
 delivery from Egypt, in the preface, Exod. xx. 2. 
 And during all the time of the Old Testament, God 
 was pleased to make the entrance into religion to be 
 by circumcision ; which was not only a sign, but also 
 a seal of the righteousness of faith, whereby God justi- 
 fied people, while they are considered as ungodly, 
 Rom. iv. II, 15. And this seal was administered to 
 children of eight days old, before they could perform 
 an}' condition of sincere obedience, for their justifica- 
 tion ; that their furniture for a holy practice might be 
 ready beforehand. Furthermore, in the time of the 
 Old Testament, God appointed divers washings, and 
 the blood of bulls and goats, and the ashes of an heifer 
 sprinkling the unclean, to prepare and sanctify them 
 for other parts of his worship in his tabernacle and 
 temple ; to figure out his purging their consciences 
 from dead works by the blood of Christ, that they 
 might serve the living God, Heb. ix. 10, 13", 14, 22. 
 This, I say, was then figurative sanctification, as the 
 word sanctification is taken in a large sense, compre- 
 hending all things that prepare us for the service of 
 God, chiefly the remission of sin, Heb. x. 10, 14, 18. 
 Though if it be taken in a strict sense, respecting only 
 our conformity to the law, it must necessarily be placed 
 after justification according to the usual method of 
 Protestant divines. God also minded them of the ne- 
 cessity of purging away their guilt : first, that their ser- 
 vice might be acceptable, by commanding them to offer 
 the sin-offering before the burnt offering, Lev. v. 8. 
 and xvi. 3, 1 1. And, lest the guilt of their sins should 
 pollute the service of God, notwithstanding all their 
 particular expiations, God was pleased to appoint a 
 general atonement for all their sms one day every year, 
 
J51rect. II. .of sanctification. S9 
 
 wherein the scape-goat was ' to bear upon him all their 
 iniquities into a land not inhabited.' Lev. xvi. 22, S4-. 
 Under the New Testament, God useth the same me- 
 thod, in loving us first, and washing us from our sins 
 by the blood of Christ, that he may make us priests, 
 to offer the sacrifices, of praise, and all good works, to 
 God, even the Father. He entereth us into his ser- 
 vice, by washing away our sins in baptism t he feedeth 
 and strengthened! us for his service by remission of 
 sins, given to us in the blood of Christ at the Lord's 
 supper : he exhorteth us to obey him, because he hath 
 already loved us, and our sins are already pardoned. 
 ' Forgive one another, even as God for Christ's sake 
 hath forgiven you. Be ye therefore followers of God 
 as dear children : and walk in love, as Christ hath 
 loved us. Eph. iv. 32. and v. 1, 2. I write unto you 
 little children, because your sins are forgiven you for 
 his name's sake. Love not the world, neither the 
 things that are in the world/ 1 John ii. 12, 15. 1J 
 might quote abundance of texts of the same nature. 
 We may clearly see by all this, that God hath account- 
 ed it a matter of great importance, and hath conde- 
 scended to take wonderful care in providing plentiful 
 means, both under the Old and New Testament, that 
 his people might be first cleansed from guilt and recon- 
 ciled to himself, to fit them for the acceptable practice 
 of holiness. Away then with all the contrary methods 
 : of new divinity. 
 
 The third endowment necessary to enable us for 
 the practice of holiness, without which, a persuasion of 
 our reconciliation with God, would be of little efficacy 
 to work in us a rational propensity to it, is, that we are 
 persuaded of our future enjoyment of the everlasting 
 heavenly happiness. This must precede our holy 
 practice, as a cause disposing and alluring us to it. 
 This assertion hath several sorts of adversaries to op- 
 pose it. Some account, that a persuasion of our own, 
 P2 
 
40 the gospel MYSTERY Direct. If. 
 
 future happiness, before we have persevered in sincere 
 obedience, tendeth to licentiousness ; and that the way 
 to do good works, is rather to make them a condition 
 necessary for the procuring of this persuasion. Others 
 condemn all works that we are allured or stirred up to 
 by the future enjoyment of the heavenly happiness, as 
 legal, mercenary, flowing from self love, and not from 
 any pure love to God ; and they figure out sincere 
 godliness by a man bearing fire in one hand, to burn 
 up heaven, and water in the other, to quench hell ; in- 
 timating that the true service of God must not proceed 
 at all from hope of reward, or fear of punishment, but 
 only from love. To establish the truth asserted, 
 against the errors that are so contrary to it, and to each 
 other, shall I propose the ensuing considerations. 
 
 First, The nature of the duties of the law is such, 
 that they cannot be sincerely and universally practised 
 without this endowment. That this endowment must 
 be present in us is sufficiently proved already, by all 
 that I have said concerning the necessity of the per- 
 suasion of our firm reconciliation with God by our jus- 
 tification, to prepare us for this practice ; because that 
 includeth a persuasion of this future happiness, or else 
 it is of little worth. All that I have to add Jierc, is, 
 that sincere obedience cannot rationally subsist, except 
 it be allured, encouraged, and supported by this per- 
 suasion. Let me, therefore, suppose a Sadducee be- 
 lieving no happiness after this life, and put the ques- 
 tion, Can such an one love God with his whole heart, 
 might, and soul ? Will he not think it reasonable, ra- 
 ther to lessen and moderate his love towards God, lest 
 he should be over much troubled to part with him by 
 death ? We account it most reasonable, to sit loose 
 in our affections from things that we must part with. 
 Can such an one be satisfied with the enjoyment of God 
 as his happiness ? will he not rather account, that the 
 enjoyment of God and all religious duties, are vani- 
 ties, as well as other things ; because in a little time 
 
Direct. IT. of sanctification. 41 
 
 he shall have no more benefit by them, than if they ha(J 
 never been ? How can such an ope l?.e willing to lay 
 down his life for the sake of God, when, by his death, 
 he must part with God, as weil as with other things ? 
 How can he willingly choose afflictions rather than sin, 
 when he shall be more miserable in this life for it, and 
 not at ail happy hereafter? I grant, if afflictions come 
 unavoidably upon such a person, he may reasonably 
 judge, that patience is better for him than impatience; 
 but it will displease him that he is forced to the use of 
 such a virtue ; and he will be prone to fret and mur- 
 mur at his Creator, and to wish he had never been, ra- 
 ther than to endure such miseries, and to be comforted 
 only with vain transitory enjoyments. I think I have 
 said enough to show how unfurnished such a man is 
 for holiness. And he that will burn up heaven, and 
 quench hell that he may serve God out of love, doth 
 thereby leave himself little better furnished than the 
 Sadducee. The one denieth them, the other will not 
 have them at all to be considered in this case. 
 
 Secondly, The sure hope of the glory of heaven is 
 made use of ordinarily by God, since the fall of Adam, 
 as an encouragement to the practice of holiness ; as 
 the Scripture doth abundantly show. Christ, the great 
 pattern of holiness, ' for the joy that was set before 
 him, endured the cross, despising the shame,' Heb. xii. 
 2. And though I cannot say that the first Adam had 
 such a sure hope to preserve him in innocency; yet 
 he had, instead of it, the present possession of an 
 earthly paradise, and an happy estate in it ; which he 
 knew would last, if he continued in holiness, or be 
 changed into a better happiness. The apostles did 
 not faint under affliction, because tb^y knew that it 
 wrought for them * a far more exceeding and eternal 
 weight of glory/ 2 Cor. iv. 16, 17. The believing 
 Hebrews * took joyfully the spoiling of their goods, 
 knowing in themselves that they had in heaven a bet T 
 ter and an enduring substance/ Heb. x. 34*. The 
 D3 
 
42 THE GOSPKL MYSTERY Direct. II. 
 
 apostle Paul accounts all his sufferings unprofitable, 
 were it not for a glorious resurrection; and that Chris- 
 tians would be of all men most miserable, and that the 
 doctrines of the Epicures were rather to be chosen, 
 * Let us eat and drink, for to-morrow we shall die.' 
 And he exhorts the Corinthians to be ' abundant in 
 the work of the Lord, knowing that their labour shall 
 not be in vain in the Lord,' 1 Cor. xv. 58. As worldly 
 hope keepeth the world at work in their various em- 
 ployments ; so God giveth his people the hope of his 
 glory, to keep them close to his service, Heb. vi. 11, 
 12. 1 John hi. 3. And it is such a sure hope as shall 
 ntver make them ashamed, Rom. v. 5. Those that 
 think it below the excellency of their love, to work 
 from a hope of the heavenly reward, do thereby ad- 
 vance their love beyond the love of the apostles and 
 primitive saints, and even of Christ himself. 
 
 Thirdly, This persuasion of our future enjoyment of 
 everlasting happiness cannot tend to licentiousness, if 
 we understand well, that perfect holiness is a neces- 
 sary part of that happiness ; and that though we have 
 a title to that happiness by free justification and adop- 
 tion, yet we must go to the possession of it in a way of 
 holiness, 1 John ii. 1, 2, 3. Neither is it legal or 
 mercenary to be moved by this persuasion ; seeing the 
 persuasion itself is not gotten by the works of the law, 
 but by free grace through faith, Gal. v. 5. And, if it 
 be a working from self love ; yet for certain it is not 
 that carnal self love which the Scripture eondemneth 
 as the mother of sinfulness, 2 Tim. iii. 2. but a holy 
 self love, inclining us to prefer God above the flesh and 
 the world, such as God directeth us unto, when he ex- 
 horteth us to save ourselves, Acts ii. 40. 1 Tim. iv. 16. 
 And it is so far from being contrary to the pure love 
 of God, that it brings us to love God more purely and 
 entirely. The more good and beneficial we apprehend 
 God to us, to all eternity, doubtless the more lovely- 
 God will be to us, and our affections will be the more 
 
Direct II. of sanctificat ion. 43 
 
 inflamed towards bin). God will not be loved as a 
 barren wilderness, a land of darkness to us, neither 
 will he be served for nought, Jer ii. 31. Isaiah, xlv. 
 19. He would think it a dishonour to him to be Own- 
 fed by us as our God, if he had not prepared for us a 
 city, Heb. xi. 16. And he draweth us to love him by 
 the cords of a man, such cords as the love of man 
 used to be drawn by, even by his own love to us, in 
 laying his benefits before us, Hosea xi. 4. Therefore 
 the way for us to keep ourselves in the love of God, is 
 to look for his mercy unto eternal life, Jude, ver. 21. 
 
 The last endowment, for the same end of the for- 
 mer, is, that we be well persuaded of sufficient strength 
 both to will and perform our duty acceptably, until we 
 come to the enjoyment of the heavenly happiness. 
 This is contrary to the error of those that account it 
 Sufficient, if we have strength to practise holiness, if 
 we will, or to will it if we please ; and this is the suf- 
 ficient strength which they -earnestly contend for as a 
 great benefit bestowed on all mankind by universal re- 
 demption. It is also contrary to the error of those that 
 think the practice of godliness and wickedness to be 
 alike easy, excepting only some difficulty in the first 
 alterations of vicious customs, and in bearing persecu- 
 tions, which they account to be a rare case ; since the 
 kingdoms of the world have been brought to the pro- 
 fession of Christianity ; or that think that God re- 
 quireth of men only to do their endeavour, that is, what 
 they can do ; and it is nonsense to say they cannot do 
 \vhat they can do. According to their judgment, it is 
 needless to concern ourselves much about sufficient 
 strength for holy practice. For the confirmation of 
 this assertion, against those errors, take these argu- 
 ments. 
 
 First , We are, by nature, dead in trespasses and sins, 
 unable to will or do any thing that is spiritually good, 
 notwithstanding the redemption that is by Christ, until 
 we be actually quickened by Christ, Eph. ii. 1. Rom< 
 
44 the gospel mystert Direct. IIj 
 
 viii. 7, 8, 9. Those that are sufficiently enlightened 
 and humbled, know themselves to be naturally in this 
 case ; that they do not only want executive power to 
 do good, but chiefly an heart to will it. and be pleased 
 with it ; that if God work not in them both to will and 
 to do, they shall neither will nor do any thing pleasing 
 to him ; that if he leave them to their own corruption, 
 after he hath begun the good work, they shall certainly 
 prove vile apostates ; and their latter end will be worse 
 than their beginning We may conclude from hence, 
 that whosoever can courageously attempt the practice 
 of the law, without being well persuaded of a sufficient 
 power, whereby he may be enabled to be heartily 
 willing, as w r ell as to perform when he is willing, until 
 he hath gone through the whole work of obedience 
 acceptably ; such an one was never yet truly humbled, 
 and brought to know the plague of his own heart ; 
 neither doth he truly believe the doctrine of original 
 sin, whatever formal profession he makes of it 
 
 Secondly^ Those that think sincere conformity to the 
 law in ordinary cases to be so very easy, shew that 
 they neither know it nor themselves. Is it an easy 
 thing to wrestle, not against flesh only, but ' against 
 principalities, powers, spiritual wickedness in high 
 places?' Eph. vi. 12. Is it an easy thing not to lust 
 or covet according to the tenth commandment ? The 
 apostle Paul found it so difficult to obey this com- 
 mandment, that his concupiscence prevailed the more 
 by occasion of the commandment, Rom. vii. 7, 8. 
 Our work is not only to alter vicious customs, but to 
 mortify corrupt natural affections, which bred those 
 customs ; and not only to deny the fulfilling of sinful 
 lusts, but to be full of holy love and desires ; yet even 
 the .restraining the execution of corrupt lusts, and 
 crossing them by contrary actions, is, in many cases, 
 like ' the cutting off a right hand, and plucking out a 
 right eye,' Matth. v. 29, 30. If obedience be so easy, 
 how came it to pass that the heathens generally did 
 
Direct. II. of sanctifiCation. 4.5 
 
 those things for which their own consciences con- 
 demned them as worthy of death ? Rom. i. 32. and 
 that many among us seek to enter into this strait gate, 
 and are not able, Luke xiii. 24-. and break so many 
 vows and purposes of obedience, and fall back to the 
 practice of their lusts, though in the mean time the 
 fears of eternal damnation press hard upon their con- 
 sciences? 
 
 As to these that find persecution for religion to be 
 so rare a thing in late days, they have cause to be sus- 
 pected, that they are of the world, and therefore the 
 world loveth its own ; else they would find, that na- 
 tional professions of religion will not secure those that 
 are truly godly from several sorts of persecutions. 
 And suppose men do not persecute us for religion, yet 
 there is great difficulty in bearing great injuries from 
 men on other accounts, and losses, poverty, bodily 
 pains, long diseases, and untimely deaths, from the or- 
 dinary providence of God, with such hearty love to 
 God, and to injurious men for his sake, and such a pa- 
 tient acquiescence in his will as the law of God re- 
 quireth. I acknowledge, that the work of God is easy 
 and pleasant to those whom God rightly furnished with 
 endowments for it ; but those that assert it to- be easy 
 to men in their common condition, shew their impru- 
 dence in contradicting the general experience of hea- 
 thens and Christians. Though many duties do not re- 
 quire much labour of body or mind, and might be done 
 with ease, if we were willing; yet it is easier to re- 
 move a mountain, than to move and incline the heart 
 to. will and affect the doing of them. I need not con- 
 cern myself with those that account that pll have suf- 
 ficient strength for a holy practice, because they can 
 do their endeavour, that is, what they can do ; for God 
 requireth actual fulfilling of his commands. What if 
 by our endeavours w r e can do nothing in any measure 
 according to the rule, shall the law be put of with no 
 performance ? and shall such endeavours be accounted 
 
46 the gospel MYSTERY Direct. II. 
 
 sufficient holiness? And what if we cannot so much 
 as endeavour in a right way ? If a man's ability were 
 the measure of acceptable duty, the commands of the 
 law would signify very little. 
 
 Thirdly, The wisdom of God hath ever furnished 
 people with a good persuasion of a sufficient strength, 
 that they might be enabled both to will and to do their 
 duty. The first Adam was furnished with such a 
 strength, and we have no cause to think that he was 
 ignorant of it. or that he needed to fear that he should 
 be left to his own corruptions, because he had no 
 corruptions in him, until he had produced them in 
 himself by sinning against strength : and, when he 
 had lost that strength, he could not recover the 
 practice of holiness, until he was acquainted with a 
 better strength, whereby the head of Satan should 
 be bruised, Gen. iii. 15. Our Lord Christ doubt- 
 less knew the infinite power of hi- deity to enable hirn 
 for all that he was to do and suffer in our nature. He 
 knew the Lord God would help him, * therefore he 
 should not be confounded,' Isaiah 1. 7. The .scripture 
 sheweth what plentiful assurances of strength God 
 gave to Moses, Joshua, Gideon, when he caiied them 
 to great employments : and to the Israelites, when he 
 called them to subdue the land of Canaan. Christ 
 would have the sons of Zebedee to consider whether 
 they were able to * drink of his cup, and to be baptized 
 with the baptism that he was baptized with/ Matth. 
 xx. 22. Paul encourageth believers to the life of ho- 
 liness, by persuading them, that sin shall not prevail 
 to get the dominion over them, because ' they are not 
 under the law but under grace,' liom. vi 13, 14«. And 
 he exhorteth them < to be strong in the Lord, and in 
 the power of his might, that they might be able to 
 stand against the wiles of the devil,' Eph. vi. 10, 11. 
 John exhorteth believers ' not to love the world, nor 
 the things of the world, because they were strong, and 
 had overcome the wicked one/ 1 John ii. 14, 15. 
 
Direct. III. OF SANCTIFICATION. 47 
 
 They that were called of God heretofore to work mi- 
 racles were first acquainted with the gift of power to 
 work them ; and no wise man will ai tempt to do them, 
 without knowledge of the gift ; even so, when men 
 that are dead in sin are called to do the works of a holy- 
 life, which are in them great miracles. God maketh a 
 discovery of the g.ft of power unto them that he may 
 encourage them in a rational way to such a wonderful 
 enterprise. 
 
 DIRECTION III. 
 
 The way to get holy Endowments and Qualifications, 
 necessary to frame and enable us for the immediate 
 Practice of the Law, is to receive them out of the 
 Fulness of Christ, by fellowship with him ; and, that 
 we may have this Fellowship, we must be in Christ , 
 and have Christ himself in us, by a mystical Union 
 with him. 
 
 EXPLICATION. 
 
 HERE, as much as anywhere, we have great cause 
 to acknowledge, with the Apostle, that, ' with- 
 out controversy , great is the mystery of godliness/ 
 even so great, that it could fi not have entered into the 
 heart of man to conceive it, if God had not made it 
 known' in the gospel by supernatural revelation. Yea, 
 though it be revealed clearly in the holy Scriptures, 
 yet the natural man hath not eyes to see it there ; for 
 it is foolishness to him : and if God express it ever so 
 plainly and properly, he will think that God is speak- 
 ing riddles and parables. And I doubt not but it is 
 still a riddle and parable even to many truly godly, 
 who have received a holy nature in this way : for the 
 apostles themselves had not the saving benefit of it, 
 before the Converter discovered it clearly to them, 
 
4S the gospel mystery Direct. JIL 
 
 John xiv. 20. And they walked in Christ as the way 
 to the Father, before they clearly knew him to be the 
 way, John xiv. 5. And the best of us know it but in 
 part, and must wait for the perfect knowledge of it in 
 another world. 
 
 One great mystery is, that the holy frame and dis* 
 position whereby our souls are. furnished and enabled 
 for immediate practice of the law, must be obtained 
 ' by receiving it out ot Christ's fulness,' as a thing al- 
 ready prepared and brought to an existence for us in 
 Christ, and treasured up in him : end that as we are 
 justified by a righteousness wrought out in Christ, and 
 imputed to ui : so we are sanctified by such a holy 
 frame and qualifications as are first wrought out, and 
 completed in Christ for us. and then imparted to us. 
 And as our natural corruption was produced originally 
 in the first Adam, and propagated from him to us: so 
 our new nature and holiness is first produced in Christ, 
 and derived from him to us, or as it were propagated. 
 So that we are not at all to work together with Christ, 
 in making or producing that holy frame in us, but only 
 to take it to ourselves, and use it in our holy practice, 
 as made ready to our hands. Thus we have fellow- 
 ship with Christ, in receiving that holy frame of spirit 
 that was originally in him : for fellowship is, when se- 
 veral persons have the same thing in common, 1 John 
 i. 2, 3. This mystery is so great, that notwithstanding 
 all the light of the Gospel, we commonly think that 
 we must get a holy frame by producing it anew in 
 ourselves, and by forming and working it out of our 
 own hearts. Therefore many that are seriously de- 
 vout, take a great deal of pains to mortify their cor- 
 rupt nature, and beget a holy frame of heart in them- 
 selves, by striving earnestly to master their sinful lusts, 
 and by pressing vehemently upon their hearts many 
 motives to godliness, labouring importunately to 
 squeeze good qualifications out of them, as oil out of a 
 flint. They account, that though thry be justified by 
 
Direct. III. of sanctificatiok. 49 
 
 a righteousness wrought out by Christ, yet they must 
 be sanctified by a holiness, wrought out by themselves. 
 And though, out of humility, they are willing to call 
 it infused grace ; yet they think they must get the in* 
 fusion of it by the same manner of working, as if it 
 were wholly acquired by their own endeavours. On 
 tills account they acknowledge the entrance into a 
 godly life to be harsh and unp leasing, because it costs 
 so much struggling with their own hearts and affections 
 to new frame them. If ''hey knew that this way of 
 entrance is not only harsh and unpleasant, but altoge- 
 ther impossible; and that the true way of mortifying 
 sin, and quickening themselves to holiness, is by re- 
 ceiving a new nature, out of the fulness of Christ ; and 
 that we do no more to the production of a new na- 
 ture, than of original sin, though we do more to the 
 reception of it ; if they knew this, they might save 
 themselves many a bitter agony, and a great deal of 
 mis-spent burdensome labour, and employ their endea- 
 vours to enter in at the strait gate, in such a way as 
 would be more pleasant and successful. 
 
 Another gre£t mystery in the way of sanctification, 
 is, the glorious manner of our fellowship with Christ, in 
 receiving a holy frame of heart from him. It is by our 
 being in Christ, and having Christ himself in us ; and 
 that not merely by his universal presence as he is God, 
 but by such a close union, as that we are one spirit 
 and one flesh with him ; which is a privilege peculiar 
 to those that are truly sanctified. I may well call this 
 a mystical union, because the apostle calleth it a great 
 mystery, in an epistle full of mysteries, Eph. v. 22. in- 
 timating, that it is eminently great above many other 
 mysteries. It is one of the three mystical unions that 
 are the chief mysteries in religion. The other two are, 
 the union of the Trinity of persons in one Godhead, 
 and the union of the divine and human nature in one 
 person, Jesus Christ, God and man. Though we can- 
 not frame an exact idea of the manner of any of these 
 E 
 
50 THE GOSFEt MYSTERY Direct. II f* 
 
 three unions in our imaginations, because the depth of 
 these mysteries is beyond our comprehension; yet we 
 have cause to believe them all, because they are clearly 
 revealed in Scripture, and are a necessary foundation 
 for other points of Christian doctrine. Particularly, 
 this union between Christ and believers, is plain in se- 
 veral places of Scripture, affirming that Christ is, and 
 ■ dwelleth in believers, and they in him, John vi. 56. 
 and xiv. 20. and that they are so joined together as to 
 become one spirit,' 1 Cor. vi, 17. and that believers are 
 members of Christ's body, of his flesh, and of his bones ; 
 and they two, Christ and the church, are one flesh, 
 Eph. v. 30, 31. Furthermore, this union is illustrated 
 in Scripture by various resemblances, which would be 
 very much unlike the things which they are made use 
 of to resemble, and would rather seem to beguile us 
 by obscuring the truth, than instruct us by illustrating 
 of it, if there were no proper union between Christ and 
 believers. It is resembled by the union between God 
 the Father and Christ, John xiv. 20. and xvii. 21, 22, 
 23. between the vine and its branches, John xv. 4, 5. 
 between the head and body, Eph. i. 22, 23. between 
 bread and the eater, John vi. 53, 53, 54. It is not only 
 resembled, but sealed in the Lord's Supper; where 
 neither the Popish transubstantiation, nor the Luther- 
 ans consubstantiation, nor the Protestant3 spiritual 
 presence of Christ's body and blood to the true receiv- 
 ers, can stand without it. And if we can imagine that 
 Christ's body and blood are not truly eaten and drunk 
 by believers, either spiritually or corporally, we shall 
 make the bread and w T ine joined with the words of in- 
 stitution, not only naked signs, but such signs as are 
 much more apt to breed false notions in us, than to es- 
 tablish us in the truth. And there is nothing in this 
 union so impossible, or repugnant to reason, as may 
 force us to depart from the plain and familiar sense of 
 these Scriptures that express and illustrate it. Though 
 Christ be in heaven, and we on earth, yet we can join 
 
Direct. HI. of sanctification. 51 
 
 our souls and bodies to his at such a distance, without 
 any substantial change of either, by the same infinite 
 Spirit dwelling in him and us ; and so our flesh will 
 become his, when it is quickened by his Spirit ; and 
 his flesh ours, as truly as if we did eat his rlesh and 
 drink his blood ; and he will be in us by himself by his 
 Spirit, who is one with him, and who can unite more 
 closely to Christ than any material substance can do, 
 or who can make a more close and intimate union be- 
 tween Christ and us. And it will not follow from 
 hence, that a believer is one person with Christ, any- 
 more than Christ is one person with the Father by that 
 great mystical union. Neither will a believer be here- 
 by made God, but only the temple of God, as Christ's 
 body and soul are ; and the Spirit's lively instrument, 
 rather than the principal cause. Neither will a be- 
 liever be necessarily perfect in holiness hereby ; or 
 Christ made a sinner : for Christ knoweth how to dwell 
 in believers by certain measures and degrees, and to 
 make them holy so far only as he dwelleth in them. 
 And though this union seem too high a preferment for 
 such unworthy creatures as we are ; yet, considering 
 the preciousness of the blood of God, whereby we are 
 redeemed, we should dishonour God, if we should not 
 expect a miraculous advancement to the highest dig- 
 nity that creatures are capable of, through the merits 
 of that blood. Neither is there any thing in this union 
 contrary to the judgment of sense, because the bond 
 of the union, being spiritual, falleth not at all under 
 the judgment of sense. 
 
 Several learned men of late acknowledge no other 
 union between Christ and believers, than such as per- 
 sons or things wholly separated^ may have by their »iu- 
 tual relations to each other ; and accordingly they in- 
 trepret the places of Scriptures that speak of this union. 
 When Christ is called the head of the church, they ac- 
 count that a political head or governor is the thing 
 saeant. When Christ is said to be in his people, and 
 E2 
 
52 the gospel mystery Direct. lit. 
 
 they in him, they think that the proper meaning is. that 
 Christ's law, doctrine, grace, salvation, or that godli- 
 ness is in them, and embraced by them ; so that Christ 
 here must not be taken for Christ himself, but for some 
 other thing wrought in them by Christ. When Christ 
 and believers are said to be one spirit and one flesh, they 
 understand it of the agreement of their minds and af- 
 fections ; as if the greatness of the mystery of this 
 union, mentioned, Eph. v. 32. consisted rather in a 
 harsh trope, or a dark improper expression, than in the 
 depth and abstruseness of the thing itself; and as if 
 Christ and his apostles had affected obscure intricate 
 expressions, when they speak to the church of things 
 rery plain, and easy to be understood. Thus that 
 great mystery, the union of believers with Christ him- 
 self, which is the glory of the church, and hath been 
 highly owned formerly, both by the ancient fathers, 
 and many eminent Protestant divines, particularly 
 writers concerning the doctrine of the Lord's Supper, 
 and by a very general consent of the church in many 
 ages, is now exploded out of the new model of divi- 
 nity. The reason of exploding it, as 1 judge in cha- 
 rity, is not, because our learned refiners of divinity 
 think themselves less able to defend it, than the other 
 two mysterious unions, and to silence the objections of 
 those proud sophisters that will not believe what they 
 cannot comprehend : but rather, because they account 
 it to be one of the sinews of Antinomianism, that lay 
 unobservedfin the former usual doctrine ; that it tend- 
 eth to puff up men with a persuasion, that they are jus- 
 tified, and have eternal life in them already, and that 
 thev need not depend any longer upon their uncertain 
 performances of the condition of sincere obedience for 
 salvation ; whereby they account the very foundation 
 of a holy practice to be subverted. But the wisdom 
 of God hath laid another manner of foundation for a 
 holy practice than they imagine, of which this union 
 (which the builders refuse) is a principal stone next to 
 
Direct. III. of sanctification. 53 
 
 the head of the corner. And, in opposition to their 
 corrupt glosses upon the Scriptures that prove it, I as- 
 sert, that our union with Christ is the cause of our 
 subjection to Christ as a political head in all things, 
 and of the abiding of his law, doctrine, grace, salva- 
 tion, and ail godliness in us, and of our agreement with 
 him in our minds, and affections ; and therefore it 
 cannot be altogether the same thing with them. And 
 this assertion is useful for a better understanding of the 
 excellency of this union. It is not a privilege procured 
 by our sincere obedience and holiness, as some may 
 imagine, or a reward of good works, reserved for us in 
 another world ; but it is a privilege bestowed on be- 
 lievers in their very first entrance into a holy state, on 
 which all ability to do good works doth depend, and all 
 sincere obedience to the law doth follow after it, as 
 fruit produced by it. 
 
 Having thus far explained the direction, I shall now 
 show, that though the truth contained in it be above 
 the reach of natural reason, yet it is evidently disco- 
 vered to those that have their understanding opened, 
 to discern that supernatural revelation of the mysteri- 
 ous way of sanctification which God hath given to us 
 in the holy Scriptures. 
 
 First, There are several places in Scripture that do 
 plainly express it. Some texts shew ' that all things 
 pertaining to our salvation, are treasured up for us 
 in Christ, and comprehended in his fulness / so that we 
 must have them thence, or not at all. Col. i. 19. * It 
 pleased the Father that in him should all fulness dwell/ 
 And, in the same epistle, Col. ii. 11, 12, 13. the apo- 
 stle sheweth that the holy nature whereby we li\% to 
 God, was first produced in us by his death and resur- 
 rection ; • In whom also ye are circumcised in putting 
 off the body of the sins of the flesh ; buried with him ; 
 quickened together with him, when you were dead in 
 your sins/ Eph. i. 3. i Who hath blessed us with all 
 E3 
 
5$ the gospel mystery Direct, in. 
 
 spiritual blessings in heavenly places in Christ.' A 
 holy frame of spirit, with all its necessary qualifications, 
 must needs be comprehended herein ' in all spiritual 
 blessings ; and these are given us in Christ's person in 
 heavenl}' places, as prepared and treasured up in him 
 for us while we are upon earth : and therefore we must 
 have our holy endowments out of him, or not at all. 
 In this text some choose rather to read heaven/?/ tki?ig&, 
 as in the margin, because neither places nor things are 
 expressed in the original ; but the former textual read- 
 ing is to be preferred before the marginal, as being the 
 proper sense of the orginal Greek phrase, which is, and 
 must necessarily be so rendered in the two other 
 places of this same epistle, chap. iii. 10. and vi. 12. 
 Another text, is 1 Cor. i. 30. which sheweth, that 
 ' Christ is of God made unto us sanctincation,' by 
 which we are able to walk holily ; as well as wisdom, 
 by the knowledge of which we are savingly wi*>e ; and 
 righteousness, by the imputation of which we are justi- 
 fied; and redemption, whereby we are redeemed from 
 all misery, to the enjoyment of his glory, as our hap- 
 piness in the heavenly kingdom. Other texts of Scrip- 
 ture shew plain!} 7 , that we receive our holiness out of 
 his fulness by fellowship with him : John i, IS, 17. 
 ' Of his fulness have we all received, and grace for 
 grace.' And it is understood of grace answerable to 
 the law given by Moses, which mast include the 
 grace of sanutifieation. 1 John i. 3, 5, 6, 7. ' Truly 
 our fellowship is with the Father, and with his 
 Son Jesus Christ. God is light. If we walk in the 
 light, as he is in the light, we have fellowship one with 
 another.' Hence we may inter that our fellowship 
 with God and Christ doth include particularly our 
 having light, and walking in it holily and righteously. 
 There are other texts that teach the proof of the 
 whole direction fully ; shewing, not only that our 
 holy endowments are made ready first in Christ for us, 
 and received from Christ ; but that we receive thera 
 
Direct. III. OF SANCTTFICATION. 55 
 
 by union with Christ. Col. iii. 10, 11. * Ye have put 
 on the new man, which is renewed after the image of 
 him that created him : where Christ is all in all. 
 I Cor. vi. 17. * He that is joined to the Lord, is one 
 spirit/ Gal. ii. 20. ' I live; yet not I, but Christ liv- 
 eth in me.' 1 John v. 1 1, 12. * This is the record, that 
 God hath given to us eternal life ; and this life is in 
 his Son. He that hath the Son, hath life : and he that 
 hath not the Son, hath not life/ Can we desire that 
 God should more clearly teach us, that all the fulness 
 of the new man is in Christ ; and ail -..that spiritual na- 
 ture and life whereby we ljve to God in holiness : and 
 that they are fixed in him so inseparably, that we cannot 
 have them except we be joined to him, and have him* 
 self abiding in us? Take heed, lest, through preju- 
 dice, and hardness of heart, you be guilty of making 
 God a liar, in not believing this eminent record, that 
 God hath given to us of his Son. 
 
 Secondly, God is pleased to illustrate this mysteri- 
 ous manner of our sanctihxation by such a variety of 
 similitudes and resemblances, as may put us out of 
 doubt that it is truth, and such a truth, as we are highly 
 concerned to know and believe. I shall endeavour to 
 contract the chief of these resemblances, and the force 
 of them, briefly into one sentence : leaving it to those 
 that are spiritual, to enlarge their meditation u^on 
 them. We receive from Christ a new holy frame and 
 nature, whereby we are enabled for a holy practice, 
 by union and fellowship with him; in like manner, 
 1st, As Christ lived in our nature by the Father, John 
 vi. 57. 2d, As we receive original sin and death pro- 
 pagated to us from the first Adam, Horn. v. 12, 15, 16, 
 17. 3d, As the natural body receiveth sense, motion, 
 nourishment, from the head, Col. ii. 19 4th, As the 
 branch receiveth its sap, juice, and fructifying virtue 
 from the vine, John xv. 4, 5. 5th, As the wife bring- 
 eth forth fruit by virtue of her conjugal union with her 
 busband, Rom. vii. 4. 6th ? As stones become a holy 
 
55 the gospel MYSTERY Direct. III. 
 
 temple, by being built upon the foundation, and joined 
 with the chief corner stone, 1 Pet. ii. 4, 5, 6. 7th, As 
 we receive the nourishing virtue of bread, by eating it, 
 and of wine by drinking it, John vi. 51, 55. 57.; 
 w r hich last resemblance is used to seal to us our com- 
 munion with Christ in the Lord's Supper. Here are 
 seven resemblances instanced, whereof some do illus- 
 trate the mystery spoken of more fully than others : 
 All of them do some way intimate, that our new life, 
 and holy nature are first in Christ, and then in us, by 
 a true proper union and fellowship with him. If any 
 should urge, that the smilitude of Adam and his seed, 
 and of married couples, do make rather for a relative 
 than a real union, betwixt Christ and us, let them 
 qonsider, that all nations are really made of one blood, 
 which was first in Adam, Acts xvii. 26. and that the 
 first woman was made out of the body of Adam, and 
 was really bone of his bone, and flesh of his flesh. 
 And by this first married couple, the mystical union of 
 Christ and his church is eminently resembled, Gen. ii. 
 22, 23, 24. with Eph. v. 30, 31, 32. And yet it sup- 
 poseth both these resemblances in the nearness and 
 fulness of them; because those that are joined to the 
 Lord, are not only one flesh, but one spirit with him. 
 
 Thirdly, The end of Christ's incarnation, death, and 
 resurrection, was, to prepare and form a holy nature 
 and frame for us in himself, to be communicated to us 
 by union and fellowship with hiirj ; and not to enable 
 us to produce in ourselves the first original of such a 
 holy nature by our own endeavours. 
 
 1. By his incarnation, there was a man created in a 
 new holy frame, after the holiness of the first Adam's 
 frame had been marred and abolished by the first 
 transgression : and this new frame was far more excel- 
 lent than ever the first Adam's was : because man was 
 really joined to God by a close inseparable union of 
 the divine and human nature in one person, Christ ; so 
 that these natures had communion each with the other 
 
Direct. III. of sanctification. 57 
 
 in their actings, and Christ was able to act in his hu- 
 man nature, by power proper to the divine nature, 
 wherein he was one God with the Father. The words 
 that he spake while he was upon earth, he spake not of 
 himself, by any mere human power, but the Father 
 that dwelt in him, he did the works, John xiv. 10, 
 Why was it that Christ set up the fallen nature of man 
 in such a wonderful frame of holiness, in bringing it to 
 live and act by communion with God, living and acting 
 in it ? One great end was, that he might communicate 
 this excellent frame to his seed, that should be born of 
 him and in him, by his Spirit, as the last Adam, the 
 quickening Spirit ; that, ' as we have borne the image 
 of the earthly man, so we might also bear the image of 
 heavenly,' 1 Cor. xv 45, 49. In holiness here, and in 
 glory hereafter. Thus he was born Emanuel, God 
 with us : because the fulness of the Godhead, with all 
 holiness, did first dwell in him bodily, even in his hu- 
 man nature; that we might be filled up with that full- 
 ness in him, Matth.i 28 Col. ii. 9. 10. Thus he came 
 down from heaven as living bread, that as he liveth by 
 the Father, so those that eat him, may live by him, 
 John vi. 51, 56. by the same life of God in them that 
 was first in him. 
 
 2. By his dearth, he freed himself from the guilt of 
 our sins imputed to him, and from ail that innocent 
 weakness of his human nature, which he had borne for 
 a time for our sakes. And, by freeing himself, he pre- 
 pared a freedom for us, from our whole natural condi-. 
 tion; which is both weak as his was and also polluted 
 with our guilt and sinful corruption. Thus the cor- 
 rupt natural estate, which is called in Scripture thr old 
 man, was crucified together with Christ, that the body 
 of sin might be destroyed. And it is destroyed in us, 
 not by any wounds that we ourselves can give to it, 
 but by our partaking of that freedorrrfrom it, and death 
 unto it, that is already wrought out for us by the death 
 of Christ : as is signified by our baptism, wherein, we 
 
58 the gospel MYSTERY Direct. III. 
 
 are buried with Christ by the application of his death 
 to us, Rom. vi. 2, 3, 4, 10, 11. ' God sending his own 
 Son in the likeness of sinful flesh, for sin (or by a sa- 
 crifice for sin, as in the margin) condemned sin in the 
 flesh ; that the righteousness of the law might be ful- 
 filled in us that walk not after the flesh, but after the 
 Spirit,' Rom. viii. 3, 5. Observe here, that though 
 Christ died, that we might be justified by the righte- 
 ousness of God and of faith, not by our own righteous- 
 ness which is of the law, Rom. x. 4, 5, 6. Phil. iii. 9. 
 3'et he died also, that the righteousness of the law 
 might be fulfilled in us, and that by walking after his 
 spirit, as those that are in Christ, Rom. Ibid. He is 
 resembled in his death to a corn of wheat dying in the 
 earth, that it may propagate its own nature, by bring- 
 ing forth much fruit, John xii. 24. to the passover that 
 was siain, that a feast might be kept upon it ; and to 
 bread broken, that it may be nourishment to those that 
 eat it ; 1 Cor. v. 7, 8. and xi. 24. to the rock smitten, 
 that water may gush out of it for us to drink, 1 Cor. 
 x. 4. He died, that he might make, of Jew and Gen- 
 tile, one new man in himself, Eph. ii. 15. and that he 
 might see his seed, i. e. such as derive their holy na-* 
 ture from him. Isaiah liii. 10. Let these Scriptures be 
 well observed, and ihey will sufficiently evidence, that 
 Christ died, not that we might be able to form a holy 
 nature in ourselves, but that we might receive one 
 ready prepared and formed in Christ for us, by unioa 
 and fellowship with him. 
 
 3. By his resurrection, he took possession of spiri- 
 tual life for us, as now fully procured for us, and made 
 to be our right and property by the merit of his death ; 
 and therefore we are said to be quickened together 
 with Christ, even when we were dead in sins, and to 
 be raided up together, yea, and to be made to sit toge- 
 ther in heavenly places, in Christ Jesus, as our head, 
 while we continue upon earth in our own persons, 
 Eph. ii. 5, G. His resurrection was our resurrectioa 
 
£>irect. III. of sanctification. 59 
 
 to the life of holiness, as Adam's fall was our fall into 
 spiritual death. And we are not ourselves the first 
 makers and formers of our new holy nature, any more 
 than of our original corruption ; but both are formed 
 ready for us to partake of them. And, by union with 
 Christ, we partake of that spiritual life that he took 
 possession of for us at his resurrection, and thereby we 
 are enabled to bring forth the fruits of it ; as the Scrip- 
 ture sheweth by the similitude of a marriage union, 
 Rom. vii. 4-. * VVe are married to him that is risen from 
 the dead, that we might bring forth fruit unto God.' 
 Baptism signifieth the application of Christ's resurrec- 
 tion to us as well as his death ; we are raised up with 
 him in it, to newness of life, as well as buried with 
 him : and we are taught thereby, that, because ' he 
 died unto sin once, and liveth unto God, we should 
 likewise reckon ourselves to be dead indeed unto sin. 
 and alive unto God, through Jesus Christ our Lord/ 
 Rom. vi. 4, 5, 10, 11. 
 
 Fourthly, Our sanctification is by the Holy Ghost, 
 by whom we live and walk holily, Rom. xv. 16. Gal. 
 v. 25. Now, the Holy Ghost first rested on Christ in 
 all fulness, that he might be communicated from him 
 to us ; as was signified to John the Baptist, by the si- 
 militude of the descending of a dove from the opened 
 heavens, resting upon Christ at his baptism, John i. 
 32, 33. And when he sanctifieth us, he baptizeth us 
 into Christ, and joineth us to Christ by himself, as the 
 great bond of union, 1 Cor. xii. 13. So that according 
 to the scriptural phrase, it is all one. to have Christ him- 
 self, and to have the Spirit of Christ in us, Horn, viii, 9. 
 10. 'He glorifleth Christ: for he receiveth those things 
 that are Christ's, and sheweth them to us/ John xvi. 14, 
 15. He giveth us an experimental knowledge of those 
 spiritual blessings which he himself prepared for us by 
 the incarnation, death, and resurrection of Christ. 
 
 Fifthly, The effectual causes of those fo r principal 
 endowments, which, in the foregoing direction, were 
 
60 the gospel mystery Direct. HI. 
 
 asserted as necessary to furnish us for the immediate 
 practice of holiness, are comprehended in the fulness 
 of Christ, and treasured up for us in him ; and the en- 
 dowments themselves together with their causes, are 
 attained richly by union and fellowship with Christ. 
 If we be joined to Christ, our hearts will be no longer 
 left under the power of sinful inclinations, or in a mere 
 indifferency of inclination to good or evil ; but they 
 will be powerfully endowed with a power, bent, and 
 propensity to the practice of holiness, by the Spirit of 
 Christ dwelling in us, and inclining us to mind spiri- 
 tual things, and to lust against the f}esh, Rom. viii. 1, 
 4, 5. Gal. v. 17. And we have in Christ a full re- 
 conciliation with God, and an advancement into higher 
 favour with him, than the first Adam had in the state 
 of innocency : because the righteousness that Christ 
 wrought out for us by his obedience unto death is im- 
 puted to us for our justification ; which is called the 
 righteousness of God, because it is wrought by one 
 that is God as well as man; and therefore it is of in- 
 finite value, to satisfy the justice of God for all our 
 sins, and to procure his pardon and highest favour for 
 us, 2 Cor. v. 21. Rom. v. 19. And that we may be 
 persuaded of this reconciliation, we receive the spirit 
 of adoption through Christ, whereby we cry, Abba, 
 Father, Rom. viii. 15. Hereby also we are persuaded 
 of our future enjoyment of the everlasting happiness, 
 and of sufficient strength both to will and to perform 
 our duty acceptably, until we come to that enjoyment. 
 For the spirit of adoption teacheth us to conclude, 
 that, if we be the children of God, then we are heirs 
 of God, and joint heirs with Christ ; and that the law 
 of the spirit of life that is in Christ Jesus, maketh us 
 free from the law of sin and death : and that nothing 
 shall be against us, nothing shall separate us from the 
 Jove of God in Christ ; but, in ail opposition and diffi- 
 culties that we meet with, we shall be at last, f more 
 than conquerors through him that loved us/ Rom. viii. 
 
Direct. III. of sanctification. 61 
 
 17, 23. 35, 37, 39. Furthermore, this comfortable 
 persuasion of our justification and future happiness, 
 and all-saving privileges, cannot tend to licentiousness, 
 as it is given only in this way of union with Christ : 
 because it is joined inseparably with the gift of sancti- 
 fication, by the spirit of Christ : so that we cannot 
 have justification, or any saving privilege in Christ, 
 except we receive Christ himself, and his holiness as 
 well as any other benefit ; as the scripture testified), 
 that, ' There is no condemnation to them which are in 
 Christ Jesus, who walk not after the flesh, but after 
 tlie Spirit/ Rom. viii. 1. 
 
 Sixthly, Whereas it may be doubted, whether the 
 saints that lived before the coming of Christ in the flesh 
 could possibly be one flesh with him, and receive a new 
 nature by union and fellowship with him, as prepared 
 for them in his fulness : we are to know, that the same 
 Christ that took our flesh, was before Abraham, John 
 viii. 58. and was fore-ordained before the foundation of 
 the world, to be sacrificed as a lamb without blemish, 
 that he might redeem us from all iniquity by his pre- 
 cious blood, 1 Pet. i. 18, 19, 20. and he had the same 
 Spirit then, which filled his human nature with all its 
 fulness afterwards, and raised it from the dead ; and 
 he gave that Spirit then to the church, 1 Pet. i. 11, 
 and iii. 18, 19. Now, this spirit was able and effectual 
 to unite these saints to that flesh which Christ was to 
 'take to himself in the fulness of time, because he was 
 the same in both, and to give out to them that grace 
 with which Christ would afterwards fill his flesh, for 
 their salvation as well as ours. Therefore David ac- 
 counted Christ's flesh to be his, and spake of Christ's 
 death and resurrection as his own, before-hand, as well 
 as any of us can do, since their accomplishment, Psal. 
 xvi. 9, 10, 11. * My flesh also shall rest in hope ; for 
 thou wilt not leave my soul in hell ; neither wilt thou 
 suffer thine holy one to see corruption. Thou wilt 
 shew me the path of life.' Yea, and saints before 
 F 
 
62 the gospel MYSTEfcV Direct. IV"* 
 
 David's time, l did all eat of the same spiritual meat, 
 and drink of the same spiritual drink,' even of the same 
 Christ, as we do ; and therefore were partakers of the 
 same privilege of union and fellowship with Christ, 
 1 Cor. x. 3, 4. And when Christ was manifested in 
 the flesh, in the fulness of time, all things in heaven 
 and on earth, all the saints departed, whose spirits 
 were then made perfect in heaven, as w r ell as these 
 saints that then were, or should afterwards be on earth, 
 were * gathered together in one,' and comprehended in 
 Christ as their head, Eph. i. 10. And he was ' the 
 chief corner stone, in whom the building of the whole 
 church upon the foundation of the prophets' before, 
 and the apostles after his coming, being fitly framed 
 together, groweth into a holy temple in the Lord/ 
 Eph. ii. 20, 21. ' Jesus Christ is the same yesterday, 
 and to-day, and for ever,' Heb. xiii. 8. His incarna- 
 tion, death and resurrection, were the cause of all the 
 holiness that ever was, or shall be given to man, from 
 the fall of Adam to the end of the world; and that by 
 the mighty power of his Spirit, whereby all saints that 
 ever were, or shall be, are joined together to be mem- 
 bers of that one mystical body whereof he is the head* 
 
 DIRECTION IV. 
 
 The Means or Instruments, 'whereby the Spirit of God 
 accompli sheth our Union with Christy and our Fellow^ 
 ship with him in all Holiness, are the Gospel, whereby 
 Christ enter eth into our Hearts to work Faith in us $ 
 and Faith whereby we actually receive Christ himself 
 with all his fulness, into our Hearts. And this Faith 
 is a Grace of the Spirit, whereby we heartily believe 
 the Gospel, and also believe on Christ, as he is revealed 
 and freely promised to us therein for all his salvation, 
 
Direct. IV- of sanctification. 65 
 
 EXPLICATION. 
 
 THAT which I asserted, in the foregoing direction, 
 Concerning the necessity of our being in Christ, 
 and having Christ in us. by a mystical union, to enable 
 us for a holy practice, might put us to a stand in our 
 endeavours for holiness ; because we cannot imagine 
 how we should be able to raise ourselves above our 
 natural sphere, to this glorious union and fellowship, 
 until God be pleased to make known to us, by super- 
 natural revelation, the means whereby his Spirit mak- 
 eth us partakers of so high a privilege. But God is 
 pleased to help us, when at a stand, to go on forward, 
 by revealing two means or instruments whereby his 
 Spirit accomplished the mystical union and fellowship 
 between Chirst and us, and whereby rational creatures 
 are capable of attaining thereunto, by his Spirit work- 
 ing in them. 
 
 One of these means is the gospel of the grace of 
 God, wherein God doth make known to us the un- 
 searchable riches of Christ, and Christ, in us, the hope 
 of glory, Eph iii. 8. Col. i 27. and doth also invite us 
 and command us to believe on Christ for his salvation, 
 and doth encourage us by a free promise of that salva- 
 tion, to all that believe on him, Acts xvi. 31. Rom. x. 
 9, 11. This is God's own instrument of conveyance, 
 wherein he sendeth Christ to us, to bless us with his 
 salvation, Acts iii. 26. It is the ministration of the 
 Spirit and of righteousness, 2 Cor. iii. 6, 8, 9. Faith 
 coming by the hearing of it ; and therefore it is a great 
 instrument, whereby we are begotten in Christ, and 
 Christ is formed in us, Rom. x. j6, 17- 1 Cor. iv. 15. 
 Gal. iv. 19. There is no need for us to say in our 
 hearts, ' Who shall ascend into heaven to bring Christ 
 down from above ? or, who shall descend into the deep, 
 to bring up Christ from the dead/ that we may be. 
 united, and have fellowship with him in his death and 
 F2 
 
6h the gospel mystery Direct. IV 
 
 resurrection ? for the word is nigh to us, the gospel, the 
 word of faith, in which Christ himself graciously con- 
 descended to be nigh to us; so that we may come at 
 him there, without going any further, if we desire to 
 be joined to him, Rom. x. 6, 7, 8. 
 
 The other of these means is faith that is wrought in 
 ns by the gospel. This is our instrument of reception, 
 whereby the union between Christ and us is accom- 
 plished on our part, by our actual receiving Christ 
 himself, with all his fulness, into our heart ; which is 
 the principal subject of the present explanation. 
 
 The faith which philosophers commonly treat of, is 
 only an habit of the understanding, whereby we assent 
 to a testimony upon the authority of the testifier. Ac- 
 cordingly some would have faith in Christ to be no 
 more than a believing the truth of things in religion, 
 upon the authority of Christ testifying them. But the 
 apostle sheweth, that the faith whereby we are justi- 
 fied, is faith in Christ's blood, Rom. iii, 24, 25. not 
 only in his authority as a testifier. And though a 
 mere assent to a testimony were sufficient faith for 
 knowledge of things, which the philosophers aimed at; 
 3 r et we are to consider, that the design of saving faith, 
 is not only to know the truth of Christ and his salva- 
 tion, testified and promised in the gospel, but also to 
 apprehend and receive Christ and his salvation, as given 
 by and with the promise. Therefore, saving faith 
 must necessarily contain two acts, believing the truth 
 of the gospel, and believing on Christ, as promised 
 freely to us in the gospel, for all salvation. By the 
 one, it receiveth the means wherein Christ is conveyed 
 to us ; by the other it receiveth Christ himself, and his 
 salvation in the means; as it is one act to receive 
 the breast or cup wherein milk or wine are con- 
 veyed, and another act, to suck the milk in the breast, 
 and to drink the wine in the cup. And both these 
 acts must be performed heartily, with an unfeigned 
 love to the truth, and a desire of Christ and his saiva- 
 
JDirect. IV, of sanctificatio^, 65 
 
 tion above all things. This is our spiritual appetite, 
 which is necessary for our eating and drinking Christ, 
 the food of lite, as a natural appetite is for bodi y nou- 
 rishment. Our assenting unto, or believing the gos- 
 pel must not be forced by mere conviction of the truth, 
 such as wicked men and devils may be brought to, 
 when they had rather it were false ; neither must our 
 believing in Christ be only constrained for fear of 
 damnation, without any hearty love and desire towards 
 the enjoyment of him: but we must receive the love 
 of the truth, by relishing the goodness and excellency 
 of it ; and we must * account ail things loss for the ex- 
 cellency of the knowledge of Christ Jesus our Lord, 
 and count them but dung, that we may win Christ, 
 and be found in him,' 2 Thess. ii. 10. Phil. iii. 8, 9. 
 Esteeming Christ to be all our salvation and happiness, 
 Col. iii 11. ' in whom all fulness doth dwell,' Col. i. 
 19, And this love must be to every part of Christ's 
 salvation ; to holiness, as well as forgiveness of sins. 
 We must desire earnestly, that God would create in us 
 a clean heart and right spirit, as well as hide his face 
 from pur sins, Psal, li. 9, 10. not like many, that care 
 for nothing in Christ but only deliverance from hell. 
 * Blessed are they that hunger and thirst after righte- 
 ousness : for they shall be filled,' Matth. v. 6. The 
 former of these acts doth immediately unite us to 
 Christ, because it is terminated only on the means of 
 conveyance, the gospel ; yet it is a saving act, if it 
 be rightly performed, because it inclineth and dispos- 
 eth the soul to the latter act, whereby Christ himself is 
 immediately received into the heart. He that believ- 
 eth the gospel with hearty love and liking, as the most 
 excellent truth, will certainly with the like heartiness 
 believe on Christ for his salvation. * They that know 
 the name of the Lord will certainly put their trust in 
 him,' Psalm ix. 10. Therefore, in Scripture, saving 
 faith is sometimes described by the former of these 
 acts, as if it were a mere believing the gospel ,• some- 
 
65 the gospel mystery Direct. IV. 
 
 times b) r the latter, as a believing on Christ, or in 
 Christ. Rom, x. 9. ' If thou believe in thine heart, 
 that God raised him from the dead, thou shalt be saved. 
 Ver. 11. The Scripture saith, that whosoever believ- 
 eth on him, shall not be ashamed. 1 John v. 1. Who- 
 soever believeth that Je^us is the Christ, is born of 
 God. Ver. 13- These tilings have I written unto you 
 that believe on the name of the Son of God, that ve 
 have eternal life, and that ye may believe on the name 
 of the Son or' God/ 
 
 For the better understanding of the nature of faith, 
 let it be further observed, that the second and princi- 
 pal act of it, believing on Christ, includeth, believing 
 on God the Father, Son, and Holy Ghost : because 
 they are one and the same infinite God, and they all 
 concur in our salvation by Christ, as the only Media- 
 tor between God and us, * in whom all the promises of 
 God are yea and amen,' 2 Cor. i. 20. ' By him, as 
 Mediator, we believe on God, that raised hirti from the 
 dead, and gave him glory, that our faith and hope 
 might be in God,' 1 Pet. i. 21. And it is the same 
 thing with trusting on God, or on the Lord, which is 
 so highly commended in the whole Scripture, especi- 
 ally in the Old Testament ; as may easily appear by 
 considering, that it hath the same causes, effects, objects, 
 adjuncts, opposites, and all the same circumstances, ex- 
 cepting only that it had a respect to Christ, as pro- 
 mised before his coming, and now it respecteth him as 
 already come in the flesh, ' Believing in the Lord, and 
 trusting on his salvation,' are equivalent terms, that 
 explain one another, Psal. lxxviii. 22. I confess, that 
 trusting on things seen or known by the mere light of 
 reason, as on our own wisdom, power, riches ; on 
 princes, or any arm of flesh, may not so properly be 
 called believing on them ; but trusting on a Saviour, 
 as discovered by a testimony, is properly believing on 
 him. It is also the same thing that is expressed by 
 he terms of resting, relying, learning staying ourselves 
 
Direct. IV. OF SAKCTIFICATlOtf. G? 
 
 on the Lord, called hoping in the Lord : because it is 
 the ground of that expectation which is the proper act 
 of hope, though our believing and trusting be for the 
 present as well as future benefit of this salvation. 
 The reason why it is so commonly expressed, in the 
 Scriptures of the New Testament, by the terms of be- 
 lieving on Christ, N might be probably, because, when 
 that part of the Scripture was written, there was cause 
 in a special manner to urge believing the testimony 
 that was then newly revealed by the gospel. 
 
 Having thus explained the nature of faith, I come 
 now to assert its proper use and ofSce in our salvation. 
 That it is the means and instrument whereby we re- 
 ceive Christ, and all his fulness, actually into our hearts. 
 This excellent use and office of faith is encountered by 
 a multitude of errors. Men naturally esteem that it 
 is too small and slight a thing to produce so great ef- 
 fects ; as Naaman thought washing in Jordan too 
 small a matter for the cure of his leprosy. They 
 contemn the true means of entering in at the strait 
 gate, because they seem too easy for such purpose ; 
 and thereby they make the entrance not only difficult, 
 but impossible to themselves. Some will allow, 
 that faith h the sole condition of our justification, 
 and the instrument to receive it, according to the 
 doctrine maintained formerly by the Protestants 
 against the Papists: but they account, that it is not 
 sufficient or effectual to sanctification, but that it rather 
 tendeth to licentiousness, if it be not joined with some 
 other means that may be powerful and effectual to 
 secure a holy practice. They commend this great 
 doctrine of Protestants, as a comfortable cordial for 
 persons on their death-beds, or in agonies under ter- 
 rors of conscience ; but they account, that it is not 
 good for ordinary food, and that it is wisdom in minis-* 
 ters to preach it seldom and sparingly ; and not with- 
 out some antidote or corrective, to prevent the ligerj* 
 
(38 the gospel mystery Direct. IV, 
 
 tiousness to which it tendeth. Their common antidote 
 or corrective is, that sanctification is necessary to sal- 
 vation as well as justification ; and that though we be 
 justified by faith, yet we are sanctified, by our own 
 performance of the law : and so they set up salvation 
 by works, and make the grace of justification to be of 
 none effect, and not at all comfortable. .If it had in- 
 deed such a malignant influence upon practice, it could 
 not be owned as a doctrine proceeding from the most 
 holy God : and all the comfort that it affords, must 
 needs be ungrounded and deceitful. This consequence 
 is well understood by some late refiners of the Protes- 
 tant religion ; and therefore they have thought fit to 
 new-model this doctrine, and to make saving faith to 
 be only a condition to procure a right and title to out 
 justification by the righteousness of Christ, which must 
 be performed before we can lay any good claim to the 
 enjoyment of it, and before we have any right to use 
 any insirument for the actual receiving of it; and this 
 they call an accepting of or receiving Christ. And, 
 that they may the better secure the practice of holi- 
 ness by their conditional faith, they will not have trust- 
 ing in God or Christ for salvation, to be accounted the 
 principal saving act of it ; because, as it seemeth to 
 them, many loose wicked people trust on God and 
 Christ for their salvatian as much as others, and are, 
 by their confidence, hardened the more in their 
 wickedness ; but they had rather it should be obedi- 
 ence to ali Christ's laws, at least in resolution ; or a 
 consent that Christ should be their Lord, accepting of 
 his terms of salvation, and a resignation of themselves 
 to his government in all things. It is a sign that the 
 Scripture form of teaching is grown into dis-esteem 
 with our great masters of reason, when trusting in the 
 Lord, so much commended in Scripture, is accounted 
 a mean and ordinary thing. They endeavour to af- 
 fright us from owning faith to be an instrument of jus- 
 tification, by telling us, that thereby we that use the 
 
Direct. IV- oy saxctificatIon. 69 
 
 instrument, are made our own principal justifiers, to 
 the dishonour of God ; though it might 1)e easily an- 
 swered, that we are made thereby only the principal 
 Receivers of our own justification from God the giver 
 of it, to whom all the glory belongs. 
 
 All these errors will fall, if it can be proved, that 
 such a faith as I have described, is an instrument 
 whereby we actually receive Christ himself into our 
 hearts, and holiness of heart and life, as well as justi- 
 fication, by union and fellowship with him. For the 
 proof of it, I shall offer the following arguments. 
 
 First, By faith we have the actual enjoyment and 
 possession of Christ himself* and not oaly of remission 
 of sins, but of life, and so of holiness. * Christ dwell 
 eth in our hearts by faith, Eph. iii. 17. We live to 
 God ; and yet not we, but Christ liveth in us by the 
 faith of the Son of God, Gal. ii. 19, 20. He that be- 
 lieveth on the Son of God, hath the Son and everlast- 
 ing life that is in him, 1 John v. 12, 13. John iii. 66* 
 He that heareth Christ's word, and believeth on him 
 that sent Christ, hath everlasting life, and is passed 
 from death unto life. John v. 2$.' These texts express 
 clearly such a faith as I have described Therefore 
 the efficiency or operation of faith, in order to the en- 
 joyment of Christ and his fulness, cannot be the pro- 
 curement of a bare right or title to this enjoyment ; 
 but rather it must be an entrance into it, and taking 
 
 {jossession of it. * We have access and entrance by 
 aith into that grace of Christ wherein we stand/ 
 Rom. v. 2. 
 
 Secondly, The Scripture plainlvascribeth this effect 
 to faith, that by it we receive Christ, put him on, are 
 rooted and grounded in him ; and also that we receive 
 the Spirit, remission of sins, and an inheritance among 
 all them which are sanctified, John 1.12. Gal. iii. 26, 
 27. Col. ii. 6, 7. Gal. iii. 14. Acts xxvi. 18. And the 
 Scripture illustrateth this receiving by the similitude 
 of eating and drinking ; « he that believeth on Christ, 
 
70 the gosfel mystery Direct. IV, 
 
 drinketh the living water or his Spirit, John vii. 37, 
 38, o9. Christ is the bread of life ; his flesh is meat 
 indeed, and his blood is drink indeed/ And the way 
 to eat and drink it, is to believe in Christ ; and, by so 
 doing, we dwell in Christ, and Christ in us, and have 
 everlasting life, John vi. 35, 47, 48. 54, 55, 56. How 
 can it be taught more clearly, that we receive Christ 
 himself properly into our souls by faith, as we do rer 
 ceive food into our bodies by eating and drinking, and 
 that Christ is as truly united to us thereby, as our 
 food, when we eat and drink it ? So that faith cannot 
 be a condition to procure a mere ri^ht or title ta 
 Christ, no more than eating or drinking procureth a 
 mere right or title to our food ; but it is rather an in- 
 strument to receive it, as the mouth that eateth and 
 drinketh the food. 
 
 Thirdly, Christ with all his salvation, is freely given 
 by the grace of God to all that believe on him : for 
 4 we are saved by grace through faith ; and that not of 
 ourselves : it is the gift of God, Eph. ii. 8, 9. We are 
 justified freely by his grace, through faith in his blood/ 
 Horn Hi. 24, 25. The Holy Ghost, who is the bond 
 of union between Christ and us, is a gift, Acts ii. 38. 
 Now, that which is a gift of grace, must not at all be 
 earned, purchased, or procured, by any work or works 
 performed as a condition to get a right or title to it : 
 and therefore faith itself must not be accounted such 
 a conditional work. * If it be by grace, it is no more 
 of works ; otherwise grace is no more grace/ Rom. xi. 
 6. The condition of a free gift is only, Take and 
 Have. And in this sense we will readily acknowledge 
 faith to be a condition, allowing a liberty in terms 
 where we agree in the thing ; but if you give a pepper 
 corn to purchase a title to it, then you spoil the free- 
 ness of the gift. The free offer of Christ to you is suf- 
 ficient to confer upon you a right, yea, to make it your 
 duty to receive Christ and his salvation as yours. And 
 because we receive Christ by faith as a free gift, there- 
 
JDirect. IV. of sakctificatiok. 71 
 
 fore we may account faith to be the instrument, and, 
 as it were, the hand whereby we receive him. 
 
 Fourthly, It hath been already proved, that all spiri- 
 tual life and holiness are treasured up in the fulness of 
 Christ, and communicated to us by union with him. 
 Therefore the accomplishing of union with Christ, is 
 the first work of saving grace in our hearts. And faith 
 itself being a holy grace, and part of spiritual life, can- 
 not be in us before the beginning of it ; but rather it 
 is given to us, and wrought in the very working of the 
 union. And the way wherein it conduceth to the 
 union, cannot be by procuring a mere title to Christ 
 as a condition, because then it should be performed 
 before the uniting work beginneth ; but rather by 
 being an instrument, whereby we may actively receive 
 and embrace Christ, who is already come into the soul, 
 to take possession of it as his own habitation. 
 
 Fifthly, True saving faith, such as I have described, 
 hath in its nature, and manner of operation, a peculiar 
 aptitude or fitness to receive Christ and his salvation, 
 and to unite our souls unto him : and to furnish the 
 soul with a new holy nature, and to bring forth a holy 
 practice by union and fellowship with him. God hath 
 fitted natural instruments for their office, as the hands,* 
 feet, &c. so that we may know, by their nature, and 
 natural manner of operation, for what use they are de- 
 signed. In like manner we may know, that faith is an 
 instrument formed on purpose for our union with 
 Christ, and sanctification, if we consider what a pecu- 
 liar fitness it hath for the work. The discovery of this 
 is of great use for the understanding of the mysterious 
 manner of our receiving and practising all holiness by 
 union and fellowship with Christ, by this precious 
 grace of faith. And, to make you, as it were, to see 
 with your eyes, that it is such an instrument as I have 
 asserted it to be, I shall present it to your view in 
 three particulars. 
 
 Ut, The grace of faith is as well fitted for the soul's 
 
72 the gospel mystery Direct. IV. 
 
 receiving Christ and union with him, as any instru- 
 ment of the body is for receiving and closing with 
 things needful for it. By the very act of hearty trust- 
 ing or believing on Christ for ail >aivation and happi- 
 ness, the soul casteth and putteth away from itself, 
 every thing that keepeth it at a di>tance from Christ ; 
 as all confidence in our strength, endeavours, works, 
 privileges ; or in any worldly pleasures, prcfits : hon- 
 ours ; or in any human helps and succours, for our 
 happiness and salvation : because such confidences are 
 inconsistent with our confidence in Christ for all salva- 
 tion. Paul, by his confidence in Christ, was taken off 
 from all confidence in the flesh ; he suffered the loss 
 of glorifying in his privileges and legal righteousness, 
 and counted all other enjoyments in matters of the 
 world or of religion, to be but 4 dung, that he might 
 win Christ, and be found in him/ Phfl. iii. 3, 6, 7, 8, 
 9. The voice of faith is, * Ashur shall not save us, we 
 will not ride upon horses, neither will we say any more 
 to the work of our hands, Ye are our gods ; for in thee 
 the fatherless findeth mercy, Hosea xiv. 3. We have 
 no might against this great company of our spiritual 
 enemies ; neither know we what to do : but our eyes 
 are upon thee,' 2 Chron. xx. 12. I might multiply 
 places of Scripture to shew what a self-emptying grace 
 faith is, and how it casteth other confidences out of 
 the soul, by getting above them to Christ, as the only 
 happiness and salvation. The same act of trusting or 
 believing on Christ, or on God, is the very manner of 
 our souls' coming to Christ, John vi. 3,5. ' drawing 
 near to the Lord Psalm lxxiii. 28. fleeing unto the 
 Lord to hide us, Psalm cxliii. 9. making our refuge in 
 the shadow of his wings, Psalm lvii. 1. staying ourselves 
 and our minds upon the Lord, Isa. 1. 10. and xxvi. 3. 
 laying hold on eternal lite, 1 Tim. vi. 12. lifting up 
 our souls to the Lord, Psa. xxv. 1. rolling our way, 
 and casting our burden upon the Lord/ Psal. xxxvii. 5. 
 and lv. 22. and of our eating and drinking Christ, as 
 
Direct. IV. of SANcrirrcATiotf. 73 
 
 hath already appeared.. Let us consider, that Christ, 
 and his salvation, cannot be seen, or handled, or at- 
 tained to, by any bodily motion ; but are revealed and 
 promised to us in the word. Now, let any invent, if 
 they can, any way for the soul to exercise any motion 
 or activeness in the receiving of this unseen promised 
 salvation, besides believing the word, and trusting on 
 Christ for the benefit promised. If Christ were to be 
 earned by works, or any other kind of conditional faith : 
 yet a faith must be instrumental to receive him. Some 
 think love as fit to be the uniting grace ; but I have 
 shewed, that iove to Christ's salvation is an ingredient 
 unto faith. And though love be an appetite unto 
 union, yet we have nt> other likely way to fill this ap- 
 petite, while we are in this world, besides trust on 
 Christ for all his benefits, as he is promised in the 
 gospel. 
 
 c ldly, There is in this saving faith a natural tendency 
 to furnish the soul with a holy frame and nature, and 
 all endowments necessary thereunto, out of the fulness 
 of Christ. A hearty affectionate trusting on Christ 
 for all his salvation, as freely promised to us, hath na- 
 turally enough in it to work in our souls a rational bent 
 and inclination to, and ability for the practice of all 
 holiness, because it comprehendeth in it a trusting, 
 ' that, through Christ, we are dead to sin, and alive to 
 God, and that our old man is crucified, Rom. vi. 2, 3, 4* 
 and that we live by the Spirit, Gal. v. 25 and that we 
 have forgiveness of sin; Eph. i. 9. Col. i. 14. and that 
 God is our God, Psalm xxxi. 14. and that we have in 
 the Lord righteousness and strength, whereby we are 
 able to do all things, Isa. xlv. 24. Phil. iv. 13. and that 
 we shall be gloriously happy in the enjoyment of Christ 
 to all eternity,' Phil.iii.20,21. When the saints in Scrip- 
 ture speak so highly of such glorious spiritual privileges, 
 as I have here named, they acquaint us with the familiar 
 sense and language of their faith, trusting on God and 
 Christ, and they give us but an explication of the na- 
 G 
 
*lk the gospel MYSTERY Direct. IV. 
 
 ture and contents of it ; and they speak of nothing 
 more than what they receive out of the fulness of 
 Christ. And how can we otherwise judge, but that 
 those who have a hearty love to Christ, and can upon 
 a good ground, think and speak such high things con- 
 cerning themselves, must needs be heartily disposed, 
 and mightily strengthened for the practice of holiness ? 
 3d/?/, Because faith hath such a naiural tendency to 
 dispose and strengthen the soul for the practice of ho- 
 liness, we have cause to judge it a meet instrument to 
 accomplish every part of that practice in an acceptable 
 manner. Those who with a due affection believe sted- 
 fastly on Christ for the free gift of all his salvation, 
 may find, by experience, that they are carried forth, 
 by that faith, according to the measure of its strength 
 or weakness, to love God heartily, because God hath 
 loved them first, 1 John iv. 19. 'to praise him. to pray 
 unto him in the name of Christ, Eph. v. 20. John xvi. 
 26, 27. to be patient with cheerfulness, under all af- 
 flictions giving thanks to the Father, that hath called 
 them to his heavenly inheritance, Col. i. 11, J2. to love 
 all the children of God, out of love to their heavenly 
 Father, 1 John v. 1. to walk as Christ walked, 1 John 
 ii. 6. and to give themselves up to live to Christ in all 
 things, as constrained by his love in dying for them, 
 2 Cor. v. 14. We have a cloud of witnesses concern- 
 ing the excellent works that were produced by faith, 
 Heb. xi. And though trusting on Christ be account- 
 ed such a slight and contemptible thing, yet I know 
 no work of obedience which it is not able to produce. 
 And note the excellent manner of working by faith. 
 By it we live and act in all good works, as people in 
 Christ, as raised above ourselves and our natural state, 
 by partaking of him and his salvation; and we do all 
 in his name, and on his account. This is the practice 
 of that mysterious manner of living to God in holiness, 
 which is peculiar to the Christian religion, wherein we 
 live ; ' and yet not we, but Christ liveth in us/ Gal. ii. 
 
Direct. IV. of sanctificatiox. 75 
 
 20. And who can imagine any other way but this for 
 such a practice, while Christ and his salvation are 
 known to us only by the gospel ? 
 
 The explanation that I have made of the nature and 
 office of true faith, and of its aptitude for its office, is 
 sufficient to evidence, that it is a most holy faith, as it 
 is called, Jude verse 20. and that such a trusting on 
 Christ as I have described, in its own nature, cannot 
 have any tendency to licentiousness, but only to holi- 
 ness ; and that it rooteth and groundeth us in holiness ; 
 more than the mere accepting of any terms of salva- 
 tion, and consenting to have Christ for our Lord, can 
 do ; and is more powerful to secure a holy practice, 
 than any of those resolutions of obedience, or resignat- 
 ing acts, that some would have to be the great condi- 
 tions of our salvation ; which are indeed no better than 
 hypocritical acts, if they be not produced by this faith. 
 There is indeed a counterfeit dead faith, such as wicked 
 men may have ; and, if that tend to licentiousness, let 
 not true faith be blamed ; but rather mark the descrip- 
 tion of it which I have given, that you may not be de- 
 ceived with a counterfeit faith instead of it. 
 
 I shall add something concerning che efficient cause 
 of this excellent grace, and of our union with Christ 
 by it ; whereby it may appear, that it is not so slight 
 and easy a way of salvation as some may imagine. The 
 author and finisher of our faith, and of our union and 
 fellowship with Christ, by faith, is no less than the in- 
 finite Spirit of God, and God and Christ himself by the 
 Spirit ; for, ' by one Spirit we are all baptized into one 
 body of Christ, and are all made to drink into one Spi- 
 rit, 1 Cor. xii. 12, 13. ' God granteth us, according to 
 the riches of his gldry, to be strengthened with all 
 might, by his Spirit, in the inner man ; that Christ 
 may dwell in our hearts by faith/ £ph. iii. 16, 17. If 
 we do but consider, the great effect of faith, that by it 
 we are raised to live above our natural condition, by 
 Christ and his Spirit living in us, we cannot rationally 
 G2 
 
76 the gospel mystery Direct. IV. 
 
 conceive, that it should be within the power of nature 
 to do any thing that advanceth us so high. If God 
 had done no more for us in our sanctification, than to 
 restore us to our first natural holiness ; yet this could 
 not have been done, without putting forth his own al- 
 mighty power to quicken those that are dead in sin; 
 how much more is this almighty power needful to ad- 
 vance us to this wonderful new kind of frame, wherein 
 we live and act above all the power of nature by a 
 higher principle of life than was given to Adam in in- 
 nocency, even by Christ and his Spirit living and act- 
 ing in us : The natural man bringeth forth his offspring 
 according to his image, by that natural power of multi- 
 plying with which God blessed him at his first creation ; 
 but the second Adam bringeth forth his offspring new 
 born according to his image, only by the Spirit, John 
 iii. 5. * As many as receive him, even those that be- 
 lieve on his name, are born not of blood, nor of the 
 will of the flesh, nor of the will of man, but of God,' 
 John i. 12, 13. Christ took his own human nature 
 into personal union with himself, in the womb of the 
 Virgin Mary, by the Holy Ghost coming upon her, and 
 the power of the highest overshadowing her, the same 
 power whereby the world was created, Luke i 35. 
 So he taketh us into mystical union and fellowship with 
 himself, by no less than an infinite creating pcrwer ; for 
 * we are the workmanship of God, created in Christ 
 Jesus to good works, Eph. ii. 10. and if any man be in 
 Christ he is a new creature,' 2 Cor. v. 17. 
 
 For the accomplishing this great work of our new 
 creation in Christ, the Spirit of God doth first work 
 upon our hearts by and with the gospel, to produce in 
 us the grace of faith. For, if the gospel should come 
 to us in word only, and not in power, and in the Holy 
 Ghost, Paul mi^ht labour to plant, and Apollos to wa- 
 ter, without any success, because we cannot receive 
 the things cf the Spirit of God; yea we shall account 
 them foolishness, until the Spirit of God enables us t* 
 
Direct. IV. of sanctification. 77 
 
 discern them, 1 Thess. i. 5. 1 Cor. iii. 6. and ii. 14. 
 We shall never come to Christ by any teaching of man, 
 except we also hear and learn of the Father, and be 
 drawn to Christ by his Spirit, John vi. 44, 45. And 
 when saving faith is wrought in us, the same Spirit 
 giveth us fast hold of Christ by it. As he openeth the 
 mouth of faith to receive Christ, so he filieth it with 
 Christ; or else the acting of faith would be like a 
 dream of one who thinketh he eateth and drinketh, 
 and, when he avvaketh, he findeth himself empty. 
 The same Spirit of God doth both give that faith 
 whereby miracles were wrought, and did work also the 
 miracles by it ; so also the same Spirit of Christ doth 
 work saving faith in us, and doth answer the aim and 
 end of that faith, by giving us union and fellowship 
 with Christ by it ; so that none of the glory of this 
 work belongeth to faith, but only to him and his Spirit, 
 And, indeed, faith is of such an humble self-denying 
 nature, that it ascribeth nothing that it receiveth, to 
 itself, but all to the grace of God ; and therefore God 
 saveth us by faith, that all the glory may be ascribed 
 to his free grace, Rom. iv. 16. If Adam had strength 
 enough in innocency to perform the duty of faith as 
 well as we: yet, it will not follow, that he had strength 
 enough to raise himself above his natural state, into 
 union with Christ; because faith doth not unite us to 
 him by its own virtue, but by the power of the Spirit 
 working by it, and with it. Thus are we first passive, 
 and then active, in this great work of mystical union ; 
 we are first apprehended of Christ, and then we appre- 
 hend him. Christ entereth first into the soul, to join 
 himself to it, by giving it the Spirit of faith ; and so the 
 soul receiveth him and his Spirit by their own power ; 
 as the sun first enlighteneth our eyes, and then we can 
 see it by its own light. We may note further, to 
 the glory of the grace of God, that this union is fully 
 accomplished by Christ giving the spirit of faith to 
 us, even before we act that faith in the reception of 
 G3 
 
■?8 the gospel mystery Direct. V. 
 
 him, because, by this grace or spirit of faith, the soul 
 is inclined and disposed to an active receiving of him. 
 And, no doubt, Christ is thus united to many infants, 
 who have the spirit of faith and yet cannot act faith, 
 because they are not come to the use of their under- 
 standing; but those of riper years that are joined pas- 
 sively to him by the spirit of faith, will also join them- 
 selves with him actively by the act of faith ; and, until 
 they act this faith, they cannot know or enjoy their 
 union with him, and the comfort of it, or make use of 
 it. in acting any other duties of holiness acceptably m 
 this life. 
 
 DIRECTION V. 
 
 We cannot attain to the Practice of true Holiness by 
 any of our Endeavours, while ice continue in our na- 
 tural State, and are not partakers of a new State bzf 
 Union and Fellowship with Christ through Faith. 
 
 EXPLICATION. 
 
 IT is evident all have not that precious faith, where- 
 by Christ dwelleth in our hearts ; yea, the number 
 of those that have it is small, comparatively, to the 
 whole world that lieth in wickedness, 1 John v. 19. 20. 
 and many of those that at length attain unto it do con- 
 tinue without it for some considerable time, Eph. ii. 
 12. And though some may have the spirit of faith 
 given to them from their mother's womb (as John the 
 Baptist, Luke i. 15, 44.) yet even in them there is a 
 natural being by generation, before there can be a spi- 
 ritual being by regeneration, 1 Cor. xv. 46. Hence 
 ariseth the consideration of two states or conditions of 
 the children of men, in matters that appertain to God, 
 and godliness; the one of which is vastly different 
 
Direct. V. of sanctifjcation. '72 
 
 from the other. Those that have the happiness of a 
 new birth and creation in Christ by faith, are thereby 
 placed in a very excellent state, consisting in the en- 
 joyment of his righteousness, for their justification ; 
 and of his Spirit, to live by, in holiness here, and 
 glory for ever ; as hath already appeared. Those that 
 are not in Christ, by faith, cannot be in a better state 
 than that which they receive, together with ther na- 
 ture from the first Adam, by being once born and 
 created in him : or than they can attain to by the 
 power of that nature, with any such help as God is 
 pleased to afford to it. This latter I call a natural 
 state ; because it consisteth in such things as we have 
 either received by natural generation, or can attain to 
 by natural power through divine assistance: as the 
 Scripture calleth man m this state the natural man, 1 
 Cor. ii. 14. The former I ea'l a new state, because we 
 enter into it by a new birth in Christ : and I may call 
 it a spiritual state, according to the Scripture; be- 
 cause it is received from Christ the quickening Spirit; 
 and the natural and spiritual man are opposed, 1 Cor, 
 ii. 14, 15. though some call both these states spiritual, 
 because the everlasting weal and woe of the soul or 
 spirit of man is chiefly concerned in them. 
 
 It is a common error of those that are in a corrupt 
 natural state, that they seek to reform their lives ac- 
 cording to the law, without any thoughts that their 
 state must be changed, before their lives can be 
 changed from sin to righteousness. The Heathens, 
 that knew nothing of a new state in Christ, were urged 
 by their own consciences to practise several duties or the 
 law, according to the knowledge they had by the light 
 of nature, Rom. ii. 14, 15. Israel, according to the 
 flesh, had a zeal of God and godliness, and endeavoured 
 to practise the written Jaw, at least in external per- 
 formances, while they were enemies to the faith of 
 Christ. And Paul attained so far, that he was blame- 
 less in these external performances of the righteous 
 
SO the gospel mystery Direct. V. 
 
 ness of the law, while he persecuted the church of 
 Christ, Phil. iii. 6. Some are so near the kingdom of 
 God, while they continue in a natural state, that they 
 are convinced of the spirituality of the law, that it 
 bindeth us principally to love God with all our whole 
 heart, soul, mind, and strength, and to love our neigh- 
 bour as ourselves, and to perform uaiversal obedience 
 to God, in all our inward thoughts and affections, as 
 well as in all outward actions, and do all the duties 
 that we owe to our neighbour, out of this hearty love, 
 Mark xii. 33, 34% And they struggle and labour with 
 great earnestness, to subdue their inward thoughts and 
 affections to the law of God, and to abstain not only 
 from some sins, but from all known sins, and to per- 
 form every known duty of the law with their whole 
 heart and soul, as they think ; and are so active and 
 intent in their devout practice, that they over work 
 their natural strength ; and so fervent is their zeal, 
 that they are ready even to kill their bodies with fast- 
 ings and other macerations, that they may kill their 
 sinful lusts. They are strongly convinced, that holi- 
 ness is absolutely necessary to salvation, and are deeply 
 affected with the terrors of damnation ; and yet they 
 were never so much enlightened in the mystery of the 
 gospel, as to know that a new state in Christ is neces- 
 sary to a new life ; therefore they labour in vain to re- 
 form their natural state, instead of getting above it in 
 Christ. And some of these, when they have mis-spent 
 many years in striving against the stream of their lusts, 
 without any success, do at last fall miserably into des- 
 pair of ever attaining to holiness, and turn to wallow- 
 ing in the mire of their lusts, or are fearfully swallowed 
 up with horror of conscience. There are several False 
 opinions whereby such ignorant zealots encourage 
 themselves in their fruitless endeavours. Some of 
 them judge, that they are able to practise holiness, be- 
 cause they are not compelled to sin, and may abstain 
 from it, if they will. To this they add, that Christ, by 
 
Direct. V, of sanctificatiom. 81 
 
 the merit of his death, hath restored that freedom of 
 will to good, which was lost by the fall, and hath sot 
 nature upon its legs again ; and that, if they endeavour 
 to do what lieth in them, Christ will do the rest, by as- 
 sisting them with the supplies of his saving grace ; so 
 they trust upon the grace of Christ to help them in 
 their endeavours. They plead further, that it would 
 notconsist with the justice of God to punish them for 
 sin, if they could not avoid it ; and that it would be in 
 vain for the ministers of the gospel to preach to them, 
 and exhort them to any saving uuty, if they cannot 
 perform it. They produce examples of Heathens, and 
 of such as had the name of Christians without any ac- 
 quaintance with the faith that 1 have described, who 
 have attained to a great excellency in religious words 
 and works. 
 
 My work at present is to deliver those ignorant zea- 
 lots from their fruitless tormenting labours, by bring- 
 ing them to despair of the attainment of holiness in a 
 natural state, that they may seek it onJy in a new state 
 by faith in Christ, where they may. certainly find it, 
 without such tormenting Jabour and anxiety of spirit. 
 For this end I shall confirm the truth asserted in the 
 direction, and fortify it against the forementioned false 
 opinions, by the ensuing considerations. 
 
 First, The foundation of this assertion is firmly laid 
 in the directions already explained, and confirmed by 
 many places of Scripture. For, if all endowments ne- 
 cessary to enable us for a holy practice, are to be had 
 only in a 6tate of union and fellowship with Christ by 
 faith, and faith itself, not by the natural power of free 
 will, but by the power of Christ, coming into the soul 
 Spirit, to unite us with himself; who seeth not, 
 that tr />.ent of true hohness by any of our 
 
 most vigorous endeavours, while we continue in our 
 nature- ion, is altogether hopeless? 1 need add 
 
 »o more, were it not to show more fully what atund- 
 
82 the gospel MYSTERY Direct. V, 
 
 ance of light the Scripture aflfordeth to guide us aright 
 in this part of our way, that those who wander eut of 
 it, by following any false light of their own, or others 
 corrupted judgments, may find themselves the more 
 inexcusable. 
 
 Secondly, It is evident, that we cannot practise true 
 holiness while we continue in a natural state ; because 
 we must be * born again, of water and of the Spirit, or 
 else we cannot enter into the kingdom of God, John 
 iii. 3, 5. and we are created in Christ Jesus unto good 
 works, which God hath before ordained, that we should 
 walk in them/ Eph. ii. 10. If we could love God and 
 our neighbour as the law requireth, without a new birth 
 and creation, we might live without them : for Christ 
 hath said, ' This do, and thou shalt live/ Luke x. 28. 
 Now a new birth and creation is more than a mere re- 
 forming and repairing our natural state. If we were 
 • put into a certain state and condition by the first birth 
 and creation, much more by the second. For the first 
 produceth the substance of a man as well as a state: 
 the second had nothing to produce, but anew state of 
 the same person. And note, that we are first created 
 and born in Adam the natural man, but our new birth 
 and creation are in Christ the spiritual man. And if 
 any man be in Christ, he is in a new state, far different 
 from the state of Adam before the fall : he is wholly a 
 new creature ; as it is written, * old things are past 
 away ; behold all things are become new/ 2 Cor. v. 17. 
 Thirdly, It is positively asserted by the apostle Paul, 
 that * those that are in the flesh cannot please God/ 
 Rom. viii. 8. Many are too overly and negligent in con- 
 sidering the sense of this gospel phrase, what it is to 
 be in the flesh. They understand no more by it than 
 to be sinful, or to be addicted inordinately to please 
 the sensitive appetite. They should consider, that the 
 apostle speaketh here of * being in the flesh/ as the 
 cause of sinfulness ; as in the next verse he speaketh 
 of being in the spirit, as the cause of holiness ; and, 
 
/ 
 t)irect. V. of sanctification. S3 
 
 whatever cause it be, it must needs be distinct from 
 its effect. Sin is a property of the flesh, or something 
 that dwelleth in the flesh, Rom. vii. 18. and therefore 
 it is not the flesh itself. The flesh is that which * lust- 
 eth against the spirit/ Gal. v. 17. and therefore it is 
 not merely sinful lusting, The true interpretation is, 
 that by flesh is meant the nature of man, as it is cor- 
 rupted by the fall of Adam, and propagated from him 
 to us, in that corrupt state, by natural generation ; and 
 to ' be in the flesh,' is to be in a natural state : as to 
 be in the 6 Spirit,' is to be in a new state, by the Spi- 
 rit of Christ dwelling in us, Rom. viii. 9. The corrupt 
 nature *is called flesh, because it is received by carnal 
 generation ; and the new nature is called spirit, be-* 
 cause it is received by spiritual regeneration. ' That 
 which is born of the flesh, is flesh ; and that which is 
 born of the Spirit, is spirit.' John iii. 6. So the apos- 
 tle, if he be rightly understood, hath saiu enough to 
 make us despair utterly of attaining to true holiness, 
 while we continue in a natural state. 
 
 Fourthly, The apostle testifieth, that c those that 
 have been taught as the truth is in Jesus, have learned 
 to avoid the former sinful conversation, by putting off 
 the old man, which is corrupt according to the deceit- 
 ful lusts ; and by putting on the new man, which after 
 God is created in righteousness and true holiness/ 
 Eph. i. 21, 22, 24k Putting off the old man, and putt 
 ing on the new man, is the same with not being in the 
 flesh, but in the Spirit, in the foregoing testimony ; that 
 is, putting off our natural state, and putting on a new 
 state, by union and fellowship with Christ. The apos- 
 tle himself sheweth, that by the new man is meant, 
 that excellent state where Christ is all, and in all, 
 Col. iii. 11. Therefore by the old man must needs be 
 meant, the natural state of man, wherein he is without 
 the saving enjoyment of Christ ; which is called old, 
 because of the new state to which believers are brought 
 by their regeneration in Christ, This is a manner of 
 
$i THE GOSPEL MYSTERY Direct. V, 
 
 expression peculiar to the gospel, a- well as the for- 
 mer, and as slightly considered by those that think 
 that the apostle's meaning is only, that they should 
 put off sinfulness, and put on holiness in their conver- 
 sation : and so they think to become new men, by turn- 
 ing over a new leaf in their practice, and leading a new 
 life. s Let them learn here, that the old and new man 
 are two contrary states, containing in them not only sin 
 and holiness, but all other things that dispose and incline 
 us to the practice of them ; and that the old man must 
 be put off, as crucified with Christ, before we can be 
 freed from the practice of sin, Rom. vi, 6, 7. And 
 therefore we cannot lead a new life until we have first 
 gotten a new state by faith in Christ. Let me add 
 here, that the meaning of the apostle is the same, 
 Rom. xiii. 12, 13, 14?. where he directeth us to put on 
 the Lord Jesus Christ, as the means whereby we may- 
 cast off the deeds of darkness, and walk honestly, as in 
 the dav time ; not fulfilling the lusts of the flesh. 
 
 Fifthly, Our natural state hath several properties 
 that wholly disable us for the practice of holiness, and 
 enslave us to the practice of sin, while we continue in | 
 it. Here 1 shall show, that the old man, the flesh, or 
 natural state, is not only sin, as some would have it ; 
 but it containeth in it several things, which I shall 
 name, that make it to be sinful, besides several other 
 things that make it miserable. I have shewed, that in 
 Christ we have all endowments necessary to frame us 
 for godliness; so, in our fleshly state, we have all 
 things contrary to that holy frame. One'fhing belong- 
 ing to our natural state is, the guilt of sin, even of 
 Adam's first sin, and of the sinful depravation of our 
 nature, and of all our own actual transgressions ; and 
 therefore we are by nature the children of wrath, Eph. 
 ii. 3. and under the curse of God. The benefit of remis- 
 sion of our sins, and freedom from condemnation, is not 
 given to us in the flesh, or in a natural state, but only 
 in Christ, Rom. viii. 1. Eph. i. 7. And can we imagine, 
 
•Direct. V. op sanctificatio>t. 83 
 
 that a man should be able to prevail against sin, while 
 God is against him, and curseth him ? Another pro- 
 perty, inseparably from the former, is. an evil consci- 
 ence, which denounceth the wrath of God against us 
 for sin, and inclineth us to abhor him, as our enemy, 
 rather than to love him as hath been shewed ; or, if it 
 be a blind conscience, it hardeneth us the more in our 
 sins. A third property, is, an evil inclination, tending 
 anly to sin ; which therefore is called, * sin that dwell- 
 eth in us, and the law of sin in our members/ that 
 powerfully subdueth and captivateth us to the service 
 of sin, Rom. vii. 20, 23. It is a fixed propensity to lust 
 against the law without any deliberation ; and, there- 
 fore its lustings are not to be prevented by any dili- 
 gence, or watchfulness., ' The mind of the flesh is en- 
 mity against God ; for it is not subject to the law of 
 God, neither indeed can be,' Rom. viii. 7. How vain 
 then is it to plead, that they can do good, if they will, 
 when their minds and will itself are enslaved to sin ? A 
 fourth property is, subjection to the power of the devil, 
 who is the god of this world, that hath blinded the 
 minds of all that believe not, 2 Cor. iv. 4. and will cer- 
 tainly conquer all whom he fighteth with upon his own 
 dunghill; that is, in a natural state. And, from all 
 these properties we may well conclude/that our^natural 
 state hath the property never to be good, to be stark 
 dead in sin, Eph. ii. 1. according to the sentence de- 
 nounced against the first sin of mankind in Adam, ' in 
 the day that thou eatest thereof, thou shalt surely die,' 
 Gen. ii. i7. For you can no more bring it to holiness 
 by any the most vehement motives and endeavours, 
 than you can bring a dead carcase to life, by chafing 
 and rubbing it. You can stir up no strength or forti* 
 fying grace in the natural man by such motives and 
 endeavours ; because there is no strength in him to be 
 stirred up, Rom. v. 6. Though you do all that lieth in 
 you to the utmost, while you are in this flesh, you can 
 4J9 nothjng but sir; ; for there is no good thing in you ; 
 H 
 
86 the gospel mystery Direct. V. 
 
 as the apostle Paul sheweth by his own experience, ' I 
 know that in me (that is, in my flesh) dwelleth no 
 good thing,' Rom. vii. 18. 
 
 Sixthly, We have no good ground to trust on Clrrisr, 
 to help us to will or to do that which is acceptable to 
 him, while we continue in our natural state ; or to ima- 
 gine that freedom of will to holiness is restored to us 
 by the merit of his death. For, as it hath been al- 
 ready showed, Christ aimed at a higher end, in his in- 
 carnation, death, and resurrection, than the restoring 
 the decay and ruins of our natural state. He aimed 
 to advance us to a new state, more excellent than the 
 state of nature ever was, by union and fellowship with 
 himself; that we might live to God, not by the power 
 of a natural free will, but by the power of his Spirit 
 living and acting in us. So we may conclude, that 
 our natural state is irrecoverable and desperate, be- 
 cause Christ, the only Saviour, did not aim at the re- 
 covery of it. It is neither holy nor happy, but subject 
 to sin, and to all miseries, as long as it remaineth,. 
 Even those that are in a new state in Christ, and do 
 serve the law of God with their mind, do yet with 
 their flesh serve the law of sin, Rom. vii. 25. As far 
 ns it remaineth in them, it lusteth against the Spirit, 
 Gal. v. 17. and it remaineth dead, because of sin, even 
 when the Spirit is life to them, because of righteous- 
 ness, Rom. viii. 10. and must be wholly abolished by 
 death, before we can be perfected in that holiness and 
 happiness that is by faith in Christ. After God had 
 promised salvation by Christ, the seed of the woman, 
 he placed cherubims and a flaming sword to keep ms.n 
 cut of paradise ; thereby teaching him that his fin t 
 state was lost without hope, and that the happiness in • 
 tended for him was wholly new. Our old natural mi\n 
 was not revived and reformed by the death of Chrijst, 
 but crucified together with him,' and therefore to Ibe 
 abolished and destroyed out of us by virtue of Jus 
 death, Rom. vi. 6. It i« like the pert of a garmj nt 
 
Direct. V. of sanctification. 87 
 
 infected with the plague of leprosy, which was to be 
 rent off as incurable, that the garment might be clean, 
 Lev. xiii. 56. ' if Christ be not in us, we are repro- 
 bates/ 2 Cor. xiii. 5. L e. we are in a state which God 
 hath rejected from partaking of his salvation ; so that 
 we are not to expect any assistance from God to make 
 us holy in it, but rather to deliver us from it. 
 
 Seventhly, This doth not at ail discharge those that 
 are in a natural state from obligation to holiness of life, 
 nor render them excusable for their sins at the tribu- 
 nal of God's Justice. For God hath made man upright, 
 but * they have sought out many inventions,' Eccl. vii. 
 29. Observe well the words of this text, and you will 
 find that all they who have sought out many inventions, 
 rather than upright walking, are comprehended in man 
 that was at first made upright. And man, in the text, 
 signifieih all mankind. The first Adam was all man- 
 kind, as Jacob and Esau were two nations in the womb 
 of Rebecca, Gen. xxv. 23. God made us all, in our 
 first parent, according to his own image, able and in- 
 clined to do his law , and in that pure nature our obli- 
 gation to obedience was first laid upon us, and the first 
 wilful transgression, whereby our first parent bereaved 
 himself of the image of God ? and brought upon him- 
 self the sentence of death, was our sin as well as his ; 
 for ' in one man, Adam, all have sinned, and so death 
 is passed upon all/ Rom. v. 12. because all mankind 
 were in Adam's loins, when the first sin was committed : 
 even as Levi may be said to have paid tithes in Abra- 
 ham before he was bom; because, when his father 
 Abraham paid tithes to Melchizedeck, he was yet in 
 his loins, Heb. vii. 9, 10. That the promise of God, 
 that he will not charge the iniquities of parents upon 
 their children, is a promise belonging to the new r co- 
 Tenant confirmed in the blood of Christ ; and it is yea 
 and amen to us only in Christ, in whom we have ano- 
 ther nature than that which our parents conveyed to 
 x&> so* that we cannot justly claim the benefit of it in 
 H2 
 
88 the gospel MYSTERY Direct. V. 
 
 our old natural state, Jer. xxxi. 29, 30, 31, and 2 Cor. 
 i. 20. Those that account their impotency a sufficient 
 plea to excuse them or others, shew that they were 
 never truly humbled for that great wilful transgression 
 of all mankind in the loins of Adam. Inability to pa^ 
 debt excuseth not a debtor that hath lavished away hi* 
 estate ; neither doth drunkenness excuse the mad act- 
 ings of a drunkard, but rather aggravates his sin. And 
 our impotency consisteth not in a mere want of exe- 
 cutive power, but in the want of a willing mind, to- 
 practise true holiness and righteousness. Naturally 
 we love it not, we like ir not, but lust against it, GaL 
 v. 17. and hate the light, John iii. 20. If men in a 
 natural state had a hearty love and liking to true holi- 
 ness, and a desire and serious endeavour to practise it 
 out of hearty love, and yet failed in the event, then 
 they might, under some pretence, plead for their ex- 
 cuse (as some do for them) that they were compelled 
 to sin by an inevitable fate. But none have a just cause 
 to plead any such thing for their excuse ; because none 
 endeavour to practise true holiness out of hearty love 
 to it, until the good work be begun in their souls;' and, 
 when God hath begun, he will perfect it, Phil. i. 6. 
 and will in the mean time accept their ready mind, 
 though they fall short in performance, 2 Cor. viii. 12. 
 * How abominable, then, and filthy is man, that drink- 
 eth iniquity as water,' Job xv. 16. that cannot practise 
 holiness, because he will not? This is their just con- 
 demnation, ' that they love darkness rather than light/ 
 They deserve to be partakers with the devils in tor- 
 ments, as they partake with them in- evil lusts; and 
 their inability to do good wiii no more excuse them 
 than it excuseth the devils. 
 
 Eightly, Neither will this assertion make it a vain 
 thing to preach the gospel to natural people, and to 
 exhort them to true repentance, and faith in Christ, for 
 their conversion and salvation. For the design of our 
 preaching is not to bring them to holiness in their iijl* 
 
Direct. V. of sanctification. 8$ 
 
 tural state, but to raise them above it, and to present 
 them perfect in Christ in the performance of those du- 
 ties, Col. i. t28. And though they cannot perform those 
 duties by their natural strength ; yet the gospel is 
 made effectual for their conversion and salvation, by 
 the power of the Holy Ghost, which accompanieth the 
 preaching of it, to quicken those that are dead in sin, 
 and to create them anew in Christ, by giving to them 
 repentance unto life, and a lively faith in Christ. x The 
 gospel cometh to the elect of God not only in word, 
 but also in power and in the Holy Ghost, and in such 
 assurance that they receive it with joy of the Holy 
 Ghost, 1 Thes. i. 5, 6* ■ The gospel is the ministration 
 of the Spirit that giveth life,' 5 Cor. iii. 6, — S. ' It is 
 mighty through God/ 2 Cor. x. 4. It dependeth not 
 at all upon the power of our free-will to make it suc- 
 cessful ior our oonversion ; but it convey eth into the 
 soul that life and power whereby we receive and obey 
 it. Christ can make those that are dead in sin to hear 
 his voice, and live, John v. 25. Therefore he can 
 gpeak to them by his gospel, and command them to 
 repent and believe with good success as well as he 
 could say to dead carcases, Talitha curni, Mark v. 41. 
 4 Lazarus come forth, John xi. 43, 44. and to the sick 
 of the palsy, Arise, take up thy bed, and go into thine 
 house,' Matth. ix. 6. 
 
 Ninthly, There is no reason that the examples of 
 Heathen philosophers, or any Jews or Christians by 
 outward profession, that have lived without the saving 
 knowledge of God in Christ, should move us, by their 
 wise sayings and renowned attainments, in the practice 
 of devotion and morality, to recede from this truth, that 
 hath been so fully confirmed out of the holy scriptures. 
 Have we not cause to judge, that the apostle Paul, 
 while he was a zealous Pharisee, and at least some few 
 of the great multitude of the Jews in his time that were 
 zealous of the law, and had the instructions of the holy 
 Scriptures ; attained as near to that true holiness, as the 
 H3 
 
00 THE GOSPEL MYSTERY Dir« 
 
 Heathen philosophers, or any others in their natural 
 state? Yet Paul, after he was enlightened with the 
 saving knowledge of Christ, judged himself the chief 
 of sinners, in his highest former attainments; though, 
 in the judgment of others, he was blameless touching 
 the righteousness which is in the law; and he found it 
 necessary to begin to live to God in a new way by faith 
 hi Christ, and to suiter the loss of all. his former attain- 
 ments, and to count tl>em but dung, that he might win- 
 Christ, 1 Tim. i. 15. Phil. iii. 6, 7, 8. 
 
 And none of the great multitude of Jews that fol- 
 lowed after the law of righteousness did ever attain 
 unto it, while they sought it not by faith in Christ, 
 Rom. ix. 31, 32. What performances are greater ir% 
 outward appearance than for a man to give all hi* 
 goods to the poor, and to give his body to be burnt ? 
 and yet the Scripture alloweth us to suppose that this, 
 may be done without true charity, and therefore with- 
 out any true holiness of the heart and life, 1 Cor. xiiL 
 2. Men in a natural state may have strong convictions 
 of the infinite power, wisdom, justice, and goodness of 
 God, and of the judgment to come, and the everlast- 
 ing happiness of the godly, and torments of the wicked t 
 and these convictions may stir them up, not only to 
 make a high profession, and/to utter rare sayings con- 
 cerning God and godliness : but also to labour with 
 great earnestness to avoid all known sin, to subdue 
 their lusts, to perform universal obedience to God m 
 all known duties, and to serve him with their lives 
 and estates to the utmost, aud to extort out of their 
 hearts some kind of love to God and holiness, that if 
 possible they may escape the terrible torments of helu 
 and procure everlasting happiness by their endeavours; 
 yet all their love to God is but forced and feigned ; 
 they have no hearty liking to God or his service; they 
 account him a hard master, and his commandments 
 grievous, and they repine and fret inwardly at the bur- 
 den of them ; and, were it not for fear of everlasting 
 
Direct. V. of sanctificatio^. 91 
 
 fire, they would little regard the enjoyment of God in 
 heaven.; and they would be glad if they might have the 
 liberty to enjoy their lust without danger of damnation. 
 The highest perferment of those that are born only 
 after the flesh in Abraham's family, is but to be child- 
 ren of the bond woman, Gal. iv. 23. And though they 
 toil more in God's service than many of his dear child- 
 ren, yet God accepteth not of their service, because 
 their best performances are slavish, without any child- 
 like affections towards God, and no better than glister- 
 ing sins. And yet these natural men are not at all 
 beholden to the goodness of their natures for these 
 counterfeit shews of holiness, or for the least abstaining 
 from the grossest sin. If God should leave men fully 
 to their own natural corruptions, and to the power of 
 Satan (as they deserve) all shew of religion and mora- 
 lity should be quickly banished out of the world, and 
 we should grow pas*t feeling in wickedness, and like to 
 the cannibals, who are as good by nature as ourselves. 
 But God, that can restrain the burning of the fiery fur- 
 nace, without quenching it, and the flowing of water 
 without changing its nature, doth also restrain the 
 working of natural corruption, without mortifying it: 
 and through the greatness of his wisdom and power, he 
 maketh his enemies to yield feigned obedience to him, 
 Psalm lxvi. 3. and to do many things good for the mat- 
 ter of them, though they can do nothing in a right 
 holy manner. He hath appointed several means to re- 
 strain our corruptions ; as the law, terrors of con- 
 science, terrible judgments, and rewards in this life, 
 magistrates, human laws, labour for necessaries, as 
 food and raiment. And those gospel means that are 
 effectual for sanctification, serve also for restraint of 
 sin. God hath gracious ends in this restraint of sin, 
 that his church may be preserved, and his gospel 
 preached in the world; and that these natural men 
 may be in a better capacity to receive the instructions 
 •f the gospel ; and that such of them that are chosen 
 
92 the gospel mystery Direct. VI 
 
 may, in due time, be converted ; and that those of them 
 that are not truly converted, may enjoy more of the 
 goodness of God here, and suffer the less torments here- 
 after. As vile and wicked as the world is, we have 
 cause to praise and magnify the free goodness of God 
 that it is no worse. 
 
 DIRECTION VI. 
 
 Those that endeavour to perform sincere Obedience to all 
 the Commands of Christ, as the Condition whereby 
 they are to procure for themselves a Right and Title 
 to Salvation, and a good Ground to trust on him for 
 the same, do seek their Salvation by the works of the 
 Law, and not by the faith of Christ, as he is revealed 
 in the Gospel : and they shall never be able to perform 
 sincerely any true holy Obedience by all such endea- 
 vours. 
 
 EXPLICATION. 
 
 FOR the understanding the terms of this direction, 
 not here, that I take salvation as comprehending 
 Justification, as well as other saving benefits ; and sin- 
 cere obedience as comprehending holy resolutions, as 
 well as the fulfilling of them. The most of men that 
 have any sense of religion, are prone to imagine, that 
 the sure way to establish the practice of holiness and 
 righteousness, is to make it the procuring condition of 
 the favour of God, and all happiness. This may ap- 
 pear by the various false religions that have prevailed 
 most in the world. In this way the Heathens were 
 brought to their best devotion and morality, by the 
 knowledge of the judgment of God, that those that vio- 
 late several of the great duties to God, and their neigh- 
 bour, are worthy of death ; and by their consciences 
 accusing or excusing thera according to the practice of 
 
Direct. VI. of sanctification. 93 
 
 them, Rom. i. 32. and ii. 14, 15. Oar consciences 
 are informed by the common light of natural reason, 
 that it is just with God to require us to perform these 
 duties, that we may avoid his wrath, and enjoy his fa- 
 vour. And we cannoi find any better way than this to 
 obtain happiness, or to stir up ourselves to duty, with- 
 out divine revelation. Yet, because our own consci- 
 ences testify, that we often fail in the performance of 
 these duties, we are inclined by self love to persuade 
 ourselves, that our sincere endeavours to do the best 
 we can, shall be sufficient to procure the favour of God, 
 and pardon for all our failings. Thus we see, that the 
 persuasion of salvation by the condition of sincere obe- 
 dience, hath its original from our corrupt natural rea- 
 son, and is part of the wisdom of this world. It is 
 none of the wisdom of God * in a mystery, that bidder) 
 wisdom which God ordained before the world to his 
 glory':' it is none of those things of the Spirit of God, 
 which ' have not entered into the heart of man,' and 
 which the ' natural man cannot receive ; for they are 
 foolishness to him ; neither can he know them, for they 
 are spiritually discerned,' 1 Cor ii, 6, 7, 9, 14. It is 
 none of ' the foolishness of preaching, whereby it 
 pleased God to save them that believe,' 1 Cor. i. 21 , 
 And though we have a better way revealed to us in 
 the gospel, for the enjoyment of the favour of God, 
 and holiness itself, and all salvation, without any pro- 
 curing condition of works, by the free gift of God's 
 grace through faith in Christ, yet it is very difficult to 
 persuade men out of a way they are naturaiiy addicted 
 to, and that hath forestalled and captivated their judge- 
 ments, and is bred in their bone, and therefore cannot 
 easily be gotten out of the flesh. Most of those that 
 live under the hearing and profession of the gospel, are 
 not brought to hate sin as sin, and to love godliness 
 for itself, though they be convinced of the necessity 
 of it to salvation ; and therefore they cannot love it 
 heartily. The only means they can take to bring 
 
94* THE GOSPEL MYSTERY Direct. VI. 
 
 themselves to it, is, to stir up themselves to a hypo- 
 critical practice in their old natural way, that they may 
 avoid hell, and get heaven, by their works. And their 
 own consciences witness, that the zeal and love that they 
 have for God and godliness, their self-denial, sorrow 
 for sin, strictness of life, are in a manner forced and 
 extorted from them by slavish fear, and mercenary 
 hope ; so that they are afraid, that, if they should trust 
 on Christ for salvation by free grace without works, 
 the fire of their zeal and devotion would be quickly 
 extinguished, and they should grow careless in religi- 
 on, and let loose the reins to their lusts, and bring cer- 
 tain damnation upon themselves. This moveth them 
 to account them the only Boanerges and powerful 
 preachers, that preach little or none of the doctrine of 
 free grace, but rather spend their pains in rebuking 
 sin, and urging people to get Christ and his salvation 
 by their works, and thundering hell and damnation 
 against sinners. It hath been further observed, that 
 some that have contended much for salvation by free 
 grace, without any condition of works, have fallen into 
 Antinomian opinions, and licentious practices- The 
 experience of these things hath much prevailed with 
 some learned and zealous men of late amongst our- 
 selves, to recede from the doctrine of justification by 
 faith, without works, formerly professed unanimously* 
 and strongly defended by the Protestants against the 
 Papists, as a principal article of true religion. They 
 have persuaded themselves, that such a way of justifi- 
 cation is ineffectual, yea, destructive to sanctification : 
 and that the practice of sincere obedience cannot be 
 established against Antinomian dotages and prevailing 
 lusts, except it be made the necessary condition of our 
 justification, and so of our eternal salvation. There- 
 fore they conclude, that God hath certainly made sin- 
 cere obedience to be the condition of our salvation. 
 And they have endeavoured to new-model the Protes- 
 tant doctrine, and to interpret the holy Scriptures in a 
 
Direct, VI. of sa^ctification. 95 
 
 way agreeable and subservient to this their only sure 
 foundation of holiness. 
 
 But I hope to shew, that this their imagined sure 
 foundation of holiness was never laid by the holy God ; 
 but that it is rather an error in the foundation, perni- 
 cious to the true faith, and to holiness of life. I ac- 
 count it an error especially to be abhorred and detest- 
 ed, because we are so prone to be seduced by it, and 
 because it is an error whereby Satan, transforming 
 himself into an angel of light, and a patron of holiness, 
 hath greatly withstood the gospel in the apostle's times, 
 and stirred up men to persecute it, out of zeal for the 
 law : and hath since prevailed to set up and maintain 
 Popery, whereby the mystery of iniquity worketh apace 
 in these days, to corrupt the purity of the gospel among 
 Protestants, and to heal the deadly wound that was 
 given to Popery by preaching the doctrine of justifi- 
 cation by faith without works. 
 
 One thing asserted in the direction against this fun- 
 damental error, is, that it is a way of salvation by the 
 works of the law, and not by the faith of Christ, as re- 
 vealed in the gospel ; though the maintainers of it 
 would have us believe, that it is the only way of the 
 gospel ; that so we may not doubt of its power and ef- 
 ficacy for our justification, sanctification, and our whole 
 salvation. Their reasons are, because the law as a co- 
 venant of works, requireth us to do all its command- 
 ments perfectly, that we may live ; whereas they plead 
 only for a milder condition of sincere doing, that we 
 may liv^. And they plead not for doing duties, as 
 obliged thereunto by the authority of the law given of 
 God by Moses, but only in obedience to the commands 
 of Christ in the gospel. Neither do they plead for 
 salvation by sincere obedience without Christ, but 
 only by Christ, and through his merit and righteous- 
 ness. And they acknowledge, that both salvation it- 
 self, and sincere obedience, are given to 'them freely 
 
96 the gospel MYSTERY Direct. VI, 
 
 by the grace of Christ : so that all is of grace. They 
 acknowledge also, that tljeir salvation is by faith, be- 
 cause sincere obedience is wrought in them by believ- 
 ing the gospel, and is included in the nature of that 
 faith, which is the entire condition of our salvation : 
 and some call it the resignation act of faith. But all 
 these reasons are but a fallacious vizard upon a legal 
 way of salvation, to make it look like pure gospel ; as 
 I shall evince by the following particulars. 
 
 First, All that seek salvation by the sincere perform- 
 ance of good works, as the procuring condition, are 
 condemned by the apostle Paul, for seeking righte- 
 ousness by the works of the law, and not by faith, 
 Rom. ix. 32. and for seeking to be justified by the law, 
 and falling from the grace of Christ, Gal. v. 4. This 
 one assertion, if it can be proved, is v enough to pluck 
 off the fallacious vizard from the condition of sincere 
 obedience, and to make men abhar it, as a damning 
 legal doctrine, that bereaveth its followers of all salva- 
 tion by Christ. And the proof of it is not difficult to 
 persons that warily consider a point of so great mo- 
 ment for their salvation. The Jews, and Judaizing 
 Christians, against whom the apostle chiefly disputed 
 in his whole controversy, did not profess any hope of 
 being justified by perfect obedience, according to the 
 rigour of the law, but only by such obedience as they 
 accounted to be sincere, and not hypocritical. And 
 we have no cause to doubt but that the Judaizing Gala- 
 tians had learned by the gospel, to distinguish sincere 
 obedience from hypocrisy. The Jewish religion bound 
 all that professed it, to acknowledge themselves to be 
 sinners ; as appeareth by their anniversary humiliation 
 on the day of atonement, and several other rites of 
 the law, and many clear testimonies in the oracles of 
 God, that were committed to them, Psalm cxliii. 2. 
 Prov. x. 9. Eccl. vii. 20. Yet they knew they were 
 bound to turn to the Lord with all their hearts, in sin- 
 cerity and uprightness, and that God would accept of 
 
Direct, VI. OF SANCTIFICATION. 97 
 
 siircere obedience : for which cause they might better 
 put it for the condition of the law, than we can of the 
 gospel, Psalm li. 6. 10. Deut. vi. 5 and xxx. 10. So 
 that, if the apostle hud disputed against those that held 
 only perfect obedience to be the condition of justifica- 
 tion, he had contended with his own shadow. And 
 they might as readily judge sincere obedience to be 
 the condition of justification under the law, as we can 
 judge it to be the condition under the gospel. Nei- 
 ther doth the apostle condemn them merely for ac- 
 counting sincere obedience to the law as given by 
 Moses, to be the condition of their justification ; but, 
 more generally, for seeking salvation by their own 
 works And he allegeth against them, that Abraham 
 who lived before the iaw of Moses, was not justified 
 by any of his works, though he did perform sincere 
 obedience : and that David, who lived under the law 
 of Moses, was not justified by his works, though he 
 performed sincere obedience, and was as much bound 
 to obey the law given by Moses, as we are to obey any 
 commands of Christ in the gospel, Rom, iv. % 3, #, 6. 
 Neither doth he condemn them for seeking their sal- 
 vation only by works, without respecting at all the 
 grace and salvation that is by Christ ; for the Judaiz- 
 ing Galatians were yet professors' of the grace and sal- 
 vation of Christ, though they thought obedience to 
 the law a necessary condition for the partaking of it, 
 as also many other Judaizing believers did. And, 
 doubtless, they accounted themselves obliged there- 
 unto, not only by the authority of Moses, but of Christ 
 also, whom they owned as their Lord and Saviour, 
 And we may be sure it was no damning error, to ac- 
 count Moses' law obliging at that time ; for many 
 thousands of the Jews, that were sound believers, held 
 the ceremonies of Moses to be in force at that time ; 
 and Paul was tender towards them in it, Acts xxi. 20, 
 '26, xv. 5. And other Jews sought justification, not 
 only by their sincere works, but also by trusting on 
 
98 the gospe! mystery Direct. VI. 
 
 the promise made to Abraham, and on their priesthood 
 and sacrifices ; which were types of Christ. And the 
 more legal Pharisees would thank God for their good 
 works, asproceedingfrom his grace, Luke xviii. 11. And 
 they could as well acknowledge their salvation to be 
 by faith, as the assertors of salvation by sincere obe- 
 dience can in these days ; for they accounted, that 
 their sincere obedience was wrought in them by be- 
 lieving the word of God, which contained gospel as 
 well as legal doctrine in it,' and therefore that it must 
 be included in the nature of faith, if faith was taken 
 for the condition of their whole salvation. Let the 
 assertors of the condition of sincere obedience learn 
 from hence, that they are building again that Judaism 
 which the apostle Paul destroyed, whereby the Jews 
 stumbled at Christ, Rom. ix. '32. and the Galatians 
 were in danger of falling from Christ and grace, Gal. 
 v. 2, 4. and let them beware of falling under that 
 curse which he hath denounced, on this very occasion, 
 against any man or angel that shall preach any other 
 gospel than that which he hath preached, Gal. i. 8, 9. 
 
 Secondly, The difference between the law and gos- 
 pel doth not at all consist in this, that the one requir- 
 eth perfect doing ; the other, only sincere doing; but, 
 in this, that the one requireth doing, the other, no 
 doing, but believing for life and salvation. Their 
 terms are different, not only in degree, but in their 
 whole nature. 
 
 The apostle Paul opposeth the believing required 
 in the gospel to all doing for life, as the condition pro- 
 per to the law, Gal. iii. 12. ' The law is not of faith : 
 but the man that doth them shall live in them. Horn. 
 iv. 5. To him that worketh not, but believeth on him 
 that justified! the ungodly, his faith is counted for 
 righteousness/ If we seek salvation by never so easy 
 and mild a condition of works, we do thereby bring 
 ourselves under the terms of the law, and do become 
 debtors to fulfil the whole law in perfection; though 
 
Direct. VI. cf sanctification. 99 
 
 we intended to engage ourselves only to fulfil it in 
 part, Gal. v. 3. for the law is a complete declaration 
 of the only terms whereby God will judge all that 
 are not brought to despair of procuring salvation by 
 any of their own works, and to receive it as a gift 
 freely given to them by the grace of God in Christ. 
 So that all that seek salvation right or wrong, know- 
 ing or ignorantly, by any works, less or more, whether 
 invented by their own superstition, or commanded by 
 God in the Old or New Testament, shall at last stand 
 pr fall according to those terms. 
 
 Thirdly, Sincere obedience cannot be performed to 
 all the commands of Christ in the gospel, except it be 
 also performed to tl)e moral law, as given by Moses, 
 and as obliging us by that authority. Some assertors 
 of the condition of salvation by sincere obedience to 
 the commands of Christ, would fain be free from the 
 authority of the law of Moses, because thai justifieth 
 none, but thundereth out a curse against all those that 
 seek salvation by the works of it, Gal. iii. 10, 11, 
 But, if they were at all justified by sincere works > 
 their respect to Moses* authority would not hinder 
 their success ; for many that were good Christians ac- 
 counted themselves bound to obey, not only the mo- 
 ral, but the ceremonial law; and if they had sought 
 justification by any works, they would have sought it 
 by those, Acts xx. 20, 21. They knew not of any 
 justification by sincere works, as commanded only in 
 the gospel ; yet if they had erred in any thing abso- 
 lutely necessary to salvation, the apostles would not 
 have tolerated their weakness. And whether they will 
 or no, they must seek their salvation by the works of 
 the moral law, as given by Moses, or else they can 
 never get it by sincere obedience to the commands of 
 Christ. Christ never loved their new condition so 
 well, as to v abolish the Mosaical authority of the moral 
 law, for the establishment of it. He came not to de- 
 stroy the law and the prophets, but to fulfil them, in 
 12 
 
100 THE GOSPEL MYSTERY DlfeCt. VL 
 
 the practice required by them ; and hath declared, that 
 ' those that break one of the least of these command- 
 ments, and teach men so, shall be called the least in 
 the kingdom of heaven : but whosoever shall do and 
 teach them, the same shall be called great in the king- 
 dom of heaven, Matth. v. 17, 19. He commandeth 
 us to do to men whatsoever, we would they should do 
 to us, because this is the law and the prophet* :' which 
 is sufficient to prove, that he would have us to account 
 the law authoritative to oblige us in this matter. He 
 requireth his disciples to observe and do whatsoever 
 the Scribes and Pharisees bid them, because they sat 
 in Moses' seat, Matth. xxiii. 2, 3. 
 
 And, to come to the point in hand, when Christ 
 had occasion to answer the questions of those that were 
 guilty of the same error that I am now dealing with, in 
 seeking salvation by their own works, he shewed them 
 that they must obey the commands as they were al- 
 ready established by the JVJosaical authority, in the 
 Scripture of the Old Testament : ' What is written ? 
 how readest thou? This do, and thou shalt live, Luke 
 x. 26, c 28. If thou wilt enter into life, keep the com- 
 mandments, which are, Thou shalt do no murder; 
 Thou shalt not commit adultery/ fyc. 
 
 In like manner the apostles of Christ urged the 
 performance of moral duties upon believers by the au- 
 thority of the law given by Moses. The apostle Paul 
 exhorteth to * love one another, because he that loveth 
 another hath fulfilled the law, Horn xiii. 8. and to ho- 
 nour our father and mother, which is the first com- 
 mandment with promise,' Eph. vi. 2. The apostle 
 John exhorteth to love others, as no new, but an old 
 commandment. The apostle James exhorteth, 'to 
 fulfil the royal law, according to the Scripture; Thou 
 shalt love thy neighbour as thyself;' and to keep all 
 the commandments of the law, one as well as another, 
 because he that said, ^Do not commit adultery,' said 
 also, * Do not kill/ James ii. 8, 10, 11. Sound Pro- 
 
Direct. 111. of sanctification. 101 
 
 testants have accounted the denial of the authority of 
 the moral law of Moses to be an Antinomian error. 
 And though our late prevaricators against Antinomi- 
 anism maintain not this error, yet they establish a 
 worse error, justification by their sincere gospel works. 
 I think the denomination of the Antinomians arose 
 from this error. The law of Moses had its authority 
 at first from Christ ; for Christ was the Lord God of 
 Israel, that ordained the law by angels on Mount Sinai, 
 in the hand by Moses, a mediator for the Israelites, 
 who were then his only church, and with whom we be- 
 lieving Gentiles are now joined, as fellow members of 
 one and the same body, Eph. iii. 6 And though 
 Christ has since abrogated some of the commandments 
 then given by Moses, concerning figurative ceremonies 
 and judicial proceedings ; yet he hath not annulled the 
 obligative authority of the moral law, but hath left it 
 jn its full force, to oblige us in moral duties, that are still 
 to be practised; as, when some acts of any parliament 
 are repealed, the authority of the same parliament re- 
 maineth inviolable in other acts that are not repealed. 
 I know they object that the ten commands of the mo- 
 ral law, the ministration of death written and engraven 
 upon stones, are also done away by Christ, 2 Cor. iii. 
 7. But this maketh altogether against their condi- 
 tional covenant : for they are the ministration of death, 
 and done away, not as they commanded perfect obedi- 
 ence, for even Christ himself commandeth us to be 
 perfect, Matth. v. 48. but as they were conditions for 
 procuring life, and avoiding death, established by a 
 promise of life to the doers, and a curse to the break- 
 ers of them, Gal. iii. 10, 12. The covenant made 
 with Israel, on Mount Sinai is abolished by Christ, the 
 Mediator of the new covenant, Heb. viii. 8, 9, 13. 
 And the ten commandments bind us not as they were 
 words of that covenant, Exod. xxxiv. 28. I mean, 
 they bind us not as conditions of that covenant, except 
 we seek to be justified by works : for the law as a co- 
 13 
 
102 THE GOSFEL MYSTERY Direct. VL 
 
 venant, doth still stand in force enough to curse those 
 that seek salvation by their own works, Gal. iii. 10. and 
 if abolished, it is only to those that are in Christ by 
 faith, GaL ii. 19, 20. Acts iii. 22—25. and xv. 10, 11. 
 But the ten commandments bind us still, as they were 
 then given to a people that were at that time under the 
 covenant of grace made with Abraham, to shew them 
 what duties are holy, justsand good, well pleasing to 
 God, and to be a rule for their conversation. The re- 
 sult of all is, that we must still practise moral duties, 
 as commanded by Moses : but we must not sack to be 
 justified by our practice. If we use them as a rule of 
 life, not as conditions of justification, they can be no 
 ministration of death, or killing letter unto us. Their 
 perfection indeed maketh them to be harder terms to 
 procure life by, but a better rule to discover all imper- 
 fections, and to guide us to that perfection, which we 
 should aim at. And it will be our wisdom, not to part 
 with the authority of the decalogue of Moses, until 
 our new divines can furnish us with another system of 
 morality as complete as that, and as excellently com- 
 posed and ordered by the wisdom of God, and more 
 authentic than that is. 
 
 Fourthly, Those that endeavour to procure Christ's 
 salvation by their sincere obedience to all the com- 
 mands of Christ, do act contrary to that way of salva- 
 tion by Christ, free grace; and faith, discovered in the 
 gospel, though they own it in profession ever so highly- 
 
 1st, They act contrary to the way of salvation by 
 Christ ; for they would heal themselves, and save them- 
 selves from the power and pollution of sin, and procure 
 God's favour, by performing sincere obedience before 
 they are come to Christ, the only Physician and Savi- 
 our. They lay their own obedience lowest in the 
 foundation of their salvation, and build the enjoyment 
 of Christ upon it, who ought to be the only foundation. 
 They would sanctify themselves before they have a 
 sure interest in Christy and> * going about to establish 
 
Direct. VI. of sanctificatio^. 103 
 
 their own righteousness, they do not submit themselves 
 to the righteousness of God in Christ/ Rom. x. 3, 4k 
 Sometimes they will call the righteousness of Christ, 
 their legal righteousness, that they may make room for 
 an evangelical righteousness of their own works, to be 
 the immediate procuring cause of their justification by 
 Christ : whereas the apostle Paul knew no evangelical 
 righteousness but that of Christ, which he called ' the 
 righteousness of faith without the law/ Rom. iti, 21, 
 22. 'and not of the law, Phil. iii. 9. Thus they make 
 void Christ's salvation while they pretend to own it, 
 and he profiteth them nothing. Christ is become of 
 none effect to them, while they would be justified 
 by the law, Gal. v. 2, 4. If we would be saved by 
 Christ, we rnu^t own ourselves dead, lost sinners, that 
 can have no righteousness for justification but his, no 
 life or ability to do good until God bring us unto union 
 and fellowship with him. 
 
 c ldly, They do also act contrary to salvation by grace, 
 according to the true meaning of the gospel. For we 
 are not saved by grace, as the supreme cause of salva- 
 tion, by the intervention of works given and accepted 
 by grace as the procuring cause ; in w r hich sense we 
 might be saved by grace, though by a covenant of 
 works ; as a servant that hath monies given him by his 
 master, to purchase an annuity of his master at a low 
 rate, may profess that he had an annuity given him 
 freely, and yet that he hath purchased it, and may 
 claim it as a due debt. But we are saved by grace, as 
 the immediate and complete cause of our whole salva- 
 tion, excluding procurement of our salvation by the 
 condition of works, and claiming it by any law as a due 
 debt. The Scripture teacheth us, that there is a per- 
 fect opposition, and utter irreconcileableness, between 
 salvation by grace and works : 'If by grace, then it is 
 no more of works ; otherwise grace is no more grace ; 
 but, if it be of works, then it is no more grace : other- 
 wise work is no more work/ Rom. xi. 6. So also there 
 
104? the gospel mystery Direct. ^ l f 
 
 is an opposition between a reward reckoned of grace, 
 and of debt, Rom. iv. 4. Between a promise of happi- 
 ness by the law and by grace, Rom. iv. IS, 16. God 
 is so jeaious of [he glory of his free grace, that he will 
 not save us, by any works, though of his own working 
 in us, lest any man should boast, Eph. ii. 9. He know- 
 eth when he healeth men by physic, or maintaineth 
 them by the labour of their hands, they are prone to 
 attribute the glory, rather to the means they use, than 
 to his sole bounty and goodness. 
 
 Sdlj/, They do also act contrary to the way of sal- 
 vation by faith ; for, as I have shewed already, the 
 faith which is required for our salvation in the gospel 
 is to be understood in a sense contrary to doing good 
 works as a condition to procure our salvation, and so. 
 the true difference between the terms of the law and the 
 gospel may be maintained. Believing is opposed to all 
 working for salvation, and the ' law of works to the law 
 of faith,' Rom. iv. 5. and iii. 27. Eph. ii. 8, 9. There- 
 fore we must not here consider faith as a work of 
 righteousness, as comprehending any works of righte- 
 ousness, performed or done, as a condition to procure 
 a right and title to Christ, as the hand whereby we 
 work, to earn him as our bread and drink, as our 
 wages; but only as the hand whereby we receive 
 Christ, as freely given to us, or as the mouth whereby 
 we eat and drink him ; as hath been proved. God 
 giveth a sufficient right to receive Christ and his salva- 
 tion, by the free gospel offer and invitation ; so that he 
 leaveth nothing for our faith to do, but to lay hold of 
 him as a free gift, that the glory of our salvation may 
 not be ascribed at all to our faith or works, but only 
 to this free grace of God in Christ : * It is of faith, that 
 it may be by grace, 7 Rom. iv. 16. 
 
 Fifthly ■, Christ, or his apostles, never taught a gospel 
 that requireth such a condition of works for salvation 
 as they plead for. The texts of Scripture which they 
 usually allege for their purpose, are either contrary 
 
Direct. VI. o* sanctification. 105 
 
 to it, or widely distant from it : as they might learn 
 from many Protestant interpreters, if their affection 
 to a Popish tenet had not blinded them* 1 shail in- 
 stance briefly only in a few of those texts, whereby 
 you may have some light to judge of the true meaning 
 of the rest. That obedience of faith mentioned by the 
 apostle Paul, as the great design of gospel preaching, 
 Rom. i. 5. is as contrary to their condition of sincere 
 obedience for salvation, as the law of faith is to the law 
 of works, Rom. hi. 27. It is an obedience that consist- 
 eth in believing the report of the gospel ; as the apos* 
 tie explained) himself, Rom. x. L6. They have not all 
 obeyed the gospel : for Esaias saith, ' Lord, who hath 
 believed our report ?' Faith is said to be imputed for 
 righteousness, not because it is a work of righteous- 
 ness itself, but because we do by it renounce all confi- 
 dence in any righteous works whatsoever, and trust on 
 him that justifieth the ungodly : as is clear by that 
 rery text which they usuaiiy pervert for their purpose, 
 Rom. iv 5. They grossly pervert these words of Paul, 
 Rom. ii. 6, 7. ' Who will render to every man accord- 
 ing to his deeds ; to them, who, by patient continuance 
 in well doing, seek for glory, and honour, find immor- 
 tality, eternal life/ Where they will have Paul to be 
 declaring the terms of the gospel, when he is evidently 
 declaring the terms of the law, to prove, that both 
 Jews and Gentiles are all under sin, and that no flesh 
 can be justified by the works of the law, as appeareth 
 by the tenor of his following discourse, Rom. hi 9 10. 
 They join evidently with the Papists, against the con- 
 current judgment of the best Protestant divines, in the 
 interpretation of that text, James ii. 24. ' Ye see then, 
 how that by works a man is justified, and not by faith 
 only.' Where they will have James to deliver the 
 doctrine of justification in more proper expressions 
 than the apostle Paul, who teacheth justification by 
 faith without works ; though Paul treated on this doc- 
 trine as his principal subject, and James doth only 
 
106 the gospel MYSTERY Direct. VI, 
 
 speak of it occasionally, as a motive to the practice of 
 good works; whereby we may easily judge which of 
 their expressions are to be taken for the most proper. 
 Protestants have shewed sufficiently, that James speak- 
 eth not of a true saving faith, but of such a dead faith 
 as devils have; not of justification in a proper sense, 
 but of the declaration and manifestation of it by its 
 fruits. Besides, he speaks of justification by works, as 
 commanded in the law given by Moses ; as appeareth 
 by his citing the commandments of the law, verse 8, 
 
 11. which our contrivers of the new divinity would 
 have nothing to do with in their model of the doctrine 
 of justification. Another text, alleged by them, is, 
 Rev. xxii. 14. c Blessed are they that do his command- 
 ments, that they may have right to the tree of life, 
 and may enter in through the gates into the city.' 
 But the Greek word which is here translated right, is 
 translated poiver or privilege. John i. 12. It signifieth 
 here, a rightful possession of the fruit of the tree of life, 
 and not a mere title to it. So this text proveth no 
 more than what the Protestants generally acknowledge, 
 that good works are the way wherein we are to walk 
 to the enjoyment and possession of the glory of Christ z 
 though a title to Christ, and his glorious salvation, be 
 freely given us without any procuring condition of 
 work!. They account also, that when the happiness of 
 heaven is called a reward, it must needs imply a pro- 
 curing condition of works, as Rlv. xxii. 12. Matth. v, 
 
 12. But though it be called a reward, because it is 
 given after the doing of good works, and because it 
 recompenseth good works better than any wages on 
 earth can recompense the labourer ; ye* it is a reward 
 of grace, not of debt, Rom. iv. 4. it is no proper wages, 
 but v free gift : Rom. vi. 23. ' For the wages of sin 
 is death, but the gift of God is eternal life, through 
 Jesus Christ our Lord/ 
 
 Another thing asserted in the direction, is, that those 
 that endeavour to perform this sincere obedience as the 
 
t>irect. VI- of sanctification". 107 
 
 condition to procure a right and title to Christ and his 
 salvation, shall never be able to perform sincerely any- 
 true obedience by all such endeavours. Though they 
 labour earnestly, and pray fervently, fast frequently, 
 and oblige themselves to holiness by many vows, and 
 press themselves to the practice of it, by the most for- 
 cible motives, taken from the infinite power, justice, 
 and knowledge of God, the equity and goodness of his 
 commands, the salvation of Christ, everlasting happi- 
 ness and misery, or any other motives improved by the 
 most affectionate meditation : yet they shall never attain 
 to the end which they aim at in such an erroneous way. 
 They may restrain their corruptions, and bring them- 
 selves to many hyprocritical slavish performances, 
 whereby they maybe esteemed among men, as eminent 
 saints ; but they shall not be able to mortify one cor- 
 ruption, or to perform one duty in such a holy manner 
 as God approveth. Yet here I censure only an error, 
 not the lives of the persons who maintain it. ' I have 
 heard that some preach legally, and pray evangelically. 
 I doubt not but the frame of their hearts and lives is 
 rather according to their prayers than their sermons. 
 Though Peter complied with Judaism in an outward 
 act of profession ; yet he lived himself like a Christian, 
 Gal. ii. 11, 14. I affirm only, that ao godly person did 
 or could attain to goodness in this erroneous way. And 
 what a lamentable disappointment this is to those who 
 have attempted to alter the Protestant doctrine, and 
 to pervert and confound law and gospel, and have bred 
 much contention in the church, that they might secure 
 the practice of sincere obedience against Antinomian 
 errors, by making it the procuring condition of their 
 salvation ; when, after all this ado, the remedy is found 
 to be as bad as the disease; equally unserviceable and 
 destructive to that great end for which they designed 
 it; and that it hath an Antinomian effect and opera- 
 tion, contrary to the power of godliness ! 
 
 Much more might be said for the confutation of this 
 
]08 THE GOSPEL MYSTERY Direct. VL 
 
 novel doctrine ; but, if this one thins: be well proved; 
 it may be sufficient to make the zealous contrivers of 
 it to be ashamed of their craft, and angry with them- 
 selves, and sorry, that they have taken so much pains, 
 and stretched their wits, to maintain such an unprofit- 
 able, unsanctifying opinion. It will be sufficient for 
 the proof of it, if I shew that the practice of true holi- 
 ness cannot possibly be attained unto, by seeking to 
 be saved by the works of the law ; because I have al- 
 ready proved, that this doctrine of salvation by sincere 
 obedience, is according to the terms of the law, and 
 nor of the gospel. And hereby those also may see 
 their error, that ascribe justification only to the gospel, 
 and sanctification to the law. Yet, because those as- 
 sertors of the condition of sincere obedience will hardly 
 be persuaded by what hath been said, that iris the way 
 of the law of works. I shall, for their more full convic- 
 tion, sufficiently manifest, that it is of no other nature 
 and operation, than any other doctrine that is proper 
 to the iaw, and'hath no better fruit: as I proceed to 
 prove by the following arguments, that holiness cannot 
 be attained by seeking it by the law of works, that so 
 it may appear not worthy to be called gospel doctrine. 
 \st, Thejvay of salvation by the works of the law, is 
 contrary and destructive to those necessary means of a 
 holy practice that have been laid down in the foregoing 
 directions, and manifestly proved out of the holy Scrip- 
 tures. I have made it appear, that a hearty propensity 
 to a holy practice cannot be attained without some 
 good persuasion of our reconciliation with God by jus- 
 tification, and of our everlasting happiness, and of suf- 
 ficient strength both to will and to perform our duty ; 
 and that these and all other endowments necessary to 
 the same end are to be had only in Christ, by union 
 and fellowship with him; and that Christ himself with 
 all his fulness, is united to us by faith • which is not a 
 condition to procure a right and title to Christ, but an 
 instrument whereby we receive him actually into our 
 
Direct. VI. of sanctificatioi*. 109 
 
 hearts, by trusting on him for all salvation freely pro- 
 mised to us in the gospel. All these means of a holy 
 practice, are things wherein our spiritual life and hap- 
 piness do consist : so that, if we have them, everlast- 
 ing life is begun in us already ; and because they are 
 the necessary means of a holy practice, therefore the 
 beginning of everlasting life in us must not be placed 
 after such a practice, as the fruit and consequent of 
 it ; but must go before it, as the cause before the ef- 
 fect. Now, the terms of the law are directly contrary 
 to this method. They place the practice of holiness 
 before life, and make it to be the means and procuring 
 cause of. life; as Paul descriheth them, Rom. x. 5. 
 * The man that doth these things shall live by them/ 
 By these terms, you are first to do the holy duties 
 commanded, before you have any interest in the life 
 promised, or any right to lay hold of it, as yours, by 
 faith. And you must practise holiness without the 
 forementioned means, or else you can never attain to 
 them. Thus the true meens are turned out of their 
 office ; and instead of being causes, they are made to 
 be effects and fruits of a holy practice. And it will be 
 in vain ever to expect such effects and fruits ; for holi- 
 ness itself, with all its effects, must needs be destroyed, 
 when its necessary causes are taken away. Therefore 
 the apostle Paul testifieth, that the way of salvation 
 by the works of the law maketh faith void, and the pro- 
 mises of none effect ; and frustrateth the grace of God, 
 as if Christ died in vain ; and maketh Christ to be of 
 no profit, and of none effect to us, as those that are 
 fallen from grace, Rom. iv. 14. Gal. ii. 21. and v. % 4<. 
 Let us now examine the modern doctrine of salvation, 
 by the condition of sincere obedience to all the com- 
 mands of Christ, and we shall quickly find it to be a 
 chip of the same block with the former legal way of* 
 salvation, in the same manner destructive to the means 
 of holiness, and to holiness itself. It requireth of us the 
 performance of sincere obedience, before we have the 
 K 
 
210 the gospel mystery Direct. VL 
 
 means necessary to produce it, by making it antecedent 
 to our justification, and persuasion of eternal happiness, 
 and our actual enjoyment of union and fellowship with 
 Christ, and of that new nature which is to be had only 
 in him by faith. It destroyeth the nature of that sav- 
 ing faith whereby we actually receive and enjoy Christ 
 and all his benefits, and knocketh off our hands from 
 laying hold of Christ and his salvation, by telling us 
 still as Christ told the legal worker after all his labour, 
 that yet we lack something, Mark x. 21. that it is pre- 
 sumption to take him as our own until we have perform- 
 ed the condition for our right and title to him ; which 
 is another kind of saving faith, otherwise called sincere 
 obedience. By this devised conditional faith, Satan 
 keepeth many poor souls at bay, poring upon their 
 own hearts for many years together, to find whether 
 they have performed the condition, and whether they 
 have as yet any right to Christ for their salvation, 
 not daring to venture to take him as their own. It is 
 a strong partition wall, that will certainly hinder the 
 soul from coming to Christ, until it be thrown down 
 by the knowledge of salvation by grace, without any 
 procuring condition of works. And though it be ac- 
 counted but as the payment of a pepper corn for a 
 great estate ; yet it is enough to break the ablest man 
 in the world, because it debars him from laying hold 
 of the effectual means of holiness, whereby that pep- 
 per corn may be obtained. 
 
 2f//y, Those that seek salvation by the works of the 
 law, do therein act according to their natural state. 
 They live or walk according to the flesh, or old man; 
 not according to the new state, by Christ living in 
 them. I doubt not but several of them that live under 
 the light of the gospel are partakers of a new state in 
 Christ, and do walk holily in it ; but the best in this 
 w-orld have in them flesh as well as spirit, and may act 
 according to either state in some measure ; and in this 
 matter they do act only according to their carnal na=» 
 
Direct. VI. of sanctification'. Ill 
 
 tural state. When the believing Galatians were se- 
 duced to a legal way of salvation, the apostle Paul 
 charge th it upon them as their folly, that, having be- 
 gun in the Spirit they would now be * made perfect in 
 the flesh/ Gal. iii. 3. And he resembleth those that 
 desire to be under the law, to Abraham's son born of 
 Hagar the bond woman ; to shew, that such do walk as 
 those that * are born after the flesh, not after the Spi- 
 rit,' Gal iv. 19, 23, 29. The law was first given to 
 Adam in his pure natural state, to prescribe terms for 
 his continuance in the happiness which he then enjoyed. 
 And, ever since that time, the flesh, or natural man, is 
 married to the law, and the * law hath dominion over a 
 man as long as he liveth,' t. e. until he be dead to his 
 fleshly state by the body of Christ, and married to hira 
 that is raised from the dead. We are not at all under 
 the law as a covenant of works, according to our new 
 state in Christ; as the apostle testified!, Rom. vi. 14<. 
 * Ye are not under the law, but under grace : and Gal. 
 v. 18. If ye be led by the Spirit^ ye are not under 
 the law.' From hence we may firmly conclude, that 
 none can possibly attain to true godliness by acting 
 according to legal terms ; because I have fully proved 
 already, that it is impossible to be godly while we are 
 in the flesh, or in a natural state, and that, as far as 
 we act according to it, we can do nothing but sin. 
 The law is so weak through the flesh, that it cannot 
 bring us to fulfil its own righteousness, Rom. viii. 3, 4- 
 It is married to a cross piece of flesh, that is enmity 
 to it, and can never be subject to it, Rom. viii. 7. It 
 sueth the natural man for an old debt of obedience, that 
 he is utterly unable to pay since the fall ; and the suc- 
 cess is accordingly, it gets nothing. Neither do those 
 take a better course, that would bring themselves to 
 holiness, by making sincere obedience to Christ's com- 
 mands the condition of their salvation. Their way is 
 the same for substance with that of the Galatians be- 
 fore mentioned who would be made perfect in the flesh, 
 K2 
 
112 the gospel MYSTERY Direct. VI„ 
 
 not by perfect obedience, but sincere ; as hath been 
 shewed before. Their endeavours to procure an interest 
 in Christ by their sincere obedience, do testify against 
 themselves, that they do not act as people that are in 
 Christ, but rather as people that judge themselves to 
 be without an interest in Christ, and to be yet to seek 
 for it. And sincere obedience is as impossible to be 
 attnined unto, as perfect obedience, if we act accord- 
 ing to our dead natural state. 
 
 l 3dly, As the law bereaveth of all strengthening 
 means that are to be had by faith in Christ, and find- 
 eth us without strength in our natural state ; so of it- 
 self, it affordeth us no strength to fulfil its own com- 
 mands : ' If there had been a law given that could 
 have given life, verily righteousness should have been 
 by the law/ Gal. iii. 21. It doth not so much as pro- 
 mise us life, until we have performed the obedience re- 
 quired by it. ■ The man that doth these things shall 
 live by them/ Rom. x. 5. It is well called a voice of 
 words, Heb. xii. 19. because its high and big words 
 are not accompanied with any enlivening power. And 
 the doctrine of life and salvation by sincere obedience 
 is not better natured, or more bountiful to us; for it 
 exacteth of us the performance of the condition, before 
 it alloweth us any life or salvation by Christ. Can any 
 man rationally expect strength to obey sincerely, by 
 following a doctrine that doth not so much as promise 
 it ? The true gospel is of a more benign nature ; for it 
 promiseth, that • God will pour out of his Spirit upon 
 all flesh, Acts ii. 17. and will put his laws into our 
 minds, and write them in our hearts, Heb. viii. 10. and 
 will cause us to walk in his statutes, that we shall keep 
 his judgments and do them/ Ezek. xxxvi. 27. This 
 word of God's grace, that requireth not holiness of us 
 as a condition, but promiseth it to us as a free gift, 
 must needs be the only doctrine * that is able to build 
 us up, and to give us an inheritance among them that 
 are sanctified/ Acts xx. 32. Seeing it pleaseth God 
 
Direct. VI. of sanctificatiok. 113 
 
 to bring us to holiness by believing a doctrine, we may 
 reasonably expect that God should work upon us suit- 
 ably to the nature of the doctrine which we believe ; 
 that he should give by a giving doctrine, and exact by 
 an exacting doctrine. 
 
 ^thly, The way of procuring life and happiness by 
 the condition of perfect or sincere works, is not a ra- 
 tional method for the recovery of fallen man ; though 
 it were good for the preserving of life before the fall ; 
 for it prescribed! the immediate practice of holiness to 
 recover a man dead in sin ; as if one would say to the 
 sick of the palsy, * Arise, and walk, and then thou 
 shak be whole, and able to walk.* We sometimes say 
 jestingly to a child that is fallen on the ground, * Come 
 hither and I will help thee up :' but if we should say 
 so to one that is cast upon his bed by a dead palsy, we 
 should be guilty of mocking and cruelly insulting the 
 afflicted. Those that are humbled and made sensible 
 of their original sin. and natural deadness, know that 
 they must first live by the Spirit, before they can act 
 holily, Gal. v. 23. They will enquire : ' How shall we 
 have strength to perform the duty required ?' If you 
 answer, that they must trust in God and Christ to help 
 them ; they may readily reply, they have no sure 
 ground to trust on God or Christ for any saving grace, 
 according to this doctrine, before they have performed 
 this condition, at least in a sincere resolution of obe- 
 dience, and that they are as unable to bring their 
 hearts to teuch a resolution as a dead man is to raise 
 himself out of the grave. Take another instance. 
 The method of the doctrine of works is : You must 
 love God first, and then on that condition he will love 
 you again ; whereas, on the contrary, ' we love God 
 because he loved us first,' 1 John iv. 19. And if God 
 suspend his love to us upon any condition, our love to 
 him will not be absolute, but suspended upon the same 
 condition, and no way contrary to an actual hating of 
 him. 
 
 K3 
 
114*. THE GOSPEL MYSTERY Direct. VI* 
 
 5thly, The law is so far from healing our sinful cor- 
 ruption, that it proveth rather an occasion of sinful 
 motions and actings in those that seek salvation by the 
 works of it. This cometh to pass by reason of the 
 power of our natural corruption ; which is stirred up 
 and rageth the more, when the holy and just law of 
 God is set in opposition against it ; so that the fault is 
 not in the law, but in our hearts. Those that find not 
 this by their own experience, should believe the 
 apostle Paul, who teacheth it plainly, and that 
 from his own experience, Rom. vii. 5, 14. He 
 affirmeth, that there are motions of sin by the law, in 
 a fleshly state: and that sin, taking occasion by the 
 commandment, < Thou shalt not covet,' wrought in him 
 all manner of concupiscence, deceivedhim, slew hiin, 
 became exceeding sinful ; and that without the law, 
 he was alive and sin dead ; but, when the command- 
 ment came, sin revived, and he died. He sheweth the 
 cause of this irreconcileable enmity and contrariety 
 between his sinful nature, and the law ; ' The law is 
 spiritual ; but I am carnal, sold under sin/ Take no- 
 tiee here, from the reason given by the apostle, that 
 the doctrine of salvation by sincere obedience will have 
 the same event. Corrupt nature is contrary to sincere 
 obedience, as well as perfect ; aad, if we make it the 
 condition of our salvation, sin will take the same occa- 
 sion by it, to become exceeding sinful in its motions 
 and actings. The success of legal doctrine upon the 
 natural man is according to the proverb, 4 Reprove 
 not a scorner, lest he hate thee,' Prov. ix. 8. Rebuk- 
 ing a madman, is the way to enrage him : and such is 
 the natural man in spiritual things, since he fell out of 
 his right mind by the sin of Adam. We find, by ma- 
 nifold experience, that though men be generally ad- 
 dicted to the principles of salvation by works ; yet 
 multitudes of them hate all strict preachers and pro- 
 fessors of true holiness, because they are a torment to 
 their consciences. They endeavour to shelter then> 
 
Direct. VI. of sanctificatiost. H5 
 
 selves in the ignorance of the law ; accounting, that 
 the less they know, the less they shall answer for i and 
 therefore they would have no right things prophesied 
 unto them, Isa. xxx. 10. And they have prevailed 
 generally in the world, to darken the natural know- 
 ledge of moral duties, in such a degree, that there is a 
 necessity of learning them by divine revelation out of 
 the Scriptures. We may find how prone legal writers 
 are to corrupt the sense of the law, that they may leave 
 starting holes for their corruptions, by the corrupt 
 glosses of the Scribes and Pharisees, from which Christ 
 did vindicate it, JVIatth. v. And, as far as I have ob- 
 served, none more endeavour to discover the purity 
 and perfection of the law, than those that seek holi- 
 ness and salvation, without any legal condition, by the 
 mere free grace of God in Christ. The doctrine of 
 salvation by sincere obedience is but a mincing the 
 perfection required in the law ; and yet how is this 
 doctrine minced again and again, until it is become so 
 small, that the substance of all true obedience is lost? 
 A willingness to be saved according to Christ's terms, 
 or a consent that Christ should be our Lord, or a re- 
 solution to obey his commandments (which is little 
 more than ignorant men trust on when they say, they 
 hope God will save them, because they have a good 
 meaning, though they live in neglect of all religion) 
 without any further practice of holiness, shall pass 
 with many for enough of sincere obedience, both to 
 enter them into a state of salvation, and to continue 
 them in it ; so that they shall never be accounted 
 breakers of the gospel covenant, while so much can be 
 pretended. The most that is made necessary for sal- 
 vation, shall be only, to endeavour to do what we can 
 to obey Christ's commands : though all that the most 
 can do, is nothing that is truly good. Those that 
 have a little more zeal for their salvation by works, are 
 prone to spend it in superstitious observances, because; 
 they suit better with their carnaj nature, than the sp> 
 
116 the gospel mystery Direct. VI. 
 
 ritual commands of God and Christ. I doubt not but 
 this hath been one occasion of the prevailing of Hea- 
 thenish, Jewish, and Popish superstitions in the world. 
 We find, by experience, how Popery fell in several na- 
 tions of late years, when the great pillar of it, the doc- 
 trine of justification by works, was overthrown by the 
 Protestant doctrine of justification by faith alone. If 
 these legal zealots be forced, by strong conviction, to 
 endeavour the practice of spiritual duties for the quiet- 
 ing of their guilty consciences, they may be brought 
 to strive and labour earnestly, and even to macerate 
 their bodies with fasting, that they may kill their lusts ; 
 but still their lusts are alive, and as strong as ever they 
 were ; and do shew forth their ennnfy against the law 
 of God by inward fretting, repining, and grudging at it, 
 as a grevious task-master, though a slavish fear restrain 
 their gross outward actings. And, if once these zea- 
 lots be enlightened with the knowledge of the spiritual 
 nature of the law, to discern that God rejecteth all 
 their slavish service, and will not own it for sincere 
 obedience ; then they fall into despair of their salva- 
 tion, because they see they have failed in their highest 
 attempts to perform the condition ; and then they can 
 easily discover themselves, that their hearts swell in 
 anger and manifest hatred against the law, yea, and 
 against God and Christ, for prescribing such hard con- 
 ditions of salvation, which they cannot keep, and yet 
 must expect to be damned eternally for breaking them. 
 This filleth them with blasphemous thoughts against 
 God and Christ, and they can hardly refrain from blas- 
 pheming with their tongues. And when they are 
 brought to this horrible condition, if God doth not in 
 mercy discover to them the way of salvation, by free 
 grace, through faith alone, they will endeavour, if they 
 caa, to sear their consciences past feeling of sin, and 
 fully to abandon all religion, which hath proved such 
 an unsufFerable torment to them : or, if they cannot 
 sear their consciences, some of them are easily prevail- 
 
Direct. VI. of sanctification. 117 
 
 ed with by Satan, rather to murder themselves, than to 
 live longer in the hatred of God, the spirit of blas- 
 phemy, and continual horror of conscience. This is 
 the pestilent effect of legal doctrine upon a carnal 
 heart, that doth but rouse up, and terribly enrage the 
 sleeping lion, our sinful corruption, instead of killing 
 it : as is too evident by the sad experience of many 
 that have endeavoured with all their might to practise 
 it ; and by the Scripture, that sheweth a sufficient 
 cause why it cannot be otherwise. Therefore, the 
 doctrine of salvation by sincere obedience, that was 
 invented against Antinomianism, may well be ranked 
 among the worst Antinomian errors. For my part, I 
 hate it with perfect hatred, and account it mine ene- 
 my, as I have found it to be. And 1 have found by 
 some good experience, the truth of the lesson taught 
 by the apostle, that the way to be freed from the do- 
 minion of sin, is, ' not to be under the law, but under 
 grace,' Rom. vi. 14. 
 
 Gtkly, The way of salvation by works was blasted by 
 the curse denounced against the first Adam's sin ; so 
 that now it cannot work life in us, or holiness, but 
 only death ; for the law which requireth both sincere 
 and perfect obedience to God in all things, was made 
 known to Adam at his first creation, as the means of 
 continuing the happy life that then was bestowed upon 
 him : and it would have been effectual for this end, if 
 he had not transgressed in the forbidden fruit. But 
 when he had once brought himself and his posterity 
 under the terrible sentence, ' Thou shalt surely die/ 
 Gen. ii. 17. all that knowledge of God or his law, that 
 before wrought for continuance of life, was turned by 
 that cursing sentence the contrary way to work for 
 his death, even for the death of his soul in sin, as well 
 as for the death of his body ; and therefore it quickly 
 moved him to hide himself from God as an enemy. 
 It was as if God should say, ''All the light and know- 
 ledge that thou hast, shall not be able to continue thy 
 
118 the gospel mystery Direct. VI. 
 
 life or restore it ; frut it shall rather tend to thy death/ 
 Therefore, while we continue in our natural state, 
 under the first Adam's guilt and curse, the knowledge 
 of the law, yea, and all such knowledge of God and 
 his attributes as natural men may attain to, must needs 
 be in like manner accursed to us. And seeing man 
 did not use his natural knowledge and wisdom aright, 
 God is resolved to revenge the abuse of it, by giving 
 us salvation in a way contrary to it, that seemeth fool- 
 ishness to the natural man : and wholly to abolish the 
 way of living by any of our works, or by any wisdom 
 or knowledge that we can attain unto. * For it is 
 written, I will destroy the wisdom of the wise, and will 
 bring to nothing the understanding of the prudent. 
 Hath not God made foolish the wisdom of this world? 
 for, after that, in the wisdom of God, the world by 
 wisdom knew not God, it pleased God, by the foolish- 
 ness of preaching to save them that believe,' 1 Cor. i. 
 19, 20, 21- Hence we may conclude, that no truth, 
 known by the light of nature, can be an effectual 
 principle or motive to work holiness in us ; and gospel 
 principles and motives are but abused when they are 
 applied to a legal way of salvation. 
 
 7tkly, The end which God aimed at in giving the 
 law to Moses, was not, that any should ever attain to 
 holiness or salvation by the condition of perfect or 
 sincere obedience to it ; though, if there had been any 
 such way of salvation at thai time, it must have con- 
 sisted in the performance of that law, which was then 
 given to the church to be a rule of life, as well as a 
 covenant. There was another covenant made before 
 thai time, with Abraham, Isaac, and Jacob ; a cove- 
 nant of grace, promising all blessings freely through 
 Christ, the promised seed, by which only they were to 
 be saved. And the covenant of the law was added 
 that they might see their sinfulness, and subjection to 
 death and wrath, and the impossibility of attaining to 
 life or holiness by their works, and be forced to trust 
 
Direct. VIL of s^ notification. 119 
 
 on the free promise only for all their salvation, and 
 that sin might be restrained by the spirit of bondage, 
 until the coming of the promised seed, Jesus Christ, 
 and the more plentiful pouring out of the sanctifying 
 Spirit, by him. This the apostle Paul sheweth largely, 
 Gal. iii. 15, 24. Rom. v. 20, 21. and x. 8, 4. None of 
 the Israelites under the Old Testament were ever 
 saved by the Sinai covenant; neither did any of them 
 ever attain to holiness by the terms of it. Some of 
 them did indeed perform the commandments of it sin- 
 cerely, though imperfectly : but those were first justi- 
 fied, and made partakers of life and holiness by virtue 
 of that better covenant made with Abraham, Isaac, 
 and Jacob, which was the same in substance with the 
 new covenant, or testament, established by the blood 
 of Christ. Had it not been for that better covenant, 
 the Sinai covenant would have proved to them an oc^ 
 casion of no happiness, but only of sin, despair, and 
 destruction. Ot itself it was only a killing letter, the 
 ministration of death and condemnation ; and therefore 
 it is now abolished, 2 Cor. iii. 6, 8, 9, II. We have 
 cause to praise God, for delivering his church, by the 
 blood of Christ, from this yoke of bondage : and we 
 have cause to abhor the device of those that would lay 
 upon us a more grievous and ierrible yoke, by turning 
 our very new covenant into a covenant of sincere 
 works, and leaving us no such better covenant, as the' 
 Israelites had under their yoke, to relieve us in ouf- 
 extremity. 
 
 DIRECTION VII. 
 
 We are not to imagine that our hearts and lives must be 
 changed from sin to holiness in any measure, before 
 we may safely venture to trust on Christ for the sure 
 enjoyment of himself and his salvation. 
 
120 the gospel mystery Direct. VTL 
 
 EXPLICATION. 
 
 WE are naturally so prone to ground our salva- 
 tion upon our own works, that, if we cannot 
 make them procuring conditions and causes of our sal- 
 vation by Christ, yet we shall endeavour at least to 
 make them necessary preparatives, to tit us for receiv- 
 ing Christ and his salvation by faith. And men are 
 easily persuaded, that this is not at all contrary to sal- 
 vation by free grace, because all thai is hereby ascribed 
 to our works, or good qualifications, is only, * That 
 they put us in a fit posture to receive a free gift.' If 
 we were to go to a prince for a free gift, good man- 
 ners, and due reverence, would teach us to trim our- 
 selves first, and to change our slovenly clothes, as Jo- 
 seph did when he came out of the dungeon into the 
 presence of Pharoah. It seemeth to be an impudent 
 elighting and contemning the justice and holiness of 
 God and Christ, and an insufferable affront and indig- 
 nity offered to the divine Majesty, when any dare pre- 
 sume to approach his presence in the nasty pickle of his 
 sins, covered all over with putrifying sores, not at all 
 closed, bound up, or cleansed ; much more, when they 
 endeavour to receive the Most Holy One. into such an 
 abominable stinking kennel, as a sinner's heart is, be- 
 fore it be at all reformed. The parable concerning the 
 man that was to be bound hand and foot, and cast into 
 outer darkness, for coming to the royal wedding, with- 
 out a wedding garment, seemeth to be intended as a 
 warning against ail such presumption/ Matth. xxii. II, 
 13. Many that behold with terror, the abominable 
 filth of their own hearts, are kept off from coming im- 
 mediately to Christ, by such imaginations, which Satan 
 strongly maintaineth and increaseth in them by his sug- 
 gestions : so that they can by no means be persuaded 
 out of them, until God teacheth them inwardly, by the 
 ppvverful illumination of his Spirit. They delay the 
 
Direct. VII. of sanctificatiok. 121 
 
 saving act of faith, because they think they are not yet 
 l.uly prepared and qualified for it. On the same ac- 
 count many weak believers delay coming to the Lord's 
 Supper for many years together, even as long as they 
 live in this world ; and would be as likely to delay 
 tfieir baptism, if they had not been baptized in infancy. 
 Against all such imaginations, I shall propose the fol- 
 lowing considerations. 
 
 First, This error is pernicious to the practice of ho- 
 liness, and to our whole salvation, in the same manner 
 tvith that treated of in the foregoing direction, and 
 may be confuted by the same arguments which are 
 there produced. Whether holiness be made a procur- 
 ing condition of our salvation through Christ, or only 
 i condition necessary to qualify us for the reception of 
 Christ, we are equally brought under those legal terms, 
 :>f doing first the duties required in the law, that so we 
 [nay live. Therefore, we are equally bereaved of the 
 assistance of those means of holiness mentioned in the 
 foregoing directions, as union and fellowship with 
 Christ, and the enjoyment of all his sanctifying en- 
 dowments by faith, which would go before the practice 
 )f holiness, that they may enable us for it ; and we are 
 equally left to labour in vain for holiness, while we are 
 n our cursed natural state, whereby our sinful corrup- 
 ;ion will rather be exasperated than mortified ; so that 
 *e shajl never be duly prepared for the reception of 
 Christ, as long as we live in the world. Thus, while 
 be endeavour to prepare our way to Christ by holy 
 ]uaiifications, we do rather fill it with stumbling blocks, 
 md deep pits, whereby our souls are hindered from 
 iver attaining to the salvation of Christ* 
 
 Secondly, Any the least change of our hearts and 
 ives from sin to holiness before our receiving of Christ 
 md his salvation by faith, is not at all necessary ac- 
 cording to the terms of the gospel, nor required in the 
 vord of God. Christ would have the vilest sinners 
 :ome to him for salvation immediately, without delay- 
 
 . & 
 
122 The gospel mystery Direct. VII* 
 
 ing the time to prepare themselves for him. When 
 the wicked jailor inquired, What he must do to he 
 saved ? Paul directeth him forthwith to believe on 
 Christ, with a promise that in so doing he should be 
 saved ; arid straightway he and all his were baptized, 
 Act* xvi. 30, 33. Paul doth not tell him, that he must 
 reform his heart and life first, though he was in a very- 
 nasty pickle at that time, having but a little before 
 fastened Paul and Silas in the stocks, and newly at- 
 tempted a borrid wilful self-murder. Those three 
 thousand Jews that were converted by Peter's preach- 
 ing, and added the same day to the church by baptism, 
 Acts if. 41. seemed to have as much need of some con- 
 siderable time to prepare themselves for receiving 
 Christ as others, because they had but lately polluted 
 themselves with the murder of Christ himself, ver. 23* 
 Christ commands his servants to go out quickly into 
 the streets and lanes of the city, and to bring in to his 
 feast, the poor and the maimed, and the halt and the 
 blind ; yea, to go out into the highways, and to com- 
 pel them to come in, without allowing them to tarry 
 until they had cleansed their sores and shifted off their 
 filthy rags, and swarms of lice. Christ would have us 
 ' to believe on him that justifieth the ungodly ; and 
 therefore he doth not require us to be godly before we 
 believe, Rom iv. 5. He came as a physician for the 
 sick, and doth not expect that they should recover 
 their health, in the least degree, before they come to 
 him, Matth. iv. 12. The vilest sinners are fitly pre- 
 pared and qualified for this design, which is, to shovr 
 forth the exceeding riches of grace, pardoning our 
 sins, and saving us freely, Eph. ii. 5. 7. For this end 
 the law of Moses entered, that the ' offence might 
 abound ; that so where sin abounded, grace might much 
 more abound,' Rom. v. 20. He loved us in our most 
 loathsome sinful pollutions, so as to die for us ; aivi 
 much more will he love us in it, so as to receive us 
 when we come to him for the purchased salvation. He 
 
Direct. VIL of sanctification". 123 
 
 hath given full satisfaction to the justice of God for 
 sinners, that they might have all righteousness and ho- 
 liness, and all salvation only by fellowship with him 
 through faith. Therefore it is no affront to Christ, or. 
 slighting or contemning the justice and holiness of 
 God to come to Christ, while we are polluted sinners ; 
 but rather it is an affronting and contemning the sav- 
 ing grace, merit and fulness of Christ, it we endeavour 
 to make ourselves righteous and holy before we re- 
 ceive Chris: himself, and ail righteousness and holiness 
 in him by faith. Christ loatheth not to touch a leper 
 and condescended to wash the feet of his disciples, and 
 did not expect that they should be washed and per- 
 fumed beforehand, as some great ones of the world are 
 said to do when they wash the feet of poor men in imi- 
 tation of Christ. 
 
 Thirdly ) Those that receive Christ with an unfeigned 
 faith, shall never want a wedding garment to adorn 
 them in the sight of God. Faith itself is very preci- 
 ous in the sight of God, and most holy, 2 Peter i. 1. 
 Jude verse 20. God loveth it, because it giveth the 
 glory of our salvation only to the free grace of God in 
 Christ, Rom. iv. 16. and renounceth all dependence 
 upon any conditions that we can perform to procure 
 a right to Christ, or to make ourselves acceptable to 
 him. It containeth in it a hearty love to Christ as a 
 Saviour, and a hungering and thirsting appetite for his 
 salvation; and it is the mouth whereby the soul feedeth 
 hungrily upon him. What wedding garment can sin- 
 ners bring with them more delightful than this to their 
 bountiful God, whose great design is to manifest the 
 abundant riches of his glorious grace and bounty in 
 this wedding feast ? The Father himself loveth them 
 because they love Christ, and believe that he came out 
 from God, John xvi. 27. But yet we see that the ex- 
 cellency of faith lieth in this, that it accounteth not 
 itself, nor any other works of ours, a sufficient ornament 
 to make us acceptable in the sight of God. It will not 
 L2 
 
124* the gospel mystery Direct. VII. 
 
 be our wedding garment itself, but it buyeth of Christ 
 ' white raiment, that we might be clothed, and that the 
 gharre of our nakedness may not appear/ Rev. iii. IS. 
 Though it loveth and desireth the free gift of holiness ; 
 yet it abandons all thoughts of practising holiness im- 
 mediately, before we come to Christ for a holy nature. 
 It putteth on Christ himself, and in him all things that 
 pertain to life and godliness. Thus every true believer 
 is ' clothed with the sun.' Rev. xii, 1. even with the 
 ' Son of righteousness/ the Lord Jesus ; who is pleased 
 to be himself both our wedding-garment and feast, and 
 all our spiritual and eternal happiness. 
 
 For the more full satisfaction and consolation of 
 those distressed souls that lie under the terrible appre- 
 hensions of their own sinfulness, and the wrath of God, 
 and dare not venture to trust stedfastly on Christ for 
 their salvation, until they can find in themselves some 
 change from sin to holiness, I shall mention particu- 
 larly several of those things that such would find in 
 themselves ; and I shall show, that if some of them be 
 not partly comprehended in faith itself, they are fruits 
 and consequences of faith ; and therefore they cannot 
 be rationally expected before we trust on Christ for 
 our salvation. 
 
 1$/, They think it necessary to repent before they 
 believe on Christ for their salvation, because repentance 
 is absolutely necessary to salvation, Luke xiii. 3. • Ex- 
 cept ye repent, ye shall ail likewise perish ;' and Christ 
 placeth tue duty of repentance before faith, Mark i. 
 15* i Repent, and believe the gospel/ But we are to 
 know, that Christ requireth repentance first as the end 
 to be aimed at, and faith in the next place, as the only 
 means of attaining to it ; and though the end be first 
 in intention, yet the means are first in practice and 
 execuiion, though both be absolutely necessary to sal- 
 vation. For what is repentance, but a hearty turning 
 from sin to God and his service? and what way U 
 there to turn to God, but through Christ; • who is the 
 
Direct. VII. of sanctification'. 125 
 
 way, the truth, and the life ; without whom none com- 
 eth to the Father ; John xiv. 6, and what way is there 
 Of coming to Christ, but by faith ? Therefore, if we 
 would turn to God in the right way, we must first come 
 to Christ by faith ; and faith must go before repent- 
 ance, as the great instrument afforded us by the grace 
 of God, for the effectual performance of it. Repent- 
 ance is indeed a duty which sinners owe naturaiiy to 
 God ; but the great question is, How shall sinners be 
 able to perform it ? This question is resolved only by 
 the gospel of Christ, Repent and believe. The way to 
 repent, is, to begin with believing. Therefore, the 
 great doctrine of John, in his baptism of repentance, 
 was, that they should believe on him that should come 
 after him, that is, on Christ Jesus, Acts xix. 4. 
 
 *2dly, Regeneration also is necessary to salvation, 
 John iii. 3. and therefore many would find it wrought 
 in themselves before they trust on Christ for their sal- 
 vation. But consider what regeneration is. It is a 
 new begetting or creating us in Christ, 1 Cor. iv. 15. 
 Eph. ii. 10. in whom we are partakers of a divine na- 
 ture, far different from that which we received from the 
 first Adam. Now, faith is the uniting grace whereby 
 Christ dwelleth in us, and we in him, as hath been 
 shewed ; and therefore it is the first grace wrought in 
 our regeneration, and the means of all the rest : when 
 you truly believe, you are regenerated, and not till 
 then. Those that receive Christ by believing, and 
 those only, are the sons of God, ' which are born not 
 of blood, nor of the will of the flesh, nor of the will of 
 man r but of God/ John i. 12, 13. 
 
 Sdly, They account it necessary to receive Christ as 
 their Lord and Lawgiver, by a sincere resignation of 
 themselves to his government, and a resolution to obey 
 his law, before they receive him as their Saviour. This 
 is one principal lesson of the new divinity, and such a 
 receiving Chrhst as Lord, is made to be the great act 
 cf saving faith ; without which, such faith as I have . 
 L3 
 
126 the gospel mystery Direct. VII. 
 
 described, whereby we trust on Christ for salvation 
 is reckoned no better than gross presumption. They 
 teach, that Christ will not bestow his salvation on those 
 that do not first yield their subjection to his kingly 
 authority ; but he calleth them his enemies, because 
 they would not that he should reign over them, and 
 requireth that they be brought and slain before him, 
 Luke xix. 27. And I own it as a certain truth, that 
 Christ will save none but those that are brought to re- 
 sign themselves sincerely to the obedience of his royal 
 authority and laws. But yet we must observe that 
 they are not brought to this holy resignation, or to any 
 sincere purpose and resolution of obedience, before 
 they receive his salvation, but rather by receiving it„ 
 Men that were never thoroughly sensible of their na- 
 tural death in sin, do easily bring themselves to resolve 
 universal obedience to God, when they are on their 
 death-beds, or in any imminent danger, or when they 
 would prepare themselves for the Lord's Supper, that 
 £o they may make their peace with God, and trust se- 
 curely on Christ for his salvation. But all resolutions 
 of that kind are vain and hypocritical, sooner broken 
 than made. Those that know the plague of their own 
 hearts, do find that their mind is enmity unto the l$fr 
 of God and Christ, and cannot be subject unto it, Rom. 
 viii. 7. and that they can as soon remove a mountaha, 
 as give up themselves sincerely to obedience, before 
 they trust on Christ for his salvation, and for the gift 
 of a new heart, whereby they may be enabled both to 
 will and to do any thing that is acceptable to God. 
 We should have been sufficiently obliged to all obedi- 
 ent purposes, resolutions, and resignations, if Christ 
 had never come into the world to save us ; but he knew 
 that we could perform nothing holily, except he made 
 us first partakers of salvation, and that we shall nover 
 obey him as a Lawgiver, until we receive him as a Sa- 
 viour. He is a saving Lord ; trust on him first to save 
 you from th^ guj.lt ajad power, pf sin* aud; dominion o: 
 
Direct. VII. of sanctification* 127 
 
 Satan, and to give you a new spiritual disposition ; then, 
 and not till then, the love of Christ will constrain you 
 to resign yourself to live to him that died for you, 2 
 Cor. v. 14-. and you will be able to say, with an un- 
 feigned resolution, ' O Lord, truly I am thy servant, 
 I am thy servant, and the son of thy hand-maid: thou 
 hast loosed my bands/ Psalm cxvi. 16. 
 
 4ftfdy 9 It seemeth to them evident, that some good 
 works are necessary, before we can trust on Christ 
 safely for the forgiveness of sins ; because our Saviour 
 teacheth us, that if we forgive not men their trespasses, 
 neither will our heavenly Father forgive our trespasses ; 
 and directeth us to pray, « Forgive us our debts, as 
 we forgive our debtors/ Matth. vi. 12, 13. Restitu- 
 tion also was to be made of things wrongfully gotten 
 from others, before the sacramental atonement was 
 made by the trespass offering, Lev. vi. 5, 7. I answer, 
 this is sufficient to prove, that forgiving others, and re- 
 stitution, according to our ability, or at least a sincere 
 desire and purpose so to do, are very closely joined 
 with the forgiveness of our sins, and are very necessary 
 to fit us for prayer, and for sacramental applications of 
 pardoning grace to ourselves, A lively faith cannot 
 be without these fruits, and therefore we cannot pray 
 or partake of sacraments, in faith, without them,; but 
 yet, if we strive to do either of these before we trust 
 on Christ for our pardon and salvation, we shall do them, 
 slavishly and hypocritically, not in a holy, acceptable* 
 manner. Our forgiving others will not be accompa- 
 nied with a hearty love to them as to ourselves, for 
 the sake of God; and our restitution will be but a 
 forced act, like Pharaoh's letting the children of Israel 
 go; or, like Judas' restoring the thirty pieces of silver, 
 being compelled thereunto by terror of spirit ; and 
 when the terror that forced us is removed, we shall be 
 as ready to recal our forgiveness, and to wrong 
 otherc again, as Pharaoh was to bring the Israelites 
 again into bondage after he had let them go ; Exod* 
 
128 the gospel mystery Direct. VII. 
 
 xiv. 5. If you would forgive others heartily, so as to 
 love them again, you must first, by faith in Christ, ap- 
 prehend the love and mercy of God towards yourselves, 
 and then you will be able, according to the apostle's 
 instructions, to be kind, tender hearted, forgiving one 
 another, ' even as God, for Christ's sake, hath forgi- 
 ven you/ Eph. iv. 32. The readiness of Zaccheus to 
 make restitution, followed upon a discovery of Christ's 
 love to him ; and his joyful receiving Christ into his 
 house, was fruit whereby he did evidence the truth of 
 that faith that was already wrought in his heart. 
 
 5thly, I shall reckon up together several other qua- 
 lifications that distressed souls would find in themselves, 
 that they may be duly prepared to trust on Christ for 
 their salvation : and when they have laboured anxiously 
 a long time, and cannot get them, at last they lie 
 down in sorrowful despondence, not daring to apply 
 the consolations of the grace of God in Christ to their 
 wounded consciences. Let perplexed souls mark the 
 particulars, and observe whether the condition of their 
 own souls be reached in any of them, ' O thotf afflicted, 
 tossed with tempests, and not comforted,' what good 
 qualifications are they that thou wouldst have, that 
 thou mayest be encouraged to lay hold on Christ for sal- 
 vation ! It is likely thou wilt answer in the bitterness 
 of thy soul : ' O let me have first some love to God 
 and godliness in mine heart, and freedom from mine 
 hateful heart-risings against him and his service ! Let 
 me have some good thoughts of God, his justice, 
 mercy, holiness, that I may be able to justify him 
 though he damn me, and that I may not be filled with 
 murmuring and hellish blasphemies in my mind against 
 him. Let the raging of my lusts be abated, and the 
 stinking kennel of my wicked heart a little cleansed. 
 Let me have some holy reverential fear of God, and 
 not only a panic tormenting horror. I would be more 
 affected with the wrath of God, and not be of a slight- 
 ing heedless spirit. I would be more humbled for sin, 
 
Direct. VIL of sanctification. 129 
 
 loath it, and be ashamed of it, and be sorry for it with 
 a godly sorrow, not merely because of the punishment, 
 but because it grieveth and vexeth the Holy Spirit of 
 God. I would be able to make a willing and ingenu- 
 ous confession of sin, and to pour out my^oul to the 
 Lord in lively affectionate prayer for forgiveness, and 
 to praise and glorify him heartily, and not be like a 
 lifeless stone in the duty of prayer as I am.' Are 
 these the things thou desirest, O poor distressed soul ? 
 The best reply I can make for thy speedy comfort, is 
 to inform thee, that the things are good, but thy desires 
 are not well timed. It is unreasonable for thee to ex- 
 pect these holy qualifications, whilst thou are in thy 
 natural state, under the guilt of sin, and the apprehen- 
 sion of the wrath of God ; before thou hast received 
 the atonement, and the new spiritual life that is by 
 Christ through faith in his name. Thou dost but ex- 
 asperate thy corruptions, and harden thy heart, and 
 make thy wounds to stink the more, because of 
 thy foolishness. Such good qualifications are included 
 in the nature of faith, and for the most part they fol- 
 low after it ; so that they cannot possibly be obtained 
 before thou trustest on Christ for thy salvation ; as I 
 shall shew concerning them particularly in their order. 
 A love to the salvation of God, and to the free gift of 
 holiness, is included in the nature of faith ; so that it 
 cannot be hearty without it. Act faith first, and the 
 apprehension of God's love to thy soul will sweetly al- 
 lure and constrain thee to love God and his service 
 universally : * We love him, because he first loved us,' 
 1 John iv. 19. We cannot be beforehand with God in 
 love : and we must perceive his love to make us love 
 him : for, if we look upon him as a God contrary to us, 
 that hateth us, and will damn us, our own innate self- 
 love will breed hatred and heart risings against him, in 
 spite of our hearts. That love which is the end of the 
 law, must flow from ' faith unfeigned/ 1 Tim. i. 5. 
 And, if hatred work in thee more than love, how canst 
 
130 the gospel MYSTERY Direct. VII, 
 
 thou expect good thoughts of God, or any other than 
 blaspheming, or at least murmuring thoughts of him, in 
 this condition ? Ill will never speaketh or thinketh 
 well. The first right holy thoughts thou canst have 
 of God, are thoughts of his grace and mercy to thy 
 soul in Christ, which are included in the grace or 
 faith. Get these thoughts first by believing in Christ, 
 and they will breed in thee love to God, and all good 
 thoughts of him, and free thee from blasphemous and 
 murmuring thoughts by degrees; for * love thinks no 
 evil/ 1 Cor. xiii. 5. Then wilt thou be able to account 
 GoH just and merciful, if he had damned thee, and ex- 
 tended his grace to others ; and thou wilt be able to 
 think well of his holiness, and of his decrees, which 
 many cannot endure to hear of. The way to get rid 
 of thy raging lusts, is by faith, that l purifieth the 
 heart, and worketh by love, Acts xv. 9. Gal. v. 6. 
 The soul must be brought to take pleasure in God and 
 Christ by faith, or else it will lust after fleshly and 
 worldly pleasures. And the more you strive against 
 lusts without faith, the more they are stirred up ; 
 though you prevail so far as to restrain the fulfilling of 
 them. Beg a holy fear of God, with fear of coming 
 short of the promised rest through unbelief, Heb iv. 1. 
 Such a fear is an ingredient of faith, and it will breed 
 in us a reverential, yea, a child-like fear of God and 
 his goodness : Heb. xii. 28. Hosea iii. 5. ' We must 
 have grace, whereby we may serve God with rever- 
 ence,* &c It is in the margin, i We must have or 
 hold fast grace.' And there is no other way to hold 
 fast grace but by faith; and this will quickly calm all 
 panic and tormenting horror. And if you would be 
 free from carelessness, and slighting the wrath of God, 
 your way is, first, by believing, to avoid despairing: 
 for people grow careless by despairing : and, for their 
 own quiet, they will endeavour to slight evils which 
 they have no hope to prevent ; according to the pro- 
 verb, ' Let us eat and drink, for to-morrow we die,* 1 
 
Direct. Vll. of sanctification. 131 
 
 Cor. xv. 32. True humiliation for sin is either a part 
 or fruit of faith ; for, on our believing, ' we shall re- 
 member our own evil ways, and doings that were not 
 good, and shall loath ourselves in our own sight for all 
 our abominations/ Ezek. xxxvi. 31. We shall also 
 then willingly renounce our own righteousness, and 
 * account it but dung, that we may win Christ' by 
 faith, Phil. iii. 7, 8. But beggars will make the most 
 of all their nasty rags, till they be furnished with bet- 
 ter clothes ; and cripples will not cast away their 
 crutches, until they have a better support to lean on. 
 Godly sorrow for sin is wrought in us by believing the 
 pardoning grace of God; as it is found by experience, 
 that a pardon from a prince will sometimes sooner 
 draw tears from a stubborn malefactor, than the fear 
 of a halter will. Thus the sinful woman was brought 
 to wash Christ's feet with her tears, Luke vii. 37, 3S« 
 We are not like to be sorry for grieving God with our 
 sins, while we look upon him as an enemy, that will 
 ease himself well enough of his burden, and right him- 
 self upon us by our everlasting destruction. The be- 
 lief of God's pardoning and accepting grace, is a ne- 
 cessary means to bring us to an ingenuous confession 
 of sins. The people freely confessed their sins, when 
 they were baptized of John in Jordan, ' for the remis- 
 sion of sin,' Mark i. 4, 5. The confession of despair- 
 ers is forced, like the extorted confessions and cryings 
 out of malefactors upon the rack. A pardon sooner 
 openeth the mouth to an ingenuous confession, than, 
 Confess and be hanged ; or, Confess and be damned* 
 Therefore, if you would freely confess your sins, be- 
 lieve first, that * God is faithful and just to forgive 
 your sins,' through Christ, i John i. 9. And if you 
 would pray to God, or praise him with lively affec- 
 tions, you must first believe that God will hear you, 
 and give you what is best for you for Christ's sake, 
 John xvi. 23, 24.' otherwise your praying will be only 
 from the teeth outward $ for how shall you call on him 
 
132 the gospel mystery Direct. VIII. 
 
 1 in whom you have not believed ?' Rom. x. 14. You 
 must come first to Christ, the altar, by faith, that by 
 him, you may ' offer the sacrifice of praise to God con- 
 tinually,' Heb. xiii. 10, 15. 
 
 Finally, To pass from particulars, to the general as- 
 sertion laid down in the direction ; if you ask, What, 
 shall we do that we may work the works of God, or get 
 any saving qualifications ? I must direct you first to 
 faith, as the work of works, and the great saving pre- 
 paratory to all good qualifications, by answering in our 
 Saviour's words, ' This is the work of God, that ye 
 believe on him whom he hath sent/ John vi. 28, 29, 
 
 DIRECTION VIII. 
 
 Be sure to seek for Holiness of Heart and Life only in 
 its due Order, where God hath placed it, after Union 
 with Christ, Justification, and the Gift of the Holy 
 Ghost ; and in that Order, seek it earnestly by Faith, 
 as a very necessary Part of your Salvation. 
 
 EXPLICATION. 
 
 HOPE the reader will observe warily in all these 
 directions, that the holiness aimed at as the great 
 end in the whole discourse, consisteth not in the grace 
 or act of faith, required peculiarly by the gospel ; 
 which, though it be a saving gift of Christ, yet is here 
 considered rather as a means precedent to the recep- 
 tion of Christ, and all his salvation, than a part of his 
 salvation received. But the holiness aimed at consist- 
 eth in conformity to the whole moral law, to which we 
 are naturally obliged, if there had never been any gos- 
 pel, or any such duty as believing in Christ for sal- 
 vation. 
 
 Now, in this direction, three things are contained 
 
Direct. VIII. of sanctificatiox. 133 
 
 that are very necessary to guide us to the attainment 
 of this great end ; and therefore worthy of our serious 
 consideration. 
 
 First, It is a matter of high concern, to be acquaint- 
 ed with the due place and order wherein God hath set- 
 tied this holy practice in the mystery of our salvation; 
 and a great point of Christian wisdom to seek it only 
 in that order. We know that God is the God of or- 
 der, and that his infinite wisdom hath appeared in ap- 
 pointing the order of his creatures, which we are 
 forced to observe for the attainment of our ends in 
 worldly things ; so also in spiritual things : ■ God hath 
 made an everlasting covenant, ordered in all things^ 
 and sure/ 2 Sam. xxiii. 5. The benefits of it have an 
 orderly dependence upon each other, as links of the 
 same golden chain, though several of them, and a title 
 to them all, are given to us at one and the same time. 
 And 1 think enough hath been said already, to shew 
 m what order God brings us to the practice of the 
 moral law. He maketh us first to be in Christ by 
 faith, as branches in the vine, that we may bring forth 
 much fruit, John xv. 4, 5. He first purgeth our con- 
 sciences from dead works by justification, that we may 
 serve the living God, Heb. ix. 14-. He maketh us 
 first to live in the Spirit, and then to walk in 
 the Spirit, Gal. v. 25. This is the order pre- 
 scribed in the gospel, which is the power of God 
 unto salvation ; though the law prescribeth a quite 
 contrary method, that we should first perform its com- 
 mands,' that so we may be justified and live; and 
 thereby it proveth a killing letter unto us. Now, 
 mark well the great advantages you have for the at- 
 tainment of holiness, by seeking it in a right gospel 
 order. Yow will have the advantage of the love of 
 God manifested toward you, in forgiving your sins, re» 
 ceiving you into favour, and giving you the spirit of 
 adoption, and the hope of his glory, freely, through 
 
134 the gospel mystery Direct. Vtili 
 
 Christ, to persuade and constrain you by sweet allure- 
 ments, to love God again, who hath so dearly loved 
 you, and to love others for his sake, and to give up 
 yourselves to the obedience of all his commands out of 
 hearty love to him : you will also enjoy the help of the 
 Spirit of God, to incline you powerfully unto obedi- 
 ence, and to strengthen you for the performance of it 
 against all your corruptions, and the temptations of 
 Satan ; so that you will have both wind and tide to 
 forward your voyage in the practice of holiness. Con- 
 trary-wise, if you rush upon the immediate perform- 
 ance of the law, without taking Christ's righteousness 
 and his Spirit in the way to it, you will find both wind 
 and tide against you; your guilty consciences, and 
 corrupt dead natures, will certainly defeat and frus- 
 trate all your enterprises and attempts to love God, 
 and serve him in love, and you will but stir up sinful 
 lusts instead of stirring up yourselves to true obedi- 
 ence; or at best, you will but attain to some slavish 
 and hypocritical performance. Oh ! that people would 
 be persuaded to consider the due place of holiness in 
 the mystery of salvation, and to seek it only there where 
 they have all the advantages of gospel grace to find it* 
 Many miscarry in their zealous enterprises for godli- 
 ness ; and, after they have spent much labour in vain, 
 God maketh a breach upon them, even to their ever- 
 lasting destruction, as he did upon Uzza, to a tempo- 
 ral destruction : ' because they sought him not after a 
 due order/ 1 Chron. xiii. 10. 
 
 Secondly t We are to look upon holiness as a very 
 necessary part of that salvation that is received by faith 
 in Christ. Some are so drenched in a covenant of 
 works, that they accuse us for making good works 
 needless to salvation, if we will not acknowledge them 
 to be necessary, either as conditions to procure an in- 
 terest in Christ, or as preparatives to fit us for the re- 
 ceiving him by faith. And others, when they are 
 taught by the Scriptures, that we are saved by faith> 
 
Direct. VIII. of sanctification. 135 
 
 through faith, without works, do hegin to disregard all 
 obedience to the law, as not at all necessary to salva- 
 tion, and do account themselves obliged to it only in 
 point of gratitude ; if it be wholly neglected, they 
 doubt not but free grace will save them harmless. 
 Yep, tome are given up to such strong Antinomian delu- 
 sions, that they account it a part of the liberty from 
 the bondage of the law purchased by the blood of 
 Christ, to make no conscience of breaking the law in 
 their conversation. One cause of these errors, that 
 are so contrary one to the other, is, that many are 
 prone to imagine nothing else to be meant by salva- 
 tion, but to .be delivered from hell, and to receive and 
 enjoy both heavenly happiness and glory : hence they 
 conclude, that, if good works be a means of glorifica- 
 tion, and precedent to it, they must also be a prece- 
 dent means of our whole salvation ; and that, if they 
 be n # ot a necessary means of our whole salvation, they 
 are not at all necessary to glorification. But though 
 salvation be often taken in Scripture, by way of emin- 
 ency, for its perfection in the state of heavenly glory ; 
 yet, according to its full and proper signification, we 
 are to understand by it, all that freedom from the evil 
 of our natural corrupt state, and all those holy and 
 happy enjoyments that we receive from Christ our Sa- 
 viour, either in this world by faith, or in the world to 
 come by glorification. Thus, justification, the gift of 
 the Spirit to dwell in us, the privileges of adoption, are 
 parts of our salvation, which we partake of in this life. 
 Thus also, the conformity of our hearts to the law of 
 God, and the fruits of righteousness with which we are 
 filled by Jesus Christ in this life, are a necessary part 
 pf our salvation, God saveth us from our sinful un- 
 cleanness here, by the washing of regeneration, and 
 renewing of the Holy Ghost, as well as from hell here- 
 after, Ezek. xxxvi. 29. Tit. iii. 5. Christ was called 
 Jesus, i. e. a Saviour ; because he saved his people 
 from their sins, Matth. i. 21. Therefore it is part of 
 M J 
 
136 the gosfel mystery Direct. Vlii, 
 
 our salvation, to deliver us from our sins : which is be- 
 gun, in this life, by justification and sanctification, 
 and perfected by glorification, in the life to come, 
 Can we rational!}' doubt, whether it be any proper 
 part of our salvation by Christ, to be quickened, to 
 live to God, when we were by nature dead in trespasses 
 and sins : and to have the image of God, in holiness 
 and righteousness* restored to us. which we lost by the 
 fall : and to be freed from a vile dishonourable slavery 
 to Satan and our own lusts, and made the servants of 
 God ; and to be honoured so highly, as to walk by the 
 Spirit, and bring forth the fruits of the Spirit ? and 
 what is all this but holiness in heart and life ? Con- 
 clude we then, that holiness in this life is absolutely 
 necessary to salvation, not only as a means to the end, 
 but by a nobler kind of necessity, as part of the end 
 itself. Though we are not saved by good works, as 
 procuring causes, yet we are saved to good works, as 
 fruits and effects of saving grace ; which God hath pre- 
 pared that we should walk in them, Eph. ii. 10. It is 
 indeed one part of our salvation to be delivered from 
 the bondage of the covenant of works ; but the end of 
 this is not that we may have liberty to sin (which is 
 the worst of slavery) but that we may fulfil the royal 
 law of liberty, and that we may serve ' in newness of 
 spirit, and not in the oklness of the letter,' Gal. v. 13* 
 Rom. vii. 6. Yea, holiness in this life is such a part 
 of our salvation, as is a necessary means to make us 
 meet to be partakers of the inheritance of the saints in 
 heavenly light and glory ; without holiness we can ne- 
 ver see God, Heb. xii. 14 and are as unfit for the glo- 
 rious presence, as swine for the presence-chamber of 
 an earthly prince. 1 confess, some may be converted, 
 when they are so near the point of death, that they 
 may have little tim<? to practise holiness in this world : 
 but the grace of the Spirit is active live fire, Matth. 
 iii. 11. and, as soon as it is given, it will immediately 
 produce good inward workings of lcve to God, and 
 
Direct. VIII. of sanctificatio^. 137 
 
 Christ, and his people; which will be sufficient to ma- 
 nifest the righteous judgment of God in saving them 
 at the great day, when he shall judge every man ac- 
 cording to his work ; though some possibly may not 
 have so much time to discover their inward grace in 
 any outward works, as the thief upon the cross, Luke 
 xxiii. 40. 43. 
 
 The third and last thing to be noted in this direc- 
 tion, is, that holiness of heart and life is to be sought 
 for earnestly by faith, as a very necessary part of our 
 salvation. Great multitudes of ignorant people, that 
 live under the gospel, harden their hearts in sin, and 
 ruin their souls for ever, by trusting on Christ for such 
 an imaginary salvation as consisteth not at all in holi- 
 ness, but only in forgiveness of sin, and deliverance 
 from everlasting torments. They would be free from 
 the punishment due to sin ; but they love their lusts 
 go we\\ f that they hate holiness, and would not be 
 saved from the service of sin. The way to oppose 
 this pernicious delusion is, not to deny as some do, 
 that trusting on Christ for salvation is a saving act of 
 faith; but rather to shew, that none do or can trust 
 on Christ for true salvation, except they trust on him 
 for holiness : neither do they heartily desire true salva- 
 tion, if they dp not desire to be made holy and righte- 
 ous in their hearts and lives. If ever God and Christ 
 give you salvation, holiness will be one part of it ; if 
 Christ wash you not from the filth of your sins, you 
 have no part with him, John xiii. 8. What a strange 
 kind of salvation dp they desire, that care not for holi- 
 ness ? They would be saved, and yet be altogether 
 dead in sin, aliens from the life of God, bereft of the 
 image of God, deformed by the image of Satan, his 
 slaves, and vassals, to their own filthy lusts, utterly un- 
 meet for the enjoyment of God in glory. Such a sal- 
 vation as that was never purchased by the blood of 
 Christ ; and those that seek it abuse the grace of God 
 in Christ, and turn it unto lasciviousness. They would 
 M 3 
 
138 the gospel mystery Direct. IX* 
 
 be saved by Christ, and yet out of Christ in a fleshly 
 state : whereas God doth tree none from condemnation, 
 but those that are in Christ, that walk not after the 
 flesh, but after the Spirit ; or else they would divide 
 Christ and take a part of his salvation, and leave out 
 the rest ; but he is not divided, 1 Cor. i. 13. They 
 would have their sins forgiven, not that they may walk 
 with God in love in time to come, but that they may 
 practise their enmity against him, without any fear of 
 punishment. But let them not be deceived, God is 
 not mocked. They understand not what true salva- 
 tion is, neither were they ever yet thoroughly sensible 
 of their lost estate, and of the great evil of sin ;. and 
 that which they trust on Christ for, is but an imagina- 
 tion of their own brains ; and therefore their trusting 
 is gross presumption. True gospel faith maketh us 
 come to Christ with a thirsty appetite, that we may 
 drink of living water, even of his sanctifying Spirit, 
 John vii. 37, 38. and to cry out earnestly, to save us, 
 not only from hell, but from sin ; saying, ' Teach us to 
 do thy will ; thy Spirit is good, Psalm cxliii. 10. 
 Turn thou me and I shall be turned, Jer. xxxi. 18. 
 Create in me a clean heart, O God, and renew a right 
 spirit within me,' Psalm li. 10. This is the way where- 
 by the doctrine of salvation by grace doth necessitate 
 us to holiness of life, by constraining us to seek for it 
 by faith in Christ, as a substantial part of that salva- 
 tion which is freely given to us through him. 
 
 DIRECTION IX. 
 
 We must first receive the coniforts of the Gospel that use 
 may be able to perform sincerely the duties of the Law. 
 
 s 
 
 EXPLICATION. 
 
 INCE man fell from obedience to God, which he 
 was enabled and engaged to perforjn by the com- 
 
frirect. IX. of sanctifigatiok. 13& 
 
 forts of his first happy state in paradise, God might 
 have justly refused ever to give man again any com- 
 forts beforehand, to encourage him to his duty ; that 
 the way to holiness being hedged up against him with 
 the thorns and briars of fear, grief and despair, he 
 might never be able to escape the sentence of death 
 which Was denounced against his first transgression. 
 This justice of God is manifest in the method of the 
 legal covenant, wherein God promiseth us no life, com- 
 fort, or happiness, until we have thoroughly performed 
 his law : and may be seen in the Mount Sinai promul- 
 gation explicated, Lev, xxvi. throughout. And we are 
 by nature so strongly addicted to this legal method of 
 salvation, that ft is a hard matter to dissuade those 
 that live under the light of the gospel, from placing 
 the duties of the law before the comforts of the gospel. 
 If they cannot make salvation itself, yet they will be 
 cure to make all the comforts of it to depend upon 
 their own works. They think it as unreasonable to 
 expect comfort before dut}~, as wages before work, or 
 the fruits of the earth before the husbandman's labour, 
 2 Tim. ii. 6. They account the only effectual way to 
 secure the obedience we owe to the law of God, is, to 
 ground all our comforts on the performance of it ; and 
 that the contrary doctrine strengthens the hands of the 
 wicked by prophesying peace to them, where there is 
 no peace, fezek. xiii. 16, 22. and openeth the flood- 
 gates to all licentiousness. Therefore some preachers 
 will advise men not to be solicitous and hasty of gett- 
 ing comfort, but that they should rather exercise 
 themselves diligently in the performance of their duty ; 
 and they tell them, that in so doing, their condition 
 will be safe and happy at last, though they never enjoy 
 any comfort of their salvation as long as they live in 
 this world. 
 
 That you may rightly understand what I hare as- 
 serted in the direction against such rulgar errors, take 
 aotice, that I do not raafce the only plac? of gospeJ 
 
140 THE gospel mystery Direct. IX. 
 
 comfort to be before the duties of the law. I acknow- 
 ledge, that God comiorteth his people on every side, 
 Psaim Ixxi. 21. both before and after the performance 
 of their duty ; and that the greatest consolations do 
 follow after duty ; yet some comforts God giveth to 
 his people beforehand, as advance money, to furnish 
 them for his service, though most of the pay comes in 
 afterwards. Neither do 1 hereby speak any peace to 
 those that continue in their sinful natural state : for the 
 comforts I speak of cannot be received without reject- 
 ing those false confidences whereby natural men harden 
 themselves in sin ; nor without that effectual working 
 of tne Spirit whereby we are made good trees, that we 
 may bring forth good fruit. Though they are given 
 before the sincere practice of the law ; yet they are not 
 given to us in our corrupt sinful nature, but in and with 
 the new holy nature: which immediately produceth a 
 holy practice, though it must necessarily go before, as 
 the cau.-e before the effect : and they are no other than 
 comforts of those spiritual benefits by which our new 
 state and nature is produced, and of which it is consti- 
 tuted and made up ; as the comforts of redemption, 
 ju^tificaion, adoption, the gift of the Spirit, and the 
 like. Neither do I intend here any transport or ra- 
 vishment of joy and delight, but only such manner of 
 comfort as rationally strengthens, in some measure, 
 against the oppression oi^ fear, grief, and despair, which 
 we are liable unto, by reason of our natural sinfulness 
 and misery. 
 
 This explanation of the sense of my assertion, is suf- 
 ficient to answer some common objections against it. 
 And I hope the truth of it will be fully evidenced by 
 the following arguments. 
 
 First, This truth is a clear consectary from those 
 principles of holiness that have been already confirmed. 
 I have shewed, that we must have a good persuasion 
 of our reconciliation with God. and of our happiness 
 in heaven, and of pur sufficient strength both to will 
 
Direct. IX. of sanctification. 141 
 
 and to do that which is acceptable to God through Je- 
 sus Christ, that we may be rationally inclined and bent 
 to the practice of holiness ; and that these endowments 
 must be had, by receiving Christ himself, with his Spi- 
 rit and all his fulness, by trusting on him for all his 
 salvation, as he is freely promised to us in the gospel ; 
 and that by this faith we do as really receive Christ, 
 as our food by eating and drinking, NoVv, let right 
 reason judge ; can we be persuaded of the love of God, 
 of our everlasting happiness, and our strength to serve 
 God, and yet be without any comforts ? Can the glad 
 tidings of the gospel of peace be believed, and Christ 
 and his Spirit actually received into the heart, without 
 any relief to the soul from oppressing fear, grief, des- 
 pair ? Can the salvation of Christ be comfortless, or 
 the bread and water of life without any sweet relish, to 
 those that feed on him, with hungering and thirsting 
 appetites ? God will not give such benefits as these 
 to those that do not desire and esteem them above die 
 world. And certainly the very receiving of them will 
 be comfortable to such, except they receive them 
 blind-fold: which they cannot do, when the very giv- 
 ing and bestowing them openeth the eyes of a sinner, 
 and turns him from darkness to light, whereby he doth, 
 at least in some measure, see and perceive spiritually 
 the things that concern his present and future peace, 
 and reap some encouraging and strengthening comfort 
 thereby to the practice of holiness. 
 
 Secondly^ Peace, joy, hope, are recommended to us 
 in Scripture, as the springs of other holy duties ; and 
 fear and oppressing grief forbidden, as hinderances to 
 true religion : ' The peace of God keepeth our hearts 
 and minds through Christ Je.sus, Phil. iv. 7. Be ye 
 not sorry, for the joy of the Lord is your strength, 
 Neh. viii. 10. Every man that hath this hope in him, 
 purifieth himself, even as he is pure, 1 John Hi. 3. 
 Fear hath torment: he that feareth, is no: made per- 
 fect in love, 1 John iv. 18.' This is the reason why 
 
142 the gospel mystery Direct. IX. 
 
 the apostle doubleth his exhortation, to rejoice in the 
 Lord a!wa , < s, as a duty of exceeding weight and neces? 
 sity, Phii. iv. 4. What are such duties but comfort 
 itself? And an we think that these duties are neces- 
 sary to our continuance in a holy practice, and yet not 
 to the beginning of it, where the work is most difficult, 
 and encouragement most needful ? Therefore, we must 
 make haste, in the first place, to get a comfortable 
 frame of spirit, if we would make haste, and not delay 
 to keep God's holy commandments. 
 
 Thirdly, The usual method of gospel doctrine, as it 
 is delivered to us in the holy scriptures, is, first to com- 
 fort our hearts, and thereby to establish us in every 
 good word and work. 2 Thess. ii. 17- And it appears 
 how clearly this method is adjusted in several epistles 
 written by the aposUes, wherein they first acquaint the 
 churches with the rich grace of God towards them in 
 Christ, and the spiritual blessings which they are made 
 partakers of, for their strong consolation; and then 
 they exhort them to a holy conversation answerable to 
 such privileges. And it is not only the method of 
 whole episties, but of manv particular exhortations to 
 duty, wherein the comfortable benefits of the grace of 
 God in Christ are made use of as arguments and mo- 
 tives to stir up the saints to a holy practice: which 
 comfortable benefits must first be believed, and the 
 comfbrt of them applied to our own souls, or else they 
 wiii not be forcible to engage us to the practice for 
 which 'hey are intended. To give you a few instances 
 out of a multitude that might be alleged, we are exhort- 
 ed to practise holy duties, because we are dead to sin, 
 and aiive to GoJ through Jesus Christ our Lord, Rom. 
 vi. II, and because sin shall not have dominion over us 1 
 for we a»e not under the law. but under grace, Rom. vi. 
 14-. became we are not in the flesh, but in the Spirit • 
 and God will qui< ken our mortal bodies, by his Spirit 
 dwelling in u>, Rom viii. 9, 11, 12. because our bo- 
 dies are the members of Christ, and the temples of the 
 
iHrect* IX. of sanctification. 143 
 
 Holy Ghost, 1 Cor. vi. 15, 19. because God hath made 
 him to be sin for us, who knew no sin ; that we might 
 be made the righteousness of God in him, 2 Cor. v. 
 21. and hath promised, that he will dwell in us, and 
 walk in us, and to be to us a father, and we shall be to 
 him sons and daughters, 2 Cor. vi. 18. with chap^vii. 
 1. because God hath forgiven us, for Christ's sake: 
 and accounted us his dear children ; and Christ hath 
 loved Us, and given himself for us; and we that were 
 sometime darkness, are now light in the Lord, Eph. iv. 
 32. and v. 1, 2, 8. because we are risen with Christ; 
 and when Christ, who is our life, shall appear, than we 
 shall also appear with him in glory, Col. iii. 1, 4. be- 
 cause God hath said, ' I will never leave thee nor for- 
 sake thee,' Heb. xiii. ,5. because of the many promises 
 made to us, 2 Cor. vii. 1. Search the Scriptures, and 
 you may, with delight, see that this is the vein that 
 runneth through gospel exhortation ; and you may 
 find the like vein of comfort running through the pro- 
 phetical exhortations in the Old Testament. 
 
 Some may object, * That the apostles used this me- 
 thod in their writings to saints, who had practised ho- 
 liness already, that so they might continue and increase 
 therein/ But to that I may easily reply, if it be a me- 
 thod needful for grown saints, much more for begin- 
 ners that find the work of obedience most difficult, and 
 have most need of strong, consolation. And 1 hope to 
 shew how we may be able to lay hold of these consola- 
 tions by faith, in the very first beginning of a holy life. 
 Besides, the gospel proposeth peace and comfort freely 
 to those that are not yet brought to holiness, that, if 
 they have hearts to receive it, they may be converted 
 from sin to righteousness. When the apostles entered 
 into a house, they were first to say, Peace be to this 
 hous.e. Luke x. 5. At their very first preaching to 
 sinners, they acquainted them with the glad tidings of 
 salvation by Christ, for every one that would receive 
 it as a free gift by faith, Acts iii, 26. and xiii, 26, 32, 
 
144 the gospel mystert Direct. IX, 
 
 38. and xvi. 30, 31 • They assured them, if they would 
 but trust heartily on Christ, for his salvation, they 
 should have it, although they were at present the chief 
 of sinners, which was comfort sufficient for all that 
 duly esteem spiritual comfort, hungering and thirsting 
 after it. And this is a method agreeable to the design 
 of the gospel ; which is to advance the riches of the 
 grace of God in all our spiritual enjoyments. God 
 will give us his consolations before our good works, as 
 well as after them, that we may know, that he giveth 
 us everlasting consolation, and good hope through 
 grace, and not through the procurement of our works, 
 2 Thess ii. 16. 
 
 Fourthly, The nature of the duties of the law requir- 
 eth a comfortable state of the soul for the performance 
 of them. I have before proved sufficiently, that they 
 require a persuasion of our reconciliation with God, 
 and of our future happiness, and strength whereby we 
 may be able to walk in holy obedience : Joshua must 
 be strong and very courageous, that he might observe 
 to do according to the law that Moses, the servant of 
 the Lord, commanded him, Joshua i. 7. I shall instance 
 briefly in the comforts, without which several great 
 duties cannot be sincerely performed. Can we love 
 God, and delight in him above all, while we look 
 upon him as our everlasting enemy, and apprehend 
 no love and mercy in him towards us, that may ren- 
 der him a suitable good for us, and lovely in our 
 eyes ? What doleful melody will the heart make in 
 the duty of praise, if we account, that ail those perfec- 
 tions for which we praise him, will rather aggravate 
 our misery, than make us happy ? What a heartless 
 work will it be to pray to him, and to offer up ourselves 
 to his service, if we have no comfortable hope that he 
 will accept us ? Is it possible for us to free ourselves 
 from carking cares, by casting our care upon the Lord, 
 if we do not apprehend he careth for us ? Can we be 
 patient in affliction with cheerfulness, and under per- 
 
Direct. IX. of sanctificatio^. 145 
 
 secutions, except we have peace with God, and rejoice 
 in hope of the glory ©f God, Horn. v. 1, 2. 3. What 
 reason can persuade us to submit willingly, according 
 to our duty, to the stroke of present death, if God be 
 pleased to lay it upon us, when , we have no comforts 
 to relieve us against the horrible fear of intolerable tor- 
 ments in hell for ever ? 
 
 If w r e should be called to suffer martyrdom for the 
 Protestant religion, as our ancestors in this nation have 
 clone, we should find it necessary to abandon the late 
 upstart notions that have been bred in a time of ease, 
 and to embrace the comfortable doctrine of former 
 Protestants, which through the grace of God, made so 
 many courageous and joyful martyrs. 
 
 Fifthly) The state of those that are to be brought 
 from sin to godliness, requires necessarily, that after 
 they be convinced of the vanity of their former false 
 confidences, and of their deadness in original sin, and 
 subjection to the wrath of God, they should have a 
 supply of new gospel comforts afforded to encourage 
 their fainting souls to holy practices. How little do 
 many physicians of souls consider the condition of their 
 unconverted patients, that are altogether without spi- 
 ritual life and strength, and are or must be convinced 
 thereof? He that prescribeth bodily exercise to a man 
 lying bed-ridden under a dead palsy, before any effec- 
 tual means be used to strengthen him, deserveth the 
 name of a merciless insulting tormentor, rather than 
 of a wise and tender-hearted physician. How unrea- 
 sonable is it to prescribe the immediate practice of 
 love to God, and universal obedience to him out of 
 love, as the means of cure, for those that see nothing 
 but wrath and enmity in God towards them in their 
 present condition ? What is it but to require a man 
 to work without strength, promising him, that he shall 
 haye strength when his work is done ? for comfort or 
 joy is so called, because it strengthened Neh. viii. 10. 
 True it is, that the law, which is the ministration q£ 
 N 
 
jf'4'6 the gospel MYSTERY Direct. IX. 
 
 condemnation, obligeth them to obedience : but our 
 merciful God expecteth no sincere performance cf his 
 law, from such impotent miserable wretches, in order 
 to their saivation by Christ, till he hath first delivered 
 them in some measure from those discomforts, slavish 
 fears and despondencies, that hold them captive, under 
 the law of sin and death. We may require a strong 
 healthy person, first to work, and then to expect meat, 
 drink and wages : but a fainting famished person, must 
 first have food, or a reviving cordial, to strengthen his 
 heart, before he can work. 
 
 Sixthly, Both Scripture and experience shew, that 
 this is the method whereby God bringeth his people 
 from sin to holiness. Though some of them are brought 
 under terrors for a while, that sin may be the more 
 imbittered, and the salvation of Christ rendered more 
 precious and acceptable to them ; yet such are again 
 delivered from their terrors by the comforts of God's 
 salvation, that they may be fitted for holiness. And, 
 generally, a holy life beginneth with comfort, and is 
 maintained by it. God gave to Adam, at his first 
 creation, the comfort of his love and favour, and the 
 happiness of a paradise to encourage him to obedi- 
 ence ; and, when he had lost those comforts by the 
 fall, he was na longer able to obey, until he was re- 
 stored by a new comfort of the promised seed. Christ, 
 the second Adam, set God always before his face, and 
 he knew, that because God was at his right hand he 
 should not be moved, therefore his heart was glad, and 
 his glory rejoiced, Psalm xvi. 8, 9. This made him 
 willing to bear his agony and bloody sweat, and to be 
 obedient, unto death, even the death of the cross. 
 God drew the Israelites to obedience with the cords of 
 a man, with the bands of love, by taking off the yoke 
 on their jaws, and laying meat before them, Hos. xi. 4. 
 David telieth us, for our instruction, how he was 
 brought to a holy conversation : ' Thy loving kindness 
 is before mine eyes : and I have walked in thy truths 
 
Direct. IX. of s a notification. 147 
 
 Psalm xxvi. 3. Lord, I have hoped for thy salvation, 
 and done thy commandments,' Psalm cxix. 166. We 
 have several examples in the New Testament of the 
 joy that sinners had in the first receiving of Christ, 
 Acts ii. 41. And when the gospel first came to the 
 Thessalonians, J they received the word in much af- 
 fliction, with joy in the Holy Ghost, 1 Thess. i. 4, 5, 
 6. When the Gentiles heard the word of God, they 
 were glad : and as many as were ordained to eternal 
 life, believed / Acts xiii. 48. The apostle Paul was 
 constrained by the love of Christ, to give up himself 
 to live to Christ, 2 Cor. v. 14, 15. I dare appeal to 
 the experience of any that obey God out of hearty 
 love. Let them examine themselves, and consider, 
 whether they are brought to give up themselves to 
 serve God in love, without comfortable apprehensions 
 of the love of God towards them ? I dare say there 
 are no such prodigies in the new birth. 
 
 Seventhly, What comfortless religion do these make* 
 that allow people no comfort beforehand to strengthen 
 them for holy performances, which are very cross, dis- 
 pleasing and grievous to their natural inclinations, as 
 the plucking out a right eye, cutting off a right hand; 
 but would have them first to do such things with love 
 and delight, under all their present fears, desponden- 
 cies, and corrupt inclinations, and to hope, that by do- 
 ing the work thoroughly and sincerely, they shall at 
 last attain to a more comfortable state? All true spi- 
 ritual comfort, as well as salvation, is indeed quite ba- 
 nished out of the world, if it be suspended upon the 
 condition of our good works, which hath already ap- 
 peared to be the condition of the law that worketh no 
 comfort, but wrath, Rom. iv. 14, 15. This makes the 
 way of godliness odious to many. They think they 
 shall never enjoy a pleasant hour in this world, if they 
 walk in them ; and they had rather comfort them- 
 selves with sinful pleasures than have no comfort at 
 <Bllf Others labour a while in such a comfortless religion 
 N2 
 
148 the gospel mystery Direct. X, 
 
 with inward fretting and repining at its bondage, and 
 at last j: row weary and throw oil all religion, because 
 they know none better. They that bind such heavy 
 burdens upon men, and grievous to be borne, will 
 plead that they are not to be blamed, because they da 
 but preach the gospel of God and Christ : whereas in- 
 deed they preach a go»pel of man's own forging, con- 
 trary to the nature of the true gospel of Christ,, which 
 is glad tidings of great joy to all people, Luke ii. 10. 
 An uncomfortable gospel cannot proceed from God 
 the Father, who is the Father of mercies, and the God 
 of all comfort, 2 Cor. i. 3. nor from Christ, who is the 
 consolation of Israel, Luke ii. 25. nor from the Spirit, 
 who is the Comforter, John xiv. 16, 17. God meet- 
 eth him that rejoiceth and worketh righteousness, Isa. 
 Ixiv. 5. He will be served with gladness and singing, 
 as he shewed by the type of variety of music, and 
 great numbers of musicians in the temple. Christ 
 speaks to us by his gospel, that his joy may abide in 
 us, and that our joy may be full, John xv. 11. No 
 sorrow is approved of by God, except godly sorrow, 
 which can never be in us without some comfort of the 
 love of God toward* us. They that are offended at 
 the uncomfortableness of a religious life, never yet 
 knew the true way of religion ; else they would find, 
 thai ' the ways of wisdom are ways of pleasantness, 
 and all her paths are peace/ Prov, iii. 17. 
 
 DIRECTION X. 
 
 That xve may be prepared by the Comforts of the Gospel 
 to perform sincerely the Duties of the Laxv, we must 
 get sume Assurance of t ur Salvation, in that very 
 Faith xnhereby Christ himself is received into our 
 Hearts : therefore ive must endeavour to believe on 
 him confidently, persuading and issuring ourselves, in 
 the Act of believing, that God freely giveth to us an 
 Interest in Christ and his Salvation, according to his 
 gracious Promise. 
 
Direct. X. of sanctificatiom^ 149 
 
 EXPLICATION. 
 
 IT is evident, that those comforts of the gospel that 
 are necessary to a holy practice, cannot be truly 
 received without some assurance of our interest in 
 Christ and his salvation, for some of these comforts 
 consist in a good persuasion of our reconciliation with 
 God, and of our future heavenly happiness, and of 
 strength both to will and to do that which is accept 
 able to God through Christ : as hath been before 
 shewed. Hence it will clearly follow, that this assur- 
 ance is very necessary to enable us for the practice of 
 holiness, as those comforts that must go before the 
 duties of the law, in order of nature, as the cause goeth 
 before the effect, though not in any distance of time. 
 My present work is, to shew what this assurance is 
 that is so necessary unto holiness, and which I have 
 here asserted we must act, in that faith whereby 
 we receive Christ himself into our very hearts, even in 
 justifying saving faith. This doctrine seerneth strange 
 to many that profess themselves Protestants of late 
 days ; whereas it was formerly highly owned by the 
 chief Protestants whom God made use of to restore 
 the purity of the gospel, and to maintain it against the 
 Papists for many years. They commonly taught, That 
 faith was a persuasion or confidence of our own salva- 
 tion by Christ ; and that we must be sure to apply 
 him and his salvation to ourselves in believing. And 
 this doctrine was one of the great engines whereby 
 they prevailed to overthrow the Popish superstition, 
 whereof doubtfulness of salvation is one of the princi- 
 pal pillars. But many of the successors of those Pro- 
 testants have deserted them, and left their writings to 
 be shamefully insulted by the Papists. And this in- 
 novation hath been of longer standing amongst us, 
 than several other parts of our new divinity, and main- 
 tained by those that profess to abhor that corrupt doc- 
 N3 
 
150 the gospel MYSTERY Direct. X. 
 
 trine which the Papists have built upon such prin- 
 ciples Modern divines may think they stand upon 
 the shoulders of their predecessors, whose labours they 
 enjoy and that they can see farther than they ; as the 
 schoolmen might have like thoughts of the ancient fa- 
 thers ; but, for all this, they may not be able to see sa 
 far, if the eyes of their predecessors were better en- 
 lightened by the Spirit of God, to understand the 
 mystery of the gospel. And why may we not judge 
 that it is so in the present case ? The eyes of 
 men in these late years have been blinded in this 
 point of assurance b) r manj' false imaginations. They 
 think, because salvation is not promised to us ab- 
 solutely, but upon condition of believing on Christ 
 for it ; therefore we must first believe directly on 
 Christ for our salvation, and, after that, we must re- 
 flect in our minds upon our faith, and examine it by ' 
 several marks and signs, especially by the fruit of 
 sincere obedience ; and if, upon this examination, we 
 find out certainly that it is true saving faith, then, ami 
 not before, we may believe assuredly, that we in parti- 
 cular shall be saved. On this account, they say, that 
 our salvation is by the direct, and our assurances by 
 the reflex act of faith ; and that many have true faith, 
 and shall be saved, that never have any assurance of 
 their salvation as long as they live in this world. 
 They find, by Scripture and experience, that many 
 precious saints of God are frequently troubled witlr 
 doubtings whether they shall be saved, and whether 
 their faith and obedience be sincere, so that they can- 
 not see assurance in themselves ; therefore they con- 
 clude, that assurance must not be accounted absolutely 
 necessary to justifying faith and salvation, lest we 
 should make the hearts of doubting saints sad, and 
 drive them to despair. They account that former Pro- 
 testants were guilty of a manifest absurdity, in making 
 assurance to be of the nature and definition of saving- 
 faith ; because all that hear the gospel are hound ts 
 
£>irect. X. o? sanctificatjon. i51 
 
 saving faith, and yet they are not bound absolutely to 
 believe that they themselves shall be saved : for then 
 many of them would be bound to believe that which is 
 not declared in the gospel concerning them in particu- 
 lar ; yea, that which is a plain lie, because the gospel 
 shews that many of those that are called, are not cho- 
 sen to salvation, but perish for ever, Matth. xx. 16. 
 No wonder if the appearance of so great an absurdity 
 move many to imagine, that saving faith is a trusting 
 or resting on Christ as the only sufficient means of sal- 
 vation, without any assurance ; or ; that it is a desiring 
 and venturing to trust or rely upon him, in a mere state 
 of suspense and uncertainty concerning our salvation, 
 or with a probable opinion or conjectural hope of it 
 at best. 
 
 Another objection against this doctrine of assurance, 
 is, That it destroyed] self-examinarlBn ; bringeth forth 
 the evil fruits of pride and arrogancy, as if they knew 
 their places in heaven already, before the day of judge- 
 ment : causeth carelessness of duty, carnal security, 
 all manner of licentiousness. And this makefh them? 
 commend doubtfulness of our salvation, as necessary 
 to maintain in us humility, religious fears, watchful- 
 ness, much searching and trying our spiritual state and 
 ways, diligence in good works, and all devotion. 
 
 Against all these contrary imaginations, I shall en- 
 deavour to maintain this ancient Protestant doctrine of 
 assurance, which I have expressed in the direction. 
 And, first, I shall lay down some observations for the 
 right understanding of it, which will be sufficient to 
 turn the edge of the strongest objections that can be 
 made against it. 
 
 First, Observe diligently, that the assurance direct- 
 ed unto, is not a persuasion that we have already re- 
 ceived Christ and his salvation, or that we have been 
 already brought into a state of grace ; but only, that 
 God is pleased graciously to give him and his salvation 
 unto us, and to bring us into a state of grace ; though 
 
152 the gospel mystery Direct. X. 
 
 we have been altogether in a state of sin and death un- 
 til this present time ; so that this doctrine doth not at 
 all tend to breed presumption in wicked and unrege- 
 nerate men, that their state is good already ; but only 
 encourageth them to come to him confidently for a 
 good state. I acknowledge, that we may, yea, many 
 must be taught to doubt whether their present state be 
 good ; and that it is humility so to do ; and that we 
 must find out the certainty and sincerity of our faith 
 and obedience by self-examination, before we can have 
 a we'1-grounded assurance that we are in a state of 
 grace and salvation already : and that such an assur- 
 ance belongeth to that which they call the reflex act 
 of faith, (if any act of faith can be made of it, it being 
 a spiritual sense or feeling of what is in myself,) and is 
 not of the essence of thai faith whereby we are justi- 
 fied and saved : and that many precious saints are 
 without it, and subject to many doubts that are con- 
 trary to it ; so that they may not know at all that it 
 shall go well with them at the day of judgment; and 
 that it may be sometimes intermitted, if not wholly 
 lost, after it is gotten : and that we should strive to 
 walk holily, that we may attain to it, because it is very 
 useful for our growth and increase in faith, and in all 
 holiness. Most Protestants among us, when they 
 speak or write of assurance, mean only that which is 
 by reflection. And I have said enough briefly to shew, 
 that what 1 assert, is consistent with the doctrine 
 which is commonly received concerning it, and de- 
 structive to none of the good fruits of it ; therefore not 
 guilty of those evils that some falsely charge it with. 
 This kind of assurance which I speak of, answereth 
 not the question, Whether I am already in a state of 
 grace and salvation ? There is another great question 
 that the soul must answer, that it may get into a state 
 of grace, Whether God be graciously pleased now to 
 bestow Christ and his salvation upon me, though I 
 have been hitherto a very wicked creature ? We must 
 
Direct. X. of sancttficatton. 153 
 
 be sure to resolve this question comfortably, by another 
 kind of assurance in the direct act of faith, wherein we 
 are to persuade ourselves, (without reflecting upon any 
 good qualifications in ourselves,) that God is ready 
 graciously to receive us into the arms of his saving 
 mercy in Christ, notwithstanding all our former wick- 
 edness, according to that gracious promise, ; I will call 
 them my people, which were not my people ; and her 
 beloved, which was not beloved. And it shall come 
 to pass, that in the place where it was said unto them, 
 Ye are not my people, there shall they be called the 
 children of the living God,' Rom- ix. 25, 26. 
 
 Secondly The assurance directed unto, is not a per- 
 suasion of our salvation, whatever we do, or however 
 we live and walk ; but only in a limited way through 
 mere free grace in Christ, by partaking of holiness as 
 well as forgiveness, and by walking in the way of ho- 
 liness to the enjoyment of the glory of God. We shall 
 not heartily desire or endeavour to assure ourselves of 
 such a salvation as this is, if we be not brought first to 
 see our own sinfulness and misery, and to despair of 
 our own righteousness and strength, and to hunger and 
 thirst for the sanctifying as well as justifying grace of 
 God in Christ ; that so we may walk in the iraysiqf ho- 
 liness, to the enjoyment of heavenly glory. The faith 
 whereby we receive Christ, must have in it, not only a 
 persuasion of happiness, but those and the like good 
 qualifications, that will make it a most holy faith. 
 Certainly an ss.^rance thus qualified, will not beget 
 any pride in us, but rather humility, and self-loathing, 
 except any account it pride, to rejoice and glory in 
 Christ, when we have no confidence in the flesh, Phil, 
 iii. 3. It will not destroy religious fear, and breed car- 
 nal security, but rather it will make us fear going aside 
 from Christ our only refuge and security, and walking 
 after the flesh. Noah had cause to enter into the ark 
 and to abide there with assurance of his preservation ; 
 yet he might well be afraid to venture out of the ark, 
 
154? the gospel MYSTERY Direct. X, 
 
 because he was persuaded, that continuance in the ark 
 was his only safety from perishing in the flood. And 
 how can a persuasion of salvation in. a way of holiness, 
 breed slothfulness in duty, carelessness and licentious- 
 ness? It doth rather mightily allure, and stir us up to 
 ■ be always abounding in the work of the Lord, for as 
 much as we know, that our labour shall not be in vain 
 in the Lord,' 1 Cor. xv. 58. They that are persuaded 
 of the free grace of God towards them in Christ, are 
 not indeed solicitous about earning their salvation by 
 their own legal works. And Satan is ready to suggest 
 to them, that this is a sinVul carelessness, and tendeth 
 to licentiousness. But they that will believe this false 
 suggestion of Satan, shew plainly, that they do not yet 
 know what it is to serve God in love : and that they 
 are held in, to all their obedience, by the bit and bridle 
 of slavish fear, ' as the horse and mule, that have no 
 understanding/ Psal. xxxii. 9. 
 
 Thirdly. Beware of thinking so highly of this assur- 
 ance, as if it were inconsistent with any" doubting in 
 the same 6oul. A great reason why many Protestants 
 have receded from the doctrine of their ancestors in 
 this point, is, because they think there can be no true 
 assurance of salvation in any that are troubled with 
 doubtings, as they find many be. whom they cannot 
 but own as true believers, and precious saints of God. 
 True indeed, this assurance must be contrary to doubt- 
 ings, in the nature of it : and so, if it were perfect in 
 the highest degree, it would exclude all doubting out 
 of the soul, and it doth not exclude it in some degree. 
 But is there not flesh as well as spirit in the best 
 saints on earth ? Gal. v, 17. Is there not * a law in 
 their members warring against the law of their minds ?' 
 Rom. vii. 23. May not one that truly believeth, say, 
 i Lord help my unbelief?' Mark ix, 24. Can any on 
 earth say, they have rtceived any^grace in the highest 
 degree, and that they are wholly free from the con- 
 trary corruption ? Why then should we think> that as- 
 
Direct. X. ot sakctipication. 153 
 
 surance can be true, except it be perfect, and free the 
 soul from all doubtings ? The apostle accounts it a 
 gnat blessing to the Thessalonians, that they had 
 much assurance ; intimating, that some true assurance 
 might be in a less degree, 1 Thess. i. 5. Peter had 
 some good assurance ot Christ's help, when he walked 
 on the water at Christ's command ; and yet he had 
 some doubtfulness in him, as his fear shewed when he 
 saw the wind boisterous. He had some faith contrary 
 . to doubting, though it were but little, as Christ's words 
 to him shew : ' O thou of little faith, wherefore didst 
 thou doubt?' Matth. xiv. 29, 30, 91. It is strange, if 
 the flesh and the devil should never oppose a true assur- 
 ance, and assault it with doubtings. A believer may 
 be sometimes so overwhelmed with doubtings, that he 
 may not be able to perceive an assurance in himself. 
 He is so far from knowing his place in heaven already, 
 (as some scoffingly object) that he will say, that he 
 knoweth not any assurance that he hath of being there, 
 and needeth diligent self-examination to find it out. 
 Yet, if at that time he can blame his soul for doubting, 
 * Why art thou cast down, O my soul? and why art 
 thou disquieted within me ? hope thou in God ; for I 
 6hall yet praise him,' Psalm xlii. 11. If he can con^ 
 demn his doubtings, as sinful, and say with himself, 
 1 This is my infirmity. ' Psal, lxxvii, 10. these doubtings 
 are of the flesh, and of the devil ; if he still endeavour 
 to call to God, Father, and complain to him, that he 
 doubteth whether he be his father, and pray, that God 
 will give him the assurance of his fatherly love, which 
 he is not sensible of, and dispel those fears and doubt- 
 ings ; I say, that such an one hath some true assur- 
 ance, though he must strive to grow to a higher de- 
 gree: for, if he were not persuaded of the truth of the 
 Jove of God towards him, he could not rationally con^ 
 demn his fears and doubts concerning it as sinful ; nei- 
 ther could he rationally pray to God as his father,, q# 
 
 
15G the gosfel MYSTERY Direct. X, 
 
 that God would assure him of that love that he doth 
 not think to be true. 
 
 Do but grant that it is the nature of saving faith, 
 thus to resist and struggle with slavish fears of wrath, 
 and doubting of our own salvation ; and you grant, in 
 effect, that there is. and must be something of assur- 
 ance of our salvation in saving faith, whereby it resist- 
 eth doubtings, and you are, in effect, of the same 
 judgment with me in the assertion, however strange 
 my expressions seem to you. If this that I have said 
 concerning our imperfection in assurance, as well as in 
 other graces, were well considered, this ancient Pro- 
 testant doctrine would be freed much from prejudice, 
 and gain more esteem among us. 
 
 Fourthly. In the last place, let it be well observed, 
 that the reason why we are to assure ourselves in our 
 faith, that God freely giveth Christ and his salvation to 
 us particularly, is not because it is a truth before we 
 believe it, but because it becometh a certain truth when 
 we believe it, and because it will jjever be true, except 
 we do, in some measure, persuade and assure ourselves 
 that it is so. We have no absolute promise or decla- 
 ration in scripture, that God certainly will or doth give 
 Christ and his salvation to any one of us in particular; 
 neither do we know it to be true already by scripture, 
 or sense, or reason, before we assure ourselves abso- 
 lutely of it : yea, we are without Christ's salvation at 
 present, in a state of sin and misery, under the curse 
 and wrath of God. Only I shall prove, that we are 
 bound, by the command of God, thus to assure our- 
 selves : and the scripture doth sufficiently warrant us, 
 that we shall not deceive ourselves in believing a lie : 
 but, according to our faith, so shall it be to us, Matth. 
 ix. 29. This is a strange kind of assurance, far differ- 
 ent from other ordinary kinds ; and therefore no won- 
 der if it be found weak and imperfect, and difficult to 
 be obtained, and assulted with many doubtings. We 
 are constrained to believe other things on the clear 
 
Direct. X. of sanctificatjon. 157 
 
 evidence we have that they are true, and would remain 
 true, whether we believe them or no ; so that we can- 
 not deny our assent, without rebelling against the light 
 of our senses, reason, or conscience. But here our as- 
 surance is not impressed on our thoughts by any evi- 
 dence of the thing ; but we must work it out in our- 
 selves by the assistance of the Spirit of God, and there- 
 by we bring our own thoughts into captivity to the 
 obedience of Christ. None but God can justly require 
 of us this kind of assurance, because he only ' calleth 
 those things that are not as though they were,* Rom. 
 iv. 17. He only can give existence to things that yet 
 are not, and make a thing to be true upon our believ- 
 ing it, that was not true before. He only can make 
 good that promise, * What things soever ye desire 
 when you pray, believe that ye receive them, and ye 
 shall have them, Mark xi. 24<. Who is he that sayeth, 
 and it cometh to pass, when the Lord commandeth it 
 not f Lam, iii. 37. Therefore, this faith is due to God 
 only, and greatly redoundeth to his glory. Men will 
 often require a believing something like it ; as when 
 one says, ' I will forgive your offenc^ and be your 
 friend, if I can find that you believe it, and that you 
 take me for a friend/ But their fallible word is not 
 sufficient ground to make us persuade ourselves abso- 
 lutely, that we shall have their promised favour. The 
 faith of miracles gives us some light in this matter. 
 Christ assured them on whom they were wrought, and 
 who had power given them of working them, thai the 
 miracles should be wrought, if they believed without 
 doubting of the event, Mark xi. 22, 23. And there is a 
 reason for this resemblance; because the end of working 
 miracles, was, to confirm the doctrine of the gospel of 
 salvation by faith in Christ's name, as the Scriptures 
 clearly shew ; and, indeed, the salvation of a sinner is a 
 very great miracle. It is reported, that wizards do often 
 require those that come to them, that they should be- 
 lieve they shall obtain what they desire of them, or at; 
 
 
153 the gospel mystery Direct. X. 
 
 least that they are able to fulfil their desires ; whereby 
 the devil, the master of those wizards, shews himself to 
 be God's ape, and that he fain would have that honour 
 and glory ascribed to himself, that is due to God alone* 
 
 Having thus explained the nature of that assurance 
 which I have directed unto, I shall now produce seve- 
 ral arguments to prove, that there is, and must neces- 
 sarily be such an assurance or persuasion of our salva- 
 tion in saving faith itself. 
 
 First, This assurance of salvation is implied in the 
 description before given of that faith whereby we re- 
 ceive Christ, and his salvation, into our hearts. I de- 
 scribed faith to be a grace of the Spirit, whereby we 
 heartily believe the gospel, and also believe on Christ, 
 as he is revealed and freely promised to us therein, for 
 all his salvation. And I shewed, in the explanation, 
 that believing on Christ is the same with resting, rely- 
 ing, leaning, staying ourselves on Christ or God through 
 Christ, for our salvation. It may be some w T ill like 
 that description the better, because faith was there de- 
 scribed by terms that are ordinarily used, even by those 
 that deny the necessity of assurance ; but these ordi- 
 nary terms do sufficiently include assurance in the na- 
 ture of faith, and they cannot stand without it. And 
 this sheweth, that many hold the doctrine of assurance 
 implicitly, and profess it. though they think the con- 
 trary. Believing on Christ for salvation, as freely pro- 
 mised to us, must needs include a dependence on him, 
 with a persuasion, that salvation shall be freely given, 
 as it is freely promised to us. Believing with a divine 
 faith, grounded on the infallible truth of the promise, 
 if it did not in some measure exclude a mere suspense 
 and wavering opinion or conjecture, were not worthy 
 to be so called. Some may be so absurd as to say, that 
 faith is only a believing, that we shall be saved by 
 Christ, if we perform such conditions as he requireth : 
 aad then, indeed, it will leave u» where it found us, as 
 
Direct. X. of sanctification. 159 
 
 to any certainty of salvation, until those conditions be 
 performed. But I have already prevented such an ab- 
 surdity, by shewing that this believing on Christ, is, 
 itself, not only the condition of our salvation, but also 
 the instrument whereby we actually receive it. Be- 
 lieving, being the proper act of faith, must needs have 
 the same contraries to it : as staggering, Rom. iv. 20. 
 wavering, Heb. x. 23. doubting, Matth. xiv. 31. fear, 
 Mark v. 36. These contraries do much illustrate the 
 nature of faith ; and do shew, that believing must have 
 some confidence in it, else it would have doubting in 
 the very nature of it ; for what man that understandeth 
 the preciousness of his immortal soul, and his danger 
 of losing it, can ever avoid fear, doubting, and trouble 
 of heart, by any believing, whereby he doth not assure 
 himself of his salvation ? The other terms of trusting 
 and resting on Jesus Christ, &c. whereby faith is often 
 described by orthodox teachers, must include at all as- 
 surance of salvation, because they signify the same thing 
 with believing on Christ. The soul must have its suf- 
 ficient support, to bear it up against oppressing fears, 
 troubles, cares, despair, that it may thus trust and rest. 
 The right manner of trusting and hoping in the Lord, 
 is, by assuring ourselves, against all fears and doubt- 
 ings, that ■ the Lord is our God, and he is become 
 our salvation, I trusted on thee, O Lord ; I said, thou 
 art my God ; Psalm xxxi, 14. The Lord is my rock, 
 and my fortress, and my deliverer; my God, my strength, 
 in whom I will trust, Psalm xviii. 2. Behold, God is my 
 salvation : I will trust and not be afraid, Isa. xii. 2. O 
 my soul, hope thou in God, who is the health of my coun- 
 tenance and my God/ Psalm xlii. 11. True hope i& 
 grounded in God only, that he will bless us, that it 
 may be an anchor for the soul, sure and stedfast, Heb. 
 vi. 17, 18, 19. If you trust, rely, and stay yourselves 
 on Christ, or hope in him, without assuring yourselves 
 at all of salvation by him, you make no better use of 
 fcioa, than if he were a broken reed ; and, if you would 
 02 
 
 1 
 
160 the gospel MYSTERY Direct. X> 
 
 stay yourselves on the Lord, you must look upon him 
 as your God, as the prophet teacheth. Let him trust 
 in the name of the Lord, and stay upon his God, Isa. 
 1. 10. If you will rest in the Lord you must believe 
 that he dealeth bountifully with you, Psalm cxvi. 7. or 
 else for ought you know, you may make your bed in 
 hell. And youVill shew little regard of Christ, and 
 of your own soul, if you dare to rest under the wrath 
 of God without persuasion of a sure interest in Christ. 
 People may please themselves with such a trusting or 
 resting, &c. when they are at ease, but in time of 
 temptation, it vanisheth away, and appeareth to be no 
 true faith, but is turned into shame. The soul that 
 liveth in such wavering and doubting concerning sal- 
 vation, doth not stay itself nor rest at all ; but is- like a 
 wave of the sea, driven with the wind, and tossed ; he 
 is a double-minded man, unstable in all his ways, Jam* 
 i. 6, 8. If you continue in mere suspense and doubt- 
 fulness of salvation by Christ, your desire to trust is 
 but a lazy wouiding ? without any fixed resolution, and 
 you dare not yet venture to trust on him stedfastl)\ 
 If you call it only your desire to trust and rely on Je- 
 sus Christ, I may answer, that you cannot do this much 
 in a right manner, except you desire and venture to 
 persuade and assure yourselves of your salvation by 
 him. notwithstanding all the causes that you have to 
 doubt and fear the contrary. If it be objected, that 
 we may trust on Christ only as a sufficient means of 
 salvation, without any assurance of the effect; I shall 
 acknowledge, that the sufficiency of God and Christ's is 
 a good ground for us to rest on : but we must under- 
 stand by it, not only a sufficiency of power, but also of 
 good will and mercy towards us ; for what have we to 
 do more with the sufficiency of God and Christ's power 
 than fallen angels without his good-will towards us; 
 And, if this be truly believed, it will exclude doubt- 
 fulness concerning your salvation. 
 
 Secondly, Several places of Scripture declare posi- 
 
Direct. X. -or sanctificatio^. 161 
 
 tively and expressly, that we are to be assured of our 
 salvation in that faith whereby we are justified and 
 saved. I shall produce some instances. We are ex- 
 horted to * draw near to God with full assurance of 
 faith/ Heb. x. 22. Many apply this text to that which 
 they call the reflex act of faith, because they imagine 
 that all assurance must needs be by reflection. But ihe 
 words of the text do clearly teach us to understand it 
 of that act of faith whereby we draw near to God ; that 
 is, the direct act : and it is that very faith whereby the 
 just do live, even justifying saving faith, verse 38. And 
 this assurance must be full, at least in the true and 
 proper nature of it, in opposition unto mere doubtfulness 
 and uncertainty, though we are yet further to labour 
 for that which is full in the highest degree of perfec- 
 tion. And the same faith whereby we are exhorted 
 to draw nigh unto God, and whereby the justJiveth, is 
 a little after, (chap. xi. 1,) affirmed to be the substance 
 of things hoped for, and the evidence of things not 
 peer*. Why should saving faith have these high titles 
 and attributes given to it, if it did not contain in it a 
 sure persuasion of the great things of our salvation 
 hoped for ; making them to be evident to the eyes of 
 our mind as if they were already present in their sub- 
 stance, though yet not visible to our bodily eyes? 
 That faith whereby we are made partakers of Christ, 
 and to be Christ's house must be worthy to be called 
 confidence, and accompanied with rejoicing hope ; 
 Whose house are we, if we hold fast the confidence and 
 rejoicing of the hope firm unto the end, Heb. iii. 6, 14. 
 What is confidence concerning any thing, but trusting 
 concerning it with a firm persuasion of the truth of it? 
 If we have only a strong opinion concerning a thing, 
 without any absolute certainty, we use to say, that we 
 are not altogether confident of it. The faith whereby 
 we are justified, must be in a measure like to the faith 
 whereby Abraham { against hope believed in hope, that 
 his seed should certainly be multiplied according to 
 3 
 
162 T&E GOSPEt MYSTERY Direct, X. 
 
 the promise of God ; though, by reason of the dead- 
 ness of his own body, and of Sarah's womb/ he could 
 have no evidence from his own qualifications to assure 
 himself of it : but all appearances were rather to the 
 contrary; as the apostle teacheth clearly, Horn. iv. 18, 
 19, 23, 24. As absolutely as this promise was thus 
 made to Abraham, yet it was not to be fulfilled with- 
 out this assurance of faith ; and, by the like faith, the 
 free promises of salvation by Christ will be absolutely 
 fulfilled to us. The apostle James expressly requireth 
 that we should ask good things of God in faith, no- 
 thing doubting; which includes assurance manifestly: 
 and he tells us plainly, that without it a man ought 
 not to think that he shall receive any thing of the 
 Lord. Therefore we may firmly conclude, that with- 
 out it we shall not receive the salvation of Christ, Jam* 
 i. 6, 7. And that which the apostle James requireth 
 us not to doubt of, is the obtaining the things that we 
 ask ; as we may learn from an instruction to the same 
 purpose given to us by Christ himself, ' What tbmgs 
 soever ye desire when ye pray, believe that ye receive 
 them, and ye shall have them/ Mark xi. 24. More 
 places of scripture might be alleged to the same pur- 
 pose : but these are sufficient to evince, that we are 
 bound to assure ourselves of our salvation in faith it- 
 self, or else we are never likely to enjoy it ; and that 
 it is not humility, but rather proud disobedience, to live 
 hi a state of mere suspense and doubtfulness concern- 
 ing our salvation ; and that this assurance must be in 
 the direct act of faith whereby we are justified and 
 saved. For, as for that which is called the reflex act 
 of faith, it is a certain truth, and generally owned, that 
 it is not absolutely necessary to salvation to any ; and 
 that it is sinful and pernicious to many to believe, 
 that they are already entered into a state of grace and 
 salvation. 
 
 Thirdly, God giveth us sufficient ground in scripture 
 to eome to Christ with confident faith at the very first ; 
 
Direct. X. OF SANCTiFICATION. 163 
 
 trusting assuredly, that Christ and his salvation shall 
 be given to us without any failing and delay, however 
 vile and sinful our condition hath been hitherto. The 
 scripture speaketh to the vilest sinners in such a man- 
 ner, as if it were framed on purpose to beget assurance 
 of salvation in them immediately, Acts ii. 39. iii. 26. 
 This promise is universal, that whosoever believeth on 
 Christ, shall not be ashamed, without making a differ- 
 ence between Jew and Greek, Rom. x. 11, 12. 
 And this promise is confirmed by the blood of Christ, 
 who was given for the world, and lifted up upon the 
 cross for this very end, that ' whosoever believeth on 
 him should not perish, but have everlasting life/ John 
 iii. 14, 15, 16. His invitation is free to any, * if any 
 man thirst, let him come to me, and drink ;' and this 
 drink is promised to every one that believeth, John viL 
 37, 39. The command of believing is propounded, 
 Hot only in general, but in particular : and the promise 
 of salvation upon believing, is also applied personally, 
 and that to such as have been hitherto in a state of sin 
 and wrath ; as to the wicked, persecuting, self-mur- 
 dering jailor, Acts xvi. 31, * Believe on the Lord 
 Jesus, and thou shalt be saved, and thine house.' God 
 commandeth them that walked altogether in sin hi- 
 therto, to call him their own father, in their very first 
 returning, Jer. iii. 4. So, (Hos. ii. 35.) Godsaith, he 
 will say, i Thou art my people ; and they shall say, 
 Thou art my God : confidently averring their personal 
 interest in him. God hath joined confidence and sal- 
 vation inseparably together ; * In returning and rest 
 shall ye be saved : in quietness and in confidence shall 
 be your strength/ Isa. xxx. 15. What a poor slender 
 use and improvement do many make of these disco- 
 veries of the rich grace of God towards sinners, who 
 say, that, if we see that we have performed the condition 
 of believing, then we may take Christ confidently as our 
 own ? They skip over the first and principal use they 
 ought to make of them. The very performance of the 
 
164 tke gospel mystery Direct. X, 
 
 condition is, to take Christ as our own immediately* 
 and to eat him and drink him, by believing confidently 
 on him for our salvation. If an honest rich man say 
 to a poor woman, ' I promise to be thy husband if 
 thou wilt have me: say but the word and I am thine ;* 
 may not she presently answer confidently, ' Thou art 
 my husband, and I claim thee for my husband 7 And 
 she not rather say so, than say, * I believe not what 
 thou sayest T If an honest man say, * Do but take this 
 gift and it is your own ; do but eat and drink, and you 
 are freely welcome ;' may not I take the gift, and eat 
 and drink at first without any further ado, and with 
 assurance that it is mine freely ? If I do it doubtingly, 
 I disparage the honesty and credit of the donor, as if 
 he were not a man of his word. In like manner, if 
 fearing to be too confident, lest we should believe a 
 lie, we should come to Christ doubtingly, and in mere 
 suspense, whether we shall be freely entertained, after 
 all God's free invitations and promises, should we not 
 disparage the faithfulness of God? And should we 
 not be guilty of making God a liar: As the apostle 
 John teacheth because of our not believing the record 
 which God gave of his Son ; and this is the record 
 * that God hath given to us eternal life ; and this life 
 is in his Son,' 1 John v. 10, 11. And what if the sal- 
 vation promised, be not absolutely intended for all to 
 whom the gospel cometh ? It is enough, that God g'w^ 
 eth us his faithful word, that they that beKeve shall 
 have it, and none else ; and hath absolutely intended 
 to fulfil his word that none should find it to be a lie to 
 them, and hath joined believing and salvation insepar- 
 ably together. On this ground God may justly cause 
 the promise of this salvation to be published to all, and 
 may justly require all to believe on him assuredly for 
 their own salvation, that so it may appear whether they 
 will give him the glory of his truth : and, if they will 
 not, he may justly reject them, and punish them se- 
 verely for dishonouring him by their unbelief. In this 
 
Direct. X. of sanctification'. 165 
 
 case, we must not look to the secret decrees of God, 
 but to his revealed promises and commands. Thus 
 God promised to the Israelites in the wilderness, that 
 he would give them the land of Canaan, and would 
 fight for them against their enemies ; and required 
 them not to fear or be discouraged, that so the promise 
 might be fulfilled to them ; yet God never absolutely 
 decreed or intended, that those Israelites should enter 
 in ; as the event did quickly manifest, Deut. i. 20; 21, 
 29, 30. Yet were they not bound in this case to trust 
 confidently in God, to give them victory over their 
 enemies, and to give them the possession of the land ; 
 had they not sufficient ground for such a faith ? was it 
 not just with God to consume them in the wilderness 
 for their unbelief? ' Let us therefore fear, lest a pro- 
 mise being made of entering into this everlasting rest 
 through Christ, we should come short of it, and fall 
 after the same example of unbelief,' Heb. iv. i, 11. 
 
 Fourthly, The professors of true godliness, that we 
 read of through the scriptures of the Old and New 
 Testament, did commonly profess their assurance and 
 persuasion of their interest in God and his salvation, 
 and were directed by the word of God so to do ; and 
 true saints had still some true assurance of it. And 
 we have no cause to judge, that this assurance was 
 grounded on the certainty of their own good qualifica* 
 tions but rather on the promises of God by the direct act 
 of faith. We may judge of the ordinary profession of the 
 frame of spirit that was in the saints, by some instances. 
 I shall begin with the profession that the church made 
 when it was very corrupt, at its first coming out of 
 Egypt, when few of them could assure themselves, by 
 their own good qualifications, that they were in a state 
 of grace already ; which many now imagine to be the 
 only way of assurance. Even in that corrupt time, the 
 children of Israel' sung that triumphant song of Moses, 
 * The Lord is my strength, and my song, and he is be- 
 come my salvation : he is my God/ &c. Exod. xv. 2. 
 
166 the gospel MYSTERY Direct. X. 
 
 Moses taught them in this song, to assure themselves 
 of their own personal interest in the salvation ; and he 
 guided them to the practice of their duty. And they 
 did not find fault with Moses, as some do with mini- 
 sters in these days, for putting them to express more 
 confidence in their song, than they can find ground for 
 from their qualifications, but they applied themselves 
 to the exercise of their faith agreeably to their song ; 
 and. doubtless, this faith was unfeigned in some few of 
 them, though but feigned in others ; for it is testified 
 of them, that then they believed his words, they sang 
 his praise, Psalm, cvi. 12. Several other, psalms and 
 songs that were by divine appointment in common use 
 under the Old Testament, are as clear an evidence as 
 we can desire, of that assurance of faith which was com- 
 monly professed, and that people were generally bound 
 to, unde^ the Old Testament; as Psalm xxiii. xxvii. 
 xliv. and xlvi. Many other psalms, or expressions in 
 psalms, might be alleged. The spirits of few in com- 
 parison, could have thoroughly complied with such 
 psalms, though they were true believers, if all the as- 
 surance of the love God must altogether depend upon 
 the certain knowledge of the sincerity of their own 
 hearts. We have a great cloud of witnesses gathered 
 out of the whole history of the Old Testament, Heb. 
 xi. who did. and suffered, and obtained great things by 
 faith ; whose examples are produced on purpose that we 
 may follow them, in believing, to the saving of our souls, 
 Heb. x. 39. And, if we consider these examples par- 
 ticularly, we shall find, that many of them do evidently 
 guide us to such a saving faith as hath an assurance of 
 the effect contained in the nature of it. I confess, we 
 read several times of the fears and doubtings of the 
 saints under the Old Testament ; but we read also how 
 their faith opposed such fears and doubts, and how 
 they themselves condemned them as contrary to faith, 
 as in the Psalms ; Psalm xlii. 11. xxxi. 22. and lxxviii. 
 7, 10. The most mournful psaim in scripture begins 
 
Direct. X, OF SAMCTIFICATION. 167 
 
 with an expression of some assurance, Psal. lxxxviii. 1. 
 And we may note, that the doubtings that we meet 
 with of the saints of old were commonly occasioned by 
 some extraordinary affliction, or some heinous trans- 
 gression ; not by common failings, or the common 
 original depravation of nature, or the uncertainty of 
 their election, or any thought that it is humility to 
 doubt, and that they were not bound to be confident 
 of God's salvation, because then many might be bound 
 to believe a lie. It is hard to find any of these occa- 
 sions of doubting under the Old Testament, though 
 they are grown so general among us under the New 
 Testament. 
 
 In the time of the apostles we may well expect that 
 the assurance of faith grew higher, because the salva- 
 tion of Christ was revealed, and the spirit of adoption 
 poured forth plentifully and the church made free from 
 its former bondage under the terrifying legal covenant* 
 Paul could prove to primitive Christians, by appeals to 
 their own experience, that they were the children and 
 heirs of God, ' because they had not received the spirit 
 of bondage again to fear, but the spirit of adoption, 
 whereby they cry Abba, Father. The spirit itself 
 bearing witness with our spirits, (or beareth our spirits 
 witness,' as the Syriac and vulgar Latin render it, and 
 as the like Greek phrase is rendered Rom. ix. 1.) 
 * that we are the children of God. And, if children 
 then heirs/ Rom. viii. J 5, 16, 17, Gal. iv. 6. And the 
 apostle tells the Ephesians, that after they believed, 
 ' they were sealed with the Holy Spirit, which was the 
 earnest of their inheritance,' Eph. i. 13, 14. i. e* They 
 were sealed from the , time that they believed ; for; 
 the original words are in the same tense. If this wit* 
 ; ness, seal, and earnest of the Spirit, had not been or* 
 > dinary to believers, it would not have been sufficient 
 i to prove that they were the children of God; and such 
 i manner of arguing might have driven some to de- 
 spair, that wanted this witness, seal, and earnest. 
 
168 the gospel mystery Direct. X. 
 
 Let us inquire now, whether the Spirit beareth wit- 
 ness that we are the children of God, and enables us 
 to cry, Abba. Father, by the direct act, or by that 
 which they call the reflex act of faith ? For we must 
 not think that it is done by an enthusiasm, without any 
 ordinary means : nor can we reasonably imagine, that 
 no true believers can call God Father, by the guidance 
 of the Spirit, but only those few that are so sure of 
 their own sincerity, that by reflecting upon it, they 
 can ground an act of faith concerning their own inter- 
 est in Christ: no, surely. Therefore we may judge 
 rather, that the Spirit worked) this in us, by giving us 
 saving faith itself, by the direct act of which all true 
 believers are enabled to trust assuredly on Christ for 
 the enjoyment of the adoption of children, and all his 
 salvation according to the free promise of God : and 
 to call God Father, without reflecting on any good 
 qualifications in themselves : for the Spirit is received 
 by the direct act of faith, Gal. iii. 2. and so he is the 
 Spirit of adoption, and comfort, to all that receive him. 
 They that assert, that the Spirit witnessethrour adop- 
 tion, onty by assuring us of the sincerity of our faith, 
 love, and other gracious qualifications, and by the re- 
 flex act of faith, do teach also commonly, that you 
 must again try, whether the Spirit thus witnessing, be 
 the Spirit o£ truth, or of delusion, by searching nar- 
 rowly, whether our inward grace be sincere or coun- 
 terfeit: so that hereby the testimony of the Spirit is 
 rendered so hard to be discerned, that it standeth us 
 in no stead, but all our assurance is made at last to de- 
 pend on our own certain knowledge of our own sin- 
 cerity. There are several other evidences to shew, 
 that believers generally were persuaded of their salva- 
 tion in the apostles time. They loved and waited for 
 the coming of Christ to judge the world, 1 Cor. i. 7. 
 2 Tim. iv. 8. They loved all the saints for the hope 
 that was laid up for them in heaven, Col. i. 3, 4, 5. 
 ^he Corinthians, that were very carnal; and but babes 
 
OV SANCTIFICATIOST. 169 
 
 jn Christ, wore persuaded that they should judge the 
 world, and angels, and that their bodies were members 
 of Christ, and the temples of the Holy Ghost, 1 Cor. 
 vi. 2, 3, 15, 19. The very first coming of the gospel 
 to the Thessalonians, was in the Holy Ghost, and much 
 assurance ; so that they received it in much affliction, 
 with joy of the Holy Ghost ; when as yet they had no 
 considerable time to get assurance, by reflecting on 
 their good qualifications, 1 Thess. i. 5, 6. Likewise, 
 the believing Hebrews, when they were illuminated at 
 their first conversion, took joyfully the spoiling of their 
 goods, knowing that they had in heaven a better and 
 $n enduring substance ; and this was their confidence, 
 which they were not to cast oif, because the just liveth 
 by faith. And therefore it appeareth, that this confi- 
 dence belongeth necessarily to justifying saving faith, 
 Hob. x. 32, 34«, 35, 38. 
 
 Now, let those that allege the examples or experi- 
 ences of many modern Christians to disprove all that 
 I have asserted, consider well whether these are fit to 
 be laid in the balance against all the Scripture ex- 
 amples and experiences that I have produced out of 
 the Old and New Testament. I confess that assur- 
 ance of salvation is more rarely professed by Christians 
 in these times than formerly : and we may thank some 
 teachers for it, that have deserted the doctrine of for- 
 mer Protestants in this point, and vented against it se- 
 veral errors, such as have been already named, and 
 now would take advantage to confirm the truth of their 
 doctrines from those doubtingsin Christians, that have 
 been chiefly occasioned by it. But, however, the na- 
 ture of saving faith is still the same. And I assert, 
 that, in these days, as well as formerly, it always hath 
 in it some assurance of salvation by Christ, which doth 
 and will appear, at least in resisting and condemning 
 all doubtings, and praying against them, and endea- 
 vouring to trust assuredly, and to call God Father ; 
 except in extraordinary desertions, by which our case 
 
 P 
 
170 t&e gospel mysteHt Direct. X. 
 
 must not be tried. We are not to trust the judgment 
 of many concerning themselves. They will judge 
 falsely, that they have no assurance at all, because they 
 know not yet, by marks and signs, that they are in a 
 state of grace already, or because they think that there 
 is no assurance when there are many doubtings, and 
 because it is so weak, and so much oppressed with 
 doubting, that it can hardly be discerned, as life in a 
 fainting fit. But. if their judgments be better inform- 
 ed, they may be brought to discern some assurance in 
 themselves. We are also to take heed of mistaking 
 those for true believers that are not so, and of judging 
 this point by their experiences ; which is a vulgar er- 
 ror. The blind charity of some moveth them to take 
 all for true believers who are full of doubts and troubles 
 concerning their salvation, though it may be they only 
 who are convinced of sin, and brought to some zeal of 
 God that is not according to the knowledge of the way 
 of salvation by Christ ; and they think it duty to comfort 
 such ignorant persons, by persuading them that their 
 state is good, and their faith right, though they 
 have no assurance of salvation. Thus they are brought 
 to judge falsely concerning the nature of faith, out of 
 their blind charity to such as are yet in ignorance and 
 unbelief; and, instead of comforting such, they rather 
 take the direct way to harden them in their natural 
 state, and to divert them from seeking consolation by 
 saving faith in Christ, and to ruin their souls for even 
 Fifthly, The chief office of this faith in its direct 
 saving act, is, to receive Christ and his salvation actu- 
 ally into our hearts, as hath been proved ; which office 
 cannot be rationally performed except we do, in some 
 measure, persuade our hearts and assure ourselves of 
 the enjoyment of him. As the body receiveth things 
 into itself by the hands and mouth ; so the soul re- 
 ceiveth these things to itself, and layeth actual hold on 
 them, by the faculty of the will, making choice of 
 them, and embracing them in a way of present enjoy- 
 
Direct. X. of sanctification. 171 
 
 ment and possession, as it doth by the faculty of the 
 understanding see and apprehend them. Thus the 
 soul receiveth comfort from outward things ; as a righ- 
 teous person cannot receive inward comfort from out- 
 ward things, as from worldly estate, wife, husband, 
 friends* fyc. except he choose them as good, and ac- 
 count them his own by a right and title. This is the 
 pnly rational way whereby the soul can actively lay 
 hold on Christ, and take actual possession of him, and 
 his salvation, as he is freely offered and promised to us 
 in the gospel, by the grace of faith, which God hath 
 appointed to be our great instrument for the receiving 
 of him, and closing with him. If we do not make 
 choice of Christ as our only salvation and happiness, 
 or if we be altogether in a state of suspense, and 
 doubting whether God will be pleased to give Christ 
 to us or no, it is evident, that our souls are quite loose 
 from him, and have no holdfast or enjoyment of him. 
 They do not so much as to pretend any actual re- 
 ceiving or laying hold or choosing of him, neither are 
 they fully satisfied that it is lawful for them so to do: 
 but rather they are yet to seek whether they have any- 
 good ground and right to lay hold on him or no. Let 
 any rational man judge, whether the soul doth or can 
 put forth any sufficient act for the reception and en- 
 joyment of Christ as its Saviour, Head, or Husband, 
 while it is yet in doubt, whether it be the will of Christ 
 to be joined with it in such a near relation ? Can a 
 woman honestly receive any one as her husband, with- 
 out being assured that he is fully willing to be her hus- 
 band ? The same may be said concerning the several 
 parts of Christ's salvation, which are to be received by 
 faith. It is evident, that we do not aright receive the 
 benefit of remission of sins, for the purging of our con- 
 sciences from that guilt that lieth upon them, unless 
 we have an assured persuasion of God's forgiving them. 
 We do not actually receive into our hearts our recon- 
 ciliation with God and adoption of children and the 
 P2 
 
112 THE GOSPEL MYSTERY Direct. X. 
 
 title to an everlasting inheritance, until we can assure 
 ourselves, that God is graciously pleased to be our 
 God and Father, and take us to be his children ant! 
 heirs. We do not actually receive any sufficient 
 strength to encourage our hearts to holiness in all dif- 
 ficulties, until we can stedfastly believe, that God is 
 with us, and will not fail nor forsake us. 
 
 Hence then we may firmly conclude, that whose* 
 seeketh to be saved by faith, and doth not seek to have 
 assurance or confidence of his own salvation, doth but 
 deceive himself, and delude his soul with a mere fancy 
 instead of saving faith, and doth, in effect, seek to be 
 saved, in his corrupt natural state,, without receiving, 
 and laying actual hold of the Lord Jesus Christ and 
 his salvation. 
 
 Sixthly, It is also a great and necessary office of sav- 
 ing faith, to purify the heart, and to enable us to live 
 and walk in the practice of all holy duties, by the grace 
 of Christ, and by Christ himself living in us, as hath 
 been shewed before: which office faith is not able to 
 perform except some assurance of our own interest iri 
 him and his salvation be comprehended in the nature 
 of it. If we would live to God, not to ourselves, but by 
 Christ, living and abiding in us, according to Paul's 
 example, we must be able to assure ourselves, as he 
 did, ' Christ loved me, and gave himself for me, Gal. 
 ii. 20. We are taught, that if we live in the Spirit, 
 we should walk in the Spirit,' Gal. v. c 25. It would be 
 high presumption if we should endeavour to walk above 
 our natural strength and power by the Spirit, before 
 we have made sure of our living by the Spirit. I have 
 shewed, that we cannot make use of the comfortable 
 benefits of the saving grace of Christ, whereby the gos- 
 pel doth engage and encourage us to a holy practice, 
 except we have some confidence of our own interest iri 
 tho.se saving benefits. If we do not assuredly believe, 
 that we are dead to sin, and alive to God through 
 Christ, and risen with him, and not under the law, but 
 
Direct. X. of sanctificatiost. 173 
 
 under grace, and members of Christ's body, the temple 
 of his Spirit, the dear children of God, it would be hy- 
 pocrisy to serve God upon the account of such privi- 
 leges, as if we reckoned ourselves to be partakers of 
 them. He that thinks he should doubt of his salva- 
 tion, is not a fit disciple for this manner of doctrine ; 
 and he may reply to the preachers of the gospel, if you 
 would bring me to holiness, you must make use of other 
 more effectual arguments ; for I cannot practise upon 
 these principles, because I have not faith enough to be- 
 lieve, that I have any ioterest in them. Some argu- 
 ments, taken from the justice and wrath of God against 
 sinners and his mercy towards those that perform the 
 condition of sincere obedience, would work more pow- 
 erfully upon me. O what a miserable worthless kind 
 of saving faith is this, that cannot fit a believer to prac- 
 tise in a gospel manner, upon the most pure and power- 
 ful principles of grace, but rather leave him to work 
 upon legal principles, which can never bring him to 
 serve God acceptably out of love ! And as such a faith 
 faileth wholly in the right manner of obeying upon 
 gospel principles, so it faileth also in the very matter 
 of some great duties, which are of such a nature, that 
 they include assurance of God's love in the right per- 
 formance of them ; such are those great duties of peace 
 with God; rejoicing in the Lord always; hqpe that 
 maketh not ashamed: owning the Lord as our 
 God and our Saviour ; praying to him as our Father 
 in heaven ; offering up body and soul as an acceptable 
 sacrifice to him ; casting all our cares of body and soul 
 upon him ; contentment and hearty thanksgiving 
 in every condition ; making our boast in the Lord ; 
 triumphing in his praise ; rejoicing in tribulation ; putt- 
 ing on Christ in our baptism : receiving Christ's body 
 as broken for us, and his blood as shed for us in the 
 Lord's supper; committing our souls willingly to God 
 as our Redeemer whenever he shall be pleased to call 
 for us: loving Christ's second appearance, and looking 
 P3 
 
17-& THE GOSPEL MYSTEtlY Difect. A. 
 
 for it as that blessed hope. When we fall into any 
 sudden doubting whether we are in a state of grace al- 
 ready ; when we are called to any present undertak- 
 ing, as to partake of the Lord's supper, or any duty 
 that requires assurance to the right performance of it, 
 we must relieve ourselves, by trusting confidently in 
 Christ for the present gift of his salvation, or else we 
 shall be driven to omit the duty, or not to perform it 
 rightly or sincerely. Can we judge ourselves already 
 in a state of grace by the reflex act of faith, if we do 
 not find that we perform these duties, at least several 
 of them, sincerely ; or, if we do not find that we have 
 such a holy faith as doth enable or incline us to the 4 
 performance of them ? And can we be thus enabled 
 and inclined by any faith that is without some true as- 
 surance of our salvation? Therefore, I conclude, that we 
 must necessarily have some assurance of our salvation 
 in the direct act of faith, whereby we are justified, sanc- 
 tified, and saved, before we can, upon any good ground, 
 assure ourselves, that we are already in a state of grace, 
 by that which they call the reflex act. Give me such 
 a saving faith as will produce such fruits as these. No 
 other faith will work by love ; and therefore will not 
 avail to salvation in Christ, Gal. v. 6. The apostle 
 James putteth thee upon shewing thy faith by thy 
 works, Jam. ii. 18. And in this trial, this faith of as- 
 surance cometh off with high praise and honour* 
 When God calleth his people to work outward mir- 
 acles by it, all things have been possible to them ; aud- 
 it hath frequently brought forth such works of righte- 
 ousness, as may be deservedly esteemed great spiritual 
 miracles. From hence hath proceeded that heroic 
 fortitude of the people of God, whereby their absolute 
 obedience to God hath shined forth in doing and suf- 
 fering those great things which are recorded in the 
 holy Scriptures, and in the histories of the church. 
 And if we be ever called to the fiery trial, as Protes- 
 tants formerly were ; we shall find their doctrine of as* 
 
Direct. X. of sANCTiFirATXON". 17a 
 
 iiarance will encourage us in suffering for the sake of 
 Christ. 
 
 Seventhly, The contrary doctrine, which excludeth 
 assurance out of the nature of saving faith, bringeth 
 forth many eVil fruits. It tendeth to bereave ou* souls 
 of all assurance of our salvation, and solid comfort, 
 which is the life of religion, by placing them after sin- 
 cere universal obedience ; whereas, if we have them 
 not first, we can never attain to this obedience, nor to 
 any assurance that dependeth on it, as hath be&n 
 proved. And this, as far as it prevails, makes us sub- 
 ject t« continual doubtings concerning our salvation, 
 and to tormenting fears of wrath which casteth out 
 true love to God, and can produce no better than slav- 
 ish hypocritical service. It is one of the principal pil- 
 lars whereby manifold superstitions in Popery are sup- 
 ported, as their monkish orders, their satisfactions for 
 sin by works of penance, bodily maceration, whippings, 
 piigrimages, indulgences, trusting on the merits of 
 saints, &c. When once men have lost the knowledge 
 of the right way to assure themselves of salvation, 
 they will catch at any straw, to avoid drowning in the 
 guiph of despair. 
 
 This is no way to administer any solid comfort, to 
 the wounded spirits of those that see themselves void 
 of holiness, under the wrath and curse of God, dead 
 in sin, not able so much as to think a good thought. 
 You do but increase their terror and anguish, if you 
 tell them, they must first get faith and obedience ; and 
 when they find they have done that, they may persuade 
 themselves, that God will receive them into his grace 
 and favour. Alas ! they know that they can neither 
 believe nor obey, unless God assist them with his grace 
 and favour. And what if they be even at the point of 
 death, struggling with death's pangs, so that they have 
 no time or leisure to get good qualifications and ex- 
 amine the goodness of them. You must have a more 
 speedy way to comfort such by discovering to them 
 
176 THE GOSPEL MYSTERY Direct 
 
 the free promises of salvation to the worst of sinner 
 by faith in Christ ; and by exhorting them to apply i 
 those promises, and trust on Christ confidently for re 
 mission of sins, holiness, and glory ; assuring then 
 also, that God will help them to believe sincerely 
 Christ, if they desire it with all their hearts, and tha 
 it is their duty to believe, because God commands it. 
 
 Several other evils are occasioned by the same doc- 
 trine. Men are unwilling to know the worst of them- 
 gjives, and prone to think their qualifications better 
 than they are, that they may avoid despair. Others 
 please and content themselves without any assurance 
 of their interest in Christ, because they think that it is 
 not necessary to salvation, and that but few attain to 
 it : and in this they shew little love to Christ, or to 
 their own souls. Some foster doubtings of salvation a? 
 signs of humility, though they will hypocritically com- 
 plain of them. Many mis-spend their time in poring 
 upon their own hearts, to find out some evidence of 
 their interest in Christ, when they should rather be 
 employed in receiving Christ, and walking in him, by 
 a confident faith. 
 
 Some are troubled with doubts, whether they should 
 call God father, and what apprehensions they should 
 have of him in prayer, and are offended at ministers, 
 that, in their public prayers, use any expressions that 
 the people cannot join in ; as when they do own God 
 as their God and Father, and Christ as their Sa- 
 viour : and, upon the same account, they are offended 
 at the public singing of many of David's psalms, and 
 avoid partaking of the Lord's supper, because they are 
 not satisfied about their interest in Christ. 
 
 Though true believers have some assurances of sal- 
 vation in saving faith itself, yet it is much weakened in 
 many by this contrary doctrine, and assaulted with 
 many doubtings ; and then other good qualifications 
 must needs be low and weak together with it, and sp 
 obscure, that it is very hard ^to discern them. Ho\y 
 
Birect, XL of sanctificatiox. 177 
 
 hard a thing then will it be for true believers to assure 
 themselves by the certain knowledge of their own sin- 
 cerity, that they are in a state of grace already, which 
 some say is the only assurance of faith ? Some pre- 
 scribe such marks and, signs to distinguish sincerity 
 from hypoc-isy, that believers cannot sufficiently try 
 themselves by them, except they have more knowledge 
 and experience than ordinary. 
 
 Thus many believers walk heavily in the bitterness 
 of their souls, conflicting with fears and doubrings all 
 their days. And this is the cause that they have so 
 little courage and fervency of spirit in the ways of 
 God ; that they so much mind earthly things, and are 
 fco afraid of sufferings and death : and, if they get some 
 assurance by rhe reflex act of faith, they or'ten lose 
 it again by sins and temptations. The way to avoid 
 these evils, is, to get your assurance and to maintain 
 it, and renew it upon all occasions by the direct act of 
 faith, by trusting assuredly on :he name of the Lord, 
 and staying yourself upon your God, when you walk 
 in darkness, and see no light in any of your own quali- 
 fications, Isa. 1. 10. I doubt not but the experience of 
 ttiany choice Christians will bear witness to this truth, 
 
 DIRECTION XL 
 
 Endeavour diligently to 'perform the great work of he- 
 iieving on Christ, in a right Manner, without any 
 Delay \ and then also to continue and increase in your 
 most holy Faith ; that so your Enjoyment of him 9 
 Union and Fellowship vcith him, and all holiness by 
 -him, may be begun, continued, and increased in you. 
 
 EXPLICATION. 
 
 AVING already discovered to you the powerful 
 and effectual means of a holy practice, my re* 
 
178 the gospel MYSTERY Direct. XI 
 
 inaining work is, to lead you to the actual exercis* 
 and improvement of them, for the immediate attain i 
 ment of the end. And I think it may be clearly per 
 ceived by the foregoing directions, that faith in Chris 
 is the duty with which a holy life is to begin, and b] 
 which the foundation of all other holy duties is laid ir 
 the soul. It is before sufficiently proved, that Chris 
 himself, with all endowments necessary to enable us t< 
 a holy practice, is received actually into our hearts b) 
 faith. This is the uniting grace, whereby the Spirit m 
 God knitteth the knot of mystical marriage betweer 
 Chnst and us, and aiaketh us branches of that nobU 
 vine: members of that body, joined to that excellent 
 head ; living stones of the spiritual temple, built upon 
 the precious living corner stone, and sure foundation 
 partakers of the bread and drink that came down from 
 heaven, and giveth life to the world. This is the grace 
 whereby we pass from our corrupt natural state, to a 
 new holy state in Christ, also from death in sin, to the! 
 life of righteousness ; and whereby we are comforted, 
 that so we may be established in every good word and 
 work. If we put the question, « What must we do, 
 that w r e may work the works of God ? Christ resolvetjil 
 it, that we ' believe on him whom he hath sent,' John 1 
 vi. 28, 29. He purteth us first upon the work of be- 
 lieving, which is the work of God, by way of emin- 
 ency, the work of works, because all other good works 
 proceed from it. 
 
 The First thing in the present direction, is to put 
 you upon the performance of this great work of believ- 
 ing on Christ, and to gwde you therein, for you are to 
 consider distinctly four things contained in it. 
 
 1. The First is, You are to make it your diligent 
 endeavour to perform the great work of believing or\ 
 Christ. Many make little conscience of this dut} r . 
 It is not known by natural light, as many moral duties 
 are, but only by supernatural revelation in the gospel > 
 ftpd it is foolishness to the natural man. These ar§ 
 
direct. XL of sanctificatioS. 179 
 
 iometimes terrified with apprehensions of other sins, 
 md will examine themselves concerning them : and it 
 nay be, will write them down, to help tneir memories 
 md devotion. But the great sin of not believing on 
 Christ is seldom thought of in their self-examinations; 
 >r registered in the large catalogues of their sins. 
 A.tid even those who are convinced that believing on 
 2farist is a duty necessary to salvation, do neglect all 
 liligent endeavours to perform it ; either because they 
 lecount that it is a motion of the heart which may be 
 easily performed at any time, without any labour or 
 liligent endeavours : or, on the contrary, because they 
 iccount it as difficult as all the works of the law, and 
 ltterly impossible for them to perform by their most 
 liligent endeavours, except the Spirit of God work it 
 a them by his mighty power ; and that therefore it is 
 n vain for them to work, until they feel this working 
 >f the Spirit in their hearts : or because they account 
 t a duty so peculiar to the elect, that it would be pre- 
 sumption for them to endeavour the performance of it, 
 antil they know themselves to be elected to eternal 
 life through Christ. I shall urge you to a diligent 
 performance of this duty, notwithstanding all these; 
 impediments, by the following consideration. It is 
 worthy of our best endeavours, as appeareth by the 
 areciousness, excellency, and necessity of it already 
 discovered. 
 
 If the light of nature was not darkened in the mat- 
 ters of salvation, it would shew us, that we cannot of 
 3urselves find out the way of salvation ; and would con- 
 demn those that despise that revelation of the way of 
 salvation that God hath given us in the gospel, declared 
 in the holy Scriptures. The great end of preaching 
 the gospel, is for the obedience of faith, Rom. i. 5. that 
 50 we may be brought to Christ, and ail other, obedi- 
 ence. Yea the great end of all revealed doctrines in 
 the whole Scripture, is, to make us wise unto salvation 
 byfaiti] which js in Christ Jesus, 2 Tina, iii, 15, The 
 
180 THE GOSPEL MYSTERY 
 
 end of the law given by Moses, was for righteousness 2 
 to every one that believe th, Rom x. 4 and Christ was 
 that end for righteousness. The moral Jaw itself was 
 revealed, in order to our salvation by believing on 
 Christ : or else the knowledge of it had nothing avail- 
 ed fallen man, that was unable to perform it. There- 
 fore they that slight the duty of believing, and account 
 it foolishness, do thereby slight, despise, and vilify the 
 whole counsel of God revealed in the Scripture. The 
 law and ^he gospel and Christ himself, are become of 
 none efteci to the salvation of such. The only fruit 
 that such an one can attain to by all the saving doc- 
 trines of the Scripture, is only some hypocritical mo- 
 ral duties, and slavish performances, which will be as 
 fikhy rags in the sight of God in the great day. How- 
 ever, many mind not the sin of unbelief in their self- 
 examinations, and write it not fn their scrolls : yet let 
 them know, that this the most pernicious sin of all. 
 Ail the sins in their scrolls would not prevail to their 
 condemnation; y?a. they would not prevail in their 
 conversation, were it not for their unbelief. This one 
 sin prevailing, maketh it impossible for them to please 
 God in any duty whatsoever, Heb. xi. 6. If you will 
 not mind this one main sin now. God will at last mind 
 you of it with a vengeance : for ' he that beheveth not 
 on the Son, shall not see life ; but the wrath of God 
 abideth on him, John iii. ?6. The Lord Jesus shall 
 be revealed from heaven in flaming fire, taking venge- 
 ance on those that obey not the gospel of our Lord 
 Jesus Christ. , 2 Thess. i. 7, 8. 
 
 2. Believing on Christ is k work that will require di- -i 
 ligent endeavour and labour for the performance of it. 
 We must labour to enter into that rest, lest any 
 man fall by unbelief, Heb. iv. 11. ' We must shew 
 diligence to the full assruance of hope to the end. that 
 we may be followers of them who through faith and 
 patience inherit the promises/ Heb. vL 11, 12. It is 
 a work that requireth the exercise of might and pewe: ; 
 
Direct. XL of sanctificationt. 181 
 
 and therefore we have need to be strengthened with 
 might by the Spirit in the inward man, that Christ may 
 dwell in our hearts by faith, Eph. iii. 16, 17. I con- 
 fess, it is easy, pleasant and delicious in its own nature, 
 because it is a motion of the heart, without any cum- 
 bersome bodily labour : and it is a taking Christ and 
 his salvation as our own, which is very comfortable 
 and delightful ; and the soul is carried forth in this, by 
 love to him and its own happiness, which is an affec- 
 tion that maketh even hard works easy and pleasant : 
 yet it is made difficult to us, by reason of the opposi- 
 tion that it meets with from our own inward corrup- 
 tions, and from Satan's temptations. It is no easy 
 matter ta receive Christ as our happiness, and free sal- 
 vation, with true confidence and lively affection, when 
 the guilt of sin lieth heavily upon the conscience, and 
 the wrath of God is manifested by the word and ter- 
 rible judgments : especially when we have been long 
 accustomed to seek salvation by the procurement of 
 our own works, and to account the way of salvation by 
 free grace, foolish and pernicious : when our lusts in- 
 cline us strongly to the things of the flesh and the 
 world : when Satan doth his utmost, by his own sug* 
 gestions, and by false teachers, and by worldly al- 
 lurements and terrors, to hinder the sincere perfor- 
 mance of this dut}'. Many works that are easy in 
 their own nature, prove difficult for us to perform in 
 our circumstances. To forgive our enemies, and to 
 love them as ourselves, is but a motion of the mind, 
 easy to be performed in its own nature ; and yet many 
 that are convinced of their duty, find it a hard matter 
 to bring their hearts to the performance of it. It is 
 but a motion of the mind, to cast our care upon God 
 for worldly things, and rich men may think they can 
 do it easily ; but poor men, that have great families, 
 find it a hard matter. That easy comfortable duty 
 which Moses exhorted the Israelites to, when Pharaoh, 
 with his chario:s and horsemen overtook them at the 
 
 Q 
 
1S2 the gospel mystery Direct. XL 
 
 lied Sea. * Fear ye not, stand still, and see the salva* 
 tion of the Lord, which he will shew to you to day/ 
 Exod. xiv. 13. was not easily performed. The very 
 easiness of some duties make their performance diffi- 
 cult ; as Naaman the Syrian was hardly brought to 
 wash to be clean, because he thought it to be too 
 slight and easy a remedy for the cure of his leprosy, 
 2 Kings v. 12, 13. Even in this very ease people are 
 offended at the duty of believing on Christ, as too 
 slight and easy a remedy to cure the leprosy of the soul ; 
 they would have some harder thing enjoined them, to 
 the attainment of so great an end as this everlasting 
 salvation. The performance of all the moral law is 
 not accounted work enough for this end, Matth. xix. 
 17, 20. However easy the work of believing seemeth 
 to many ; yet common experience hath shewed, that 
 men are more easily brought to the most burdensome, 
 unreasonable, and inhuman observations ; as the Jews 
 and Christian Galatians were more easily brought to 
 take upon their necks the yoke of Moses' law, which 
 none were able to bear, Acts xv. 10. The Heathens 
 were more easily brought to burn their sons and 
 daughters in the fire to their gods, Deut. xii. 31. The 
 Papists are more easily brought to their vows of chas- 
 tity and poverty, and obedience to the most rigorous 
 rules of monastic discipline ; to macerate and torture 
 their bodies with fastings, scourgings, and pilgrimages; 
 and to bear all the excessive tyranny of the Papal 
 hierarchy, in a multitude of burdensome, superstitious 
 and ridiculous devotions. Tbey that slight the work 
 of faith for its easiness, shew, that they were never yet 
 made sensible of innumerable sins, and the terrible 
 curse of the law and wrath of God that they lie under ; 
 and of the darkness and vanity of their minds, the cor- 
 ruption and hardness of their hearts, and their bond- 
 age under the power of sin and Satan ; and have not 
 been truly humbled, without which they cannot be- 
 lieve in a right manner. Many sound believers have 
 
Direct. XL of sanctification. 183 
 
 found by experience, that it hath been a very hard 
 matter to bring their hearts to the duty of believing ; 
 it hath cost them vigorous struggles and sharp con- 
 flicts with their own corruptions, and Satan's tempta- 
 tions. It is so difficult a work, that we cannot perform 
 it without the mighty working of the Spirit of God in 
 our hearts, who only can make it to be absolutely easy 
 to us, and doth make it easy or suffer it to be difficult, 
 according as he is pleased to communicate his grace 
 in various degrees unto our souls. 
 
 3. Though we cannot possibly perform this great 
 work in a right manner, until the Spirit of God work 
 faith in our hearts by his mighty power ; yet it is ne- 
 cessary that we should endeavour it ; and that before 
 we can find the Spirit of God working faith effectually 
 in us, or giving strength to believe. We can perform 
 no holy duty acceptably, except the Spirit of God 
 work it in us: and yet we are not hereby excused 
 from working ourselves, but we are the rather stirred 
 up to the greater diligence : ' Work out your salvation, 
 with fear and trembling ; for it is God that worketh in 
 you both to will and to do of his good pleasure,' Phil f 
 ii. 12, 13. The way by which the Spirit works faith 
 in the elect, is by stirring them up to endeavour to be- 
 lieve. And this is a way suitable to the means that 
 the Spirit useth ; i. e. the exhortations, commands, and 
 invitations of the gospel ; which would be of no force, 
 if we were not to obey them, until we find faith already 
 wrought in us. Neither can we possibly find that the 
 Spirit of God doth effectually work faith, or give strength 
 to believe, until we act it ; for which end, all inward 
 graces, as well as all other inward habits, are discern- 
 ed by their acts, as seed in the ground by its spring- 
 ing. We cannot see any such thing as love to God or 
 man in our hearts before we act it. Children know 
 not their ability to stand upon their feet, until they 
 have made trial, by endeavouring so to do : so we 
 .know not our spiritual strength, until we have learned 
 Q2 
 
184 the gospel mystery Direct. XI. 
 
 by experience from the use and exercise of it. Nei- 
 ther can we know, or assure ourselves absolutely, that 
 the Spirit of God will give us strength to believe, be- 
 fore we act faith ; for such a knowledge and assurance, 
 if it be right, is saving faith itself in part; and whoso- 
 ever trusteth on Christ assuredly for strength to be- 
 lieve by his Spirit, doth, in effect, trust on him for his 
 own salvation, which is inseparably joined with the 
 grace of saving faith. Though the Spirit worketh 
 other duties in us by faith ; }*et he worketh faith in us 
 immediately by hearing, knowing, and understanding 
 the word : ; Faith cometh by hearing, and hearing by 
 the word of God,' Rom. x. 17- And in the word he 
 iriaketh no absolute promise or declaration, that he will 
 work faith in this or that unbelieving heart, or that he 
 wil: live strength to any one in particular to believe : 
 or begin the work of believing in Christ ; for faith it- 
 self is the first grace whereby we have a particular in- 
 terest in any saving promise. It is a thing hidden in 
 the secret council and purpose of God concerning us, 
 whether he will give us his Spirit and saving faith un- 
 til our election be discovered by our believing actually. 
 Therefore, as soon as we know the duty of believing, 
 we are to apply ourselves immediately to the vigorous 
 performance of the duty, and, in so doing, we shall 
 find that the Spirit of Christ hath strengthened us to 
 believe, though we know not certainly that he will do 
 it beforehand. The Spirit cometh indiscernably upon 
 the elect, to work faith within them ; like the wind that 
 bloweth where it lists, and none knoweth whence it 
 cometh, and whither it goeth, but only we hear the 
 sound of it, and thereby know when it is past and 
 gone, John iii. 8. We must therefore begin the 
 work, before we know that the Spirit doth or will work 
 in us savingly ; and we shall be willing to set upon the 
 work, if we be Christ's people ; for * Thy people shall 
 be willing in the day of thy power/ Psalm ex. 3. It 
 is enough that God disccvereth to us beforehand in 
 
r , Direct. XT. of sANCTiFicATioy. 185 
 
 the gospel what faith is, and the ground we have to 
 believe on Christ for our own salvation ; and that God 
 requireth this duty of us, and will help us in the per- 
 formance of it, if we apply ourselves heartily thereun- 
 to : ' Fear not, I command thee to be strong and of good 
 courage, Josh. i. 9. Arise and be doing, and the Lord 
 will be with thee, 1 I Chron. xxii. 16. Therefore who- 
 so receiveth this gospel discovery as the word of God 
 in hearty love, is taught by the Spirit, and will cer- 
 tainly come to Christ by believing, John vi. 45. Every 
 one that receiveth it not, despised) God, maketh him 
 a liar, and deserved) justly to perish for his unbelief. 
 
 4. Though the Spirit worked) saving faith only in 
 the elect, and others believe not because they are not of 
 Christ's sheep, John x. 26. and on that account it is 
 called the ■ faith of God's elect,' Tit. i. 1. yet all who, 
 hear the gospel are obliged to the duty of believing, 
 as well as to all the duties of the moral law, and that 
 before they know their own particular election ; and 
 they are liable to condemnation for unbelief as well as 
 for any other sin : ' He that believeth not, is condemn- 
 ed already, because he hath not believed on the name 
 of the only begotten Son of God,' John iii. 18. The 
 apostle Paul sheweth, that the elect Israelites obtained 
 salvation, and the rest, that were not elected, were 
 blinded ; and yet even these were broken off from the 
 good olive tree, because of their unbelief, Rom. xi. 7> 
 ^0. We cannot have a certain knowledge of our elec- 
 tion to eternal life before we do believe ; it is a thing 
 hidden in the unsearchable council of God, until it be 
 manifest by our effectual calling, and believing on 
 Christ. The apostle knew the election of the Thessa- 
 lonians, by finding the evidence of their faith, that the 
 gospel came to them, not in c word only, but also in 
 power, and in the Holy Ghost, and in much assurance : 
 and that they had received the word in much affliction, 
 with joy in the Holy Ghost/ 1 Thess. i. 4-, 5, 6. We 
 are to see our calling, if we would find out, that God 
 Q3 
 
186 the gospel mystery Direct. XL 
 
 hatfi chosen us, 1 Cor. i. 26, 27. Therefore we must 
 believe on Christ before we know our election, or else 
 we shall never know it, and shall never believe. And 
 it is no presumption for us to trust confidently on 
 Christ for everlasting life, before we have any good 
 evidence of our election ; because God, who cannot 
 lie, hath made a general promise, That whosoever • be- 
 lieveth on him shall not be ashamed,' without making 
 the leasf difference among them who perform this duty, 
 Rom. x. 11, 12. The promise is as firm, and sure to 
 be fulfilled, as any of God's decrees and purposes ; 
 and therefore it is a good and sufficient ground for our 
 confidence. It is certain, that all that the Father hath 
 given to Christ by the decree of eternal election, shall 
 come to Christ : and it is as really certain, that Christ 
 will in nowise cast out any that cometh to him, who- 
 soever he be, John vi. 37. And we need not fear that 
 we shall infringe God's decree of election, by believ- 
 ing on Christ confidently for our salvation, before we 
 know what God hath decreed concerning us ; for, if 
 we believe, we shall at last be found among the num- 
 ber of the elect ; and, if we refuse to believe, we shall 
 thereby wilfuliy place ourselves among the reprobates, 
 that stumble at the word, being disobedient, ' where- 
 unto also they are appointed,' 1 Pet. ii. 8. 
 
 I shall add further, that though we have no evidence 
 of our particular election before we believe ; yet we 
 are to trust on Christ assuredly, to make it evident to 
 lis, by giving us that salvation which is the peculiar 
 portion of the elect only. All spiritual saving bless- 
 ings wherewith God blesseth his people in Christ, are 
 the peculiar portion of them whom * God hath chosen 
 in Christ before the foundation of the world,' Eph. i. 
 3, 4. yet we must necessarily trust on Christ for those 
 saving blessings, or have none at all. We are to pray 
 in faith nothing doubting, that God will remember us 
 with the favour that he beareth to his people ; that we 
 may see the good of his chosen, and glory with his in- 
 
Direct. XI. or sanctificatio-St. 187 
 
 hcritance, Psalm cvi. 4, 5. Therefore we are to trust 
 assuredly on God, that he wili deal with us as his cho- 
 sen people. Thus it appeareth that it is not presump- 
 tion, but your bounden duty, to apply yourselves to 
 the great work of believing on Christ for salvation, 
 without questioning at all beforehand whether you are 
 elected or no : ' Secret things belong to God, but 
 those things that are reveaied, belong unto us, that we 
 may do them,' Deut. xxix,. 29. 
 
 The second thing directed to is, that you should en- 
 deavour for a fight manner of performing this duty. 
 This is a point of great concernment, because the want 
 of it will render your faith ineffectual to sanctifkation 
 and salvation. I he great duty of love, which is the 
 end of the law, and the principal fruit of sanctification, 
 must flow from faith unfeigned, 1 Tim. i. 5. There is 
 a feigned faith, that doth not really receive Christ into 
 the heart, and will not produce iove, or any true obe- 
 dience ; such as Simon Magus had, Acts viii. 13, 23. 
 for, notwithstanding his faith, he was in the 'gall of 
 bitterness, and in the bond of iniquity :' and such as 
 those Jews had, to whom Christ would not commit 
 himself, who did not confess him, lest they should on 
 that account be put out of the synagogue, John li. 23. 
 and xii. 42. and such as the apostle James speaks of, 
 * What doth it profit you, my brethren, if a man say he 
 hath faith, and have not works ? Can that faith save 
 him ? The devils also believe and tremble/ James ii. 
 14, 19. Take heed, therefore, lest you deceive your 
 souls with a counterfeit faith, instead of the precious 
 faith of God's elect. The way to distinguish the one 
 from the other is, by considering well what is the right 
 manner of that believing which is effectual to salvation/ 
 Hypocrites may perform the same works for the mat- 
 ter, with true saints ; but they are defective in the 
 manner of performance, wherein the excellency of the 
 work doth chiefly consist. One great reason why 
 
IS8 the gospel mystery Direct. XL 
 
 many seek to enter in at the strait gate, and are not 
 able, Luke xiii. 24. is, because they are ignorant and 
 defective in the right manner of acting this faith where- 
 by they are to enter. Now, I confess, that God only 
 is able to guide us effectually in the right way of be- 
 lieving. And we have this great consolation, when we 
 see our own folly and proneness to mistake our way, 
 that if we heartily desire and endeavour to believe on 
 Christ aright, we may confidently trust on him to guide 
 us. God hath promised, that the way-faring men, 
 though fools, shall not err in the way of holiness ; and 
 that he will teach sinners in the way : * The meek will 
 he guide in judgment, and the meek will he teach his 
 way/ Psal. xxv. 8, 9. and he commandeth them that 
 lack wisdom ' to ask it of God in faith, nothing doubt- 
 ing/ James i. 5, 6. But, however, we are to know, 
 that God guideth us only according to the rule of his 
 word ; and we must endeavour to learn the right way 
 of believing out of the word, or else we are not able so 
 much as to trust rightly on God for guidance and di- 
 rection in this great work. To help you herein, I 
 have given you before, in this treatise, a description of 
 saving faith ; and have shewed, that it containeth two 
 acts in it ; the one is, believing the truth of the gospel ; 
 the other is believing on Christ as revealed and freely 
 promised to us in tfee gospel, for all his salvation. 
 Now, your great endeavour must be, to perform both 
 these acts in a right manner ; as I shall shew concern- 
 ing each of them in particular. 
 
 In the First place, You are highly concerned to en- 
 deavour for a right belief of the truth of the gospel of 
 Christ ; that so you may be well furnished, disposed, 
 and encouraged to believe on him, as revealed and pro- 
 mised in the gospel. Hereby you are to remove all 
 discomfortable thoughts and objections of Satan and 
 your own conscience, and to overcome all corrupt in- 
 clinations, that hinder a cheerful embracing of Christ 
 and his salvation. It is found by experience, that when 
 
Direct. XL of sanctification"* 189 
 
 pny fail in the second act of faith, the reason of their 
 failing is commonly some defect in this first act. There 
 is some false imagination or other in them, contrary to 
 the belief of the truth of the gospel ; which is a strong 
 hold of sin and Satan that must be pulled down, before 
 they can receive Christ into their hearts by believing 
 on him. If they knew the name of Christ, as he is dis- 
 covered in the gospel, and judged aright of the truth 
 and excellency of it, they would not fail to put their 
 trust in him. And we are in great danger of enter- 
 taining such false imaginations, and to account many 
 truths of the gospel strange paradoxes, yea, foolish and 
 pernicious, because of our ignorance, self-con ceited- 
 ness, guilty consciences, corrupt affections, and mani- 
 fold errors, wherewith our judgments are prepossessed 
 in matters of salvation ; and because Satan laboureth 
 to beguile us, as he did Eve, through his subtilty, to 
 corrupt our minds from the simplicity of the gospel 
 that is in Christ, 2 Cor. xi. 3. I shall therefore give 
 you some particular instructions, that are of the great- 
 est moment, to prevent such defects as we are most 
 liable to in the first act of our faith. 
 
 1. You must believe with a full persuasion, that you 
 are a child of wrath by nature, as well as others : fallen 
 from God by the sin of the first Adam : dead in tres- 
 passes and sins : subject to the curse of the law of 
 God. and to the power of Satan, and to insupportable 
 misery to all eternity ; and that you cannot possibly 
 procure your reconciliation with God, or any spiritual 
 life and strength to do any good work, by any endea- 
 vouring to get salvation according to the terms of the 
 legal covenant ; and that you cannot find any way to 
 escape out of this sinful and miserable condition by 
 your own reason and understanding, without superna- 
 tural revelation, nor be freed from it, except by that 
 infinite power that, raiseth the dead. We must not be 
 afraid, as some are, to know our own idleness and sin- 
 fulness, neither must we be willing to think ourselves 
 
190 the gospel mystery Direct. XL 
 
 better than we are ; but must be heartily desirous and 
 glad to know the worst of our own condition ; yea, 
 when we have found out the worst that we can of our- 
 selves, we must be willing to believe, that our heart3 
 are deceitful, and desperately wicked, beyond all that 
 we can know and find out, Jer. xvii. 9., This is all ne- 
 cessary, to wosk in us true humiliation, self-despair, 
 and self-loathing, that we may highly esteem, and ear- 
 nestly seek the salvation of Christ, as the one thing ne- 
 cessary. It maketh us sick of sin. and sensible of our 
 need of the great Physician, and willing to be ordered 
 according to any of his prescriptions, whatsoever we 
 suffer, rather than to follow our own wisdom, Matth. 
 ix. 12. It was for want of this humiliation that the 
 Scribes and Pharisees were not so forward to enter into 
 the kingdom of heaven as the publicans and harlots, 
 Matth. xxi. ?1. 
 
 2. You are to believe assuredly, that there is no way 
 to be saved, without receiving all the saving benefits 
 of Christ, his Spirit as well as his merits, sanctification 
 as well as remission of sins by faith. It is the ruin of 
 many souls that they trust on Christ for remission of 
 sins, without any regard to holiness ; whereas these 
 two benefits are inseparably joined in him, so that none 
 are freed from condemnation by Christ, but those that 
 are enabled to walk holiiy, i. e. not after the flesh, but 
 after the Spirit, Rom. viii. 1. It is also the ruin of souls, 
 to seek only the remission of sins by faith in Christ, 
 and holiness by our endeavours, according to the terms 
 of the law; whereas we can never live to God in holi- 
 ness, except we be dead to the law, and live only by 
 Christ living in us by faith. That faith which receiv- 
 eth not holiness as well as remission of sins from Christ, 
 will never sanctify us ; and therefore it will never bring 
 us to heavenly glory, Heb. xii. 14. 
 
 3. You are to be fully persuaded of the * all-suffici- 
 ency of Christ for the salvation of yourself, and all 
 that believe on him ; that his blood cleanseth from all 
 
fcirect. XI. OF SANCTIFICATIOX. 191 
 
 gin.' 1 John i. 7. Though our sins be never so great and 
 horrible, and continued in never so long, yet he is able 
 to deliver us from the body of death, and mortify our 
 corruptions, be they never so strong. We find in Scrip- 
 ture, that abominable wicked persons have been saved 
 by him, idolaters, adulterers, effeminate, covetous, 
 drunkards, extortioners, &c. 1 Cor. vi. 9, 10. Such as 
 have sinned against the light of nature, as the heathen, 
 and the light of scripture, as the Jews : such as have 
 denied Christ, as Peter, and persecuted and blasphemed 
 him as Paul. Many that have fallen into great sins 
 are ruined for ever, because they do not account the 
 grace of Christ sufficient for their pardon and sanctifi- 
 cation ; when they think they are gone, and past all 
 hope of recovery, that their sins are upon them, and 
 they pine away in them, how shall they live ? Ezek, 
 xxx iii. 20. This despair works secretly in many souls, 
 without much trouble and horror, and maketh them 
 careless of their souls and true religion. The devil 
 fills some with horrid, filthy, blasphemous thoughts, on 
 purpose, that they think their sins too great to be for- 
 given ; though commonly such thoughts are the least 
 of the sins of those that are pestered with them, and 
 rather the devil's sin than theirs, because they are 
 hurried into them sore against their wills : but, if their 
 hearts be somewhat polluted within them, Christ testi- 
 fieth, ; that all manner of sin and blasphemy shall be 
 forgiven, except the blasphemy against the Holy 
 Ghost,' Matth. xii. 31. And as for those that are 
 guilty of blasphemy against the Holy Ghost, the reason 
 why they are never forgiven, is not because of any want 
 of sufficiency in the blood of Christ, or in the pardoning 
 mercy of God ; but because they never repent of that 
 sin, and never seek to God for mercy through Christ, 
 but continue obstinate until death ; for the scripture 
 testifieth, that it is impossible to renew them again un- 
 to repentance, Heb. vi. 5, 6. So that the merits of 
 Christ are sufficient for all that seek to him for mercy 
 
192 the gospel mystery Direct. XI. 
 
 by believing. There are others that despair of ever 
 getting any victory over their lusts, because they have 
 formerly made many vows and resolutions, and have 
 used many vigorous endeavours against them in vain* 
 Such are to persuade themselves, that the grace of^ 
 Christ is sufficient for them, when all other means have 
 failed : as the woman that had the issue of blood, and 
 was nothing bettered, but rather grew worse by any 
 remedies that physicians could prescribe, yet persuaded 
 herself, that, if she might but touch the clothes of 
 Christ, she would be whole, Mark v. 25 — 28. Those 
 that despair, by reason of the greatness of their guilt 
 and corruption, do greatly dishonour and undervalue 
 the grace of God, his infinite mercy, and the infinite 
 merits of Christ's blood, and power of his Spirit, 
 and deserve to perish with Cain and Judas. Abund- 
 ance of people that give up themselves to all licenti- 
 ousness in this wicked generation, lie under secret de- 
 spair ; which maketh them so desperate in swearing, 
 blaspheming, whoring, drunkenness, and all manner of 
 wickedness. How horrid and heinous soever our sins 
 and corruptions have been, we should learn to account 
 them a small matter in comparison to the grace of 
 Christ, who is God as well as man, and offered up him- 
 self, by the eternal Spirit, as a sacrifice of an infinite va- 
 lue, for our salvation, and can create us anew as easily 
 as he created the world by a word speaking. 
 
 4. You are to be fully persuaded of the truth of the 
 general free promise, in your own particular case, that 
 if you believe on Christ sincerely, you shall have ever- 
 lasting life, as well as any other in the world, without 
 performing any condition of works to procure an inte- 
 rest in him ; for the promise is universal, * Whosoever 
 believeth on him, shall not be ashamed,' Rom. ix. 33. 
 without any exception. And, if God exclude you not, 
 you must not exclude yourselves: but rather conclude 
 peremptorily, that how vile, wicked, and unworthy so- 
 ever you be, yet, if you come, you shall be accepted as 
 
Direct. XI. of sanctification. 193 
 
 well as any other in the world. You are to believe 
 that great article of the creed, the remission of sins, 
 in your own case, when you are principally concerned, 
 or else it will little profit you, to believe it in the case 
 of others. This is that which hinders man)' broken 
 wounded spirits from coming to the great Physician, 
 when they are convinced of the abominable, filthiness 
 of their hearts, that they are dead in sin without the 
 Jeast spark of true grace and holiness in them. They 
 think that it is in vain for such as they are, to trust on 
 Christ for salvation ; and that he will never save such 
 as they are. Why so ? they can be but lost creatures 
 at worst ; and Christ came to seek and save those that 
 are lost. If they who are dead in sin cannot be saved, 
 then all must despair and perish ; for none have any 
 spiritual life, until they receive it by believing on Christ. 
 Some think themselves to be worse than any others, 
 and that none have such wicked hearts as they: and 
 though others be accepted, yet they shall be rejected. 
 But they should know, that Christ came to save the 
 chief of sinners, 1 Tim. i. 15. And that the design of 
 God is to show the exceeding riches of his grace, in 
 our salvation, Eph. ii. 7, which is most glorified by par- 
 doning the greatest sinners. And it is but our igno- 
 rance, to think ourselves like nobody ; for all others, 
 as well as we, are naturally dead in trespasses and sins ; 
 their mind is enmity to God, and is not subject to his 
 law, nor indeed can be, Rom. viii. 7. and every imagi- 
 nation of the thoughts of their hearts is only evil, and 
 continually so, Gen. vi. 5. they have all the same cor* 
 rupt fountain of all abominations in their hearts, though 
 they may have exceeded many -others in several actual 
 sins. Others think that they have out-staid their time, 
 and therefore now they should find no place for re- 
 pentance, though they should seek it carefully with 
 tears, Heb. xh. 17. But, behold now is the accepted 
 time; behold, now is the day of salvation, 2 Cor. vi. 2. 
 even as long as God calleth upon you by the gospeh 
 Ii 
 
]Q4? the gospel mystery Direct. XL 
 
 And although Esau was rejected, who sought rather the 
 earthly than the spiritual blessings of the birth-right ; 
 yet they shall not be rejected that seek the enjoyment 
 of Christ, and his salvation, as their only happiness. 
 If you come unto Christ's vineyard at the eleventh hour 
 of the day, you shall have your penny, as well as those 
 that came early in the morning : because the reward 
 is of grace, and not of merit, Matth. xx. 9, 10. And 
 here you must be sure to believe stedfastly, that Christ 
 and all his salvation is bestowed as a free gift upon 
 those that do not work to procure any right or title 
 to him, or meetness or worthiness to receive him, 
 but only believe on him that justitieth the ungodly, 
 Rom. iv. 5. If you put any condition of works or good 
 qualifications between yourselves and Christ, it will be 
 a partition wall which you can never climb over. 
 
 5. You are to believe assuredly, that it is the will of 
 God you should believe in Christ, and have eternal life 
 by him, as well as any other ; that your believing is a 
 duty very acceptable to God ; and that he will help 
 you, as well as any other, in this work, because he 
 calleth and commandeth you, by the gospel, to believe 
 in Christ. This maketh us to set cheerfully upon the 
 work of believing ; as when Jesus commanded the blind 
 man to be called, they said unto him, ' Be of good 
 comfort, rise ; he calleth thee,' Mark x. 49. A com- 
 mand of Christ made Peter to walk upon the water, 
 Matth. xiv. 29. And here we are not to meddle with 
 God's secret of predestination ; or the purpose of his 
 will to give the grace of faith to some rather than 
 others ; but only with his revealed will, in his gracious 
 invitation and commands, by which we are required 
 to believe on Christ. This will of God is confirmed 
 by his oath, ' As I live, saith the Lord God, I have no 
 pleasure in the death of the wicked, but that the 
 wicked turn from his way, and live : turn ye, turn ye 
 from your evil ways ; for why will ye die, O house of 
 Israel,' Ezek. xxxiiL 11. Christ testified), that he 
 
Direct. XL of sanctification. 195 
 
 * would often have gathered the children of Jerusalem, 
 even as a hen gathereth her chickens under her wings, 
 and they would not,' Matth. xxiii. 37. And the 
 apostle Paul testifieth, that God ' will have all men to 
 be saved,' &c. I Tim. ii. 4. You are to reject and 
 abandon all thoughts that: are contrary to this persua- 
 sion. What if few be saved? thy salvation will not 
 make the number too great : for iew will follow thee 
 in the duty of believing. What if the wrath of God 
 be revealed from heaven against thee in many terrible 
 judgments, and the word, and thine own conscience 
 condemn thee, and Christ seem to reckon thee no bet- 
 ter than a dog, as he did the woman of Canaan ? Mat. 
 xv. 26. Thou art to make a good interpretation of all 
 these things, that the end of them is to drive thee to 
 Christ, as this was the end of the curses of the law, and 
 all the terrible dispensations of them, Rom. x. 4. If a 
 prophet, or an angel from heaven were sent of God, 
 on purpose to declare, that the sentence of ever- 
 lasting damnation is declared against thee, it would be 
 thy duty to believe, that God sent him to give thee 
 timely warning, for this very end, that thou mightest 
 believe, and turn to God by faith and repentance. 
 Jeremiah prophesied against the Jews, that God would 
 pluck them up, pull them down, and destroy them for 
 their sins ; yet he himself taught them, ' if they turned 
 from their evil ways, God would repent of the evil,' 
 Jer. xviii. 7, 8, 11. Jonah preached nothing but 
 certain destruction to Nineveh, to* be executed upon 
 them wkhin forty days, Jonah iii. 4. yet the intent of 
 that terrible message was. that those heathenish people 
 might escape destruction by repentance. The most 
 absolute and peremptory denunciations of divine ven- 
 geance against us, while we are in this world, must al- 
 ways be understood with a secret reserve of salvation 
 for us, upon our faith and repentance. And we are to 
 account, that the reason why God doth so terribly de- 
 nounce his judgments against us by his word, is, that 
 K2 
 
196 the gospel mystery Direct. XI. 
 
 we may escape them, by flying for refuge to his free 
 mercy in Christ. Take heed of fostering any thoughts, 
 that God hath absolutely decreed to shew no saving 
 mercy to you, or that you have already committed the 
 unpardonable sin : or that it is in vain for you to at- 
 tempt the work of believing, because God will not help 
 you in it. If sucli thoughts prevail in your hearts, 
 they will do } r ou more hurt than the most blasphemous 
 thoughts that terrify you, or any of the grossest abo- 
 mination that ever you were guilty of. because they 
 obstruct your believing on Christ for salvation. * The 
 Spirit and the bride say, come. Christ saith, Whoso- 
 ever will, let him take the water of lite freely,' Rev. 
 xxii. 17- Therefore we are to abandon ail thoughts 
 that hinder our coming to Christ, as very sinful and 
 pernicious, arising in us from our own corruptions, and 
 Satan's delusions, and utterly opposite to the mind of 
 Christ, and teachings of the Spirit. And what ground 
 can we have to entertain such unbelieving thoughts ? 
 Hath God made us of his privy-council, that should be 
 able to know that God hath decreed us to damnation, be- 
 fore it be manifest by our final unbelief and impeni- 
 tence ? As for the unpardonable sin, in consisteth in re- 
 nouncing the way of salvation by Christ with the whole 
 heart, after we have attained to the knowledge of it, 
 and are convinced of the truth of it by the gospel. It 
 is the sin that the Christian Hebrews would have been 
 guilty of, if they had revolted from Christianity to the 
 religion of the unbelieving Jews, that accounted Christ 
 to be an imposter, and were more rancorous persecu- 
 tors of him and his ways, Keb. vi. 4. 5. They that 
 have committed that sin, continue implacable, malici- 
 ous enemies to Christ and his ways to the end, without 
 any repentance. Therefore, if you can but find, that 
 you desire seriously to get an interest in Christ, and 
 to be better Christians than you are ; if you be troubled 
 and grieved, that your hearts and lives are so wicked 
 and that you want faith, love, and true obedience 
 
Direct. XL of sancttfication. 197 
 
 yea, if your hearts be not maliciously bent to perse- 
 cute the gospel, and prefer atheism, licentiousness, or 
 any false religion before it, you have no cause to sus- 
 pect yourselves to be guilty of this unpardonable sin. 
 6. Add to all these, 4 a full persuasion of the incom- 
 parable glorious excellency of Christ, and of the way 
 of salvation by him.' You are to esteem the enjoy- 
 ment of Christ as the only salvation and true happi- 
 ness, aad such a happiness as hath in it unsearchable 
 riches of glory, and will make our cup to run over with 
 exceeding abundance of peace, and joy, and glory, to 
 all eternity. We must account all things but loss for 
 the excellency of the knowledge of Christ Jesus our 
 Lord, &c. Phii. iii. 8, Such a persuasion as this will 
 allure and incline your wills and affections to choose 
 and embrace Christ a6 the chief good, and never to rest 
 satisfied without the enjoyment of him : and to reject 
 every thing that stands in competition with him, or 
 the enjoyment of him. Christ is precious in the 
 esteem of all true believers, 1 Pet. ii. 7. Their high 
 esteem of his incomparable preciousness and excel- 
 lency, induceth them to sell all, that they may buy 
 this pearl of great price, Matth. xiii.46. This maketh 
 them to say, ' Lord, evermore give us this bread, that 
 cometh down from heaven, and giveth life to the world. 
 Lord, to whom shall we go ? thou hast the words of 
 eternal life, John vi. 32, 33, 34, 68. Because of the 
 savour of his good ointments, his name is as ointment 
 poured forth ; therefore do the virgins love him, Song 
 i. 3. They are sick of love to him, because he is, in 
 their eyes, the chiefest among ten thousand.' Song v. 
 8, 10. As the glory of God that appeared in the won- 
 derful beauty of the temple, and in the wisdom and 
 glory of Solomon, drew worshippers to God from the 
 utmost parts of the earth ; so the unparalleled excel- 
 lence of Christ, which was prefigured by the glory of 
 Solomon and the temple, doth more powerfully draw 
 believers in the gospel days. The devil, who is the 
 83 
 
193 the gospel mystery Direct. Xr. 
 
 god of this world, knows how necessary it is for our 
 salvation, to discern ail the glory, and excellency of 
 Christ ; and therefore where the gospel is preached he 
 maketh it his great work to eclipse the glory of Christ in 
 the ministry, and to blind the minds oi' the people, lest 
 the light of glorious gospel should shine upon them, 2 
 Cor. iv. 4. One that is convinced of the truth of the 
 gospel may be averse to the embracing of it until he 
 see also the goodness of it, that Christ is altogether 
 lovely and excellent. 
 
 I come now to the ' second principal act of faith 
 whereby Christ himself, and his Spirit, and all his sav- 
 ing benefits, are actually received into the heart, which 
 is believing on Christ, as revealed and freely promised 
 to us in the gospel, for all his salvation.' The Spirit 
 of God cloth habitually dispose and incline our hearts 
 to a right performance of this act, by enabling us to 
 perform the first act, according to the former instruc- 
 tions, by believing assuredly those great things of the 
 gospel whereby we are delivered into a form of doctrine, 
 Horn. vi. IT. which we are to obey from our hearts, 
 and to follow as our pattern, in the manner of our act- 
 ing faith ia Christ for salvation. Therefore I need 
 only exhort you briefly to act your faith in Christ 
 according to that form and pattern, in which you have 
 been already so largely instructed. You are to believe 
 in Christ as alone sufficient, and as being air-sufficient^ 
 for your happiness and salvation : despairing altoge- 
 ther of any attainment of happiness by your own wis- 
 dom, strength, works of righteousness, or any fleshly, 
 worldly confidences whatever. We must be as dead 
 people to all other confidences, and account them to 
 be loss for Christ, according to the example of the bless- 
 ed apostle, Phil iii. 3, 7, 8. We must not be grieved, 
 that we have nothing to trust upon besides Christ for our 
 salvation ; but rather we are to rejoice, that we need no- 
 thing else, and that we have a sure foundation to rely 
 upon, incomparably better than any other that can be 
 
Direct. XL of sanctification. 199 
 
 imagined. And we must resolve to cast the burden of 
 our souls wholly on Christ, and to seek salvation no 
 other way, whatsoever becomes of us. If the cripple 
 lay not the whole weight of his body upon a strong 
 staff, but part of it on a rotten one, he is like to re* 
 ceive a fall. If the swimmer will not commit his body 
 wholly to the water to bear him up, but catch at weeds, 
 or struggle to feel out ground, he may sink to the bot- 
 tom. Christ will be all our salvation, or nothing. If 
 we seek to be saved any other way, as the Gaiatians did 
 by circumcision, Christ will profit us nothing, Gal. v. 2. 
 
 You are also to receive Christ merely as a free gift, 
 given to the chief of sinners, resolving that you will 
 not perform any conditions, to procure yourselves a 
 right and title to him; but that you will come to him 
 as a lost sinner, an ungodly creature, trusting on him 
 that justifieth the ungodly ; and that you will buy him 
 without money, and without any price whatsoever, 
 Rom. iv. 5. Isa. Iv. 2. Look not on your own faith or 
 love, or any good qualifications in yourselves, as the 
 ground of your trusting in Christ, but only to the free 
 grace and loving kindness of God in Christ : * How 
 excellent is thy loving kindness, O God ! therefore the 
 children of men put their trust under the shadow of 
 thy wings/ Psalm xxxvi. 7. For, if you make your 
 faith, love, or good qualifications, to be your first and 
 principal foundation, and you build Christ upon them 
 instead of building all upon him, you invert the order 
 of the gospel, and he will profit you nothing. 
 
 Another thing to be observed diligently, is, that 
 you must come to Christ for a new holy heart and life, 
 and all things necessary thereunto, as well as for deliv- 
 erance from the wrath of God, and the torments of 
 hell. You must also come to him with an ardent love 
 and affection to him, and esteem him better than a thou- 
 sand worlds, and the only excellent portion, loathing and 
 abhorring yourself, as a vile, sinful and miserable crea- 
 ture, and accounting all things dung in comparison of 
 
200 the gospel mystery Direct. XI. 
 
 his excellency ; that you may be able to say from the 
 bottom of your heart, ' Whom have I in heaven but 
 thee, and there is none upon earth that I desire besides 
 thee,' Psalm Ixxiii. 25. 
 
 Lastly^ You must endeavour to draw near with full 
 assurance of faith, Heb. x. 22. trusting on Christ con- 
 fidently for your own particular salvation, upon the ac- 
 count of that general promise, that whosoever believ- 
 eth on him shall not be ashamed, Rom. ix. 33. You 
 must check yourself for all doublings, fears, stag- 
 gerings, concerning your own salvation by Christ, say- 
 ing with the Psalmist, ■ Why art thou cast down, O 
 my soul ?' &c. Psalm xliii. 11. 
 
 The third thing contained in this direction, is, the 
 avoiding all delay in the performance of this great 
 work of believing in Christ. Until we have performed 
 it, we continue under the power of sin and Satan, and 
 under the wrath of God; and there is nothing between 
 hell and us, besides the breath of our nostrils. It is 
 dangerous for Lot to linger in Sodom, lest fire and 
 brimstone come down from heaven upon him. The 
 man-slayer must fly with all haste to the city of re- 
 fuge, lest the avenger of blood pursue him, while the 
 heart is hot, and slay him. Deut. xix. 5, 6. W r e 
 should make haste and not delay to keep God's com- 
 mandments, Psalm cxix. 60. and fly for refuge to the 
 hope set before us, Heb. vi. 18. And God command- 
 eth us to fly thus by faith, without which it is impos- 
 sible to please God in other duties. The work is of 
 such a nature, that it may be performed as soon as 
 you hear the gospel. ' As soon as they hear of me, 
 they shall obey me, Psalm xviii. 44. As soou as Zion 
 travailed, she brought forth her children,' Isa. lxvi. 8. 
 We have many examples of those who receive the 
 word by faith at the first hearing of it. Three thousand 
 were added to the church on the very same day where- 
 in Peter first published the gospel ia Jerusalem, Acts 
 
Direct. XI. of sanctificationt. 201 
 
 ii. 41. So many Jews and Gentiles were converted at 
 the first hearing of the apostle Paul at Antioch, Acts 
 xiii. 48. The jailor and all. his house believed, and 
 were baptized the same night wherein Paul first 
 preached to them, Acts xvi. 33, 34. The gospel came 
 at first to the Thessalonians ' not in word only, but in 
 power, and in the Holy Ghost,' I Thess. i. 5, 6. If 
 God open the hearts of his people to attend diligently, 
 they may be instructed in the knowledge of the gos- 
 pel by one brief sermon, sufficiently to begin the 
 practice of saving faith. And when they know their 
 duty, God requireth immediate performance, without 
 allowing us the least respite in the state of unbelief. 
 When Satan cannot prevail with people to reject 
 wholly the duty of believing, his next attempt for the 
 ruin of their souls, is, to prevail with them at least to 
 delay and shift off the performance of it from time 
 to time, by several false reasonings and imaginations 
 which he putteth into their minds. The most ignorant 
 and sensual are easily prevailed with to defer this 
 duty, until they have taken their fill of the pleasures, 
 profits, and honours of this world, and are summoned 
 to prepare for another, by infirmities, age, sickness, 
 praying and hoping that a large time of repentance 
 will be granted unto them before they die. But such 
 delays shew, that they are really unwilling to repent 
 and believe, until they are forced by necessity ; and 
 that they prefer the pleasures, profits and honours of the 
 world above God, and Christ, and their own souls. 
 Thus they unfit themselves more and more for this 
 great duty, by their customary walking in sin, and by 
 mis-spending the precious time* of their health and 
 strength, which is most meet for the performance of 
 this great work. They highly provoke God never to 
 give them time or grace to repent hereafter. Others 
 imagine, that, after they have heard the gospel of sal- 
 vation by Christ, they may lawfully defer the believing 
 it, until they have sufficiently examined the truth of 
 
202 the gospel mystery Direct. XL 
 
 some other different doctrine, or until God be pleasedj 
 to afford them some other means, to assure them fullyj 
 of the truth of the gospel. Thus they that are called 
 Seekers mis-spend the day of grace, * ever learning, but 
 never coming to the knowledge of the truth,' 2 Tim. 
 iii. 7. But the truth of the gospel doth so clearly evi- 
 dence itself by its own light, that, if people do not wil- 
 fully shut their eyes, or blind themselves by their own 
 pride, and love of their lusts, they would easily per- 
 ceive that it is the truth of God ; because the image 
 of his grace, mercy, power, justice and holiness, ap- 
 pears manifestly engraven upon it. It is a sign people 
 are proud, when they consent not to the words of our 
 Lord Jesus Christ, and to the doctrine which is accord- 
 ing to godliness, 1 Tim. vi. 3. If they were humble, 
 and sincerely inclined to do the will of God, they would 
 know whether the doctrine be of God, or no, John vii. 
 17. they would quickly be persuaded of the truth by 
 Moses and the prophets, Christ and the apostles, spoken 
 to them in the Scripture. And, if they will not hear 
 them, neither will they be persuaded though one rose 
 from the dead ; or whatever other miracle be wrought, 
 to confirm the divine authority of the gospel, Luke 
 xvi. 31. Another sort of people there are, that delay 
 the great work of believing, to the ruin of their souls, 
 resting in an attendance upon the outward means of 
 grace and salvation, instead of any endeavours to re- 
 ceive Christ by faith, though they be convinced of 
 the truth of the gospel. This they call waiting upon 
 God at the doors of his grace and salvation, in the use 
 of means appointed by him, and sitting under the 
 droppings of the sanctuary. But let them know, that 
 this is not the right waiting on God required in scrip- 
 ture. It is rather disobedience to God, and to the 
 means of his appointment, who requires, that we should 
 be doers of the word, and not hearers only, * deceiving 
 ourselves,' James i. 22. And that we should come in- 
 Jio the spiritual feast, Luke xiv. 23. and not only stand 
 
Direct. XL of sanctification. 203 
 
 at the door, or sit under the droppings of the house of 
 God, lest Christ repute us no better than eve-droppers. 
 That wholly waiting on the Lord commended to us in 
 Scripture, is ever accompanied with believing and hop- 
 ing in the Lord, and dependeth thereon : ' I had faint- 
 ed, unless I had believed to see the goodness of the 
 Lord in the land of the living. W^ait on the Lord ; be 
 of good courage, and he shall strengthen thine heart ; 
 wait, I say, on the Lord, Psalm xxvii. 13, 14<. It is 
 good that a man should both hope and quietly wait for 
 the salvation of the Lord/ Lam. iii. 26. What is it 
 that these deluded ones wait for, before they perform 
 the duty of believing ? Is it for more knowledge of the 
 gospel ? The way to increase thy knowledge, as well 
 as any other talent, is to make use of what thou hast 
 received already. Believe heartily on Christ for all 
 thy salvation, according to that little knowledge of the 
 gospel which thou hast, and thou wilt have an interest 
 in the promise of knowledge contained in the new co- 
 venant : * They shall all know me, from the least to 
 the greatest of them, saith the Lord,' Jer. xxxi. 34. 
 Is it for the appointed time of thy conversion that thou 
 waitest ? Then thou waitest as those impotent folk that 
 lay at the pool of Bethesda, waiting for the sedson 
 when the angel will come down and move the water. 
 Know then, that if you enter into Christ now by faith, 
 thou shalt find in him waters of life, and the Spirit 
 moving them for the healing and quickening of thy 
 soul. God hath appointed by his word, that it shall 
 be thy duty to endeavour, that the present time should 
 be the time of thy conversion : As the Holy Ghost 
 saith, « To day, if thou wilt hear his voice, harden not 
 thy heart,' Heb. iii. 7, 8. And thou shalt never know 
 at what time God had purposed, in his secret council, 
 to give faith to thee, until thou dost actually believe. 
 Dost thou wait for any manifestations or flowings in 
 of God's saving love to thy soul ? Then the way to 
 obtain it, is, to believe, that the Ggd of hope may fill 
 
20 4« the gospel mystery Direct XL 
 
 thee with all joy and peace in believing. Rom. xv. IS. 
 Thou hast sufficient manifestation of God's love to thy 
 soul, by the free promises of life and salvation by 
 Christ. Do but trust on the name of the Lord, and 
 stay upon thy God, when thou walkest in darkness, 
 and seest no light of sensible comforts any other way; 
 otherwise thou waitest for comfort in vain, and this 
 shait thou have at the Lord's hand, ' thou shalt lie 
 down in sorrow,' Isa. 1. 10, 12. Dost thou wait for 
 any qualifications to prepare thee for the work of be- 
 lieving ? If they be good and holy qualifications, thou 
 canst not have them before faith, but they are rather 
 included in the nature of faith, or they are fruits of it : 
 as hath been largely proved. If they be bad and sin- 
 ful, it is strange that any should wait for them, and 
 yet no more strange than true. Some foolishly wait 
 to be terrified with a sense of God's wrath, and des- 
 pairing thoughts ; and these they call the pangs of the 
 new birth ; though, in their own nature, they are ra- 
 ther the pangs of the spiritual death, and bring forth 
 hatred to God rather than holiness : and therefore we 
 should strive to prevent them, by believing God's love 
 in Christ, rather than to wait for them. It is true, 
 God maketh these despairing thoughts, as well as other 
 sins, work for good to them that are delivered from 
 them by faith in Christ ; they are moved thereby to 
 hate sin, and to prize him the more, and the comforts 
 of his gospel, and to loath and abhor themselves : yet 
 many are brought to him without them, by God's giv- 
 ing them the knowledge of their own sins, and of 
 ligation together. Several examples of these 
 were above mentioned, who received the word with 
 
 bearirig of it. And we must not desire 
 
 ait for any evd of ^in, such as these despairing 
 
 [rhts are, that good may come of it : neither; 
 
 should we expect to be worse before we be better, 
 
 md ought to be better presently, by be- 
 lieving on Christ. 
 
Direct. XL of sa notification. 205 
 
 The FOURTH ll.ing in the direction is, that we should 
 continue and increase in the most holy faith. And, that 
 we may, we must not think, that, when we have once 
 attained the grace of* saving faith, and thereby are be- 
 gotten anew in Christ, our names are up in heaven, 
 and therefore we may be careless : but, as long as we 
 continue in this life, we must endeavour to continue 
 in the faith, grounded and settled, not moved away 
 from the hope of the gospel, Col. i. 23. and to hold the 
 beginning of our confidence, and the rejoicing of hope, 
 stedfast to the end, Heb. in. 6, 14«. and to build up 
 ourselves in our most holy faith, Jude ver. 20. abound- 
 ing therein with thanksgiving, Col. ii. 7. Though we 
 receive Christ freely by faith ; yet we are but babes in 
 him, 1 Cor. iii. 1. And we must not account, that we 
 have already attained, or are already perfect, Phil, iii. 
 12, 13. but we must strive to be more rooted and built 
 up in him, until we come unto a ' perfect man, unto 
 the measure of the stature of the fulness of Christ,' 
 Eph. iv. 13. If the new T nature be really in us by re- 
 generation, it will have an appetite to its own continu- 
 ance and increase, until it come to perfection, as the 
 new born babe, 1 Pet. ii. 2. And we are not only to 
 receive Christ and a new holy nature, by faith ; but 
 also to live and walk by it, and to resist the devil, and 
 to quench all his fiery darts by it, and also to grow iu 
 grace, and to perfect holiness in the fear of God; for 
 we are kept by the mighty power of God through faith 
 unto salvation, I Pet. i. 5. As all our Christian war- 
 fare Is the good fight of faith, 1 Tim. vi. 12. all spiri- 
 tual life and holiness continue, grow, or decay in us, 
 according as faith continueth, groweth, or decayeth in 
 vigour; but, when this faith beginneth to sink b\' fears 
 and doublings, the man himself beginneth to sink to- 
 gether with it, Matth. xiv. 29, 31. Faith is like the 
 band of Moses: while it is held up, Israel prevails; 
 while it is let down, Ama'ek prevails, Exod. xvii. 11. 
 This continuance and growth in faith will require our 
 S 
 
206 tj*e gospel mysteJiy Direct. XL 
 
 labour and industry, as well as the beginning : though 
 we are to ascribe the glory of all to the grace of God 
 in Christ, who is the finisher, as well as the author of* 
 it, Heb. xii. 2. The church meeteth with great diffi- 
 culties in her marching through the wilderness of this 
 world to the heavenly Canaan, as well as in her first 
 deliverance from Egyptian bondage : yea, we often 
 meet with greater difficulties in going to perfection, 
 than we did in the beginning of the good work: the 
 wisdom and mercy of God so ordering it, that we shall 
 be exercised with the sharpest dispensations of provU 
 dence, and the fiercest assaults of our own corruptions, 
 and Satan's temptations, after we have grace given us> 
 to stand in the evil day. You must therefore endea- 
 vour to continue and go on in the same right manner, 
 as I have taught you to begin this great work of be- 
 lieving in Christ, that your faith may be of the same 
 nature from the beginning to the end, though it in- 
 crease in degrees, for our faith is imperfect, and joined 
 with much unbelief in this world ; and we have need 
 to pray still * Lord, I believe, help thou mine unbelief.' 
 Mark ix. 24. and therefore we have need to strive for 
 more faith that we may receive Christ in greater per- 
 fection. If you find your faith hath produced good 
 works, you should thereby increase your confidence in 
 Christ for salvation by his mere grace. But take heed 
 of changing the nature of your faith, from trusting on 
 the grace and merits of Christ, to trusting on your own 
 works according to the popish doctrine, That our first 
 justification is by grace and faith only, but our second 
 justification is also by works. Beware also of trusting 
 on faith itself, as a work of righteousness, instead of 
 trusting on Christ by faith. If you do not find that 
 your believing in such a right manner as I have de- 
 scribed, doth produce such fruits of holiness as you de- 
 sire, you ought not to diminish but rather to increase 
 your confidence in him ; knowing that the weakness of 
 jour faith hindereth its jruitfuijig&s ; and the greater 
 
Direct. XL of sanctification. 207 
 
 your confidence is concerning the love of God to you 
 in Christ, the greater will be your love to God and to his 
 service. If you fall into any gross sin after the work 
 is begun in you, as David and Peter did, think not that 
 you must cast away your confidence, and expect no- 
 thing but wrath from God and Christ, and that you must 
 refuse to be comforted by the grace of Christ, at least for 
 some time ; for thus you would be the more weak, and 
 prone to fall into other sins ; but rather strive to believe 
 more confidently that you have an advocate with the 
 Father, Jesus Christ the righteous : and that he is the 
 propitiation for our sins, 1 John ii. 1, 2. And let not 
 the guilt of sin stay at all upon your conscience, but 
 wash it away with all speed, in the fountain of Christ's 
 blood, which is opened for us, that it may be ready for 
 our use on all such incidental occasions ; that so you 
 may be humbled for your sins in a gospel way, and 
 may hate your own sinfulness, and be sorry for it with 
 godly sorrow, out of love to God. Peter might have 
 been ruined for ever by denying Christ, as Judas was 
 by betraying him, if Peter's faith had not been upheld 
 by Christ's prayer, Luke xxi. 31, 32. If a cloud be 
 cast over all your inward qualifications, so that you can 
 £ee no grace at all in yourselves ; yet still trust on him 
 that justifieth the ungodly, and came to seek and to 
 save them that are lost. If God seem to deal with you 
 as an enemy, by bringing on you some horrible afflic- 
 tion, as he did upon Job, beware of condemning your 
 faith and its fruits, as if they were not acceptable to 
 Ood ; but rather say with holy Job, * Though he slay 
 me, yet will 1 trust in him ; but I will maintain mine 
 .own ways before him,' Job xiii. 15. Strive to keep 
 and to increase faith by faith ; i. e. by acting faith fre- 
 quently, by trusting on God to keep and increase 
 it ; being confident, that * he who hath begun a good 
 work in you, will perform it until the day of Jesus 
 .-Christ,' Phil. i. 6. 
 
 S2 
 
508 THE GOSPEL MYSTERY Direct. XII. 
 
 DIRECTION XII. 
 
 Make diligent use of your most holy Faith, for the im- 
 mediate performance of the Duties of the Law, by 
 Xvalking no longer according to your old natural State, 
 or any principles or means of Practice that belong un- 
 to it ; but only according to that nezv stale which you 
 receive by Faith , and ike principles and means rf 
 Practice that properly belong thereunto ; and strive 
 to continue and increase in such manner of Practice. 
 This is , wqjf to attain to an acceptable Per- 
 
 formance of those holy and righteous Duties, as far as 
 it is possible in this present Lfe. 
 
 EXPLICATION, 
 
 HERE I am guiding you to the manner of prac- 
 tice, wherein you are to make use of faith, and 
 of all other effectual means of holiness before treated 
 of, which faith layeth hold on, for the immediate per- 
 formance of the law; which is the great end aimed at 
 in this whole treatise. And therefore this deserveth 
 to be diligently considered : the principal dire 
 to which ali 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 
 tlie scripture, The old man : and, while we are in it, 
 wo are said to be in the flesh. And our new state is 
 that which we receive from the second Adam, Jesus 
 Christ, by being new born in union and fellowship with 
 him through faith ; and it is called, in scripfur; , The 
 new man ; and when we are in it, we are said to be in 
 the Spirit. The principles and means of practice be- 
 longing 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 properly to the new state 
 
I Direct. XII. of sanctification-. 209 
 
 are the manifold holy endowments, privileges, and en- 
 joyments, 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 be- 
 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 m magnificent bounty: 
 poor men, in the way of service and obedience; and 
 children indiscreetly, Esther i. 7. Prov. xviii. 23. 
 1 Cor. xiii. 11. So the manner of practice here di- 
 rected to, consists in moving and guiding ourselves, 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, alter they have a long 
 time laboured with much zeal and industry for the at- 
 tainment of true godliness, is, because they were never 
 acquainted with this holy art, and never endeavoured 
 to practise it in a right gospel way. Some worldly 
 arts 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 shew- 
 ed : and you are not a skilful artist, till you know 
 them, and can reduce them to practice. It is a man- 
 ner of practice far above the sphere of natural ability, 
 such as would never have entered 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 enlightened and taught by the holy Spirit; 
 such as many godly persons guided by the Spirit do in 
 some measure walk in, yet do but obscurely discern; 
 they can hardly perceive their own knowledge of it, and 
 .-can hardly give any account to others of the way 
 S3 
 
210 the gospel mystery Direct. Xir. 
 
 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 be- 
 lievers are so weak in Christ, and attain so small a de- 
 gree of holiness and righteousness. Therefore, that 
 you may the better be acquainted with a mystery of so 
 high concernment, I shall shew, in the first p;aee, that 
 the holy scriptures do direct you to this manner of 
 practice ; as only effectual ibv the performance of holy 
 duties ; and then I shall lay before you some necessary 
 instructions, that you may understood 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 ro this manner of prac- 
 tice, and to continuance and growth therein. And 
 here it is useful for us, to obeerve the great variety of 
 peculiar words and phrases 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 fool- 
 ishness 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 these peculiar words and phrases where- 
 by this mysterious manner of practice is expressed 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 con- 
 fusion in your thoughts. 
 
 1. This is the manner of practice in scripture, which 
 is expressed by ' living by faith, Heb. ii. 4<. Gal, ii. 20. 
 
Direct. XIL OF SANCTIFICATIOtf. 211 
 
 Heb. x. 38. ; walking by faith, 2 Cor, v. 9. ; faith 
 working by love, Gal. v. 6> ; overcoming the world by 
 faith, 1 John v. 4s ; quenching all the fiery darts of 
 the wicked, by the shield of faith, ' Eph. vi. J6. Some 
 make no more of living and walking by faith, than 
 merely a stirring up and encouraging ourselves to our 
 duty by such principles as we believe. Thus the Jews 
 might account that they lived by faith, because they 
 professed and assented unto the doctrine 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. ix. 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 liv- 
 ing to God ; and that not himself but Christ lived in 
 him, Gal. ii. 19, 20. As it is one and the same thing 
 to be justified by faith, and by Christ 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 and built up in Christ, Col. ii. 6, 7. 
 living to God and not to ourselves, but to have Christ 
 living in us, Gal. ii. 19, 20. good conversation in Christ, 
 1 Peter iii. 16, putting on the Lord Jesus Christ, that 
 we may walk honestly as in the day, Rcm.xiii. 13, 14. 
 being strong in the Lord, and m the power of his 
 might, Eph. vi. 10. doing all things in the name of 
 Christ, Col. iii. 17- walking up and 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,' Psatm Ixxi. 16. These phrases are frequent, 
 and do sufficiently explain one another ; and do shew, 
 that we are to practice holiness, not only by virtue of 
 
212 the gospel MYSTERY Direct. XII. 
 
 Christ's authority, but also of his strengthening endow- 
 ments 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. ii. 1. hav- 
 ing our conversation in the world, not with fleshly wis- 
 dom, but by the grace of God. 2 Cor. i. 12 having or 
 holding fast grace, that we 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 it is with us, 1 Cor. xv. TO. By grace, 
 therefore, we may well understand the privileges of 
 our new state given to us in Christ, whereby we 
 ought to be influenced and guided in the performance 
 of holv 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, though we have done it in a 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 new man, Col. iii. 9, 10. 
 I have already shewed, that by this twofold man is not 
 meant merely 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 sjn ; 
 and, by the latter, our new state in Christ, that whereby 
 we are furnished with all means necessary for the prac- 
 tice of holiness, 
 
 5. We are to understand the same thing, when we 
 are taught c 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, 
 Bom. viii. 1, 2, 3. * and through the Spirit to mortify 
 the 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. v. 24-. The 
 apostle doth shew, by these expressions, not only that 
 we are to practise holiness, but also by what means we 
 *nay do it effectually. By the flesh is meant our old 
 
Direct. XII. or saxctificatiost. 213 
 
 nature derived from the first Adam ; and by the Spirit 
 
 mt tlie Spirit of Christ, and that new nature 
 which ire have by him dwelling in us. We are said to 
 walk after either of these natures, when we make tlie 
 properties or qualifications of either of them to be the 
 
 ^les of our practice. So when we are taught to 
 serve ' in the newness of Spirit, and not in the oldness 
 of the letter,' that so we may bring forth fruit unto 
 God, the meaning is, that we must endeavour to bring 
 forth the fruits of holiness, not by virtue of the law, 
 
 filing letter, to which the flesh 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 marriage with Christ, 
 Rom. vii. 4, 5, 6, and by virtue of such principles as 
 belong to the new state declared in the gospel, where- 
 Hoiy Spirit is mjnistered 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 conform- 
 ed his death ; if by any means we may attain unto 
 action of the dead, and to increase and press 
 
 urd in this kind of knowledge,' Phil. ui. 10, 11, 
 12, 13. Certainly, he meaneth such an experimental 
 knowledge of Christ, and his death and resurrection, 
 as effectually makes us conformable thereunto in dying 
 unto sin, and living unto God. And he w r ould hereby 
 guide us, to ttrake use of Christ, and his death and re- 
 surrection, by faith, as the powerful means of all holi- 
 ness m heart and life , and to increase in this manner 
 of walking, until we attain unto perfection in Christ. 
 
 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 
 
214 the gospel MYSTERY Direct. XII. 
 
 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 di- 
 gently 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 reve- 
 lation, that we may discern the way of holiness thereby, 
 and walk aright, ;n it ; according to that gracious pro- 
 mise, ' The way-faring 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 holy state by faith in Christ, yet our natural state 
 doth remain, in a measure, with all its corrupt princi- 
 ples and properties. As long as we live in this present 
 world, our apprehension of Christ, and his perfections 
 in this life, is only by faith ; whereas by sense and rea- 
 son, we may apprehend much in ourselves, contrary to 
 him : and this faith is imperfect ; so that true believers 
 have cause to pray to God to help their unbelief, 
 Mark ix 24. Therefore though we receive perfect faith 
 by Christ, yet the measure and degree of enjoying him 
 is imperfect ; and we hope stiil so long as we are in 
 this world to enjoy him in a higher degree of perfec- 
 tion than we have done. We are yet but weak in 
 Christ, 2 Cor. xiii. 4. children in comparison to the per- 
 fection we expect in another world, 1 Cor. xiii. 10, 11. 
 and we must grow still, till we come to the perfect 
 man Eph. vi. j3. and some are weaker babes than 
 others, and have received him in so small a measure that 
 they may be accounted carnal rather than spiritual, 1 
 Cor. hi. 1 And because all the blessings and perfections 
 of our new state, as justification, the gift of the Spirit, 
 and of the hoi} nature, and the adoption of children, are 
 seated and treasured up in Christ, and joined with him 
 inseparably, we can receive them no further, than we 
 receive Christ himself by faith; which we do in an imper- 
 fect measure and degree in this life. The apostle Paul 
 
Direct. XII. of sanctification* 215 
 
 proposeth himself as a pattern (or all those that are per- 
 fect in the truth of grace to imitate : and yet he pro- 
 fesseth that he was not yet made so perfect in the de- 
 gree or measure of saving endowments, but that he did 
 still press forward towards the mark for the prize of 
 the high calling of God in Christ Jesus, labouring still 
 to apprehend and win him 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 expe- 
 rimental knowledge of him, and of the fellowship of his 
 sufferings, and the power of his resurrection, being 
 made conformable thereunto, Phil. iii. 8, 10, 14. Be- 
 lievers are justified already ; yet wait for the hope of 
 righteousness, by faith, i. e* for the full enjoyment of 
 the righteousness of Christ, Gal. v. 5. Thty have re- 
 ceived but the first fruit 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. viii. 23. Now, seeing 
 the degree and measure of our reception, and enjoy- 
 ment of Christ, with all the blessings of our new state 
 in him in this life, is imperfect, it folio weth clear iy, 
 that our contrary natural siate, with ali its properties, 
 remaineth still in us in some degree, and is not per- 
 fectly abolished : so that ali 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. iii. 10, 
 11. Yet they are to put the old man off, and the new 
 man en, more and more, because the old man remain- 
 eth still in a measure. They are said to be, not in the 
 flesh, but in the Spirit, because their being in the Spi- 
 rit, is their best and lastimg 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. viii. 9, 13. Therefore several 
 things, whitrb are contrary to each other, are frequent 
 
216 the gospel MYSTip.Y Direct 
 
 ly attributed to believers In the Scripture, v, i 
 to these two contrary sr; 
 
 to contradict another; and yer bol ue in divers 
 
 respects. Thus holy Paul saith truly of him--: ' 
 live, yet not I, Gai. ii« 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 prniVsseth that he was carnal, sold under 
 sin; and yet, on the contrary, that he allowed not sin, 
 ted k. He sheweth how both these were true, 
 irning himself, in divers respects. lie saith, ; in 
 me (that i>. in my flesh) dwelleth no good thing; and 
 I delight to do the will of God according to the inward 
 ream With the mind I myself serve the law of God ; 
 but with the flesh the law of sin/ Rom. vii. 14, 15, 18, 
 22. 25 John saith, ' He that saith he hath no sin, 
 deceivem himself, and is a liar/ 1 John i. 8. and also 
 that it is true, that whosoever is born of God, doth not 
 commit sin : for his seed, i. e. Christ's the new spiri- 
 tual nature, ' remaineth in him: and he cannot sin, 
 because he is horn of God,' 1 John iii. 9. It is true 
 thai we are weak and can do nothing, and yet. strong 
 and able to do all thin||$, 2 Cor. xih 10, II, PhiL iv. 
 IS. It is true that believers are dead because of sin ; 
 but alive because of righteousness. Rem. viii. 10. and 
 that when they die by a natural death, they shah 
 die, John xi. 25, 26. They are sons that have the in- 
 heritance by their birth right; and yet., in some re- 
 spects, may differ nothing from servants ; and so they 
 may be under the law. in a tense, and yet under grace, 
 and heirs according to the free promise, at the same ! 
 time, Gab iv. i. 2. They are redeemed from the curse 
 of the law, and have forgivenness of sins, and a pro- 
 mise, that God will not be wroth, with them, nor rebuke 
 them any more, Gah iii. 13, Eph. i 7. Isa. liv. [}. and 
 on the contrary, the curse written in the law is' 
 .times poured cut Upon them. Dan. ix. 11. and; 
 they have need still to pray, thai God would deliver 
 
Direct. XII. of sanctificatiov. 21? 
 
 them from their guiltiness, and forgive their debts, 
 Psalm, li. 14-. Mat. vi. \% and they may expect that 
 God will punish them for all their iniquities, Amos iii. 
 2. Those contrary things asserted concerning believers 
 in the Scriptures, do sufficiently manifest, that they 
 partake of iwo contrary states in this life. And this 
 is a plain, easy, 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 state remaineth in be- 
 lievers 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 the old- state, doth remain in alJ 
 as long as they live in this world ? Now, though some 
 penal evils may be said to remain in us, yet we cannot 
 suppose, that this original pollution is continued in ug 
 as 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 who are justified by faith ; and they remain, in 
 $ measure, as aforesaid, under the punishment and 
 r curse denounced, Gen. ii. 17. In the day thou eatest 
 ,thereof thou shalt surely die. And, on this account, 
 /the same original guilt and pollution is propagated to 
 the children of believing parents, as well as others, by 
 r natural generation. And if such a great and funda- 
 mental 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 threatened, and by which we are prone and 
 inclined to all actual sins, why would we not judge, 
 that other parts of the same state do likewise continue 
 in them, as the guilt of their own actual sins, and sub- 
 jection to the wrath of God, and the curses and pun- 
 ishments 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 
 T 
 
218 the gospel mystery Direct. Xl£ 
 
 in some respect, as punishments of sin ? It may be ob- 
 jected, that a doctrine of a twofold state of believ- 
 ers, in this life, doth much derogate from the perfec- 
 tion of our justification by Christ, and from the fulness 
 of ail the grace and spiritual blessings of Christ, and 
 irom this merit of his death, and the power of his 
 Spirit : and that it greatly diminisheth the consolation 
 of believers in him. But it may be easily vindicated 
 from the objection, if we understand it rightly ; for, 
 notwithstanding this twofold state, it still holdeth true, 
 that believers, while they are on earth, have all per- 
 fection of spiritual blessings, justification, adoption, 
 the gift of the Spirit, holiness, eternal life, and glory 
 in and with Christ, Eph. i. 3. In the person of Christ, 
 who is now in heaven, the old man is perfectly cruci- 
 fied ; they are dead to sin, and to the law and 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. i. 6. And believers do, in their 
 own persons receive, and enjoy, by faith, all these per- 
 fect spiritual blessings of Christ, as far as they receive 
 and enjoy Christ himself dwelling in them, and no fur- 
 ther. Thus tar 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 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 ad 
 vaniages 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 himselr, and all his perfec 
 tion, is but in an imperfect measure and degree, until 
 faith be turned into heavenly vision and fruition of 
 him ; and therefore our old sinful state, with the evils 
 thereof, is not perfectly abolished during this fiTOj 
 
Direct. XII. of sanctification. 219 
 
 The kingdom of heaven, or the grace of Christ with- 
 in us, is like leaven in meal, which doth not unite it- 
 self perfectly to the meal in an instant, but by degrees, 
 until the whole be leavened, Matth. xiii. 33. oi ike 
 ithe 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 merit of Christ's death, or from the power 
 of his Spirit, seeing he never intended to bring to pa-s, 
 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 him, 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 objec- 
 tion, wherein the Papists and Quakers do much tri- 
 umph. They appeal 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, 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 ourselves 
 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 
 T2 
 
220 the gospel mystery Direct. XII. 
 
 doctrine, as that which discourageth all endeavours for 
 perfection, and hardeneth the hearts of people, to al- 
 low 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 concupi- 
 scence of the flesh against the Spirit, is no sin, but ra- 
 ther good matter for the exercise of their virtues, be- 
 cause the most perfect in this life are not without it. 
 It also discourageth those who 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 di- 
 ligence 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 he think that his own car- 
 nal 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 ? Whatsoever good works 
 the doctrine of the perfectionists may serve to pro- 
 mote, 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 fit for the great 
 duties of confessing of 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 brokea 
 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 liable to be punished /or 
 our sins, and obliged to pray for the pardon of them ? 
 because they have not well considered the twofold 
 
Direct. XII. of sanctification. 221 
 
 state of believers in this life. And except we know 
 this and keep it in mind, we shall never be tit to prac- 
 tise continually the great duties that tend to the putt- 
 ing off the old man, and putting on the new man, and 
 mortifying the deeds of the body by the Spirit ; pray- 
 ing 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 ap- 
 pointed, that his church on earth should be employed 
 in such works : 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 Spi- 
 ritual physician and advocate with the Father, and 
 propitiation for their sins : therefore they are not lit 
 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 holi- 
 ness, by your willing and resolving to do the best that 
 lieth 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 him, to wurk in 
 you to will and to do by his own power, according to 
 his own good pleasure. They who 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 struggling and wrest- 
 ling 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 achieve so 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 pr aching and writings, to stir up people t# 
 T3 ~ 
 
222 the gospel mysteky Direct. Xljfi 
 
 this resolution, wherein they place thechiefest 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 en- 
 deavour to reform their old ^tate, and to be made per- 
 fect in the flesh, instead of putting it off, and walking 
 according to the new state in Christ. They trust on 
 law carnal things for holiness, and upon the acts of 
 their own will, their purposes, resolutions, and endea- 
 vours, instead of Christ : and they trust on him, to help 
 them in this carnal way ; whereas true faith would 
 teach them that they are nothing, and only labour in 
 vain. They may as well wabh 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 care. It will unavoidably lust against the 
 Spirit of God even in the best saints on earth, Gal. v. 
 17- Its mind is enmity to the law of God ; and nei- 
 ther is, nor can be, subject to it, Rom. viii. 7. They 
 who would cure it, and make it holy, by their own re- 
 solutions and endeavours, do act quite contrary to the 
 design of Christ's death : for he died not that the flesh, 
 or old natural man, might be made holy, but that it 
 might be crucified and destroyed out of us, Rom. vi. 6. 
 and that we might live to God, not to ourselves, or by 
 any natural power of our own resolutions or endea- 
 vours, 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. 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 itself and getting above into Christ 
 
Direct. XII. of sanctiFication. - £23 
 
 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, u e. 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 thafe 
 he could by his own power for that end , but he made 
 him quickly to see the weakness and Vanity of such re- 
 solutions. And we see by experience, what many re- 
 solutions 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 crea- 
 tures ; for so the worst of men are helped ; he is the 
 JEHOVAH in whom they live, move, and have their 
 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. 1 1* 
 And this is all the faith that many make use of in or- 
 der to a holy practice. But we must trust on Christ, 
 to enable us above the strength of our own natural 
 power, by virtue of the new nature which we have in 
 him, 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 de- 
 pending for holiness upon any resolution to walk in 
 Christ, or arty 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 con- 
 tinue walking in Christ) and he in us. They must b$ 
 
224? the gospel mystery Direct. XII. 
 
 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 happi- 
 ness, by any works of the moral law, or by any rites 
 and ceremonies whatever ; but rather you must work 
 as those who 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, treasured up, and freely given to you, in your 
 spiritual head, the Lord Jesus Christ. If we walk as 
 those who are yet wholly to seek for the procurement 
 of such enjoyments as these, it is a manifest sign, that, 
 at present, we judge ourselves to be without thevn, and 
 without Christ himself; in whose fulness they are all 
 contained; and therefore we walk according to our old 
 natural state, as those who are yet in the flesh, and who 
 would get salvation in it, and by our carnal works and 
 observances, instead of living altogether on him 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 
 1 if we are 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 Mo- 
 saical 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 rendering 
 Christ of none effect to them, and, for falling from 
 grace, Gal. iii. 3. and v. 4. And when some of the 
 Oolossians sought perfection in the like manner, by ob- 
 servation of circumcision, holy means, holy times, and 
 other rudiments of the world, the same apostle blameth 
 them for not holding the head Jesus Christ, and as such 
 
Direct. XII. of sanctification. 225 
 
 as 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 enjoyments 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 blessing in him by faith, and 
 need not seek for them any other way to procure thera 
 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 virtue received from him. And hereby it appears^ 
 that the Papists, and all others that think to justify, 
 purify, sanctify, 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 inte- 
 rest 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 serve only 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 inclined to 
 the immediate practice of holiness in him by gospel 
 principles, that strengthen and enable you, as well a* 
 oblige you thereunto. There are some practical princi- 
 ples, that do only bind, press, and urge us to hoJy 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, Governor, in whose hand is our life, breath, 
 and all our happiness here and for ever; his all seeing 
 
226 the gospel MYSTERY Direct. XIL 
 
 €ye, that searcheth our heart, discerneth our very 
 thoughts and secret purposes : his exact justice, in ren- 
 dering 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 prin- 
 ciples as these do bind our consciences very strictly, 
 and do work very strongly upon the prevalent affec- 
 tions of hope and fear, to press and urge our hearts to 
 the performance of holy duties, if we believe them as- 
 suredly, and work them earnestly upon our hearts, by 
 frequent, serious, 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, bur. 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 for me/ Gal. ii. 20. 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 has received him as his only life by faith : 
 and if otherwise he only 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 natu 
 
t)irect. XII. of sa notification. fi$f 
 
 ral 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 du- 
 ties ; and can do nothing aright until he get new life 
 and strength by Christ, by a more precious saving 
 faith. There would be no need of a new life arid 
 strength in 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 cur corrupt state, ana 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 
 6ome measure, by the light of common reason. The 
 devils have such principles, as they do believe assur- 
 edly; yet they are never the better for them. It is a 
 part of that natural wisdom whereby the world knew 
 not God, not that wisdom of God in a mystery disco- 
 vered in the gospel, which is the only satisfying wis- 
 dom 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 putrirying 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 afrord him nu life and strength, but only 
 lay an obligation upon him, and 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 
 upon the soul the obligations of the law, and its com- 
 mands. ' 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 
 five Jaw, that it is good, if it be used lawfully, 1 Tim. 
 
228 the gospel MYSTERY Direct. XII. 
 
 i. 8. The humbled sinner knovveth well his obligation?, 
 but it is life and strength that he wanteth, and despair- 
 eth of walking according to such obligations, until he 
 get this life and strength by faith in Christ. There- 
 fore these obliging principles do move him to go, in the 
 first place, to Christ, that so he may be enabled to an- 
 swer their end, hy 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 to duty, without affording any life and strength 
 for the performance; as they think that Christ died 
 and rose again to establish a new covenant of works 
 for our salvation, and 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 gos- 
 pel rightly : but they pervert and abuse them, contrary 
 to their true nature and design : and thereby they ren- 
 der them as ineffectual for their sanctification, as any- 
 other natural or legal principles. 
 
 5. Stir up, and strengthen yourself, to perform the 
 ^ duties of holiness, by a firm persuasion of your enjoy- 
 ment of Jesus Christ, and all spiritual and everlasting 
 benefits through him. Set not yourselves 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 reso- 
 lutions of your own free will. While such thoughts as 
 these prevail, and influence your actings, 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 
 
Direct. XII. of SANCTincATioy. 229 
 
 way to a holy practice, is first to conquer and expel 
 euch unbelieving thoughts, by trusting confidently on 
 Christ, and persuading yourselves by faith, that his 
 righteousness, Spirit, glory, and all his spiritual bene- 
 fits, are yours ; and that he dvvelleth 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 new 
 state in Christ. The life of faith principally consisted! 
 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 sancti- 
 fication, except it contain in it some assurance of our 
 interest in him : 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 main- 
 tained in his heart a persuasion that Christ had loved 
 him, and given himself for him; and thereby he was 
 enabled to live to God in holiness, through Christ liv- 
 ing in him by faith. He teachejh 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 Je- 
 sus 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 con- 
 stant persuasion of his excellent state ; he set the Lord 
 always 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 this new state, v.Ith- 
 out assurance that he is in it ? It is a rule of common, 
 U 
 
230 yhe gosfel MYSTERY Direct. Xf& 
 
 prudence in all worldly callings and conditions, that 
 every one 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 es- 
 timate of their own worldly condition. If the same 
 rule were observed in spiritual things, doubtless the 
 knowledge and persuasion of the g'or}' 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 the ways 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 illuminations* 
 The best know but in part ; and hence it is, that the 
 conversation ©f believers falleth so much below their 
 holy and heavenly calling. 
 
 6. Consider what endowments, privileges, or proper- 
 ties of your new state are most meet and forcible to 
 incline and strengthen your heart to love God above 
 all, and renounce all sin, and to give up yourself to uni- 
 versal 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 infiuenceth us to all obedience, with a Hatred and 
 detestation o£ all sin, as it is contrary and hateful to God. 
 The same effectual means that produceth the one will 
 also produce the other ; and holiness chiefly consistent 
 in these. So the chief blessings of our holy state are 
 mo>t 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 stedfastj y. 
 that all your sins are blotted out, and that you are re- 
 conciled to God, and have access into his favour by 
 ll>e blood of Christ, and that he is your God and Fa- 
 ther, and altogether love to you ; and your all-sufficient 
 
Direct. XII. of sanctification. 231 
 
 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 
 threaten ings, 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 
 torments : he that feareth is not made perfect in love. 
 We love him because he first loved us, 1 John iv. 18, 
 19. David loved the Lord because he was persuaded 
 he was his strength, rock, fortress ; his God, and the 
 horn of his salvation, Psalm xviii. 1, 2. Love that 
 causeth obedience unto the law, must proceed from a> 
 good conscience purged from sin : and this good con- 
 science 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. 
 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 en- 
 dowments of your new state ; as that you ' have fel- 
 lowship with the Father, and with his Son Jesus Christ, 
 
 1 John i. 3. that you are the temple of the living God, 
 
 2 Cor. vi. 16. that you live by the Spirit, Gal. v 25. 
 that you are called to holiness, and created in Christ 
 Jesus unto good works, that God will sanctify you 
 wholly, and make you perfect in holiness, at the last, 
 1 Thess. v. 23. Eph. ii. 10. That your old man is cru- 
 cified 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. 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 ye also appear with him m 
 
 U2 
 
£32 the gospel MYSTERY Direct. Xlf, 
 
 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 prac- 
 tise 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 to the gospel, or New Testament, 
 which is the ministration of the Spirit, and the power 
 of God unto salvation, 2 Cor. iii, 6, 8. Rom. i. 16. 
 
 7. For the performance of other duties of the law, 
 you are to consider, not only these endowments, privi- 
 leges, and properties of your new state, which are meet 
 and forcible to enable you to the love of God, and uni- 
 versal obedience, but also those who have a peculiar 
 force and aptitude suitable to the special nature of 
 guch duties ; and you must endeavour to assure your- 
 selves of them by faith, that you may be encouraged 
 and strengthened to perform the duties. I shall give 
 you some instances of this manner of practice in seve- 
 ral duties, whereby you may the better understand 
 how to guide yourselves 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 »:' trusting on the Lord with all your 
 heart, casting your care upon him, and committing the 
 disposal of yourself to him in all your concerns ? Per- 
 suade yourself 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 withhold 
 no good thing from you ; and will make all things to 
 work for your good. And thus you will be strong and 
 courageous in the practice of this duty ; whereas, i£ 
 you live in a mere suspense concerning your interest 
 in the privileges, you will be subject to carnal fear? 
 
Direct. XII. of sanctifioatio;s t . 233 
 
 and marking cares, in despite of your heart ; and you 
 will be prone to trust on the arm of flesh, though your 
 conscience tell you plainly, that, in so doing, you incur 
 the heinous guilt of idolatry. Would you be strength- 
 ened to submit to the hand of God with a cheerful pa- 
 tience, in bearing any affliction, and death itself: the 
 way to fortify yourselves is to believe assuredly, that 
 your afflictions, which are but for a moment, do work 
 for you a far more exceeding and eternal weight of 
 glory ; that Christ is your gain in death and life : that 
 his grace is sufficient tor 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 conquerors over all evil. Until you 
 attain to such persuasions as these, you will be prone 
 to fret and murmur under the burden of affliction, and 
 to use indirect means to deliver yourselves, notwith- 
 standing the clearest convictions to the contrary. 
 Would you limit yourselves to the observations of God's 
 own institutions in his worship ? believe that you are 
 complete 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 
 men's 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 observa- 
 tions 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 affliction, as well as prosperity ? believe assur- 
 edly, that God is faithful and just to forgive your sins 
 through Christ; that you are made a holy priesthood, 
 to offer spiritual sacrifices of prayer and praises, that 
 are acceptable to God 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 
 U 3' 
 
331 the gosfel MtSTEitY Direct XIl. 
 
 and truth toward you, whether he prosper or afflict 
 you in this life. If you be altogether in doubt, or 
 otherwise persuaded, concerning these privileges, all 
 your confessions, prayers, and praises, will be but 
 heartless lip labours, slavish or pharisaical works. In 
 like manner, if you be enabled to hear and receive the 
 word as the word of God, and to meditate on it with 
 delight ; then you will be willing to know the strict- 
 ness 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 that Christ is our 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 negligent- 
 ly, 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 the 
 sacraments, you will find yourselves much strengthened 
 by believing, that you may have communion with God 
 and Chribt 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 you are to apply yourselves to all 
 duties towards your neighbour, required in the second 
 table of the law, by acting in a persuasion of such pri- 
 vileges of your new 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 wouid he should do 
 to you, without partiality and self-seeking; that you 
 may give him his due honour, and abstain from injur- 
 ing him in his life, chastity, w r orldly estate, good name, 
 or from coveting any thing that is his, according to the 
 several commands i.Q the §ccgnd tablQ of the. decalogae ; 
 
Direct. XII. of sANcfiFicATiox. 235 
 
 you must walk in a persuasion not only that these 
 things are just and equitable toward your fellow crea- 
 tures, and that you are strictly bound to the perform- 
 ance of them : but that they are the will of your hea- 
 venly 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 : and that they are the mind of Christ who 
 dwelleth in you, and you in him ; that God and Christ 
 are kind, tender hearted, Jong suffering, and 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 him. Such 
 apprehensions as these, wrought in us by the Spirit of 
 faith, do certainly beget in us a right frame of spirit, 
 thoroughly 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 towards them with all lowliness, meekness, long 
 suffering, forbearing one another in love, if you main- 
 tain a steadfast belief and persuasion of those manifold 
 bonds of love whereby you are inseparably joined with 
 them through him ; 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 persuasion, not merely that 
 gluttony, drunkenness, lechery, are filthy swinish abo- 
 minations ; and that the pleasures, profits and honours 
 $f the world; are vain, empty things j but that you are 
 
236 the gospel MYSTERY Direct. XIL 
 
 crucified to the flesh and the world, and quickened, 
 raised, and sit in heavenly places together with Christ, 
 and that you have pleasures, profits, and honours, in him, 
 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 practise deeds of dark- 
 ness, and mind fleshly worldly things. Thus I have 
 given instances enough, to stir you up to acquaint 
 yourselves with the manifold endowments, privileges, 
 properties, of your new state in Christ, as they are dis- 
 covered in the gospel of your salvation, whereby the 
 new nature is fitted for holy operations ; as the com- 
 mon nature of man is furnished with the endowments 
 necessary for these 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 you attain unto perfec- 
 tion in Jesus Christ. 
 
 8. If you endeavour to grow in grace, and in all ho- 
 liness, 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 perfor- 
 mance 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 either to despair, or to retun? 
 
Direct. XII. OF SANCTIFICATION. 237 
 
 to the use of carnal principles and means, for help 
 against our corruptions, as accounting this way of liv- 
 ing and acting by faith to be insufficient for our sane- 
 tification and salvation. The apostle Pauljexhorts 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. v. 16, 17. We are to know, 
 that though the law requireth of us the utmost perfec- 
 tion 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 or.ex- 
 pect 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 Testa- 
 ment, that Moses the lawgiver suffered them, because 
 of the hardness of their hearts, to put away their wives, 
 though from the beginning it was not so, Matth. xix. 
 8. and also in tolerating the customary practice of po- 
 lygamy. Though Christ will not tolerate the conti- 
 nuance of such practices in his church, since his Spi- 
 rit is more plentifully poured forth under the gospel : 
 yet he is as forward as ever to bear with the failings 
 of his weak saints who 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 battle against their enemies, but suffered to 
 return home to their houses ; though fighting in battle 
 against their enemies, without fear and faint hearted- 
 ness, was a duty that God did much exercise his peo- 
 ple in, at that time, Deut. xx. 3, 8. So under the 
 gospel, though it be an eminent part of Christ's ser- 
 vice, 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 
 ailoweth them to make use of any honest means where- 
 
238 tke gospel mystery Direct. XIL 
 
 by 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 a denial of his 
 name, by venturing themselves upon the trial of mar- 
 tyrdom, when they might have escaped it. Peter 
 came off with sin and shame, by venturing beyond the 
 mea-ure of his faith, into the hands of his persecutors, 
 when he went after Christ to the Higfh Priest's hall ; 
 whereas he should rather have made use of that indul- 
 gent 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 shep- 
 herd, that will not over drive his sheep ; ' He shall 
 gather the lambs with his arm, 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 the strength, is like putting a piece of new cloth 
 into an old garment, and new wine into old bottles; 
 which spoileth all at last, Mat. ix. 14, 15, 16, 17. 
 That precept of Solomon, ' Be not righteous over- 
 much/ 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. Over- 
 doing commonly proveth undoing. Children who 
 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 pre- 
 sent, 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 he worketh in us anything that is well pleasing 
 in his sight, hoping that he will sanctify us through- 
 
Direct. XIII. OF SANCTlFICATIONa 239 
 
 out, and bring us at last to perfection of holiness 
 through Jesus Christ our Lord. And we should care- 
 fully observe, in all things, that good lesson of the 
 apostle, * Not to think of ourselves more highly than 
 we ought to think ; but to think soberly, according as 
 God hath dealt to every man the measure of faith/ 
 Rom. xii. 3. 
 
 DIRECTION XIII. 
 
 Endeavour diligently to make the right use of all means 
 appointed in the Word of God, for the obtaining and 
 practising Holiness, only in this Way of believing in 
 Christ, and walking in him according to your new 
 State by Faith. 
 
 EXPLICATION. 
 
 THIS might have been added to the instructions in 
 the explication of the former direction, because 
 its use is the same, to guide us in the mysterious man- 
 ner of practising holiness in Christ, by the life of faith : 
 but the weight and comprehensiveness of it, maketh it 
 worthy to be treated of by itself, as a distinct direc- 
 tion. Two things are observable in it. 
 
 First, That though all holiness be effectually attain- 
 ed by the life of faith in Christ, yet the use of any 
 means appointed in the word for attaining and promot- 
 ing holiness, is not hereby made void, but rather esta- 
 blished. This is needful to be observed against the 
 pride and ignorance of some carnal gospellers, who 
 being puffed up with a conceit of their ieigned faith, 
 imagine themselves to be in such a state of perfection, 
 that they are above all ordinances, except singing hal- 
 lelujahs ; and also against the Papists, who run into 
 the contrary extreme, by heaping together a multitude 
 of means of holiness, which God never commanded^ 
 
24-0 the gospel MYSTERY Direct. XIII. 
 
 neither ever came they into his heart, and who slander 
 the Protestant doctrine of faith and free grace, as if it 
 tended to destroy all diligent use of the means of ho- 
 liness and salvation, and to breed up a company of 
 lazy Solifidians. We do indeed assert and profess, 
 that a true and lively faith in Christ is alone sufficient 
 and effectual, through the grace of God, to receive 
 Christ and all his fulness, so far as are necessary in this 
 life, for our justification, sanctifl cation, and eternal 
 salvation : but yet we also assert, and profess, that se- 
 veral means are appointed of God, for the begetting, 
 maintaining, and increasing this faith, and the acting 
 and exercising it, in order to the attainment of its end ; 
 and that these means are to be used diligently, which 
 are mentioned in the sequel. True believers find, by 
 experience, that their faith needeth such helps ; and 
 they that think themselves above any need of them, do 
 reject the counsel of God against themselves, like to 
 those proud Pharisees and lawyers, who thought it a 
 thing beneath them, and refused to be baptized of 
 John, Luke vii. 30. Yet we account no means neces- 
 sary or lawful to be used for the attainment of holi- 
 ness, besides those that are appointed by God in his 
 word. We know, that holiness is a part of our salva- 
 tion ; and therefore they who think men may, or can 
 invent any means effectually for the attainment of it, 
 do ascribe their salvation partly to men, and rob God 
 of his glory in being our only Saviour ; and they do 
 thereby plainly shew, that though they ' draw nigh un- 
 to God with their mouth, and honour him with their 
 lips ; yet their hearts are far from him. And in vain 
 do they worship him teaching for doctrines the com- 
 mandments of men/ Matth. xv. 7> 8, 9. 
 
 The second thing observable, and principally de- 
 signed, in this direction, is ' the right manner of using 
 all the means of holiness/ for the obtaining and prac- 
 tising it no other way besides that of believing in Christ, 
 
Direct. XIII. of sanctificatiokv 26 J 
 
 and walking in him according to our new state by 
 faith ; which hath been already demonstrated to be the 
 only way whereby we may effectually attain to this 
 great end. We must use them as helps to the life of 
 faith, in its beginning, continuance and growth; and 
 as instruments subservient to faith, the principal instru- 
 ment, in all its acts and exercises, whereby the soul re- 
 ceiveth Christ, and walketh in all holiness by him. 
 We- must beware, lest we use them rather in opposition 
 than in subordination to the way of sanctification and 
 salvation by free grace in Christ, through faith ; and 
 lest, by our abuse of them, they be made rather hind- 
 rances than helps to our faith. We must not idolize 
 any of the means, and put them into the place of Christ, 
 as the Papists do by trusting in them ; as if they were 
 effectual to confer grace to the soul, by the work that 
 is done in the vise of them. Neither may we use them 
 as works of righteousness, to be performed as condi- 
 tions for the procuring the favour of God, and the sal- 
 vation of Christ. Neither must they be accounted so 
 absolutely necessary to salvation ; as if a true faith 
 were void, and of none effect, when we are debarred 
 from the enjoyment of several of them. The holy 
 scriptures, with ali the means of grace appointed there- 
 in, are able to make us wise unto salvation, no other 
 way than by faith in Jesus Christ, 2 Tim. iii. 15. 
 And therefore our wise endeavour must be, not to use 
 them in any opposition to the grace of God in Christ. 
 For God's ordinances are like the cherubims of glory, 
 made with their faces looking towards the mercy seat. 
 They are made to guide us to Christ for salvation by 
 faith alpne. If any tuna them to another use, it is a 
 great violation of divine institutions : as if any sacrilegi- 
 ous person had presumed to turn the faces of the che- 
 rubims from the mercy seat some other way. This 
 right use of the means of grace, is a point wherein 
 many are ignorant, that use them with great zeal and 
 diligence ; and thereby they do not only lose their la- 
 X 
 
242 the gospel mysteKy Direct. Xltii 
 
 bour and the benefit of the means, but also they wrest 
 and pervert them to their own destruction. The Jews 
 under the law of iMoses, enjoyed many more ordinances 
 of divine worship than we do under the gospel: but their 
 table became their snare, and they fell miserably from 
 God and Christ, because the ' veil of ignorance was 
 upon their hearts/ that they could not look to the end 
 of those ordinances, even to the Lord Jesus Christ, 
 and they sought not salvation by faith, but by the or- 
 dinances, as works of righteousness, and by other works 
 of the law ; for ' they stumbled at the stumbling stone/ 
 Rom. ix. 31, 32, and x. 4, 5- 2 Cor. iii. 13, 14. 
 That you may not stumble and fall by the same perni- 
 cious error, I shall shew particularly how several of* 
 the principal means of holiness appointed in the word 
 of God, are to be made use of in that right manner ex- 
 pressed in the direction. 
 
 1. We must endeavour diligently to know the word 
 of God contained in the holy scriptures, and to improve 
 it to this end- that we may be made wise unto salva- 
 tion, through faith which is in Christ Jesus, 1 Tim. iii, 
 15. Other means of salvation are necessary to the 
 more abundant well being of our faith, and of our new 
 state in Christ ; but this is so absolutely necessary to 
 the very being thereof, because faith cometh by hear- 
 ing the word of God, and receiveth Christ as manifested 
 by the word; as I have before proved. Rahab the 
 Canaanite was justified by faith, before she had any vi- 
 sible communion with the church in any of God's or- 
 dinances ; yet not without the word of God, even the 
 same word, for substance, which was written in the 
 scriptures, and was then extant in the books of Moses : 
 though that word was not brought to her by any book 
 of holy scripture, nor by the preaching of any holy mi- 
 nister, but by the report of the heathens, Josh. ii. 9, 1 1 . 
 But here our great work must be, to get such a know- 
 ledge of the word, as is necessary and sufficient to guide, 
 us in receiving Christ, and walking j n hirn bv faitr^ 
 
Direct. XIII. of sanctification. 243 
 
 You must not be of their minds that think the know- 
 ledge of the ten commandments to be sufficient to sal- 
 vation, or that would have mysteries to remain hid from 
 the understanding of the vulgar, and nothing to be 
 preached to them but what they can readily assent to, 
 and receive by the light that is in all men : of which 
 mind, it may be, some ministers are, who unwittingly 
 agree with the Quakers in a fundamental of their he- 
 resy. But you must endeavour chiefly, to know the 
 mystery of the Father and the Son. as it is discovered 
 in the gospel, wherein are hid ail the treasures of wis- 
 dom and knowledge, Col. ii. 2. 3. which to know is life 
 eternal, and the ignorance of it is death eternal, John 
 xvii, 3. 2 Cor. iv. 3. You must know, that ' Christ is 
 the end of the law,' Rom. x. 4. and therefore you 
 must endeavour to know the commands of the law ; 
 not that you may be enabled, by that knowledge, to 
 practise them immediately, and so to procure salvation 
 by your works ; but rather by your knowledge of them, 
 you may be made sensible of your inability to perform 
 them, and of the enmity that is in your heart against 
 them, and the wrath that you are under for breaking 
 them, and the impossibility, of being saved by your 
 own w r orks ; that so you may fly to Christ for refuge, 
 and trust only to the free gi#ce of God for justifica- 
 tion, and strength to fulfil the law acceptably through 
 Christ in your conversation. And for this end, you must 
 endeavour to learn the utmost strictness of the com- 
 mands, the exact perfection and spiritual purity which 
 they require, that you may be the more convinced of 
 sin, and stirred up to seek unto Christ for remission of 
 sin, for purity of heart and spiritual obedience, and be 
 brought nearer to the enjoyment of him ; as he testi- 
 fieth, that the Scribe who understood the greatness of 
 that command of * loving the Lord with all the heart 
 and soul, was not far from the kingdom of God,' Mat. 
 xii. 34. The most effectual knowledge for your salva- 
 tion, is, to understand these two points ; the desperate 
 X2 
 
214 the gospel mystery Direct. XIII; 
 
 sinfulness and misery of your own natural condition, 
 and the alone sufficiency of the grace of God in Christ 
 for your salvation ; that you may be abased as to the 
 flesh, and exalted in him alone. And, for the better 
 understanding these two main points, you should learn 
 how the first Adam was the figure of the second. Rom. 
 v. 11. how sin and death came upon ail the natural 
 seed of the first Adam, by his disobedience in eating 
 the forbidden fruit, and how righteousness and ever- 
 lasting life came upon all the spiritual seed of the se- 
 cond Adam. Jc^us Christ, by his obedience unto death, 
 even the deatii of the cross. You also should learn 
 the true difference between the two covenants, the old 
 and the new, or the law and the gospel ; that the 
 former shutteth us up under the guilt and power of sin, 
 and the wrath of God and his curse, by its rigorous 
 terms, ' Do all the commandments, and live: and 
 cursed are you. if you do them not, and fail in the 
 point ;' the latter openeth the gates of righteousness 
 and life to all believers (/. e. the new covenant) by its 
 gracious terms, ' Believe in the Lord Jesus Christ, 
 and live, I. e. All your sins shall be forgiven, and ho- 
 liness and glory shall be given to you freely by his me- 
 rit and Spirit. Furthermore, you should learn the 
 gospel principles that you are to walk by, for the 
 attainment of holiness in Christ. And here I shall 
 remind you particularly, that you would be a good 
 proficient in Christian learning, if you get a good un- 
 derstanding of the 6th and 7th chapters of the apostle 
 Paul to the Romans ; where the powerful principles of 
 sanctiScation are purposely treated of, and differenced 
 from those weak and ineffectual principles, which we 
 are most naturally prone to walk by. I need not 
 particularly commend any other points of religion 
 to your learning ; for, if you get the knowledge of 
 these principal points, which I have mentioned, and 
 improve it to a right end, which is, to live and walk 
 by faith in Christ, your own renewed mind will caret 
 
JKrect. XIII. OF SANCTIFICATION. 24-5 
 
 the knowledge of all other things that appertain to life 
 and godliness ; and, if in any thing you be otherwise 
 minded than is according to saving truth, ' God shall 
 reveal even this unto you/ Phil. iii. 15. Yet let me 
 caution you, lest instead of gaining Christ by your 
 knowledge, you rather lose him, by putting your know- 
 ledge in the place of Christ, and trusting on it for 
 your salvation. One cause of the Jews perishing was, 
 that they rested on a form of knowledge, and of the 
 truth in the law, Horn. ii. 20. And, doubtless, all that 
 many Christians will gain by their knowledge in the end, 
 will only be, to be beaten with more stripes, because 
 they place their religion and salvation chiefly in the 
 knowledge of their Lord's will, and in their ability to 
 talk and dispute of it, without preparing themselves to 
 do according thereunto, Luke xii. 4-7. Much less are 
 you to place your religion, and hope of salvation, in a 
 daily task of reading chapters, or repeating sermons, 
 without understanding more than the Papists do their 
 lessons in the Latin mass, and canonical hours : as sad 
 experience sheweth, that many seeming devout and fre- 
 quent hearers of the word, do notwithstanding remain 
 in lamentable and wonderful ignorance of the saving 
 truth. And in them is fulfilled the prophecy of Esaias, 
 4 that in hearing, they shall hear, and not understand ; 
 and, in seeing, they shall see,' &c. Matth. xiiL 14, 15. 
 2. Another means to be used diligently for the pro- 
 moting the life of faith, is, examination of our state and 
 ways according to the word ; whether we be, at pre- 
 sent, in a state of sin and wrath, or of grace and salva- 
 tion ; that, if we be in a state of sin, we may know our 
 sickness, and come to the great Physician, while it is 
 called to day : and, if we be in a state of grace, we 
 may know that we are of the truth, and assure our 
 hearts before God with the greater confidence, by the 
 testimony of a good conscience, 1 John iii. 19. that so 
 our hearts may be more strongly comforted by faith, 
 md established in everv good work : and that, if ouv 
 " X3 
 
246 ti*e gospel mystery Direct. Xllli 
 
 ways be evil, we may turn from them to the Lord our 
 God through Christ ; without whom none cometh to 
 the Father, Lam. iii. 40. John xiv. 6. But your great 
 cave, in this work of self-examination, must be, to per- 
 form it in such a manner, that it may not hinder and 
 destroy that life of faith, as it doth in many, instead of 
 promoting it. Therefore beware lest ye trust upon 
 your self-examination, rather than upon Christ, as some 
 do, that think they have made their peace with God, 
 merely because they have examined themselves upon 
 their sick bed, or before the receiving of the Lord's 
 supper, though they have found themselves stark 
 naught, and do not depend on Christ, to make them 
 better, but on their own deceitful purposes and resolu- 
 tions. Think not that you must begin this work with 
 doubting whether God will extend mercy to you, and 
 save you ; and that you must leave this a question 
 wholly under debate, until you have found out how to' 
 resolve it by self-examination. This is a common and 
 very pernicious error in the very foundation of this 
 work, which is hereby laid in the great sin of unbelief; 
 which, as soon as it prevaileth, doth, by its great in- 
 fluence, dash and obscure all inward gracious qualifi- 
 cations of peace, hope, joy, love to God and his people, 
 before they be at all tried, whether they can give any 
 good evidence for their salvation. And it makes peo- 
 ple willing to think their own qualifications better than 
 they are, lest they should fall into an utter despair of 
 their salvation ; and thus it wholly marreth the good 
 work of self-examination, and maketh it destructive to 
 our souls ; for to them that are defiled and unbelieving, 
 there is nothing pure, Tit. i. 15. You should rather 
 begin the work with much assurance of faith, that 
 though you may at present find your heart never so 
 wicked and reprobate, (as many of God's choicest ser- 
 vants have found,) yet the door of mercy is open for 
 you, and that God will certainly save you for ever, if 
 you put your trust in his grace through ChrisU I hay£ 
 
Jjirect. XIII. of sANrJTiFicATicw. §4-7 
 
 formerly shewed, that this confident persuasion is of 
 the nature of saving faith, and that we have sufficient 
 ground for it in the ivee promises of the gospel, when 
 we waik in darkness, and can see no light shining forth 
 in our gracious qualifications. If we begin this work 
 with this confidence, it will make us impartial, and not 
 afraid to find out the worst of ourselves, and willing to 
 judge, that our hearts are deceitful above all things, 
 and desperately wicked, beyond what we can find out, 
 Jer. xvii, 9. And if we have any hoiy qualifications* 
 this confidence will preserve them in their vigour and 
 brightness, that thev may be able to give clear evi- 
 dence, that we are at present in a state of grace. Mark 
 well the difference between those two questions, whe- 
 ther God will graciously accept and save me, though 
 a vile sinner, through Christ ; as before was said ; and 
 whether I am already brought into a state of salvation? 
 The former of these, I say, is to be resolved affirma- 
 tively by a confident faith in Christ ; the latter is only 
 to be inquired into by self-examination. Mis-spend 
 not your time, as many do, in poring upon your hearts, 
 to find whether you are good enough to trust on Christ 
 for your salvation, or to find whether you have any 
 faith, before you dare be so bold as to act faith in him. 
 But know, that though you caunot find that you have 
 any faith or holiness, yet, if you wiil now believe on 
 him that justifieth the ungodly, it shall be accounted 
 to you for righteousness, Rom, iv. 5. And if you love 
 Christ, and your own soul, mis-spend not your time in 
 examining, whether you have committed the unpar- 
 donable siri against the Holy Ghost, expect it be with 
 a full purpose, to assure yourself, more and more, that 
 you are not guilty thereof; for any doubtfulness, in 
 this point, will but harden you in unbelief. Remem- 
 ber well, that the question to be resolved, is, whether; 
 you be at present in a state of grace ? and to resolve 
 it, you must be willing to know the best of yourself, 
 as well as the worst ; md you ra&st not think; that hu^ 
 
248 THE GOSPEL MYSTERY Direct. XIII, 
 
 mility bindeth you to overlook your good qualifications, 
 and to take notice only of your corruptions. But your 
 great work must be. to find, wherher there be not some 
 drop of saving grace in the ocean of your corruption ? 
 And it will consist well with humility, to take notice 
 of, and own any spark of true holiness that is in you ; 
 because the praise and giory of it belongeth not to you, 
 bu; to God. Phil. i. 11. And you must try inherent 
 grace by the touchstone, not by the measure ; by its 
 nature, not its degree ; not denying any lustings of the 
 Spirit in you, because of the strong lustings of the 
 flesh against the Spirit ; nor denying that you are spi- 
 ritual in some degree, and babes in Christ, because 
 you find yourselves carnal in a more prevailing degree, 
 and the old man bigger than the new, Gal. v. 17. 1 
 Cor. ii. 1. Especially, you are to examine and prove, 
 whether you be in the faith. For, if you make sure of 
 this you make sure of all the things that pertain to life 
 and godliness; and if you doubt of this, you will cer- 
 tainly doubt of the truth of any other qualifications, 
 and will suspect them to be merely carnal and coun- 
 terfeit; because it is a known truth, that to the unbe- 
 lieving there is nothing pure, and that all that have 
 not truly received Christ by faith, are at present in an 
 unregenerate state, though they seem never so pure 
 and godly, c l Cor. xiii. 5. Tit. i. 15 And let not the 
 issue of this trial depend at all upon your knowledge 
 of the time when, or of the sermon, conference, or 
 place of scripture, by which you were first converted 
 to the faith ; though that is good to know too, if it 
 may be. And some who have formerly lived in gross 
 ignorance, or in a manifest opposition to true faith and 
 holiness, may know such circumstances of their con- 
 version, and may reflect upon them comfortably, as 
 the apostle Paul did, who was turned of a sudden, 
 from his persecuting rage, to be a disciple, and an 
 ' apostle of Christ ; yet others, sincere believers, may 
 be wholly ignorant of them, as John the Baptist, whp 
 
jDlrect. XIII. of SANCTiFiCATioy. 249 
 
 was filled with the Holy Ghost from Ins mother's 
 womb, Luke i. 15 ; and they that have been trained up 
 religiously, and know the holy scripture from their 
 childhood, as Timothy, 2 Tim. iii 15; yea, and many 
 that are first turned from gross ignorance and profane- 
 ness, to some external reformation, and then, in pro- 
 cess of time brought nearer to the kingdom of heaven, 
 by insensible degrees, before they be really new-be- 
 gotten by the spirit of faith. There are also some that 
 deceive their souls, by imagining, they know, at what 
 time, and by what text of scripture, they were con- 
 Verted, and can make large discourses of the workings 
 of God upon their hearts, and are prone to talk unsea- 
 sonably, with vain glorying, of their own experiences : 
 when, at last, all their experiences are not sufficient to 
 evidence, that they ever attained to the least measure 
 of true saving faith. 
 
 Therefore, that we may not unjustly condemn or 
 justify our faith, by proceeding on insufficient evi- 
 dences in its trial, our best way is, to examine it by 
 the inseparable properties of a true saving faith, by 
 putting to ourselves such questions as these : Are we 
 made thoroughly sensible of our sinfulness, and of the 
 deadness and misery of our natural state, so as to des- 
 pair absolutely of ever attaining to any righteousness* 
 holiness, or true happiness, while we continue in it ? 
 Are the eyes of our understanding enlightened, to see 
 the excellency of Christ, and the alone sufficiency and 
 all sufficiency of his grace for our salvation ? Do we 
 prefer the enjoyment of him above all things, and de- 
 sire it with our whole heart, as our only happiness, 
 whatsoever we may suffer for his sake ? Do we desire 
 with our whole heart, to be delivered from the power 
 and practice of sin, as well as from the wrath of God, 
 and the pains of hell ? Do our hearts come to Christ, 
 and lay hold of him for salvation, by trusting him only, 
 and endeavouring to trust on him confidently, notwith- 
 standing ail fears and doubts that assault us? If you 
 
250 the gospel mystery Direct. XIIL 
 
 find in yourself a faith that hath these properties, 
 though a^ small as a grain of mustard seed and opposed I 
 with much unbelief and manifold corruptions in your 
 sou!, you may conclude, that you are in a state of sal- 
 vation at present, ant' ;h:;r your remaining work is. to 
 continue and grow in it more and more, and to walk 
 worth} of it. You should also examine the fruits of 
 your faith and try whether you can v shew your faith 
 by your works,' as you are taught, James ii. 18. that 
 you may be sure not to be deceived in your judgment 
 concerning it. And though it be true, as I have not- 
 ed, that doubts concerning your faith will breed doubt- 
 ings concerning the sincerity of other qualifications 
 that are fruits thereof ; yet possibly you may get such 
 clear evidences of your sincerity, as may overcome 
 and expel all your doubts. And here you are not only 
 to inquire, whether your inclinations, purposes, affec- 
 tions and actions, be materially good and holy; but 
 also, by what principles they are bred and influenced ; 
 whether it be by slavish fears of hell, and mercenary 
 hope* of getting heaven by your work, which are legal 
 and carnal principles that can never breed true holi- 
 ness : or by gospel principles, as by love to God, be- 
 cause God hath loved you first, and to Christ, because 
 lie hath died; and by the hope of eternal life, as the free 
 gift of God through Christ, and dependance on God, 
 to sanctify you by his Spirit according to his promises ? 
 Remember, that the New Testament is the ministra- 
 tion of the Spirit, 2 Cor. iii. 6. and the Spirit will sanc- 
 tify us. not by legal, but by go»pel principles. Take no- 
 tice farther, that you need not trouble yourself, to fincj 
 out a multitude of marks and signs of true grace, if 
 you can find a few good ones. Particularly, you may 
 know, that ' you are passed from death to life, if you 
 ]ove the brethren/ 1 John iii. 14. i. e. If you love all 
 whom you can in charity judge to be true believers, 
 and that because they are true believers, and for the 
 truths sake, that dwelleth in them. As Solomon 
 
t)irect. XIII. ofr sAxcriFtcAtiotf. 251 
 
 discerned the true mother of the child, by her affec- 
 tion towards her child ; so the mother grace of faith 
 may be discerned by the love that it breeds in us to- 
 wards all true believers. To conclude this point, happy 
 are you if you can find so much evidence of the fruits 
 of your faith, as may enable you to express your sin- 
 cerity, in these moderate terms, ' Pray for us : for we 
 trust we have a good conscience ; in all things willing 
 to live honestly,' Heb. xiii. 18. 
 
 3. Meditation on the word of God is of very great 
 use and advantage for the attainment and practice of 
 holiness through faith in Christ. It is a duty whereby the 
 soul doth feed and ruminate upon the word as its spi- 
 ritual food, and digesteth it and turneth it into nourish- 
 ment, whereby we are strengthened for every good work. 
 Our souls are satisfied therewith, as with marrow and 
 fatness ; when^we remember God upon our beds, and 
 meditate on him in the night watches, Psal. lxiii. 5, 6. 
 The new nature may well be called the mind, Rom, vii. 
 25. because it liveth and acteth, by minding and me- 
 ditating on spiritual things. Therefore it is a duty to 
 be practised, not only at some limited times, but all the 
 day, Psaim cxix. 97- yea day and night, Psalm i. 2. ; 
 even in our ordinary employments at home and abroad. 
 An habitual knowledge of the world will not profit as, 
 without an active minding it by- frequent meditation. 
 Some think, that much preaching of the word is not 
 needful where a people are already brought to the 
 knowledge of those things that are necessary to salva- 
 tion. But they that are regenerated by the word, find 
 by experience, that their spiritual life is maintained 
 and increased by often minding the same word : and 
 therefore, as ' new born babes they desire the sincere 
 milk of the word, that they may grow thereby, 1 ret. 
 ii. 2. and would, by the preachers, be put often in re- 
 membrance of the same things, thai they may feed 
 upon them by meditation, though they know them al- 
 ready, and are * established in the present truth/ 2 
 
252 the gospel MYSTERY Direct. XI EI. 
 
 Pet. i. 12. But here our greatest skill and chiefest 
 concernment lies, in practising this duty in such a man- 
 ner, as that it may be subservient, and not at all oppo- 
 site to the life of faith. We must not rely upon the per- 
 formance of a daily task of meditation, as a work of 
 righteousness for the procurement of the favour of 
 God, instead of relying on the righteousness of Christ ; 
 as indeed we are prone to do, to catch at any straw, 
 rather than to tru^t only to the free grace of God in 
 Christ for our salvation. And the end of our medita- 
 tion must not be mere speculation and knowledge of the 
 truth, but rather the vigorous pressing it upon our con- 
 sciences, and the stirring up our hearts and affections to 
 the practice of it. And, in stirring up ourselves to 
 holy practice, we must warily observe, how far the seve- 
 ral parts of the truth of God are powerful and effectual 
 for the attainment of this end, that we may make use of 
 them accordingly. We must not imaginne, as too many 
 do yea and some great masters in the art of meditation, 
 that we can bring our hearts effectually to the love of 
 God, and holiness, can work strange alterations, and 
 frame in our hearts any holy qualifications or virtue, 
 merely by working in ourselves strong apprehensions 
 of God's eternal power and godhead, his sovereign 
 authority, omniscience, perfect holiness, exact justice, 
 the equity of his law, and reasonableness of our obe- 
 dience to it ; the unspeakable happiness prepared for 
 the godly, and misery to the wicked, to all eternity. 
 Meditation on such things as these, is indeed very 
 useful to press upon our consciences the strictness of 
 qut obligation to holy duties, and to move us to go by 
 faith to Christ, for life and strength to perform them. 
 JBut, that we may receiye this life and strength, whereby 
 yve are enabled for immediate performance, we must 
 meditate believingly on Christ's saving benefits, as they 
 are discovered in the gospel; which is the only doc- 
 trine which is the power of God to our salvation, and 
 jyhe^eby the quickening Spiril is ministered to us, and 
 
Direct. XIII. of sanctification. 253 
 
 that is able to build us up, and give us an inheritance 
 among all them who are sanctified, Rom, i, 16. 2 Cor. 
 iii, 6. Acts xx, 82. Yon must lake special eare to act 
 faith in your meditation, mix the word of God's grace 
 with it, or else it will not profit, you, Heb. iv, 2. And, 
 if you set the loving kindness of God frequently before 
 your eyes, by meditating on it believingly, you will be 
 strengthened to walk in ihe truth, Psalm xxvi, 3. and 
 by ' beholding as in a glass, the glory of the Lord, 
 you will be changed into the same image, from glory 
 to glory, even as by the Spirit of the Lord,' 2 Cor. iii, 
 18. This kind of meditation is sweet, and delightful 
 to those that are guided to it by the Spirit oi x faith ; 
 and it needs not the help of such artificial methods as 
 the vulgar cannot easily learn. You may let your 
 thoughts run in at liberty, without confining them 
 to any rules of method. You will find your souls much 
 enlivened by it, and enriched with the grace of God; 
 which cannot be effected by any other kind of medi- 
 tation, though it be never so methodical, and curiously 
 framed according to the rules of art. 
 
 4. The sacrament of baptism must needs be of great 
 use to promote the life of faith, if it be made use of 
 according to its nature and institution ; because ?t is a 
 seal of the righteousness of faith, as circumcision wa.* 
 formerly, Rom. iv, 11. But then we must take heed 
 of making it a seal of the contrary righteousness of 
 works; as the carnal Jews did, that sought to be jus* 
 tified by the law of Moses : and as many Christians 
 do, that transform the new covenant into a covenant 
 of works, requiring sincere obedience to all the laws of 
 Christ, as the condition of our justification ; into which 
 new devised covenant they think themselves to be en- 
 tered by their baptism. I may say of baptism thus 
 perverted and abused, as the apostle saith of circum- 
 cision, ' Baptism verily profited), if thou keep the law ; 
 but, if thou be a breaker of the law, thy baptism is 
 made no baptism/ Rom. ii, 25. If thou be baptized,, 
 Y 
 
254 the cospel mystery Direct. Xlif* 
 
 so long as thou continued in the abuse of that holy or- 
 dinance, ' Christ shall profit you nothing ; he is become 
 of none effect to you ; ye are fallen from grace,' Gal. 
 v, 2, 4. Beware also of making an idol of baptism, 
 and putting it in the place of Christ as the Papists do, 
 who hoid that it conferreth grace by the very work that 
 is performed in the administration of it ; and as many 
 ignorant people do that trust rather on their baptism, 
 than on him : like the Pharisees, who piaced their con- 
 fidence on circumcision, and other external privileges, 
 Phil, iii, 4, 5. We are to know, that God is not well 
 pleased with many that are baptized, 1 Cor. x, 2, 5. 
 and the time wiii come, when he will punish* the bap- 
 tized with the unbaptized, as well as the circumcised 
 wiih the nncircumcised. Jer. ix, 25. Beware aho of 
 advancing baptism to an equal partnership with faith 
 in your salvation ; as some do, who account all bap- 
 tism null and void, besides that which is administered 
 to persons grown up to years of discretion ; and they 
 that refuse to be rebaptized at those years, are to be 
 accounted aliens from the true church, from Chri>t and 
 his salvation, notwithstanding all their faith in him. 
 If the baptism of infants were null and void ; yet the 
 want of true baptism would be no damning matter to 
 those that are otherwise persuaded. Circumcision was 
 a> necessary as baptism in its time ; and yet the Israel- 
 ites omitted it for the space of forty years in the wil- 
 derness, without fearing, that any would fail short of 
 salvation for want of it, Josh, v, 6, 7. Many precious 
 saints in the primitive times of persecution, have 
 gone to heaven through a baptism of suffering for the 
 name of Christ, before they had an opportunity to be 
 baptized with water. And, in tho^e ancient times, when 
 the custom of deferring baptism too much prevailed, 
 we are not to think that none are in a state of salva- 
 tion, by faith in Christ that deferred that ordinance, 
 or ne^ected it. Take notice, further, that it is not 
 ient to avoid the pernicious errors of those that 
 
Direct. XIII. of sanctification. 255 
 
 pervert baptism, contrary to its institution ; but you 
 must be also diligent in improving it to the ends for 
 which it was instituted. And here let me desire you 
 to put the question seriously to your souls, What good 
 use do you make of your baptism ? How often, or sel- 
 dom, do you think upon it? The vulgar sort of Chris- 
 tians, yea, it may be feared, many sincere converts, do 
 so little think upon their own baptism, and study to 
 make a due improvement of it, that it is of no more 
 profit to their souls than if they never had been bap- 
 tized ; yea, their sin is the more aggravated, by ren- 
 dering such an ordinance of none effect to their souls 
 through their own gross neglect. Though baptism be 
 administered to us but once in our lives ; yet we ought 
 frequently to reflect upon it, and on all occasions to 
 put the question to ourselves, Unto what were we bap- 
 tized? Acts xix, 3. What does this ordinance seal? 
 What did it engage us to? And accordingly we must 
 stir up and strengthen ourselves by our bapti?m, to lay 
 hold on the grace which it seals to us. and to fulfil its 
 engagements. We should often remember, that we 
 are made Christ's disciples bv baptism, and engaged to 
 hear him, rather than [Moses, and to believe on him 
 for our salvation ; as John baptized with the baptism 
 of repentance, saying to the people, that they should 
 believe on him that should come after him, L e. on 
 Christ Jesus. We should remember that our baptism 
 sealed our putting on of Christ, and our being the chil- 
 dren of God by faith in him, and our being no longer 
 under the former schoolmaster, the law, Gal. hi, 25, 
 2G, 27. and that it sealed to us the putting off the body 
 of sin; and our burial and resurrection with Christ by 
 faith, and the forgiving of our trespasses, Col. ii, 12, 
 13. Our being made members of one body, Christ, 
 and to drink into one Spirit, 1 Cor. xii, 12, IS. We 
 may find by such things as these, which are more fully 
 discovered in the gospel, that it is the proper nature 
 .and tendency of baptism, to guide us to faith in Christ 
 Y2 
 
2,56 the gospel MYSTERY Direct. XIIL 
 
 alone for remission of sins, holiness and all salvation, 
 by union and fellowship with him ; and that a diligent 
 improvement of this ordinance must needs be of great 
 advantage to the life of faith. 
 
 5. The sacrament of the Lord's supper is as a spiri- 
 tual feast to nourish our faith, and to strengthen us to 
 live in all holiness by Christ living and working in us, 
 if it be used according to the pattern which he gave 
 v.s in its first institution, recorded by three Evangelists, 
 Mat. xxvi, 26, 27, 28. Mark xiv, 22, 23, 24. Luke 
 xxii, 19, 20, and was extraordinarily revealed from 
 heaven by Christ himself to the apostle Paul, 1 Cor. 
 xi, 23, 24?, 25. that we might be the more obliged and 
 stirred up to the exact observation of it. Its end is, 
 not only that we may remember Christ's death in the 
 history, but in the mystery of it ; as that his body was 
 broken for us, that his blood is the blood of the New 
 Testament, or covenant shed for us, and for many, for 
 the remission of sins ; that so we may receive and en- 
 joy all the promises of the new covenant which are re- 
 corded, Keb. viii, 10, 11, 12. Its end is, to mind us, 
 that Christ's body and blood are bread and drink, even 
 all-sufEcient food to nourish our souls to everlasting 
 life ; and that we ought to take, and eat, and drink 
 him by faith ; and to assure us, that when we truly 
 believe on him, he is as really and as closely united to 
 us by his Spirit, as the food which we eat and drink is 
 united to our bodies. Christ himself, John vi, doth 
 more fully explain this mystery. Furthermore, this 
 sacrament doth not only put us in mind of the spiri- 
 tual blessings wherewith we are blessed in Christ and 
 our enjoyments of them by faith, but also is a means 
 and instrument whereby God doth really exhibit and 
 give forth Christ and his salvation to true believers, 
 and whereby he doth stir up, and strengthen believers, 
 to receive and feed upon him by present actings of 
 faith, while they partake of the outward elements. 
 When Christ saith, < Eat, drink ; this is my body, this- 
 
Direct. XIII. OF SANCTIFICATION. 257 
 
 is my blood,' no less can be meant, than that he doth 
 as truly give his body and blood to true believers in 
 that ordinance, as the bread and cup ; and they do as 
 truly receive it by faith, as if a prince invest a subject 
 in some honourable office, by delivering to him a staff, 
 sword, or signet, and say to him, ' Take this staff, 
 sword, or signet ; this is such an office or preferment ;' 
 or, if a father should deliver a deed for conveyance of 
 land to liis son, and say, ' Take it as thy own ; this is 
 such a farm or manor ;' how can such expressions im- 
 port any thing less in common sense and reason, than a 
 present, gift, and conveyance of the offices, preferments, 
 and lands, by and with those outward signs ? There- 
 fore the apostle Paul asserteth. that the bread in the 
 Lord's supper is the cummunion of the body of Christ, 
 and the cup is the cummunion of his blood, 1 Cor. x, 
 16. which sheweth, that his body and biood are really 
 communicated to us, and we do really partake of them, 
 as well as of the bread and cup. The chief excellency 
 and advantage of this ordinance is, that it is not only 
 a figure and resemblance of our living upon a crucified 
 Saviour, but also a precious instrument, whereby 
 Christ, the bread and drink of life, is really conveyed 
 to us, and received by us through faith. This makes 
 it to be a love token, worthy of that ardent affection 
 towards us which filled Christ's heart at the time when 
 he instituted it, when he was on the point of finishing 
 his greatest work of love, by laying down his life for 
 us, 1 Cor. xi, 23. And this is diligently to be observ- 
 ed, that we may make a right improvement of this or- 
 dinance, and receive the saving benefits of it. One 
 reason, why many do little esteem, and seldom or 
 never partake of this ordinance, and do find little bene- 
 fit by it, is, because they falsely imagine, that God in 
 it only holds forth naked signs and resemblances of 
 Christ and his salvation, which they account to be held 
 forth so plainly in scripture, that they need not the 
 help of such a sign ; whereas, if they understood, that 
 
 y 3 
 
<25h the gospel mystery Direct. XIII. 
 
 God doth really give Christ himself to their faith, by 
 and with those signs and resemblances, they would 
 prize it as the most delicious feast, and be desirous to 
 partake of it on all opportunities, Acts ii. 42. and xx. 
 7. Another reason why many partake seldom or never 
 of this ordinance, and know little of the benefit of it, 
 is, because they think themselves brought by it into 
 great danger of eating and drinking their own damna- 
 tion ; according to those terrifying words of the apostle, 
 ■ For he that eateth and drinketh unworthily, eateth 
 and drinketh damnation to himself, not discerning the 
 Lord's body/ i Cor. xi, 29. Therefore they account 
 it the safest way, wholly to abstain from such a dan- 
 gerous ordinance, or, at least, that once a-year is 
 enough to run so great a hazard. And, if they be 
 brought to it sometimes by constraint of conscience, 
 their slavish fears bereave them of all comfortable fruit 
 of it. So that instead of striving to receive Christ and 
 his salvation therein, they account themselves to have 
 succeeded well if they come off without the sentence 
 ef damnation; as the Jewish Rabbies write, that the 
 High Priest's life was so imminently hazarded by his 
 entering once a-year into the Holy of Holies, that he 
 staid there as little time as he could, lest the people 
 should think him to be struck dead by the hand of God ; 
 and when he came forth alive, he usually made a 
 feast of thanksgiving for joy of so great a deliverance. 
 But there is no reason why we should be so much ter- 
 rified by these words of the Apostle; for they were 
 darted against such a gross profanation of the Lord's 
 supper among the Corinthians, as we may easily avoid, 
 by tL^erving the institution of it, which the Apostle 
 prcposeth to them as a suilicient remedy against the 
 gross abuse, in not discerning or differencing the Lord's 
 body from other bodily food, and partaking of it as 
 their own supper, with such disorder that one was 
 hungry, and another drunken. Besides, that terrifying 
 vkqx& damnation may be rendered more mildly judgment', 
 
Direct. XIII. of sakctificatiox. 259 
 
 as it is in the margin: yea the Apostle himself, vei\ 
 1 L L doth interpret it of a merciful, temporal judgment, 
 whereby we are chastened of the Lord, that we should 
 not be condemned with the world. We are indeed 
 prone to sin, in receiving tin's ordinance unworthily ; 
 and so we are also to pollute, more or less, all other 
 holy things that we meddle with. So that the consi- 
 deration of our danger might fill us with slavish fear 
 in the use of all other means of grace, as well as of 
 this, were it not that we have a great High Priest to 
 bear this iniquity of our holy things, ExocL xxviii, 38. 
 under the cover of whose righteousness we are to 
 draw near unto God, without slavish fears, in the full 
 assurance of faith, in this as well as in other holy ordin- 
 ances ; and we are to rejoice in the Lord in this spiri- 
 tual feast, as the Jews were bound to do in their solemn 
 feasts, Deut. xvi, 14, 15. There are other abuses of 
 this ordinance, like to those of baptism forementioned, 
 whereby it is rendered opposite, rather than subservi- 
 ent to the life of faith. Some put it in the place of 
 Christ, by trusting on it as a work of righteousness for 
 the procuring of God's favour, or an ordinance suffi- 
 cient to confer grace to the soul by the very work 
 wrought. Others make it so necessary, that they ac- 
 count faith is not sufficient without it ; and therefore 
 they will partake of it, if they can possibly, though it 
 be in a disorderly manner, upon their sick beds, when 
 they are in fear of death, as their viaticum. The Pa- 
 pists do horribly idolize it by their figment of transub- 
 stantiation, and their adoration of their breaden god, 
 and their sacrifice of the mass for the sins of the quick 
 and the dead. We ought warily to conceive that the 
 true body and blood of Christ are given to us, with the 
 bread and wine, in a spiritual mysterious manner, by 
 the unsearchable operation of the Holy Spirit, uniting 
 Christ and us together by faith, without any transub- 
 stantiation in the outward elements. 
 
 6. Prayer is to be made use of as a n-eaiiS of living 
 
%GQ the gosfel MYSTERY Direct. XlIL 
 
 by faith in Christ, according to the new man. And it 
 is the making our request with supplication and thanks- 
 giving. That it is to be used so as an eminent means, 
 appears, because God requireth it, 1 Thess. v, 17. 
 Horn, xii, 12. it is our priestly work, 1 Pet. ii, 5. com- 
 pared with Psalm cxli, 2. and the property of saints, 
 1 Cor. i, 2. and God is a God of hearing prayer, Psalm 
 Ixv, 2. God will be prayed to by his people, for the be- 
 nefits chat he is minded to bestow upon them, when 
 once he hath enabled them to pray ; though at first he 
 is found of them who seek him not, Ezek. xxxvi, 36, 
 37. Phil, i, 19, 20. that he may prepare them for 
 thanksgiving, and make benefits double benefits to 
 them, Psalm lxvi, 16, 18, 19. and 1, 15. 2 Cor. i. 10, 
 11. Though his will be not changed by this means, 
 yet it is accomplished ordinarily, and his purpose is to 
 accomplish it this way. And therefore, trusting as- 
 suredly should not make us neglect, but rather per- 
 form this duty, 2 Sam. vii, 27. Christ the Mediator 
 of the new covenant, by whom justification and sanc- 
 tification are promised, is also the Mediator for accept- 
 ance of our prayers, Heb. iv, 15. The Spirit that 
 sanctifieih us, begetteth us in Christ, and sheweth the 
 things of Christ to us, is a Spirit of prayer, Zech. xii, 
 10. Gal. iv, 6. He is a fire inflaming the soul, and 
 making it to mount upward in prayer to God. Prayer- 
 less people are dead to God. If they are children of 
 Zion, yet they are but still born, dead children, who 
 cry not, Acts ix, 11. not written among the living in 
 Jerusalem : Heathens in nature, though Christians in 
 name, Jer. x, 25. It is a duty so great, that it is put 
 for all the service of God, as a fundamental duty, 
 which, if it be done, the rest will be done well and not 
 without it ; and other ordinances of worship are helps 
 to it, Isa. Ivi, 7. It is the great means whereby faith 
 doth exert itself to perform its whole work, and pour- 
 eth itself forth in afi holy desires and affections, Psalm 
 Ltii, 8. and so yields a sweet savour, as Mary's box of 
 
Direct. XIII. or sanctification. 261 
 
 precious spikenard, Mark xiv, 3. John xii, 3. and so 
 the same promises are made to faith and prayer. Rom. 
 x, 11, 12, 13. It is our continual incense and sacri- 
 fice, whereby we offer ourselves, hearts, affections, and 
 lives to God, Psalm cxli, 2. We act all grace in it; 
 and must act in this way, or else we are not likely to 
 act it any other way. And as we act grace, so we ob- 
 tain grace by it, and all holiness, Psalm cxxxviii, 3. 
 Luke xi, 13. Heb. iv, 16. Psalm lxxxi, 10. Our 
 riches come in by it. Israel prevails when Moses holds 
 up his hands, Exod. xvii, 11. By prayer Hanah is 
 strengthened against her sorrows, 1 Sam. i, 15, 18. 
 peace is continued, Phil, iv, 6, 7, the disordered soul is 
 6et in order by it, as Hanah, 1 Sam, i, 18. Psalm 
 xxxii, 1 — 11. Incense was still burnt while the lamps 
 were dressed, Exod. xxx, 7> 8. It is added to the spi- 
 ritual armour, not as a particular piece of it, but a 
 means of putting on all, and making use of all aright, 
 that we may stand in the evil day, Eph. vi, 18, It is 
 a means of transfiguring us into the likeness of Christ 
 in holiness, and making our spiritual faces to shine, as 
 Christ was transfigured bodily whilst he prayed, Luke 
 ix. 29 ; and Moses' face shone, while he talked with 
 God, Exod. xxxiv, 29. Hence the frequent use of 
 this duty is commended to us, Eph. vi, 18. Praying 
 always, [panti kairo~] on all seasons and opportunities ; 
 and, by the example of the saints, in public with the 
 congregation, Acts ii, 42. and x, 30, 31. Solemn acts 
 of prayer should be continued daily, Matth. vi, 11. yea, 
 several times in a day, as^morning and evening sacri- 
 fice, Dan. vi, 10. Psalm xcii, % or thrice, Psalm Iv. 17. 
 beskles special occasions, James v, 13, 14s and brief 
 ejaculations, that hinder not other business, Psalm 
 exxix, 8. 2 Sam. xv, 31. Neh. ii, 4. Prayers should 
 be solemn in our closets, Matth. vi, 6. in families, Acts 
 x, 30, 31. And as sacrifices were multiplied upon the 
 Sabbath days, and days of atonement, and at other ap- 
 pointed seasons, Numb, xxviii. besides the continual 
 
3<32 the gospel MYSTERY Direct. XIII. 
 
 burnt-offering ; so ought prayer also. In a word, a 
 Christian ought to give up himself eminently to this 
 duty, Psalm cix, 4. without limits. Psalm cxix, 164. 
 But the great work is, to practice this duty rightly for 
 holiness, only by faith in Christ. Here we had need 
 to say, Lord teach us to pray, Luke xi, 1. and that 
 not only as to the matter, but as to the manner : both 
 which are taught by Christ, in some measure, in that 
 brief pattern of prayer which he taught his disciples. 
 But, for the understanding of it. we must consult the 
 whole word. 2 Tim. iii, J 6, 17. And we have need of 
 the Spirit of Christ to guide us in the duty ; and there- 
 fore we are taught to pray by the Spirit i. e. the Holy 
 Ghost, Jude ver. 20- Eph. ii, 18. the Spirit of God only 
 guidcth and enableth our souls to pray aright. And, 
 that you may do so, take these rules. 
 
 (1.) You must pray with your hearts and spirits, Isa. 
 xxvi. 9 John iv, 24. where the Spirit of Christ, and 
 of prayer, principally resides, Gai. iv, 6, Eph. iii, 17. 
 with understanding, 1 Cor. xiv, 15, 16. for we are re- 
 newed in knowledge, Col. iii, 10. 2 Peter i, 3. so that 
 praying in ignorance cannot sanctify. And it must be 
 with sincere hearty desire of the good things we ask in 
 prayer : for God seeth the heart, Psalm lxii, 8. Prayer 
 is chiefly a heart work Psalm xxvii, 8. God heareth 
 the heart without the mouth, but never heareth the 
 mouth acceptahlv without the heart, 1 Sam. i. 13. 
 Your prayer is odious hypocrisy, mocking of God, and 
 taking his name in vain, when you utter petitions for 
 the coming of his kingdom, and doing his will, and yet 
 bate godliness in your heart. This is lying to G#d, 
 and flattering with your lips, but no true prayer ; and 
 so God takes it, Psalm lxxviii, 36. And you must 
 have a sense of your wants and necessities, and that 
 God only can supply them, 2 Chron. xx, 12. And 
 fervency in those desires is required, James v. 16. 
 And you must pray with attention, minding yourselves 
 what you pray, or else you cannot expect that God 
 
£)irect. XIII. of sanctification. 203 
 
 should mind it, Dan. ix, 3. Watch unto it, 1 Pet. iv. 
 7. Set yourselves to this duty intently. God seeth 
 where your heart is wandering, when you pray without 
 attention, Ezek. xxxiii, 31. When you say never so 
 many prayers without understanding, attention, affec- 
 tion, it is not praying at all, but sinning, and playing 
 the hypocrite, as Papists mumble over their Latin 
 prayers upon the beads by tale, pratting like parrots 
 what they cannot understand. And thus ignorant 
 people say over their forms of English prayers, and ac- 
 count they have well discharged their duty, though 
 their hearts prayed not at all, and were minding other 
 things. This is a mere lip-labour, and bodily exercise, 
 offering a dead carcase to God ; plain deceit, MaL i, 
 13, 14. a form of godliness, with denying the power, 
 2 Tim. iii. 5 v whereby Popery hath cheated the world 
 of the power of this, and all other holy ordinances. 
 They say, God minds and knows what they speak, and 
 approves it. I answer, He sees them so as to judge 
 them for hypocrites and profane persons, for not know- 
 ing, minding, and approving what they utter them- 
 selves : he hath no pleasure in fools, Eccl. v, 1, 4. 
 They would not deal so with an earthly prince. 
 
 (2.) You must pray * in the name of Christ ;' for the, 
 Spirit glorifies Christ, John xvi 14. and leadeth us to 
 God through him, Eph. if. 18. As I have shewed., that 
 walking in the Spirit, and walking in Christ, is all one ; 
 so praying in the Spirit, and by and through Christ. 
 And as we are to walk in the name of the Lord, and to 
 do ail things in his name, so to pray in his name, as is 
 commanded, John xiv. 13, 14. It is not enough to 
 conclude our prayers * through Jesus Christ our Lord/ 
 but we must come for blessings in the garments of our 
 elder brother, and must depend upon his worthiness 
 and strength for all. So also, we must praise God for 
 all things in his name, as things received for his sake, 
 and by him, Eph. v. 20. We must lay hold on his 
 strength only, and plead nothing, and own nothing, for. 
 
264? the gospel mystery Direct. XIII. 
 
 our acceptance, but him. We must not plead our own 
 works arrogantly, like the proud Pharisee, Luke xviii. 
 U, 12. Except only as fruits of grace, and rewards 
 of grace, Isaiah xxxviii. 3. Praying in the Spirit, is 
 upon gospel, not legal principles, Rom. vii. 6. 2 Cor. 
 iii. 3. with great humiliation, and sense of unworthi- 
 ness, Psalm li. with a broken spirit; with despair of 
 acceptance, otherwise than upon Christ's account, Dan. 
 ix. 18. If your enlargements, smugglings, meltings, 
 have been never so great, yet without this all is abo- 
 minable. 
 
 (3.) Hence you must not think to be accepted for 
 the goodness of your prayers, and trust on them as 
 works of righteousness ; which is making idols of your 
 prayers, and putting them into the place of Christ, 
 quite contrary to praying in his name. Thus Papists 
 
 " hope to be saved by saying their tale cf prayers upon 
 their bead rows ; and they have indigencies granted 
 upon their saying so many prayers, and of such a sort. 
 Yea, some ignorant Protestants trust on their prayers 
 as duties of righteousness ; and they think one prayer 
 to be more acceptable than another, by reason of the 
 holiness of the form, if it were made by holy men ; 
 
 ^especially the Lord's prayer, which they use to help 
 them in any exigency or danger; how little soever 
 they can apply it to their own case, they make an idol 
 of it. And some use it, and other places of scripture, 
 as a spell or charm, to drive away the devil. And 
 others think their prayers more acceptable in one place, 
 than in another, by reason of the holiness of the place, 
 John iv, 21, 24. 1 Tim. ii, 8. Others trust on their 
 much speaking, iVIatth. vi, 7. which they call the en- 
 larging of their hearts. They think to put off God, 
 and to stop the mouth of conscience, with a few pray- 
 ers, and so to live as they list. 
 
 (4-.) Pray to God as your Father, through Christ as 
 your Saviour, in faith of remission of sins, and your 
 acceptance with God, and the obtaining all other things 
 
Direct. XIII. of sanctification % 265 
 
 which you desire of him, as far as is necessary for your 
 salvation, James i, 5, 6, 7. and v, 15. i John v, 1 4, 15. 
 Mark xi, 24, Heb. xiii, 15, Psalm Ixii, 8, Ixxxvi, 7, Iv, 
 16, lvii. 1, 2, and xvii. 6. This i? praying in Christ, 
 Eph. iii, 12. and by the Holy Ghost, the Spirit of 
 adoption, Rom. viii, 15< Gal. iv, 6. Without this, 
 prayer is lifeless and heartless, and but a dead carcase, 
 Horn, x, 14. Psalm lxxvii, 1, 2. By this you may 
 judge whether you have prayed rightly, more than 
 by your melting affection, or largeness in expression. 
 Though you be not assured that you shall have every 
 thing that you ask, yet every thing that is good. This 
 faith you must endeavour to act; and therefore, if any 
 sin lie on your conscience, you must strive first to get 
 the pardon of it, Psalm xxxii, 1, 5. and purification 
 from it by faith, that you may lift up holy hands with- 
 out wrath and doubting, 1 Tim. ii, 8. The sin of 
 wrath there is especially mentioned, because that is 
 contrary to love, and forgiving others. Here lies the 
 strength*, life, and powerful ness of prayer. Set faith 
 on work, and you will be powerful, and prevail. 
 
 (5.) You must strive in prayer, to stir up, and act 
 every other sanctifying grace, through faith moving 
 you thereto. Thus your spikenards will yield their 
 smell ; as godly sorrow, Psalm xxxviii, 18. peace, Isa. 
 xxvii, 5. joy, Psalm cv, 3. hope, Psalm Ixxii, 8. desire 
 and love to God, Psalm iv, 6. and love to all his com- 
 mands, Psalm cxix, 4, 5. and to N all his people out of 
 love to him, Psalm exxii, 8. you must seek the Spirit 
 himself, in the first place, Luke^xi, 13. Psalm xxxii, 5. 
 and all spiritual things, Matth. iv, 33. Praying only 
 for carnal things shews a carnal heart and leaves it 
 carnal. Pi* ay for faith, Mark ix, 24* a»d for such 
 things as may serve most for the glorifying God, 2 
 Chron. i, 11, 12. and, for outward things, you must 
 act faith in submission to his will. And this prayer 
 sets you in a holy frame, Matth. xxvi, 42, Luke xxii, 
 
S6fl the gospel mystery Direct. XIIL 
 
 42, 43. Hallowing God's name must be your aim, 
 Matth. vi. 9 not your lusts, James iv, 3. 
 
 (6.) Strive to bring your soul into order by this 
 duty, however disordered by guilt, anguish, inordinate 
 cares, or fears. Psalm xxxii, 1, 5. Iv, 16, 17, 20, 21. 
 and lxix. 32. Phil. iv. 6, 7. 1 Sam. i. A watch must 
 be often wound up. You must wrestle in prayer, 
 against your unbelief, doubtings, fears, cares, reluc- 
 tancy of the flesh to that which is good ; against all 
 evil lusts and desires, coldness of affection, impatience, 
 trouble of spirit ; every thing that is contrary to a holy 
 life, and the graces and holy desires to be acted for 
 yourselves or others, Col. iv, 12. Rom. xv, 30. Stir 
 up yourselves to the duty, Col. ii, i. 1, 2. Isaiah Ixiv, 
 7. Though the flesh be cross and reluctant, we must 
 not yield, but resist by the Spirit, Matth. xxvi, 14. 
 and thus we shall find the Spirit helping our infirmi- 
 ties, Rom. viii, 26, 27. Though God seem to defer 
 long, we must not faint, nor be discouraged, Luke 
 xviii, 1, 7. The greater our agonies be, the more 
 earnestly we are to pray, Psalm xxii, 1, 2. Luke xxij, 
 42. This is {jprsharierei te proseickel ' to continue 
 instant in pra\er,' Rom. xii, 12. Eph. vi, 18. Thus 
 you will find prayer a great heart work, and not such 
 a thing as may be done while you think on other 
 things, and that it reqnireth all the strength of faith 
 and affection that you can possibly stir up. Thus you 
 may get a holy frame. 
 
 (7 ) You must make a good use of the whole mat- 
 ter, and all the manner of prayer, as ordinary arid ex- 
 traordinary exigencies may require, to stir up grace 
 in you, by wrestling, and to bring your hearts into a 
 holy frame As, in confession, you must condemn 
 vourseif according to the flesh, but not as you are in 
 Christ. You must not deny that grace that you have, 
 as if you were only wicked hitherto, and now to begin 
 ^gain ; which hinders praise for grace received in those 
 that are already converted. In supplication, you must 
 
Direct. XIII. of sanctification. 267 
 
 endeavour to work up your heart to a godly sorrow, 
 Psalm xxxviii, 18. and a holy sense of your own sin 
 and misery ; and lay before you the aggravations 
 thereof, Psalm li, 3. and cii. Complaint and lamenta- 
 tions are one great part of prayer, as the Lamentations 
 of Jeremiah. And you must add pleadings to your 
 petitions, with such arguments as may serve to streng- 
 then faith, and to stir up and kindle affection, Job 
 xxiii, 4. which pleadings are taken from attributes, 
 Num. xiv, 17, 18. promises, 2 Sam. vii, 27, 28, &c. 
 Gen. xxxii. 9, 12. the equity of our cause, P^alm xvii, 
 
 2, 3. the advantage and benefit of the thing, to the 
 glory of God, and our comfort, Psalm cxv, 1, 2. and 
 Jxxix, 9, 10, 13. Naked petitions are not sufficient, 
 when the soul findeth special cause of struggling and 
 wrestling against corruptions and dangers, and for mer- 
 cies. Christ's large prayer (John xvii) is made up of 
 pleading, and very few petitions. And we must make 
 use of praise and thanksgiving, to stir up peace, joy, 
 love, &c. Gen. xxxiii, 10. Psalm xviii, 1, 2, 3. xxxiii, 
 1. Ixxiv, 14. and civ, 34. Especially be much in prais- 
 ing God for mercies of the new state in Christ, Eph. i, 
 
 3. and then vou will the better give thanks for all be- 
 nefits on this account, Eph. v 20. 1 Thess. v. 18. and 
 plead for those benefits, to stir up to faith and duty. 
 That brief ejaculation, * Lord have mercy on me,' is 
 very good to be used; but it will not answer the end 
 and use of the whole duty of prayer ; as some lazy 
 carnal people would have it, and so harden themselves 
 in the neglect of the duty; though the large improve- 
 ment and use of all the matter of prayer, at all times, 
 is not required, but only as ordinary and extraordi- 
 nary occasions may require. 
 
 (8) You must not confine and limit your prayers by 
 any prescribed form ; seeing it is impossible that any 
 such form should be contrived, as should answer and 
 fit all the various conditions and necessities of the soul 
 2t ali times. I do not condemn all forms, as that made 
 Z2 
 
268 the gospel mystery Direct. XIII. 
 
 by Christ, the Lord's prayer ; though it were easy to 
 shew, that he never intended it for a form of prayer, 
 so as to bind any to the precise form of words : and it 
 is plain the Spirit of God hath expressed it in different 
 words, Mattti. vi. Luke xi. But better to pray by that 
 form, or other forms, than not at all. It is uncharit- 
 able to take away crutches, or wooden legs, from lame 
 people ; yet none will look upon them but as dead 
 helps. 1 say, it is utterly unlawful to bind ourselves 
 to any form ; because none can answer the duty fitly, 
 and suitable to particular occasions, Eph. vi, IS. Phil. 
 iv, q. John xv, 7. 1 Thess. v, 18. Eph. v, 20. You 
 must make the whole scripture your common prayer 
 book, as the primitive church did ; being the language 
 of the Spirit, reaching all occasions and conditions, 
 and fittest to speak to God in. And, if you use a form, 
 you must follow it by the Spirit, farther than the form 
 goes, according as he shall guide you by the word ; or 
 else you quench the Spirit, 1 Thess. v, 19. If you 
 know the principles of prayer, and have a lively sense 
 of your necessities, and hearty desires of God's grace 
 and mercies, you will be able to pray without forms, 
 and your affections will bring forth words out of the ful- 
 ness of your heart. And you need not be over solicit- 
 ous and timorous about words ; for doubtless the Spirit, 
 who is the help to us in speaking to men, will also 
 much more help us to speak to God, if we desire it, 
 1 Cor. i, 5. Mark xii, 11. Luke xiii, 11, 12. And 
 God regards not eloquent words, nor artificial compo- 
 sure ; neither need we regard it in private prayer, Isa. 
 xxxviii, 14*. If you limit yourself to forms, you will 
 thereby grow formal, and limit the Spirit. 
 
 7. Another means appointed of God, is singing of 
 psalms, i. e. songs of any sacred subject, composed to 
 a tune, hymns or songs of praise, and spiritual songs, 
 of any sublime spiritual manner, as Psalm xlv, and the 
 Song of Solomon. God hath commanded it in the 
 New Testament; Col. iii, 16. Eph. v, 19. though, now 
 
Direct. XIII. of sanctification. 209 
 
 in these days, many question whether it be an ordi- 
 nance or no. And there were many commands for it 
 under the Old Testament, Psalm cxiix, 1, 2, 3. xcvi, 
 1. and c. Moses and the children of Israel sang be- 
 fore David's time, Exod. xv. David composed psalms 
 by the Spirit, to be sung publicly, 2 Sam. xxiii, 1, 2. 
 yea, privately too, Psalm xl, 3. 2 Chron. xxix, 30. 
 Psalm cv, 2. Other songs also were made upon seve- 
 ral occasions, and used, whether they were parts of the 
 scripture or no ; as Solomon made a thousand and five, 
 1 Kings iv, 32. And they made songs upon occasion. 
 Which teacheth that it is lawful for us to do so, if they 
 be according to the word, Isa. xxxviii, 9, 14. The 
 matter of scripture may be sung, Psalm cxix, 54. 
 Christ and his disciples sung a hymn, Matth. xxvi, 30. 
 supposed to be one of David's psalms : and they were 
 Written for our instruction, as well as other parts of 
 scripture, Rom. xv, 4, &c., and so to be used now in 
 singing. They speak of the things of the New Testa- 
 ment, either figuratively or clearly ; and we ma}' un- 
 derstand them better now, than the Jews could, under 
 the Old Testament, 2 Cor. iii, 16. Gal. ii, 17. Chris- 
 tians heretofore practised this duty as well as Jews, 
 Acts xvi, 25. Hence their antelucani hymni (the 
 hymns they sung before day light), were noted by 
 Pliny a Heathen. These songs or hymns may be used 
 at all times, especially for holy mirth or rejoicing, 
 James v, 13 But this text is not to be taken exclu- 
 sively in singing, any more than in prayer, Psalm 
 xxxviii, 18. 2 Chron. xxxv, 25. 
 
 But the right manner of this duty is chiefly to be 
 noted. And, here (1.) Trust not upon the melody of 
 the voice ; as if that pleased God, who delighteth only 
 in the melody of the heart, Col. iii, 16. Neither let 
 the recreating your senses be your end, which is but 
 a carnal work ; Non musica chordula, sed cor ; nan da- 
 mans, sed amans, psallit in aure Dei ; * Not a musical 
 String-, but the heart ; not crving, but loving sounds in, 
 Z 3 
 
£70 the gospel mystery Direct. XIIL 
 
 the ear of the Lord/ The spiritual music was typified 
 by musical instruments of old. (2.) You must use it 
 for the same end as meditation and prayer, according 
 to the nature of what is sung, i. e. to quicken faith, 2 
 Chron. xx, 21, 22. Acts xvi, 25, 26. and joy and de- 
 light in the Lord, glorifying in him, Psalm civ, 33, 34s 
 cv, 3. cxlix, 1, 2. and xxxiii, 1, 2, 3. You are never 
 right until you can be heartily merry in the Lord, to 
 act joy and mirth holily, 1 Sam. v, 13. Eph. v, 19. 
 and also to get more knowledge, and instruction in 
 heavenly mysteries, and in 3 T our duty, teaching and ad- 
 monishing, Col. iii, 16. Many psalms are Maschils, 
 (as their title is,) i, e. psalms of instruction. Thus we 
 are to sing such psalms as speak in the first person, 
 though we cannot apply them to ourselves as words 
 uttered by ourselves concerning ourselves : and in this 
 we do not lie. David speaks of Christ as of himself, 
 as a pattern of affliction and virtue, to instruct others ; 
 and we sing such psalms, not as our words, but words 
 for our instruction. And therein we do not lie any 
 more than the Levites, the sons of Korah, or Jeduthun, 
 or other musicians bound to sing them, Psalm v, xxxix. 
 and xlii. Though it be good to personate all the good 
 that we can ; yer we have so much Jiberty in the use 
 of psalms, that though we cannot apply ail to ourselves, 
 as speaking and thinking the same, yet we shall answer 
 the end, if we sing for our instruction, as in Psalm vi, 
 xxvi, xlvi, ci, and cxxxi. And psalms have a peculiar 
 fitness for teaching and instructing; because the plea- 
 santness of metre said or sung, is very helpful to the 
 memory. See Deut. xxxi, 19, 21. And there is & 
 variety of curious artifice in the placing of words in 
 the psalms upon this account ; and there are some al- 
 phabetical psalms, as Psalm xxv, xxxiv, xxxvii, cxi, 
 cxii, cxix, and cxlv. And, by the melody of the sound, 
 the instruction comes in with delight, as a physical dose 
 sugared ; and sorrow is naturally allayed, to fit the 
 eaiud for spiritual joy } and distempered passions ap- 
 
Direct. XIII. of sanctificatiox. 271 
 
 peased, 2 Kings iii, 15. 1 Sam. xvi, II, 15, 16. So 
 Orpheus, Amphion, and others, were famous for civi- 
 lizing rude and barbarous people by music. 
 
 8. Fasting is also an ordinance of God to be used 
 for the same purpose and end, and is commanded to 
 us under the New Testament, Matth. ix, 15. and xvii, 
 21. 1 Cor. vii, 5. And we have examples of it, Acts 
 xiii, 2, 3. and xiv, 23. Under the Old Testament, 
 there were frequent commands for it, and examples, 
 chiefly upon occasion of extraordinary afflictions, 1 
 Sam. vii, 6. Nell, ix, 1. Dan. ix, 3. and x, 2, 3. 2 Sam. 
 xii, 16. Psalm xxxv, 13. 2 Sam. iii, 31. Joel ii, 13. be- 
 side the anniversary great day of atonement, Lev. xvi, 
 29, 31. when every one was to fast on pain of being 
 cut off. There is a prophecy of the same for the times 
 of the New Testament, Zech. xii, 12. It was used 
 most on extraordinary occasions ; and it is a help to 
 holiness by faith, because it is a meet help for extra- 
 ordinary prayer and humiliation, Joel i, 14. and ii, 12. 
 But the great matter is, to use it rightly as folioweth. 
 
 (1.) Trust not in it. as meriting or satisfying, as Pa- 
 pists and Phariseesdo, Luke xviii, 11. putting it in the 
 place of Christ ; or as a means of itself conferring 
 grace and mortifying lusts, as many do, who may sooner 
 kill their'bodies than their lusts: or as any purifying 
 rite; yea, or in or for itself acceptable to God, 1 Tim. 
 iv, 8/Heb. xii, 9. Col. ii, 16, 17, ,20, 23. Imagine 
 not, that prayer is not acceptable without it ; for this 
 is against faith. Fasts, as well as feasts, are not sub- 
 stantial parts of worship, because not spiritual, bttt-bo- 
 dily; though, under the Old Testament, they were 
 parts, as instituted rites figurative and teaching. But 
 that use is now ceased; as that on the day of atone- 
 ment, and so many figurative rites adjoining to fast- 
 ing, as sackcloth, ashes, rending garments, pouring out 
 water, lying on the earth. The kingdom of God con- 
 sists not in these things, Rom. xiv, 17. The soul is 
 
272 the gospel'mystery Direct. XIII. 
 
 hardened by trusting in them, Isa. lviii, 3, 6. Zech. vii, 
 5, 6, 10. 
 
 (2) Use it as a help to extraordinary prayer and 
 humiliation ; that the mind may not be unsuited for it, 
 by eating, drinking, or bodily pleasures, Joel ii, 13. 
 Isa. xxii, 12, 13. Zech. xii, 10 — 14. It is good only 
 as a help to the soul, removing impediments. The 
 best fast is, when the mind is taken off from delights, 
 as in John the Baptist's case, Matth. iii, 4. when 
 heaven and godly sorrow take off the soul, Zech. xiii, 
 10—14. 
 
 (3) Use it in such a measure as may be proper for 
 its end; without which it is worth nothing. If absti- 
 nence divert your mind, by reason of a gnawing appe- 
 tite, then vou had better eat sparingly, as Daniel, in 
 his great fast, chap, x, 2, 3. Some have not enough 
 of spiritual mindedness, to give up themselves to fast- 
 ing and prayer, without great distraction ; and such 
 had better eat, than go beyond their s'rength in a thing 
 not absolutely necessary, which produceth only a slav- 
 ish act, as in the case of virginity, 1 Cor. vii, 7, 8, 9, 
 34, 35, 36. Christ would not have his weak disciples 
 necessitated to the duty, Matth. ix, 14, 15. In the 
 mean time, such should strive to be sensible of the 
 weakness and carnality that hinders their use of this 
 excellent help. 
 
 9. You may expect here something to be spoken of 
 vows. But I shall only say this of them. Think not 
 to bring yourselves to good by vows and promises, as 
 if the strength of your own law could do it when the 
 strength of God's law doth it not. We bring children 
 to make promises of amendment; but we know how 
 well they keep them. The devil will urge you to vow, 
 and then to break, that he may perplex your consci- 
 ence the more. 
 
 10. Another great means is, fellowship and commun- 
 ion with the saints, Acts ii, 42. 
 
 First, This means must be used diligently. Who- 
 
Direct. XIII. of sanctificatiox. £73 
 
 soever God saveth, should be added to some visible 
 church, and come into communion of other saints ; 
 and, if they have opportunity for it, their heart should 
 be bent towards it. Sometimes the church is in the 
 wilderness, and hindered from visible communion and 
 ordinances : but they that believe in Christ, are always 
 willing and desirous so to add and join themselves, 
 Acts ii, 41, 44, 47. ' And they continued steadfast 
 in fellowship/ 1 John ii, 19. And God binds his peo- 
 ple to leave the fellowship and society of the wicked 
 as much as may be, 2 Cor. vi, 17. And, so far as we 
 are necessitated to accompany with them, we ought to 
 shew charity to their souls and bodies, 1 Cor. v, 9. 
 This communion with saints is to be exercised in pri- 
 vate converse, Psalm ci, 4, 5, 6, 7. And in public as- 
 semblies, Heb. x, 25. Zech. xiv, 16, 1?. And doubt- 
 less it ought to be used for the attainment of holiness, 
 as may be proved. 
 
 1st, In general, Because God communicates all sal- 
 vation to people ordinarily, by or in a church ; ei- 
 ther by taking them in fellowship, or holding forth the 
 light of truth by his churches to the world. A church 
 is the temple of God, where God dwells, 1 Tim. iii. 15. 
 He hath placed his name and salvation there, as in Je- 
 rusalem of old, Joel ii, 32. 2 Chron. vi, 5, 6. lie 
 hath given to his churches those officers and ordinances 
 whereby he converts others, 1 Cor. xii, 28. His 
 springs are there, Psalm lxxxvii, 7. He makes the 
 several members of a church, instruments for the con- 
 veyance of his grace and fulness from one to another, 
 as the members of a natural body convey to each other 
 the fulness of the head. Eph iv, 16. All the new 
 born are brought forth and nourished by the church, 
 Isa. Ixvi, S, 11. xlix, 20. and lx, 4. and therefore all 
 who would be saved should join to a church : they 
 shall prosper who love the church, so as to stand in its 
 gates, and unite as members, brethren and companions, 
 Psalm exxxii, 2, 4, 6. And wrath is denounced against 
 
274< the gospel mystery Direct. XIII. 
 
 those who are not members of it, at least of the mysti- 
 cal body ; they cannot have God for their father, who 
 have not that for their mother, Song i, 7, 8. This 
 roaketh those who desire fellowship with God, to take 
 hold of the skirts of his people. Zech. viii. 23. 
 
 Qdly, In particular, Fellowship with the saints con- 
 duced) to holiness many ways. 
 
 1. By manifold helps to holiness, which are received 
 thereby : As, 
 
 ( 1 ) The word and sacraments, Acts ii. 42. Isa. ii, 3. 
 Matth. xxviii, 19, 20. and all the ministerial offices and 
 labour in watching over souls, Heb. xiii, 17. 1 Thess. 
 v, 12, 13, Isa. xxv, 6. None of these helps can be 
 enjoyed without fellowship of saints, each with other. 
 And, if believers had been to have stood single by 
 themselves, and not maintained fellowship with each 
 other, for mutual assistance and common good, none 
 of these things could have continued : neither could 
 any believer have been extant at this day, in any ordi- 
 nary way, but even the very name of believers had 
 been abolished. 
 
 (2) Mutual prayer, which is the more forcible, when 
 all pray together, Matth. xviii, 19, 20. 2 Cor. i, 10, 
 11. James v, 16. Rom. xv, 30. 
 
 (3) Mutual admonition, instruction consolation, to 
 help each other when they are ready to fall, and to 
 promote the good work in each other, 1 Thess. v 14. 
 * He that walketh with wise men, shall be wise, Prov. 
 xiii, 20. Wo to him that is alone when he falleth.* 
 See Eccl. iv, 9 — 12. In church fellowship there are 
 many helpers, many to watch. Soldiers have security 
 in company ; and the church is compared to an army 
 with banners, Song vi, 4, 10. So, for quickening af- 
 fections, iron sharpeneth iron, Prov. xxvii, 17. Like- 
 wise, the counsel of a friend, like ointment and per- 
 fume, rejoiceth the heart, Prov. xxvii, 9. Yea, the 
 wounds and reproofs of the righteous are as precious 
 balm ; Psal cxli. 5. 
 
Direct. XIII. of sanctification. 275 
 
 (4) External supports; which mitigate afflictions, 
 and are to be communicated mutually, Eph. iv, 28. 1 
 Pet. iv, 9, 10. The affliction is increased, when none 
 careth for our souls, Psaim cxlii, 4. 
 
 (5) Excommunication, when offences are exceed- 
 ing heinous, or men obstinate in sin. This ordinance 
 is appointed for the destruction of the flesh, that the 
 Spirit may be saved, 1 Cor. v, 5. Better and more 
 hopeful it is, to be cast out by the church for a per- 
 son's amendment, than to be wholly without the church 
 at all times : and better to be a lost sheep, than a goat 
 or swine : For excommunication cuts off actual com- 
 munion only, until repentance be evident ; and not ab- 
 solutely abolished the title and relation of a brother 
 and church member, though it judgeth one to be an 
 unnatural brother, and a pernicious rotten member at 
 present, not fit for acts of communion. Besides, ad- 
 monition is still to be afforded, 2 Thess. iii, 15. and any 
 means are to be used that may serve to cure and re- 
 store him. The church reacheth forth a hand to help 
 such a person, though it do not join hands in fellow- 
 ship with him ; or it communicateth to him not with 
 him. Yet if he have not so much grace as to repent, 
 it were better he had never known the way of righte- 
 ousness, 2 Peter ii, 21. 
 
 (6) The lively example of saints are before our eyes 
 in church fellowship, to teach and encourage, Phil, iii, 
 17. and iv, 9. 2 Tim. iii, 10, 1 1. 2 Cor. ix, 2. 
 
 2. By those holy duties that are required and do ap- 
 pertain to this fellowship and communion, all acts that 
 belong to this fellowship are holy ; as hearing, receiv- 
 ing the sacrament, prayer, mutual admonitions, &c. [ 
 shall consider some such holy acts, whereby we are ra- 
 ther doers, than receivers, and which we perform to- 
 wards others : As, 
 
 (1) Godly discourse, teaching, admonishing, com- 
 forting others in Christ ; which we cannot so perform 
 towards others, as towards those we have strict fellow- 
 
276 the gospel mystery Direct. XIH, 
 
 ship with in Christ. Others, like swine, trample these 
 jewels under foot ; and saints therefore are forced to 
 refrain from godly discourse in their company, Amos 
 v, 10, 13. and vi, 10. But holy discourse is most ac- 
 ceptable to the saints, and to be practised with them, 
 Mai, iii, 16- and is greatly to the advantage of holi- 
 ness, Prov. xi. 25. 
 
 (2) In helping, succouring, and conversing with 
 Christ in his members, we do good to Christ in his 
 members in church fellowship : and we ourselves, as 
 members of Christ, act as w 7 ell from him as towards 
 him : whereas if we do good to others, without we do 
 good only for Christ's sake, but not to him, Mat. xxv, 
 35, 40. We have advantages in general, to do all du- 
 ties that belong to us as members of Christ to fellow- 
 members : which we cannot do if separate from them ; 
 as a natural member cannot perform its office to other 
 members, if separate from them. 
 
 Slcondly, The means must be used rightly for the 
 attaining of holiness only in Christ. 
 
 1. One rule is, Do not trust in church membership, 
 or on churches, as if this or that relation in fellowship 
 commended you to God of itself ; whereas, church- 
 way is but a help to fellowship with Christ, and walk- 
 ing in the duties of that fellowship. The Israelites 
 stumbled at Christ, by trusting on their carnal privi- 
 leges, and set them in opposition to him ; whereas 
 they should have only made them subservient to hiiru 
 Confidence in them should have been abandoned, as 
 Paul's example teacheth, Phil, iii, 3, 4, 5, &c. We 
 must not glory in Paul, A polios, Cephas, but in Christ; 
 else we glory in the flesh, and in men, 1 Cor. i, 12, 
 13. and iii, 21. Trusting on church privileges is an 
 inlet to formality and licentiousness, Jer. vii, 4, 8, 9, 
 10. and thence the corruption of churches, Isa. i, 10. 
 2 Tim. ii. 20. 
 
 2. Follow no church any farther than you may foU 
 low it in the way of Christ ; and keep fellowship witb 
 
Direct. XIII. of sa notification; 277 
 
 it only upon his account, because it follows him, and 
 hath fellowship with him, 1 John i, 3. Zech. viii, 23. 
 If a church revolt from Christ, we must not follow it, 
 how ancient soever it may be ; as the Israel it is h church 
 was not to be followed, when it persecuted Christ 
 and his apostles'; and many, by adhering to that 
 church, fell from Christ, Phil, iii, 6- Acts vi, 13, 14. 
 and xxi, 28. We are indeed to hear the church, but 
 not every one that calls itself so, and none any farther 
 than it speaketh as a true church, according to the 
 voice of the shepherd, John x, 27. We must subject 
 ourselves to ministers of Christ, and stewards of his 
 mysteries, 1 Cor. iv, 1. but must give up ourselves first 
 to Christ absolutely, and to the church according to 
 the will of Christ, 2 Cor. viii, 5. Our fear must not 
 he taught by the precepts of men, Matth. xv. The 
 doctrines of any men are to be tried by scripture, 
 whatever authority they pretend to, Acts xvii, 11. 
 An unlimited following church guides, brought the 
 church into Babylon, and into all manner of spiritual 
 whoredoms and abominations. You are not baptized 
 into the name of the church, but into the name of 
 Christ, 1 Cor. i, 13. 
 
 3. Do not think that you must attain this or that 
 degree of grace, before ) ; ou join yourself in full com- 
 munion with a church of Christ in all ordinances. 
 But when you have given up yourself to Christ and 
 learned the duty of communion, give up yourself unto 
 a church of Christ, though you find much weakness 
 and inability. For church ordinances of special com- 
 munion serve to strengthen you ; and how can you get 
 heat, being alone ! The disciples, as soon as convert- 
 ed, embraced all fellowship, Acts ii, 42. And churches, 
 that they may forward holiness in themselves, and 
 others, must be willing to receive Christ's weak ones, 
 and to feed his lambs as well as better grown sheep, 
 and bear them on their sides, Isa. Ixvi, 12. How else 
 shall Christ's weak ones grow strong by that nourish- 
 Aa 
 
278 the gospel mystery Direct. XIIL 
 
 ment that other parts supply ? they are very unreason- 
 able that expect Christians should grow, out of church 
 fellowship, to as high a degree of grace, as those that 
 are in those pastures of tender grass : and are unwill- 
 ing to receive any that they are like to have occasion 
 to bear with: whereas bearing and long suffering are 
 great duties of church fellowship, Eph. iv, 2, 3. Rom. 
 xiv, 1. The weakest have must need to be strength- 
 ened by church communion ; and we are bound to re- 
 ceive them, as Christ hath received us, Rom. xv. 7. 
 We do not reject or separate the weaker parts of the 
 body, 1 Cor. xii, 23, 24-. but put more honour a^xl come- 
 liness on them. Admission into the churches in the 
 apostolic times was gained upon profession, with a shew 
 of seriousness : though tares got in among the wheat, 
 and many scandals arose to the reproach of the ways 
 of Christ ; and the greatest strictness will not keep out 
 all hypocrites? yet the best care must be taken so far 
 as not to hinder any that have the least truth of grace. 
 4% Keep communion with a church, for the sake of 
 communion with Christ, I John i, 3. Zech. viii. 23. 
 Therefore you must keep communion in Christ's pure 
 ways only, and, in them, seelT him by faith ; that, in 
 the enjoyments of those advantages you may receive 
 and act the godliness and holiness forementioned, and 
 aim at spiritual flourishing and growth in grace. 
 Choose therefore fellowship with the most spiritual 
 churches. Judge of churches and men, according to 
 the rule of the new creature, 2 Cor. v, 16, 17. and try 
 them, Rev. ii, 2. and iii, 9. otherwise a church may 
 corrupt you. See that thy communion answers its end, 
 tend to thy edification, not to destruction : which you 
 ought to take all the advantages of, not only in the 
 church where you are a member, but by communion 
 with other churches, as occasionally providence casts 
 you among them ; for your communion with a particu- 
 lar church obligeth to communion with all churches of 
 Christ in his ways, as you are called thereto, 1 Cor. x, 
 
Birect. XIII. of sanctification, 279 
 
 IT. And it is an abuse to say, We are members of a 
 church in London, and therefore refuse fellowship with 
 a church in the country; seeing, if we are members of 
 Christ, we are members of one another, whether single 
 persons or churches. And endeavour to join in fel- 
 lowship with the godly of the place where you live, 
 that you may have the more frequent and constant 
 communion. Onesimus, though converted at Rome, 
 must be one of the church of the Colosians, because 
 he lived there, Col. iv, 9. compared with Philemon, 
 verse 10. The irnion of the saints together in distant 
 societies, according to the places where they lived, was 
 the apostolic practice, and cannot be violated without 
 sin. Such can best watch over, admonish, comfort, 
 and edify each other ; which is the benefit of commu- 
 nion. And they indeed destroy communion, tllat seek 
 it where they cannot have this benefit. I only add to 
 this head, that church fellowship', without practising 
 the ways of Christ, is but a conspiracy to take his name 
 in vain, and a counterfeit church fellowship of hypo- 
 crites. It is impudence for such to invite others to 
 their communion ; tyranny, to compel them. Every 
 Christian is bound to seek a better church fellowship 
 by reformation ; and those that do so, are the best sons 
 of Christ's church, who inquire, Is this the way to en- 
 joy Christ ? a church way being appointed to enjoy 
 him therein. 
 
 5. Especially leave not the church in persecution, 
 when you need its help most, and then most tried whe- 
 ther you will cleave to it- This is a sign of apostacv, 
 Heb/x, 25. 26. Matth. xxiv, 9, 10, 12, 13, 14. We 
 should cleave to one another as one flesh, even to pri- 
 sons and death ; or else we deny Christ in his mem- 
 bers, Matth- xxv, 43. 
 
 A a 2 
 
280 the gospel MYSTERY Direct. XIV. 
 
 DIRECT ON XIV. 
 
 That you may seek Holiness and Righteousness , only by 
 believing in Christ, and tv dicing in him by Faith, ac- 
 cording to the former Directions, take Encourage- 
 ment from the great Advantages of this Way, and 
 the excellent properties of it, 
 
 EXPLICATION. 
 
 r^nlUS direction may serve as an epilogue or con- 
 JL elusion, by stirring us up unto a lively and cheer- 
 ful embracing those gospel rules forernentloned, by se- 
 veral weighty motives. Many are kept from seeking 
 godliness, because they know not the way to it ; or 
 the way that they think of, seems uncouth, unpleasant, 
 disadvantageous, and full of cliscourgement : like the 
 way through the wilderness to Canaan, which wearied 
 the Israelites, and occasioned their many murmurings, 
 Kumb. xxi, 4. 
 
 But this is a way so good and excellent, that those 
 who have the true knowledge of it, and desire heartily 
 to be godly, cannot dislike it. I shall shew the excel- 
 lency of it, in several particulars. But you should first 
 call to mind what is the way I have taught, viz. union 
 and fellowship with Christ, and by faith in him, as dis- 
 covered in the gospel ; not by the law, or in a natural 
 condition, or by thinking to get it before we come to 
 Christ, to procure him by it, which is striving against 
 the stream; but that we must first apply him and his 
 salvation to ourselves, for our comfort, and that by 
 confident faith ; and then walk by that faith ; accord- 
 ing to the new man, in Christ, and not as in a natural 
 condiiion ; and use all means of holiness rightly for this 
 end. Now, that this is an excellent advantageous way 
 appears by the following desirable properties of it. 
 
 1st, It hath this property, that it tends to the abase- 
 ment of all 9esh, and exaltation of God only in his 
 grace and power through Christ. And so it is r 
 
Direct. XIV. OF SANCTIFICATION. 231 
 
 able to God's design in all his works, and the end that 
 he aimefch at, Rotn. xi, 6 Isa. ii, 17 Ezek. xxxvi, 21, 
 22, 23, 31, 32. Psalm cxlv, 4. and a fit means for the 
 attaining the end that we ought to aim at in the first 
 place which is the hallowing, sanctifying, and glorifying 
 God's name in all things ; and is the first and chief peti- 
 tion, Matth. vi, 9. and is the end of all our actings, 1 Cor. 
 x, 31. was the end of giving the law, Rom. iii, 19, 20. 
 God made all things for Christ, and would have him have 
 the pre-eminence in all, Col. i, 17, 18. that the Father 
 may be glorified in the Son, John xiv, 13. And this 
 property of it is a great argument to prove, that it is 
 the way of God, and hath the character of his image 
 stamped uj>on it. We may say, that it is like him, and 
 a way according to his heart ; as Christ proveth his 
 doctrine to be of God, by this argument, John vii, 18. 
 And Paul proveth the doctrine of justification, and of 
 sanctification, and salvation by grace through faith to 
 be of God : because it excludes all boastings of the 
 creature, Rom. iii, 27, 28. 1 Cor. i, 29, 30, 31. Eph. 
 iii, 8, 9. This property appears evidently in the mys- 
 tery of sanctification by Christ in us through faith. 
 For, 
 
 1. It sheweth, that we can do nothing by our natu- 
 ral will or any power of the flesh ; and that God will 
 not enable us to do any thing that way, Rom. vii, 18. 
 however nature be stirred up by the law, or natural 
 helps, Gal. iii, 21. And so it serveth to work self 
 loathing and abasement, and to make us look upon na- 
 ture as desperately wicked, and past cure, and not to 
 be reformed, but put off, by putting on Christ. It re- 
 mains wicked, and only wicked, after we have put on 
 Christ. 
 
 2. It sheweth, that all our good works, and living to 
 God, are not by our own power and strength at all, 
 but by the power of Christ, living in us by faith ; and 
 that God enableth us to act, not merely according to 
 our natural power, as he enableth carnal men and all 
 
 A a3 
 
2 q 2 THE GOSPEL MYSTERY Direct. XlV. 
 
 other creatures, but above our own power, by Christ 
 united to us and in us through the Spirit. All men 
 live, move, and have their being in him ; and, by his 
 universal support and maintenance of nature in its 
 being and activity, they act, Heb. i, 3. so that the 
 glory of their actings as creatures belongs to God. 
 But God acts more immediately in his people; who 
 are one flesh and one Spirit with Christ : and act not 
 by their own power, but by the power of the Spirit of 
 Christ in them, as closely united to them, and being 
 the living temples of his Spirit ; so that Christ is the 
 immediate principal agent of all their good works, and 
 they are his works properly, who works all our works 
 in us and for us : and yet they are the saint's works by 
 fellowship with him, by whose light and power the fa- 
 culties of the saints do act, and are acted, Gal. ii, 20. 
 Eph. iii, 16, 17. Col. i, ]. so that we are to ascribe 
 all our works to God in Christ, and thank hi vi for them 
 as free gifts, 1 Cor. xv, 10. Phil, i, 11. God enables 
 us to act, not by ourselves, as he doth others, but by 
 himself. The wicked are supported in acting only ac- 
 cording to their own nature ; so they act wickedly : 
 Thus all are said to live, move, and have their being 
 in God, Acts xvii, 97- But God enableth us to con- 
 quer sin, not by ourselves, but by himself, Hos. i, 7« 
 and the glory of enabling us doth not only belong to 
 him, which the Pharisee could not but ascribe to him, 
 Luke xviii, 11. but also the glory of doing all in us. 
 And yet we work as one with Christ, even as he works 
 as one with the Father, by the Father working in him. 
 We live as branches by the juice of the vine, act as 
 members by the animal spirits of the head, and bring 
 forth fruit by marriage to him as our husband, and 
 work in the strength of him as the living bread that 
 we feed on. He is all in the new man, Col. iii, 11, 
 and all the promises are made good in him, 2 Cor. i, 20. 
 2dly, It hath this property, that it consisteth welj 
 with other doctrines of the gospel ; which contrary ft- 
 
DirCCt. XIV, OF SAXCTIFICATIOK. 2SS 
 
 rors do not. And hence this is the way to confirm us 
 in many other points of the gospel ; and therefore ap- 
 pears to be true by its harmony with other truths and 
 sit linking with them in the same golden chain of the 
 mystery of godliness; and evidenceth them to be true 
 ■ir harmony with it. I have shewed, that men's 
 mistaking the true way of sanctification, is the cause 
 of perverting the scriptures in other points of faith, 
 and of dsclining from the truth, to Popish, Socinian, 
 and Arminian tenets: because men cannot seriously 
 take that for truth, which they judge not to be accord- 
 ing to godliness. But this way of holiness will evi- 
 dence, that these gospel doctrines which t'hey refuse, 
 are according to godliness ; and that those tenets 
 which a blind zeal for holiness rnoveth them to em- 
 brace, are indeed contrary to holiness ; however Satan 
 appeareth to their natural understandings as an angel 
 of light in such tenets. Whatever men say, it is cer- 
 tain that legalists are indeed the Antinomians, I shall 
 instance in some truths confirmed by it. 
 
 1. The doctrine of original sin, viz. not only the 
 guilt of Adam's sin, and a corrupt nature, but utter 
 impotency to do spiritual good, and proneness to sin, 
 which is death to God, and all people according to na- 
 ture, Psalm li, 5. Rom. v, 12. There is an utter ina- 
 bility to keep the law truly in any point. Many V v 
 this doctrine ; because they think, that, if people be- 
 lieve this they will excuse their sins by it, and be apt 
 to despair of all striving to do good works, and leave 
 off all endeavours, and grow licentious ; and they think 
 it will be more conducing to godliness to hold and 
 teach, either that there is no original sin, or corruption 
 derived from Adam, or at least, it is done away, either 
 in the world, by universal redemption, or, in the church, 
 by baptism : and that there is free-will restored, where- 
 by people are able to incline themselves to do good, 
 that men may be more encouraged to set up good 
 works, and their nedect rnade inexcusable. All this 
 
284 the gospel mystery Direct. XIV, 
 
 is indeed forcible against seeking and endeavouring for 
 hoiiness by the free-will and power of nature ; which 
 is the way of endeavouring which I directed you to 
 avoid : and if there were no new way to holiness since 
 the fall, original sin might make us despair: but there 
 is a new birth, a new heart, a new creature ; and there- 
 fore we have directed you to the seeking of holiness, 
 by the Spirit of Christ, and willing good freely by a 
 spiritual power, as new creatures, partakers of a divine 
 nature in him. Yea, it is nepes&ary to know the first 
 Adam, that we may know the second, Rom. v, 12. to 
 believe the fall and original sin, that we may be stirred 
 up to fly to Christ bv faith for holiness by free gift, 
 knowing that we cannot attain it by our own power and 
 free will, 2 Cor. i, 9. Mat. ix, 12, 13. Rom. vii, 24- 25, 
 2 Cor. iii, 3. Eph. v, ] h There were no need of a 
 n w man or a new creation, if the old were not with- 
 out strength and life, John iii. 5, 6. Eph. ii. 8. But 
 original deadness cannot hinder God's working faith, 
 and hungerings and thirstings alter Christ, by the Spi- 
 rit through the gospel, in those that God chooscth to 
 walk homy and blamelessly before him in love. 1 Thes. 
 i, 4. 5. Acts xxvi. 18. And so we are made alive in 
 a new head, and become branches of another vine, liv- 
 ing to God by the Spirit, not by nature. 
 
 2. It confirms us in the doctrine of predestination, 
 which many deny, because they say, it takes men off 
 from endeavour, as fruitless, by telling men, that all 
 events are predetermined. This argument would be 
 more forcible, against endeavours by the power of our 
 own free will, but not at all against endeavours for ho- 
 liness by the operation of God, giving us faith and all 
 holiness by his own Spirit working in us through 
 Christ ; we are to trust on him for the grace of the 
 elect, and God's good will towards men. Mat. iii. 17- 
 Luke ii, J 4. Psalm cvi. 4, 5. Election by grace de- 
 stroys seeking by works, but not by grace, Rom. ix, 
 5, 6. And we are here taught to seek for salvation 
 
Direct. XIV. of sanctification'. 285 
 
 on'y fn the way of the elect, and we may conclude that 
 holiness is to be had by God's will, and not by our 
 own ; and it may move us to desire holiness by the 
 will of God, Rom. ix, 16. Psalm ex, 3. And seeing it 
 appears by this doctrine of sanctifi cation through Christ, 
 that we are God's workmanship as to all the good 
 wrought in us. Phil, ii, 12, 13. Eph. ii, 10. We may 
 well admit, that he hath appointed his pleasure from 
 eternity, without infringing the natural liberty of our 
 corrupt wills, which reacheth not unto good works, 
 Acts xv, IS. compared with 36. Man's natural free 
 will may well consist with God's decree ; as in para- 
 dise. Decretum radix contingent-ice. 
 
 3. It confirms us in the true doctrine of justification 
 and reconciliation with God by faith, relying on the 
 merits of Christ's blood, without any works of our own ; 
 and without considering faith as a work to procure fa- 
 vour by the righteousness of the act, but only as a 
 hand to receive the gift, or as the very eating and 
 drinking of Christ actually, rather than any kind of 
 condition entitling us to him as our food This great 
 doctrine of the gospel many hate ; as breaking the 
 strongest bonds of holiness, and opening a way to all 
 licentiousness, for they reckon that the conditionality 
 of works to attain God's favour, and avoid his wrath, 
 and the necessity of them to salvation, are the most 
 necessary and effectual impulsive* to all holiness ; and 
 they account that the other doctrine opens the flood- 
 gates to licentiousness. And truly this consideration 
 would be of some weight, if peopie were to be brought 
 to holiness by moral persuasion, and their natural en- 
 deavours stirred up by the terms of the law, and by 
 slavish fears and mercenary hopes ; for the force of 
 these motives would be altogether enervated by the 
 doctrine of justification by free grace. But I have al- 
 ready shewed, that a man, being a guilty dead creature, 
 cannot be brought to serve God out of love, by the 
 force of any of these motives ; and that we are not 
 
286 the gospel mystery Direct. XIV, 
 
 sanctified by any of our own endeavours to work holi- 
 ness in ourselves, but rather by faith in Christ's death 
 and resurrection, even the same whereby we are justi- 
 fied, and that the urging of the law stirs up sin ; and 
 that freedom from it is necessary to all holiness, as the 
 apostle teacheih, Pom. vi, II, 14. and vii. 4. 5. And 
 this way of sanctification confirms the doctrine of jus- 
 tification by faith, as the apostle informetb, Rom. vii, 
 1. For, if we are sanctified, and so restored to the 
 image of God, and life,, by the Spirit, through faith, 
 it is evident that God hath taken us into his favour, 
 and pardoned our sins, by the same faith without the 
 law : or else we should not have the fruits and effects 
 of his favour thereby to our eternal salvation, Rom, 
 viii. 2. Yea, his justice would not admit his giving 
 life without woiks, if we were not made righteous in 
 Christ by the same faith. And we cannot trust to 
 have holiness freely given us by Christ, upon any ra- 
 tional ground : except we can also trust on the same 
 Christ for free reconciliation, and forgiveness of sins 
 for our justification : neither can guilty cursed crea- 
 tures, that cannot work by reason of their deadness 
 under the curse, be brought to a rational love oi God, 
 except they apprehend his loving them first freely with- 
 out works, 1 John iv, 19 The great objections and 
 reason of* so many controversies and books written 
 about it, is, because they think, that men wiii trust to 
 be saved, however they live. But sanctification is an 
 effect of justification, and flovveth from the same grace ; 
 and we trust for them both by the same faith, and for 
 the latter in order to the former. And such a faith, be 
 it never so confident, tendeth not to licentiousness, but 
 to holiness ; and we grant, that justification by grace de- 
 stroys holiness by legal endeavours, but not by grace. 
 So that there is no need to live a Papist, and die an 
 Antinomian. 
 
 4, It confirms us in the doctrine of real union with 
 Christ, so plentifully held forth in scripture; which 
 
birect. XIV. of sanctification\ 28? 
 
 doctrine some account a vain notion, and cannot en- 
 dure it, because they think it. worketh not holiness, 
 but presumption : whereas I have shewed, that it is ab- 
 solutely necessary tor the enjoyment of spiritual life 
 and holiness, which is treasured up in Christ ; and 
 that so inseparably, that we cannot have it without a 
 real union with him, 2 Cor xiii, 5. 1 John v, 12. John 
 vi, 53. and xv, 5. 1 Cor. i, 50c C>1. iii, 11. The mem- 
 bers and branches cannot live without union with the 
 vine and head, nor the stones be part of the living 
 temple, except they be really joined mediately, or im- 
 mediately to the corner-stone, 
 
 5. It confirms us in the doctrine of certain final per- 
 severance of the saints, John iii, 36. vi, 37. and v, 24* 
 
 1 John iii, 9. 1 Thes. v, 24-- Phil, i, 6. John x, 23, 29- 
 and iv, 14. They think this doctrine maketh peoole 
 careless of good works. I answer, it maketh people 
 careless of seeking them by their own natural strength, 
 and in a way of slavish fear; but careful and courage- 
 ous in trusting on the grace of God for them, when 
 they are brought by regeneration heartily to desire 
 them, Rom. vi, 14. Numb. xiii. SO- setting upon the do- 
 ing of them in that grace, 1 Thes. v, 8, 11. And I 
 have shewed, that all fears of damnation will never 
 bring persons to work out of love : and that nothing 
 will do it but a comfortable doctrine. 
 
 $d(i/i It hath this excellent property, that it is the 
 never failing, effectually powerful, alone sufficient, and 
 sure way to attain to true holiness. They that have 
 the truth in them, find it ; and the truly humbled find 
 it. People strive in vain, when they seek it any other 
 way ; therefore venture with the lepers, else you die, 
 
 2 Kings vii- Isa- lv, 2, 3, 7. All other ways either stir 
 up sin, or increase despair in you; as seeking holiness by 
 the law, and working under the curse doth : and breeds 
 but slavish and hypocritical obedience at best, an 1 re- 
 strains sin only, instead of mortifying it, Gal. iv, 25. 
 The Jews sought another way, and could not attain it. 
 
288 the gospcl mystery Direct. XIV. 
 
 Rom. ix. And all that seek it another way, shall lie 
 down in sorrow, Isaiah ii, 11. And that (I ) Because 
 a* we are under the law in our Datura] state, we are 
 deadj and children of wrath. Eph. ii, 1, 3. and the law 
 curseth us instead of helping us. Gal. iii, 10. and giv- 
 eth no life by its obligation. GaL iii, 21. And we can- 
 not work holiness in ourselves, Rom. vi. 6. So that an 
 humbled person finds it in vain, to seek holiness by 
 R , or his own strength ; for the law is weak through 
 our flesh. Seeking a pure life without a pure nature, 
 is building without a foundation. And there is no 
 seeking a new nature from the law ; for it bids us make 
 brick without straw ; and saith to the cripple, Walk, 
 without giving any strength. 
 
 (2) In this way only is God reconciled to us, even in 
 Christ, 2 Cor. v, 19. Eph. i, 7. And so he loves us, 
 and is a fit object cf our love, 1 John iv, 19. And so, 
 in this way only, we have a new and divine nature by 
 the Spirit of Christ in us. effectually carrying us forth 
 to holiness with life and love, Rom. viii, 5. Gal. v, 17. 
 2 Pet. i, 3. 4. and have new hearts according to 
 the law; so that we serve God heartily according to 
 the new nature, and cannnct but serve him, Join 
 iii, 9. So that here is a sure foundation for godliness, 
 and love to God with all our heart, might and soul, 
 and sin is not only restrained but mortified : and not 
 only the outside made clean, but the inside, and the 
 image of God renewed ; and holy actings surely follow. 
 We sin not according to the new nature, though we are 
 not perfect in degree, because of the old nature. 
 
 itkly, h is a most pleasant way to those that are in 
 it, Prov. iii, 17. and that in several respects. 
 
 1. It is a most plain way, easy to be found, to one 
 that seeth his own deadness under the law, and is so re- 
 newed in the Spirit of his mind, as to know and be per- 
 suaded of the truth of the gospel. Though such may 
 be troubled and pestered with many legal thoughts and 
 ivorkings ; yet ; when, they seriously consider things^ 
 
Direct. XIV. of sanctificatiox. 289 
 
 the way is so plain, that they think it folly and mad- 
 ness to go any other way ; so that the way-faring men, 
 though tools, shall not err therein, Isa. xxxv, 8. Prov. 
 viii, 9, The enlightened soul cannot think of another 
 way, when truly humbled, Prov. i, 8. And, when we 
 are in Christ, we have his Spirit to be our guide in 
 this way, 1 John ii, 27- John xvi, 13. So that we 
 need not be filled with such distracting thoughts about 
 knowledge of our way, as legai spirits are about thou- 
 sands of cases of conscience, which do so multiply 
 upon them, that they despair of finding out the way of 
 religion, by reason of so various doubts, and manifold 
 intricacies. Here, we may be sure, that God will so 
 far teach us our duties, as that we shall not be misled 
 with error, so as to continue in it to destruction, PsaL 
 xxv, 8, 9, 14. What a trouble is it to a traveller to 
 be doubtful of his way, and without a guide, when his 
 business is of great importance, upon life and death ? 
 It is even an heart-breaking. But those that are in 
 this way, may be sure, that though they sometimes 
 err, yet they shall not err destructively, but shall dis- 
 cern their way again, Gal. iv, 7, 10. 
 
 2. It is easy to those that walk in it by the Spirit, 
 though it be difficult to get into it, by reason of the 
 opposition of the flesh or devil scaring us, or seduc'ng 
 us from it. Here you have holiness as a free girt re- 
 ceived by faith, an act of the mind and soul. Whoso- 
 ever will, may come, take it, and drink freely : and no- 
 thing is required but a willing mind, John vii, 38. 
 Isa. Iv, 1. Rev. xxi, 17. But the law is an intolerable 
 burden, Matth. xxiii, 5. Acts xv, 10. if duty be laid on 
 us by its terms. We are not left in this way to con- 
 quer lusts by our endeavours, which is a successless 
 work ; but what is duty is given, and the law is turned 
 into promises, Heb. viii. Ezek. xxxvi, 25, 26. Jer. 
 xxxi, 33. and xxxii, 40. We have all now in Christ, 
 Col. iii, 11, and ii, 9, 10, 15, 17. This is a catholic 
 medicine, instead of a thousand. How pleasant would 
 Bb 
 
290 TfrE gospel mystery IJirect. XIV. 
 
 this free gift, holiness, be to us, if we knew our own 
 wants, inabilities, and sinfulness ? How ready are some 
 to toil continually, and macerate their bodies in a me- 
 lancholy legal way to get holiness rather than perish 
 for ever ? And therefore how ready should we be, 
 when it is only, take and have ; believe, and be sanc- 
 tified, and saved, 2 Kings v, 13. ; Christ's burden is 
 light by his Spirit's bearing it, Matth. xi, 30. No 
 weariness, bat renewing of strength, Isa, xl, 31. 
 
 3. It is a way of peace, Prov. iii, 17. free from fears 
 and terrors of conscience, that those meet with un- 
 avoidably who seek salvation by works ; for the law 
 worketh wrath, Rom. iv, 15. It is not the way of 
 mount Sinai, but of Jerusalem, Heb. xii, 18, 22. 
 The doubts of salvation that people meet with, arise 
 from putting some condition ot works between Christ 
 and themselves ; as hath appeared in this discourse. 
 But our walking in this way is by faith, which rejects 
 such fears and doubtings, John xiv, 1. Mark v, 36. 
 Heb. x, 19. 22. It is free from fears of Satan, or any 
 evil. Rom. viii, 31, 32; and free from slavish fears of 
 perishing by our sins, 1 John ii, J, 2. Phil, iv, 6, 7. - 
 faith laying hold on infinite grace, mercy, and power, 
 to secure us ; the Lord is the keeper and shade on the 
 right hand. Psalm exxi, 5. Free and powerful grace 
 answer* all objections. 
 
 4. It is a way that is paved with love, like Solomon's 
 chariot, Song iii, 10. We are to set God's loving- 
 kindness and all the gifts of his love, still before our 
 eyes ; Christ's death, resurrection, intercession, before 
 our eyes ; which breed peace, joy, hope, love, Rom. xv, 
 131, You must believe for your justification, adoption, 
 the gift of the Spirit, and a future inheritance ; your 
 death and resurrection with Christ. In believing for 
 these things, your whole way is adorned with flowers, 
 and hath these flowers growing on each side ; so that 
 it is through the garden of Eden, rather than the wil- 
 derness of Sir.ai, Acts ix, 31. It is the office of the 
 
Direct. XIV. of sanctification. 291 
 
 Spirit or guide to be our comforter, and not a spirit of 
 bondage, Rom. viii, 15. Peace and joy are great du- 
 ties in this way, Phil, iv, 4, 5, 6. God doth not drive 
 us on with whips and terrors, and by the road of the 
 schoolmaster, the law : but leads us, and wins us to 
 walk in his ways, by allurements, Song i, 3. Hos. xi, 
 3, 4. See such allurements, 2 Cor, v, 15, and vii, 1. 
 Rom. xii, 1, 5. 
 
 5. Our very moving, acting, walking, in this way, is 
 a pleasure and delight. Every good work is done with 
 pleasure; the very labour of the way is pleasant Car- 
 nal men wish duties were not necessary, and they are 
 burdensome to them : but they are pleasant to us ; be- 
 cause we do not gain holiness by our own carnal wrest- 
 ling with our lust, and crossing them out of fear, with 
 regret and grief, and setting conscience and the law 
 against them, to hinder their actings : but we act na- 
 turally, according to the new nature, and perform our 
 new spiritual desires by walking in the ways of God 
 through Christ; and our lust and pleasures in sin, are 
 not only restrained, but taken away in Christ ; and 
 pleasures in holiness freely given us, and implanted in 
 us, Psalm viii, 5. Gal. v, 17, 24 John iv. 34. Psalm xl, 
 8, and cxix, 14, 16, 20. We have a new taste and 
 savour, love and liking, by the Spirit of Christ ; and 
 ]ook on the law not as a burden, but as our privilege 
 in Christ. 
 
 5thly, It is a high exalted way above all other ways. 
 Unto this way the prophet Habakkuk is exalted, when, 
 upon the failure of all visible helps, and supports, he 
 resolves to rejoice in the Lord; and joy in the God of 
 his salvation, and making God his strength by faith, 
 his feet should be as hinds' feet, and should walk upon 
 his high places, Hab, iii, 18, 19. These are the hea- 
 venly places, in Christ Jesus, that God hath set u^ in, 
 being quickened and raised up together with him, 
 Eph. ii, 5, 6. 
 
 1 • We live high here ; for we live not after the flesh, 
 Bb2 
 
292 the gospel MYSTERY Direct. XIV. 
 
 but after the spirit, and Christ in us, with all his ful- 
 ness. Rom. viii, 1, £ Gal. ii. 20, andv, 25. We walk 
 in fellowship with God dwelling in us and walking in 
 us, 2 Cor. vi, 16, 18. And therefore our works are of 
 higher price and excellency than the works of others, 
 because they are wrought in God, John iii, 21. and 
 are the fruits of God's Spirit, Gal. v, 23. Phil, i, 11. 
 and we may know, that they are accepted and good, 
 by our gospel principles, which others have not, 
 Horn, vii, 6. 
 
 2. We are enabled to the most difficult duties, Phil, 
 iv, 1, 3, and nothing is too hard for us. See the great 
 works done by faith, Heb. xi, Mark ix, 23, works that 
 carnal men think folly and madness to venture upon, 
 
 , (they are so great) and honourable achievements in 
 doing and suffering for Christ. 
 
 3. We walk in an honourable state with God, and 
 on honourable terms ; not as guilty creatures, to get ' 
 our pardon by work^, not as bond servants, to earn our" 
 meat and drink : but as sons and heirs, walking to- 
 wards the full possession of that happiness to which 
 we have a title : and so we have much boldness in 
 God's presence ; Gal. iv, 6. 7- We can approach 
 nearer to God than others, and walk before him confi- 
 dently, without slavish fear ; not as strangers, but 
 as such who are of his own family, Eph. ii, 19, 20» 
 And this prompts us to do greater things than others ; 
 walking as, free men, Rom. vi, 17, 18, John viii, 35, 
 26. It is a kindly way ; the law to us is a royal law, 
 a law of liberty, and our privilege, not a bond and 
 yoke of compulsion. 
 
 4. It is the way. only of those that are honourable, 
 precious in the eyes of the Lord, even his elect and 
 redeemed ones, whose special privilege it is to walk 
 therein; no carnal man can walk in this way, but only 
 those that are taught of God, John vi, 44, 45, 46. 
 Nor would it have come into our hearts without divine 
 revelation. 
 
OPENED AND APPLIED. 297 
 
 righteous, and condemn the wicked. And, Mat. xii, 
 37. By thy words thou shalt be justified, and by thy 
 words thou shalt be condemned.' And it is opposed 
 both to accusation and condemnation, Rom. viii, 33, 
 34. ■ Who shall lay any thing to the charge of God's 
 elect? who is he that condemneth ? And so Job ix, 
 20. If I justify myself, my own mouth shall condemn 
 me, chap, xiii, 14. I will maintain mine own ways be- 
 fore him, ver. 18. I have ordered my cause; I know 
 that I shall be justified, ver. 19. Who is he that will 
 plead with me?' Here justification is plainly opposed 
 to the passing sentence of condemnation, 1 Kings 
 viii, 32, ■ Do, and judge thy servants, condemning 
 the wicked, to bring his way upon his head, and justi- 
 fying the righteous, to give him according to his righ- 
 teousness.' In this sense it is a sin to justify the wick- 
 ed, Isa. v, 23. Prov. xvii, 15. Job xxvii, 5. Actions 
 must be existent already, and brought to trial, that 
 they must be justified, Job xxxiii, 32. Isa. xliii, 9, 26. 
 Justice or righteousness consists not in the intrinsic 
 nature of an action, but in its agreeableness to a rule 
 of judgment ; so that actions are called just, and righ- 
 teous, by an extrinsical denomination, with rela- 
 tion to God's rule of judging. And this righteousness 
 appears, by trying the action according to the rule, 
 and by making an estimate of it : which estimate is ei- 
 ther approving or disapproving, justifying or condemn- 
 ing, finding it to be sin or no sin, or breach of the law. 
 So we may say of the righteousness of persons, with 
 reference to such habits or actings. And because the 
 righteousness of righteous persons appears when they 
 are brought to trial and judgment, therefore they are 
 said then to be in a special manner justified, as if they 
 were then made righteous; viz. when their righteousness 
 is declared ; as Christ was said to be begotten the Son 
 of God at the resurrection, Acts xiii, 33, because he 
 was then declared to be the Son of God, Rom. i, 4* 
 And, in the same sense, we that are adopted at pre- 
 
298 THE DOJCTRINE OF JUSTIFICATION 
 
 sent, are said lo wait for our adoption, i. e. the mani- 
 festation of it, Rom. viii, 23. And thus even God is 
 said to he justified, when we judge of his actions as we 
 ought to do. and deem them to be righteous, Job 
 xxxii, 2. Psalm li, 4. Lake vii, 29. though nothing can 
 be added to the infinite righteousness of God. And 
 Wisdom is said to be justified of her children, Matth. 
 xi, 19. So justification is not a real change of a sin- 
 ner in himself (though a real change is annexed to it) 
 but only a relative change with reference to God's 
 judgment. And thus the word is used in the text, and 
 so also in matters of judicature throughout the scrip- 
 ture. Yea, some contend against the Papists, that it 
 is nowhere in scripture used otherwise, except by a 
 trope borrowed from this as the proper sense. And, 
 in the text, it is beyond all doubt meant of being 
 deemed and accounted just in the sight of God ; for 
 such a justification is here only treated of, as appears 
 in the text, and before, ver. 19, 20. And I have been 
 the longer explaining the sense of the word, because 
 the mistaking it, by reason of its composition, occasion- 
 ed that Popish error, whereby the benefit signified by 
 it is obscured, yea, overthrown : so that we had need 
 to contend for the sense of the word. 
 In the text we have, 
 
 1. The persons justified, (1 ) Sinners, (2.) Such 
 sinners of all sorts that shall believe, whether Jews or 
 Gentiles. 
 
 2. The Justifier, or efficient cause, God. 
 
 3. The impulsive cause, grace. 
 
 4. The means effecting, or material cause, the re- 
 demption of Christ. 
 
 5. The formal cause, the remission of sins. 
 6 The instrumental cause, faith. 
 
 7. The time of declaring, the present time. 
 
 8. The end. that God may appear just. 
 
 From hence, therefore, will arise several useful ob- 
 servations, all tending to explain the nature of justifi- 
 
OPENED AND APPLIED. 299 
 
 tation ; which shall be laid down, and cleared out of 
 the text, ana confirmed particularly: and then I shall 
 make use of them all together. 
 
 Obsekv I. ' They who are justified are sinners, such 
 who are come short of the glory of God,' i e. of God's 
 approbation, John v, 44. of God s image of holiness, 
 2 Cor. iii, 18. Eph. iv, 24. of eternal happiness, 1 Thess. 
 ii, 12. Rom. v, 2. 2 Cor. iv, 17. 
 
 1. The law condemns all sinners, and strikes them 
 dead, as with a thunderbolt, Rom. iii, 20. and adjudg- 
 eth them to shame, confusion, and misery, instead of 
 glory and happiness, by the strict terms of it, Rom. ii. 
 6, 9, 11, 12. which none fulfil, neither can do, Rom. 
 viii, 7. neither Jews nor Gentiles. There is no hope, 
 if free grace restore them not. 
 
 2. Christ came only to save sinners, and died for this 
 end, Rom. v, 6. ' When we were yet without strength, 
 in due time Christ died for the ungodly. And 1 Tim. 
 i, 15. This is a faithful saying, and worthy of all ac- 
 ceptation, that Christ Jesus came unto the world to , 
 save sinners, of whom I am chief. Matth. ix, 13, I 
 am not come to call the righteous, but sinners to re- 
 pentance. Mat, xviii, 11, The Son of Man is come to 
 save that which was lost.' And God must be believed ■ 
 on to salvation, as a God that justifieth the ungodly ; 
 he must believe, as one that worketh not, on him that 
 justifieth the ungodly, Rom iv, 5. 
 
 Obsekv. 11. ' Sinners of all sorts, without difference, 
 whether Jews or Gentiles, that believe, are the subjects 
 of this justification.' This is the scope of the apostle, 
 to shew, that whereas Jews and Gentiles were univer- 
 sally condemned by the light and law of nature, or the 
 law written ; so the righteousness of God is upon ail 
 them that believe, verse 21, 22. without difference. 
 This was a great point to be defended against the Jews 
 in the apostles' time, who appropriated justification to 
 themselves, in a legal way, and to such as were pro- 
 selj tes to the law and circumcision ; and therefore the 
 
300 THE DOCTRINE OF JUSTIFICATION 
 
 apostle Paul vehemently urged it, Rom, x, 11, 12. 
 And it was a point newly revealed to the apostles, that 
 the Gentiles might be accepted without turning Jews, 
 and much prized as a glorious revelation, Acts x, 28, 
 45. Eph. iii, 4, 5, 8. Col. i, 25, 26, 27. And it is con- 
 firmed, 
 
 . 1. Because notwithstanding the Jews privilege of the 
 law, by reason of breaking the law, they had as much 
 need of free justification as the Gentiles, and no wor- 
 thiness above the Gentiles by their works, but were 
 rather greater sinners, Rom. ii, 23, 24. And when 
 there is equal need and worth, God might righteously 
 justify one as well as another. Rom. iii, 9. 
 
 2. God is the God of the Gentiles as well as of the 
 Jews, Rom. iii, 29, as he promised, Rom. ix, 12, 13. 
 Gal. iii, 8. Isaiah xix, 25. Zech. xiv. 9. 
 
 3. Abraham was justified before he was circumcis- 
 ed, that he might be the father of those that believe, 
 though uncircumcised, that they might inherit the same 
 blessing, Rom. iv, 10, 11, 12. 
 
 4. This will appear further, by shewing, that justi- 
 fication is only by faith, and without dependence upon 
 the law, merely by the righteousness of another ; and 
 so Jews and Gentiles are alike capable of it. 
 
 Observ. III. * That the justifier, or efficient cause 
 of justification, is God/ It is an act of God, Rom. 
 viii, 33. ( It is God that justified.' He only can jus- 
 tify authoritatively and irreversibly. 
 
 1. Because he is the lawgiver, and hath power to 
 save and destroy, James iv, 12. This case concerns 
 God's law, and can only be tried at his tribunal. He 
 is the judge of the world, Gen. xviii, c 25. It is a small 
 worthless thing to be justified by man, or by ourselves 
 merely, 1 Cor. iv, 3, 4. 
 
 2. To him the debt of suffering for sin, and acting 
 righteousness, is owed ; and therefore he only can give 
 a discharge for payment, or a release of the debtor. 
 Psalm % 4. Mark ii ; 17. 
 
OPENED AND APPLIED. 30i 
 
 Observ. IV. ' God just ifieth souls freely by his grace 
 {_doi'eon te autou charati J freely by his grace f One of 
 these expressions had been enough ; but this redou- 
 bling it shevveth the importance of the truth, to quicken 
 our attention the more. Here is the impulsive cause 
 of justification, and his free manner of bestowing it ac- 
 cordingly. And this signifies God's free undeserved 
 favour in cppo-itien to any works of our righteousness, 
 whereby it might be challenged as a debt to us, Rom, 
 iv 4. ' Now to him that worketh, is the reward not 
 reckoned of grace, but of debt, chap, xi, 6. If by 
 grace, then it is no more of works ; otherwise grace is 
 no more grace : but if it be of works, then is it no 
 more grace ; otherwise work is no more work, Eph. ii, 
 8, 9. By grace are ye saved through faith ; and that 
 not of yourselves, it is the gift of God : not of works, 
 lest any man should boast-, 2 Tim. i, 9. Who hath 
 saved us, and called us with a holy calling, not accord- 
 ing, to our works, but according to his own purpose 
 and grace, which was given us in Christ Jesus before 
 the world began, verse 10. But is now made mani- 
 fest by the appearing of our Saviour Jesus Christ/ &c. . 
 Grace is mercy and love shewed freely out of God's 
 proper motion ; shewing mercy, because he will shew 
 mercy ; and loving us, because he will love us, Rom. 
 iz, 15. And this is confirmed, 
 
 1. Because there was not, nor is any thing in us, 
 but what might move God to condemn us ; for we 
 have ail sinned. Eph. ii, 3. Ezek. xvi, 6. 
 
 2. Because God would take away boasting, and have 
 his grace glorified and exalted in our salvation. He 
 will have ail the praise and glory, though we have the 
 blessedness, Eph. ii, 7, 9. * That in the ages to come, 
 be might shew the exceeding riches of his grace, in 
 his kindness towards us, through Christ Jesus. And 
 so Rom. iii, 27. ' 
 
 Observ. V. * God justifieth sinners through the re- 
 demption that is in Jesus Christ, whom God hath set 
 C c 
 
302 THE TJOCTRtNE OF JUSTIFICATION 
 
 forth to be a propitiation through faith in his blood/ 
 This is the effecting means or material cause of our 
 justification, viz. redemption and propitiation through 
 the blood of Christ ; which is the righteousness of 
 God treasured up in him. 
 
 By redemption is meant, properly such a deliver- 
 ance as is by paying a price ; and so the words redeem 
 and redemption are frequently used, Exod. xiii. 13. 
 Numb, hi, 48, 49, 51. Lev. xxv, 24, 51, 52. Jer. xxxii, 
 7, 8. Neh. v, 8. From this proper signification, it is 
 borrowed to signify a deliverance without price, Luke 
 xxi, 28.Eph. i, 4, and iv, SO, or rather by a metonymy 
 of the cause, put for the highest effect, the state of 
 glory is called redemption, as being the completing 
 and crowning effect of Christ's redemption : and there- 
 fore it is called the purchased possession. 
 
 By a propitiation is meant, that which appeaseth the 
 wrath of God for sin, and wins his favour. And this 
 propitiation of Christ is two ways typified : first, In the 
 propitiatory sacrifices, whose blood was shed* And, 
 2dly, By the mercy-seat ; which was called the propi- 
 tiation, because it covered the ark, wherein was the 
 law ; and the blood of the sacrifices for atonement was 
 sprinkled by the High Priest before it. And this 
 mercy-seat was a sign of God's favourableness to a sinful 
 people in residing among them, and was called ilaserion 
 JHeb. ix r 5. 
 
 Now this doctrine appears confirmed for these 
 reasons, 
 
 1. Because Christ by the will of God, gave himself 
 a ransom for us to redeem us from sin and punish- 
 ment, wrath and curse : Tit. ii, 14. ' He gave himself 
 for us, to redeem us from all iniquity,' he gave himself 
 to death for us; was delivered for our offences; his 
 death was the price of our redemption, that we might 
 be justified in God's sight. God gave him up to death, 
 he spared 1 in not, that we might be made righteous- 
 ness, 1 Cor. 1, 5 r , and Matth. xx. 28. ' he gave his 
 
OPENED AND APPLIED, 303 
 
 own life a ransom for many ; and so, 1 Tim. ii, 6. he 
 bought us with this price, 1 Cor. vi, 20. He redeem- 
 ed us not with silver and gold, but with his precious 
 blood, as of a lamb without spot,' 1 Peter i, 18, 19, 2 
 Peter ii, 1. R ev. v, 9. He suffered the penalty due to 
 us for sin : 1 Peter ii, 2 k * He bare our sins in his 
 own body on the tree, Gal. iii, 13 He was made a 
 curse for us/ and thereby redeemed us from the curse 
 of the law ; and, that he might be made a curse of, he 
 was made sin for us, 2 Cor. v, 21, Isaiah li, 1, 5, 6. He 
 subjected himself to the law, in active as well as pas- 
 sive obedience, Gal. iv, 4, and obeyed his Father even 
 to death, doing and suffering at his commandment, 
 John xiv, 31. Heb. x, 7, and his obedience was for our 
 justification. Compare Rom. v, 1.9, with Phil, iii, 8, 9. 
 So Christ satisfied both for our debt of righteousness, 
 debt of punishment ; for our faultiness, taint of sin, 
 and want of righteousness, as well as for our guilt, and 
 obnoxiousness to punishment ; that we might be free 
 from wrath, and deemed righteous in God's sight. 
 His suffering was the consumating act of redemption ; 
 and so all is attributed to it, Heb. ii, 9, 10, even to his 
 blood ; though other doings and sufferings concur, 2 
 Cor. viii, 9. We are righteous by him, as we are 
 guilty by Adam, Rom. v, 12. 
 
 2. God accepted this price as a satisfaction to his 
 justice, which he shewed in raising Christ from the 
 dead, and so acquitting him from ail our sins : He was 
 justified in the Spirit, 1 Tim. iii, 16, for us: Rom. iv, 
 c 25, raised for our justification, See Rom. viii, 33, 34-. 
 It is God i hat justifieth : who is he that condemneth ? 
 It is Christ that died, yea, rather that is risen from 
 the dead. And Heb. x, 13- By one offering he hath 
 perfected for ever them that are sanctified. And Eph* 
 v. 2. This sacrifice was a sweet smelling savour unto 
 God.' If Christ had sunk under the weight of our 
 sins, and had not been raised, the payment had not 
 b^Qn finished, and so the debt had not been discharged;, 
 Cc2 
 
SO* THE DOCTRINE OF JUSTIFICATION 
 
 » 
 
 John xvi, 10. ' Of righteousness, because I go to my 
 Father/ ^ 
 
 3. This redemption is in Christ, as to the benefit of 
 it ; so that k cannot be had, except we be in Christ, 
 and have Christ ; so the text expresssth and sheweth, 
 that he is the propitiation ; and, as such, he is our righ- 
 teousness, 1 Cor. i, 30. We have redemption and righ- 
 teousness in him, Eph. i, 7. 2 Cor. v, 21, and therein 
 our freedom from condemnation, Rom. viii, I, Christ 
 died, that his seed might be justified, Isaiah liii, 10, 
 11, those that are in him by spiritual generation, I 
 Cor, iv, 15. 
 
 Observ. VI. i The formal cause of justification, or 
 that wherein it consists, is the remission of sin, L e. 
 not only the guilt and punishment is removed, but 
 the fault ; because it is a pardon grounded on justice, 
 which cleareth the fault ?lso. By him we are justified 
 from all things that the law chargeth us with, Acts 
 xiii, 39. 
 
 In men subject to a law, there is no middle condi- 
 tion between not imputing sin, and imputing righteous- 
 ness : and so these terms are used as equivalent ; Acts 
 xiii, 38, 39. ' Through this man is preached the for- 
 giveness of sins ; and by him all that believe are justi- 
 fied, &c. Rom. iv, 6, T 8. 2 Cor. v, 19, 21. Rom. v, 
 17/ This is through the bloodshed of Christ, Eph. i, 
 7. Matth. xxvi, 28. 
 
 Observ. VII. * God justifieth a sinner through faith 
 in Christ's blood.' Faith is the instrumental cause of 
 receiving this benefit, faith in the blood of Christ. 
 
 1. This faith is a believing on Christ, that we ma^ 
 be justified by him: Gal. ii, 16. ' Knowing that a 
 man is not justified by the works of the law, but by 
 the faith of Jesus Christ, even we have believed in 
 Jesus Christ; that we might be justified by the faith 
 of Christ, and not by the works of the law.' We be- 
 lieve in Christ for justification, out of a sense of out 
 inability to obtain justification by works. 
 
OPENED AND APPLIED. 305 
 
 2. This faith doth not justify us as an act of righte- 
 ousness, earning and procuring our justification by the 
 work of it : for this would have been justification by 
 works as under the law; diametrically opposite to 
 grace and free gift; which excludes all consideration 
 of any works of ours, to be our righteousness, under 
 any denomination or diminutive terms whatever, whe- 
 ther you call it legal or evangelical ; though you rec- 
 kon it no more than the payment of a peppercorn, 
 Horn, xi, 6. Faith in this case is accounted a not 
 working, Rom. iv, 5. And it is not faith that stands 
 instead of the righteousness of the law, but the 
 righteousness of Christ, which satisfieth for what 
 we ought to have done or suffered ; as hath been 
 shewed. 
 
 3. God justifiVth by faith, as the instrument where- 
 by we receive Christ and his righteousness ; by which 
 we are justified properly ; and we are justified by faith 
 only metonymicaliy, by reason of the righteousness re- 
 ceived by it : and to be justified by faith and by Christ, 
 is all one, Gal. hi, 8. Rom. v, 19. By faith we receive 
 remission of sins, Acts xxvi, 18, and x, 43. Its effect 
 is, the reception of justification, not the working it ; 
 as a man may be said to be maintained by his hands, 
 or nourished by his mouth, when those do but receive 
 that which nourisheth, his food and drink. The cup 
 is put for the liquor in the cup, 1 Cor. xi, 26, 27. See 
 Rom. i, 17, and iii, 22. Christ is in us by faith, Eph. 
 iii, 17, received, ate, drunk, John i, 12, and vi, 50,51, 
 53, 54. 
 
 4. This faith is to be understood exclusively, to all 
 our works for justification. We defend against the 
 Papists' justification by faith only : And there is no- 
 thing more fully expressed in scripture phrase, Rom. 
 iii, 28. Gal. ii, 16. Phil, iii, 8, 9. Rom. iv, 16. 
 
 5. We must understand faith in a full sense, of re- 
 ceiving remission of the fault, as well as of the punish- 
 ment. We beheve, God accounts not the fault to us 
 
 Cc3 
 
"06 THE DOCTRINE OF JUSTIFICATION 
 
 of the least sin. And, where faith is said to be ac- 
 counted for righteousness, it is because of the object 
 it receives, Rom. iv, 5, 6, 7, 8. 2 Cor. v, 19, 21. We 
 believe, Christ's righteousness is imputed to us, as our 
 sins are to him ; or else we receive not remission of 
 sins by believing; which is contrary to charging us 
 •with sin and condemnation : which charging signifieth 
 imputing sin, Rom. viii, 33, 34?. Together with the 
 removal of the charge of sin, we receive the gift of 
 righteousness, Rom. v, 17. And this we have in the 
 reception of Christ's redemption and bloodshed, Eph. 
 i, 7. Matth. xxvi, 28. 
 
 Observ. VIII. ' That God in setting forth Christ to 
 be a propciation through faith in his blood, aimed to 
 declare his righteousness now under the gospel, for 
 the remission of sins that are past as well as present*/ 
 of those -ins that were past, and committed under the 
 Old Testament, which was God's time of forbearing, 
 in pardoning long before his justice was actually satis- 
 fied by Christ's atonement, Heb. xiii, 8. Rev. xiii, 8. 
 Matth. xviii, 26. The ground of those pardons is now- 
 revealed by Christ's coming, Isaiah li, 5, 6, and Ivi, 1« 
 Dan. ix, 2k 2 Tim. i, 9. 10: that those pardons may 
 be no blemish to the justice of God now satisfied, 
 Exod. xxxiv, 7. Psalm lxxxv, 10. 
 
 1. By this righteousness is meant that righteousness 
 of God mentioned in the proposition, Rom. iii, 21, 22. ; 
 of which the text is a confirmation ; viz. the righteous- 
 ness of God; not his essential righteousness, that 
 which is an essential property of God ; but a righte- 
 ousness, which is upon all them that believe ; Christ's 
 righteousness, which is the end of the law, Rom, x, 3, 
 4. ; and therefore called God's righteousness ; that 
 which Christ wrought for us, which is given to us. and 
 we receive by faith; that whereby Christ answered 
 the l$w for us ; by which, as the price, he redeemed 
 us ; which is called God's righteousness, because it is 
 of God's working; and it only hath God's acceptance 
 
OPENED AND APPLIED. 307 
 
 and approbation ; as Christ is called the Lamb of God, 
 because God provided him, and accepts him as an of- 
 
 j fering, John i, 29. Upon the like account, Christ's 
 kingdom is called the kingdom of God, because God's 
 
 I own hand sets it up, and maintains it, and rules it, 
 Eph. v, 5, Christ, who became obedient to death, to 
 
 I work this righteousness, was God as well as man* 
 Phil, ii, 6, 8. And this is that righteousness which 
 the apostle opposeth to his own ; that which is in 
 Christ; which he had through faith. And this is the 
 righteousness of God here, and in other places ; the 
 righteousness which is of God by faith, Phii. iii, 9. 
 
 2. God aimed at declaring, in gospel times, his 
 righteousness in forgiving sins past, in the time of 
 God's forbearance under the Old Testament, Rom. iii, 
 25.; and also in justifying those that believe in Christ 
 at present : for it was by the righteousness of the 
 same Christ, that sins were pardoned under the Old 
 Testament as well as now, Heb. xiii, 8. Christ was 
 the Lamb slain from the foundation of the world, Rev. 
 xiii, 8.; only the righteousness was not actually ful- 
 filled and revealed then, but it was shadowed out then, 
 by the sacrifices, ransoms, redemptions, &c. Heb. x, 1, 
 2, 3, 9, 10. So this was a time of God's forbearance ; 
 because he pardoned sins, as it were without present 
 payment and satisfaction. He had patience, and did* 
 not exact the debt, until Christ paid all, Matth. xvii, 
 26. But then God promised, that he would reveal his 
 righteousness in due time, Isaiah lyi, 1, and li, 5, 6. 
 Psalm xcviii, 2. Dan, ix, 24*. And this he hath done 
 by the appearance of Christ, 2 Tim. i, 10. 
 
 Observ. IX. ■ The end of this manifestation is, 
 that God may appear just, in forgiving sins past as well 
 as present ; and the justifier of him that believeth in 
 Jesus. Here the essential property of God is exalted, 
 and appears glorious, in justifying by the foreraen- 
 tioned righteousness of God. 
 
 1, As God justifieth freely by grace a he would ap- 
 
308 THE DOCTRINE OF JUSTIFICATION ' 
 
 pear hereby just in justifying sinners; for it would be 
 a blemish to God's justice, to forgive without a satis- 
 faction, and righteousness peformed ; and therefore, 
 though he he gracious and mercifui, yet he will not 
 clear the guilty, Exod. xxxiv, 7. Gen. xviii, 25. Exod. 
 xxiii, 7. And so the saints of God concluded, that 
 <jod had a righteousness and redemption, whereby he 
 forgave sin, though it was not then revealed. Psalm li, 
 14. cxxx, 7, 8, and cxliii, 1, 2. God would have 
 justice and mercy to meet in our salvation, Psalm 
 Ixxxv, 10. 
 
 2. God would have it appear, that he only is just, 
 and therefore saveth us, not by our own righteousness, 
 but by his ; which is indeed the more exalted by our 
 unrighteousness occasionally, though God is not there- 
 fore unrighteous in taking vengeance, Rom. iii, 6. 
 Dan. ix, 7. 
 
 3. God would appear to be the only procurer and 
 worker of our righteousness, and so our justifier by 
 way of procurement, as well as by way of judgment: 
 and so he will justify us by a righteousness of his own, 
 and not by our own, Isaiah liv, 17, and xlv, 22, 24, 25, 
 that we may glory in the Lord only, 1 Cor. i, 30, 31. 
 
 Use I. It serves for instruction, by way of encou- 
 ragement and consolation ; that the great happiness of 
 those that are in Chri>t, is, that their sins are forgiven, 
 and they accounted just in the sight of the Judge of 
 all the world, through the redemption that is by the 
 blood of Christ ; and this benefit contains all blessed- 
 ness of life, and the consequences thereof, Rom. iv, 6. 
 That man unto whom God imputeth righteousness 
 without works, hath a blessedness therein, and such an 
 extensive blessedness, in regard of the spiritual part, 
 as Abraham had, comprehending all spiritual blessings 
 in Christ ; for they which be of faith are blessed with 
 faithful Abraham, Gal. iii, 9. For this righteousness 
 being the fundamental blessing, is revealed from faith 
 to faith, and they that are by faith just and justifie4 
 
OPENED AND APPLIED, 309 
 
 through that righteousness, do live by faith, alwa} r s re- 
 ceiving it, and receiving nourishment and comfort by 
 it, Rom. i, 17. 
 
 1. They are delivered from the charge of sin and 
 fault before God, Rom. viii, 33, 34. ['/7s egkalesei ;] 
 4 Who shall lay any thing to their charge, or be suf- 
 fered to bring in, at God's tribunal, any indictment, 
 charge to, or accusation against them ? It is God that 
 justifieth them ; and Christ hath died, and rose again. 
 They are redeemed from among men, being the first 
 fruits to God and the Lamb. In their mouth there 
 is no guile : and they are without fault [a momoi~\ be- 
 fore the throne of God,' Rev. xiv, 4, 5. See also Col. 
 i. 22- 
 
 2. They are delivered from all condemnation in sen- 
 tence and execution ; the curse and wrath of God, 
 Gal. hi, 13, < Christ hath redeemed us from the curse 
 of the law, being made a curse for us. 1 Thes. i, 10, 
 Jesus, who delivered us from the wrath to come. 
 Psalm lxxxv, 3, Thou hast taken away ail thy wrath ; 
 thou hast turned thyself from the fierceness of thine 
 anger/ See verses 5, 6. The wrath of God is an un- 
 supportable burden, and the foundation of all miseries; 
 which foundation is razed, and a foundation of blessed- 
 ness laid, whereby, we have peace with God, and are 
 fully reconciled to him, Rom. v, 1, 2. 2 Cor. v, 18, 19. 
 Col. i. 21, 22. ■ You that were some time alienated, 
 and enemies in your mind by wicked works, yet now 
 bath he reconciled in the body of his flesh through 
 death, to present you holy and unblamable and unre- 
 provable in his sight. Now, where there is no blame 
 before God, there can be no wrath from God. 
 
 3. They have no need to seek salvation by the works 
 of the law ; and so are delivered from a yoke that can- 
 not be borne ; from endless observances that Pharisees 
 and Papists have heaped up ; from continual frights, 
 doubts, fears, and terrors by the law, Acts xv, 10. 
 Rom. viii, 15. from a wrath working law, Rom. iv, \5* 
 
310 THE DOCTRINE OF JUSTIFICATION 
 
 from a sin irritating law, Rom. vii, 5. from a killing 
 law, a ministration of death and condemnation, 2 Cor. 
 iii, 6, 7, 9. Mount Sinai, which gendereth to bondage, 
 Gal. iv, 24. 
 
 4. Hence they are delivered from a condemning 
 conscience, which otherwise would still gnaw them as 
 a worm, Heb. ix, 14. 'If the blood of bulls and of 
 goats, and ashes of an heifer, sprinkling the unclean, 
 sanctifieth to the purifying of the flesh ; how much 
 more shall the blood of Christ, who, through the eter- 
 nal Spirit, offered himself without spot to God, purge 
 your conscience from dead works, to serve the living 
 God.' A guilty conscience is a foul conscience ; and 
 it will make all services and duties dead works, unfit 
 for the service of the living God : it is the blood of 
 Christ, applied by faith, that takes off this foulness of 
 guilt from the conscience : therefore the blood of 
 Christ hath the only efficacv this way. to take off the 
 conscience of sin, Heb. x, 1, 2, 3, 4 &c. Hence they 
 come to have a good conscience, 1 Peter iii, 21. void 
 of offence towards God, Acts xxiv. 16. 
 
 5. It is an everlasting righteousness ; by which their 
 standing in Christ is secured, Dan. ix, 24. It is an 
 eternal redemption that is obtained, Heb. ix, 12. 
 Whereas, by the law, those that were justified typically, 
 might fall under condemnation ; so far as to need ano- 
 ther sacrifice for sin tomorrow ; they had no real pur- 
 gation of conscience from sin by tho>e sacrifices ; and 
 therefore could not have a lasting delivery of their con- 
 sciences from guilt by them. Here it is far otherwise ; 
 here is an effectual, complete, and perpetual redemp- 
 tion, reaching the conscience of the sinner, and for the 
 purging away all sin, past* present, and to come, 1 
 John i. 7. 
 
 6. It is a righteousness of infinite value ; because it 
 is the righteousness of one that is God : and his name, 
 is JEHOVAH OUli RIGHTEOUSNESS, Jer. xxiii, 
 6. Heb. ix, 14. It is therefore more powerful to save, 
 
OPENED AND APPLIED. 311 
 
 than Adam's sin was to destroy or condemn, Rom. v. 
 Christ is here the power of God, 1 Cor. i, 24. Hence 
 we are powerful, and conquer, by faith. Likewise 
 there is a marvellous plenty of mercy and grace, that 
 is brought to us by Jehovah our Righteousness, plen- 
 teous redemption, Psalm cxxx, 7. It must be most 
 plentiful, because infinite. Though no creature could 
 satisfy for sin, yet Jehovah could do it abundantly ; 
 and therefore, in Christ, God's mercy prevails high 
 above our sins, Psalm ciii, 1J, 12. 
 
 7. God's grace and justice are both engaged on our 
 behalf in this righteousness. Justice is terrible, and 
 seems to be against mercy, and dreadful to natural 
 people . but it is otherwise to believers ; it is pacified 
 and appeased through thi> righteousness ; it is satisfied 
 by Christ for our sins. Justice becomes our friend, 
 joins in with grace ; and, instead of pleading against 
 us, it is altogether for us : and it speaks contrary to 
 what it speaks to sinners out of Christ, Josh, xxiv, 19, 
 20. We may also plead justice for forgiveness through 
 mercy in Christ, Rom. iii, 26. 
 
 8. We may be sure of holiness and glory, of delivery 
 from the power and dominion of sin, as well as the charge 
 of it before God, and guilt in our own consciences: 
 for this was the end of Christ's death, Tit. ii, 14*. Rom. 
 vi, 14. and viii, 3, 4, 30. ' Whom he justified, them 
 he also glorified/ The law was the strength of sin ; 
 for sin had its title to rule in us by reason of the 
 curse, and thence Satan often rules : but here is our de- 
 liverance from sin and Satan, yea, from death too, 
 Heb. ii, 14, 15. Hos. xiii, 14. And by the same rea- 
 son, we are raised, by this excellent righteousness, to 
 a better state than we had in Adam at first ; for Christ 
 died that we might receive the adoption of sons, and 
 the Spirit ; that we might be brought under a new co- 
 venant, and be set in the right way of holiness, serv- 
 ing out of love, Gal. iii, 14. 1 John iv, 19. Gal. iv, 5. 
 VJeb. ix ; 15. Rom. vi, fl; Luke i, 74. Col. if, 13, 
 
312 THE DOCTRINE OF JTJSTIFICATIOy 
 
 9. We may be sure, hence, of a concurrence of all 
 things for our good. All things shall work for good, 
 through grace, to bring us to glory ; because God is 
 for us, who is the creator and governor of all things, 
 Rom, viii, 28 r 31, 33, God will never be wroth with 
 us, nor rebuke us in anger any more, Isa. liv, 9. Rom. 
 v, 2—5. 
 
 10. Hence we may come before God without confu- 
 sion of face, yea, with boldness to the throne of grace 
 in Christ's name, John xiv, 13, 14. and expect all good 
 things from him, Eph. iii, 12. i In whom we have 
 boldness and access with confidence by the faith of 
 him, Heb x r 22, 23. Let us draw near with full as- 
 surance of faith. Christ's blood pleads for us in hea- 
 ven,' Heb. xii, 24?. and we may, and are to plead 
 boldly a satisfaction on his account. 
 
 11. We live in tho.-e times when this righteousness 
 i? fully revealed, and sin made an end of, Rom. iii, 21, 
 22. This is our happiness above those that lived be- 
 fore Christ's coming, who were under types and sha- 
 dows of this righteousness ; when as we have the sub- 
 stance in its own light ; and so we are not under the 
 law, which they were under as a schoolmaster. We 
 are not servants, but sons, called to liberty, Gal. iii, 23, 
 26. iv, 7- and v, 13. The preaching the old covenant 
 as a church ordinance to be urged, now is ceased ; the 
 law is not to be preached now in the same terms as 
 Moses preached it, for justification, Rom. x, 5, 6, 7, 8. 
 2 Cor. iii, 6, 7. Gal. ii, 12, 24 it is contrary in terms 
 to faith, though it were subservient. 
 
 Use II. For examination, whether we be in Christ, 
 and have received this justification by faith with all our 
 hearts. 
 
 1. Consider, whether you may be really sensible of 
 sin, and your condemnation by the law. This is ne- 
 cessary to make us fly to Christ : and for this, as one 
 great end, was the law given, Gal. iii, 22, 23, 24 Mat. 
 ix ? 13- Acts ii, 37. Without sense of sin, there be 
 
OPENED AND APPLIED. 313 
 
 #o prizing of Christ, or desire of holiness ; but rather 
 abuse of grace to carnal security and licentiousness. 
 Those that were stung with the fiery serpents looked up 
 to the brazen serpent. 
 
 2. Dost thou trust only upon free mercy for justifi- 
 cation in God's sight, renouncing all thy works what- 
 ever in this point, as not able to stand in them before 
 God's exact justice, crying mercy with the poor publi- 
 can ? Perfectionists, and self-righteous persons, have no 
 share in this matter, Lukexviii, 13, 14. Paul, notwith- 
 standing all that the world might think he had to plead 
 for himself, ' counted all but dung, that he might win 
 Christ, and be found in him, not having his own righ- 
 teousness, which is of the law, but that which isHhrough 
 the faith of Christ, the righteousness which is of God 
 by faith,' i. e. the redeeming and propitiating righte- 
 ousness of Christ ; whereby he desired only to be jus- 
 tified ; and which he believed in for that end, opposing 
 it to any thing inherent in himself, which therefore he 
 calls his own righteousness, Phil, iii, 7, 8, 9» Rom. 
 iv, 5. 
 
 8- Dost thou trust with any confidence on Christ, 
 not continuing in a mere suspense ? In a way of mere 
 doubting, we can receive no good thing from God, Jam. 
 i, 6, 7. Mere doubting will not loose the conscience 
 from the guilt of sin, Heb. x, 23. but leaveth the soul 
 under terrors. Abraham's confidence is the example 
 and pattern of our justifying faith, that we should en- 
 deavour to come up unto, believing with a fulness of 
 persuasion, in hope against hope, Rom. iv, 24. Though 
 a believing soul may be assaulted with many doublings, 
 yet it fights against them, and doth not give up itself 
 to the dominion of them, Psalm xlii, 11. Mark ix, 24. 
 It hath always something contrary *to them, and striv- 
 ing with them. 
 
 4. Dost thou come to Christ for remission of sins, 
 for the right end, namely that thou mayest be freed 
 from the dominion of sin before the living God, Heb, 
 Dd 
 
314 THE DOCTRINE OF JUSTIFICATION 
 
 ix, 14. Psalm cxxx. Tit. ii, 14. 1 Pet. ii, 24. If other- 
 wise, thou dost not receive it for the right end : and 
 desirest not really the favour and enjoyment of God, 
 and to be in friendship with him. 
 
 5. Dost thou walk in holiness and strive to evidence 
 this justification by the fruits of faith, in good works ? 
 If otherwise, thy faith is but a dead faith ; for a true 
 faith purifieth the heart, Acts xv, 9. If Christ be 
 thine, he will be sanctification as well as righteousness, 
 1 Cor. i, 30. Rom. viii, 1, 9. John xiii, 8 If God had 
 taken thee into his favour, he would doubtless cleanse 
 thee. Though faith alone justifies without the con- 
 currence of works to the act of justification, yet that 
 faith is not so alone, as not to be accompanied with v 
 good works ; as the eye alone seeth, yet it is not alone 
 without other members; so the apostle James declar- 
 eth faith that is alone, to be dead, andbiddeth us shew 
 our faith by our works ; which is to be understood, 
 not as if works were the conditions of attaining justifi- 
 cation, but sure evidences of justification attained by 
 faith, and very necessary, James ii, 14, 15. The gos- 
 pel is no covenant of works requiring another righte- 
 ousness for justification by doing for life. Works jus- 
 tify us from such accusations of men as will deny us to 
 have justification by faith, or that we have a true and 
 lively faith, or are good trees, Matth. xii, 33, 37. not as 
 being our righteousness themselves, or conditions of 
 our having Christ's righteousness, or qualifying us 
 for it. 
 
 Use III. It serveth for exhortation to several duties. ! 
 
 1- To the wicked. It is dehortation unto them from 
 continuance in sin. under God's wrath, running head- 
 long to damnation ; for here is a door of mercy opened 
 to them ; a righteousness prepared that they may be 
 freely accepted of God. Some men are desperadoes: 
 * They have loved strangers, and after them they will 
 go,' Jer. ii, 25. They are resolved to run the risk of 
 it, and please themselves, that they shall speed as well 
 
OPENED AND APPLIED. 315 
 
 as others. And some men would be justified, but seek 
 for it in a wrong way Some will go to the Pope, to 
 quiet their consciences by his deceit ; some to their 
 own works and performances : but you are exhorted 
 to look out for the true righteousness. Christ saith in 
 the gospel, * Behold me, behold me;' the kingdom of 
 heaven is open ; mercy and righteousness are freely 
 offered, Isa. lv. 6, 7. Jer. iii, 12. Repentance is 
 preached with remission of sins, Luke xxiv, 57. Acts 
 ii, 38. Beware you do not neglect this acceptable 
 time, this day of salvation, Heb. ii, 1.3 For, 
 
 ( 1.) If you do. you remain under the wrath of God, 
 John hi, 36. under the curse of the law; which like a 
 flood, sweeps away all that are found out of this ark, 
 the Lord Jesus Christ, Psalm xi, 5, 6. 
 
 (2) Your condemnation will be aggravated by re- 
 fusing so great salvation, Heb. ii, 3. You will have 
 no cloak for your sins when you refuse mercy, John 
 xv % 22. You cannot say you are undone, by your past 
 sins, beyond recovery, and therefore it is in vain to 
 strive : for behold, remission of sins is proclaimed unto 
 you, Ezek. xxxiii, 10, 11. And what a horrid sin is 
 it, to despise the blood of the Son of God? James iii, 
 18, 36. 
 
 Object. I. ' If God justify the ungodly, Rom. iv, 5. 
 what need I forsake ungodliness at aii ? Rom. vi, 1.' 
 
 Ans. Thou canst not seek justification truly, except 
 thou hast a mind to live to God in friendship with him ; 
 for justification is God's way of taking us into friend- 
 ship with him, Rom. v, 1, 2. and of reconciling us, 2 
 Cor. v, 19. The use thou art to make of it, is to seek 
 God's friendship by it, and the enjoyment of him. 
 Why doth a man seek a pardon, if he intend to go on 
 in rebellion, and stand out in defiance to his prince ? 
 1 Pet. ii, 24- They seek pardon in a mocking way, 
 that intend not to return to obedience, Gal. vi, 7, 8. 
 
 Object. II. ' My sins are so great that I have ne 
 encouragement to hope.' 
 
 Dd2 
 
316 THE DOCTRINE OF JUSTIFICATION 
 
 Ans Christ's righteousness is for all sorts of sinners 
 that believe, whether Jew or Gentile ; and how great 
 sinners were of both sorts, Rom. i, ii, and iii. and even 
 for those that killed and murdered the Lord of glory, 
 Acts ii, 23, 36. 1 Cor. ii, 8 for the chief of sinners, 1 
 Tim. i, 15. Acts xvi. * Where sin abounds, grace su- 
 perabounds, Rom. v, 20.' Your sins are but the sins 
 of a creature, but his righteousness is the righteousness 
 of God, John vi, 37. Rom. x. 3, 11, 13. 
 
 Exhort. II. It exhorts those that have a mind to 
 turn to God, to turn the right way, by faith in Christ 
 for justification. Let them not seek by works, as most 
 in the world do, and all are prone to do, Rom. ix, 31, 
 32. But this doctrine seems very foolish, yea, pernici- 
 ous to a natural man. ■ Become a fool that thou mayest 
 be wise/ 1 Cor. iii, 18 otherwise you will labour in 
 the fire, and weary yourselves for very vanity, and 
 be under continual discomforts and discouragements: 
 for you can do no good work while you are in the flesh, 
 under the law, and its curse, before God have received 
 you into favour ; for justification is in order of nature 
 liefore true holiness of heart and life, 1 Tim. i, 5 Heb. 
 ix, 14. Faith is the great work and mother duty, 
 John vi, 29. Gal. vi. Isa. It, 2, &c. and therefore, while 
 you believe not, you dishonour Christ and his death, 
 Gal. ii, 21. and v, 2, 3, 4. Therefore come boldly, 
 though you have been a great sinner, Acts x, 43. and 
 seek righteousness in Christ with holiness, Rom. 
 viii, 1. 
 
 Q. But how shall I get faith ? 
 
 A Faith is the gift of God, Eph. ii, 8. and by the 
 gospel, Rom. i, 15, 16. 17. Faith cometh by hearing 
 the gospel preached, Rom. x, 17. and that comes in 
 working faith, not in word only, but in power, 1 Thes. 
 i, 5. beyond what can be done by natural or human at- 
 tainment, John vi, 63. Therefore, if thou hast no be- 
 ginning of it in thee, thy only way is, to attend to the 
 gospel, and to meditate on thy sin and misery* and 
 
Direct. XIV. of sanctification. 293 
 
 5. The preparing this way cost Christ very dear. It 
 is a costly way, Heb. x, 19, 20, 1 Peter iii, 18. 
 
 6. It is a good old way. wherein thou mayest follow 
 the footsteps of all the flock. 
 
 7. It is the way to perfection. It leads to such ho- 
 liness, which shall, in a while, be absolutely perfect. 
 It cliffers only in the degree aud manner of manifesta- 
 tion, from the holiness of heaven ; there the saints live 
 by the same Spirit : and the same God is all in all, 1 
 Cor. xv, 28. John iv, 14, and have the image of the 
 same spiritual man, 1 Cor. xv, 49 Only here we have 
 but the first fruits of the Spirit, Rom. viii, 23, and live 
 by faith, and not by sight, 2 Cor. v, 7, and are not full 
 grown in Christ, Eph. iv, 13. Sanctification in Christ, 
 is glorification begun, as glorification is sanctification 
 perfected. 
 
 Kb: 
 
THE 
 
 DOCTRINE 
 
 OF 
 
 JUSTIFICATION 
 
 OPENED Ax\D APPLIED, 
 
 Ptom. iii, 23, 24, 25, 26. 
 
 Por a/Z have sinned, and come short of the glory of God ; 
 
 Being justified Jreely by his grace, through the redemp- 
 tion that is in Jesus Christ. 
 
 Whom God hath set forth to be a propitiation, through 
 faith in his blood, to declare his righteousness for the 
 remission of sins that are past, through the forbear- 
 ance of God. 
 
 To declare, I say, at this time his righteousness : that 
 he might be just, and the justifier of him which believ- 
 eth in Jesus, 
 
 THE apostle, having confuted and overthrown all 
 justification, either of Jew or Gentile, by works,* 
 in the foregoing discourse, is now proving what he as- 
 serted, verse 21, 22. viz. * That the righteousness of 
 God without the law is manifested, being witnessed by 
 the law and the prophets ; even the righteousness of 
 God which is by faith in Jesus Chri&t unto all, and 
 upon all them that believe ; for there is no difference ;' 
 shewing, that now in the gospel times, there is no dif- 
 ference between Jew and Gentile ; but that, in the jus- 
 tification of both, the righteousness of God, without 
 
296 THE DOCTRINE OF JUSTIFICATION 
 
 the law, is manifested. This he proveth, by shewing 
 what the gospel teacheth concerning the way of justi- 
 fication ; for the gospel only reveals the righteousness 
 of God, Rom. i, 16. 17. ' I am not ashamed of the gos- 
 pel of Christ: for therein is the righteousness of God 
 revealed from faith to faith? 
 
 So the words are a declaration of the gospel way of 
 justification by the righteousness of God ; and that so 
 clearly and fully, and the benefit spoken of, so great 
 and glorious, being the first benefit that we receive by 
 union with Christ, and the foundation of all other be- 
 nefits, that my text is accounted to be evangelium evan- 
 1 gehiy a principal part of the written gospel, as briefly, 
 and yet fully, expressing this excellent point more than 
 any other text. 
 
 Note in the words particularly, the subject declared 
 and explained, viz. justification of persons, or their 
 being justified: and the meaning of it here, is, to be 
 cleared and freed from all ambiguities and misun- 
 derstanding. Justification signifieth making just, as 
 sanctification is making holy, glorification making glo- 
 rious ; but not making just by infusion of grace and 
 holiness into a person, as the Papists teach, confound- 
 ing justification and sanctification together ; but mak- 
 ing just, in trial and judgment, by a judicial sentence, 
 discharging guilt, freeing from blame and accusation ; 
 approving, judging, owning, and pronouncing a person 
 to be righteous. Use alters the signification from 
 the notation. It is a juridical word or law-term, and 
 hath reference to trial and judgment, 1 Cor. iv, 3, 4. 
 < With me it is a very small thing, that I should be 
 judged of you or of man's judgment : yea, I judge 
 not mine own self: for I know nothing by myself, 
 yet am I not hereby justified ; but he that judgeth me 
 is the Lord/ And it is so opposed to condemnation 
 in judgment, Deut. xxv, 1. ■ If there be a controversy 
 between men, and they come unto judgment, that the 
 fudges may judge them, then they shall justify the 
 
OPENED AND APPLIED. Sl7 
 
 Christ's excellency, that so thou mayest be inclined in 
 thy heart to believe, Song i, 3. Gal. ii, 16. Psalm ix. 
 10. for this is the way God useth to beget faith, Isaiah 
 lv, 4. But if thou hast a desire and inclination to fly 
 from thyself to Christ in the bent of thy heart, so that 
 thou preferest Christ above all then the Spirit hath 
 begun, and will carry on the work ; so that now thou 
 may est pray confidently for faith, Song i, 4. Luke xi, 
 13. Mark ix, 34. 
 
 Object III. ' But without holiness no man shall 
 See the Lord, Heb xii, 14. And how shall I get ho- 
 liness? I cannot sanctify myself; and this confidence 
 you speak of, may slacken my diligence.' 
 
 Ans. If thou hast righteousness in Christ, God will 
 make thee holy; and this confidence is the oniy way 
 to get holiness, because of that righteousness, Rom. v, 
 21. The new covenant is confirmed in him, which 
 promiseth a new heart. If sin be forgiven, thou shalt 
 be delivered from its power, and quickened by the same 
 death and resurrection of Christ whereby thou art jus- 
 tified, Col. ii, 12, 13. 
 
 Exhort. III. It exhorted them that are justified by 
 faith, 
 
 1. To walk humbly, as being nothing of themselves, 
 to acknowledge themselves enemies to God by nature, 
 and acknowledge their sins in the greatness and hein- 
 ousness of them ; that they are saved freely by the 
 righteousness of another, not by their own ; yea, that 
 they are so far fallen, that the justice of God would 
 have been against them, if it had not been satisfied, 
 Psalm lxxi, 16. Rom. iii, 27. but now they see that 
 Christ hath satisfied, and his righteousness is above 
 their sins, Ezekiei xxxvi, SI. 
 
 2. To praise and glorify God through Christ for his 
 grace. Oh what abundant grace and love appears in 
 God's washing and cleansing us by his Son's blood ! 
 Rev. i, 5. Gal. ii, 20. and in making his Son sin and 
 a curse for us? Rom. v, 5, 8. 1 John iv, 9, 10. and iii, 
 
318 THE DOCTRINE OF JUSTIFICATION" 
 
 16. 2 Cor. viii, 9. and what a glorious and excellent 
 righteousness hath God given us in Christ? Isa. Jxi, 10, 
 
 3. To walk comfortably, upon the account of this 
 righteousness. Isaiah xl, 1, 2. Triumph over sin and'af- 
 fliction. Rom. viii, 33, 39. Be confident in expecting 
 great things from God, Heb. x. 22. for, though you 
 mav be unworthy, and grace will shew you your owrr 
 unworthiness, yet you stand upon the righteousness of 
 Christ. Glory in the house of God's glory ; for if 
 Christ died to reconcile you when you were enemies, 
 much more will he save you by his life, now you are re- 
 conciled, Rom v, 3, 10 Ask boldly for what you want- 
 for God is in Christ s manhood as the mercy-seat. 
 Whenever sin stings you. and objections trouble you, 
 look to the brazen serpen r ; confess sin and trust for par-, 
 don ; meditate on Christ's righteousness, and {he abun- 
 dance of grace in him, Rom viii, :;2- If you find ever 
 so much ungodliness, no good qualification* • yet Christ 
 is at hand for your comfort, Isaiah 1, 10 2 Thess- ii, 
 16, 1 7. In all your sins, apply yourselves to this foun- 
 tain. Zech. xiii. 1 1 John i, ?. If sin iie on the con- 
 science, it weakens peace and spiritual strength. Lie 
 not jnder guilt with a slavish fear ; you have a righte- 
 ousness to deliver you from it ; apply it by faith that 
 you may havp no more conscience of sin as condemn- 
 ing. Heb. x. 2 Psalm xxxii. You have a better righ- 
 teousness than any perfectionists can have. 
 
 4-. Hold fast this way of justification noth withstand- 
 ing ali the noise that is made in the world against it; 
 f',r the devil will strive to scar you out of it, or steal 
 it from you ; as he did from the Jews, from the Gala- 
 tians, the Papists and many Protestants, Gal. i, 9, and 
 the apostle reckons it is by a spiritual bewitchery. He 
 will strive to get you to trust on works, and tell you, 
 it is for the promoting of holiness, and to trust on 
 works to get Christ, and to lay works lowest in the 
 foundation If you lose the righteousness of Christ, 
 under any colour or pretence whatever, you lose all^ 
 
OPENED AND APPLIED. 319 
 
 Gal. v, 2, 3. Do not so dishonour Christ, as to think 
 of procuring that by works which you have fully in 
 Christ. Think not that the gospel requires another 
 justification to gain this ; for the gospel is no legal co- 
 venant, but a declaration of the righteousness of faith ; 
 and we, being justified, are heirs by adoption and pro- 
 mise, Gal. iii, 24, 25, 26, and iv, 7. This is the doc- 
 trine which glorifieth God, and abaseth the creature ; 
 which is a mark of its truth. Beware, therefore, of 
 carnal reason : which will go quite contrary, and make 
 Christ's righteousness a stumbling stone to thee, 1 
 Peter ii. 8. Rom. ix, 32, 33. 
 
 5. Walk as one that enjoys the favour of God in 
 Christ Let him have the honour of it. Walk there- 
 fore in holiness, knowing by what price you are re- 
 deemed, 1 Peter i, 17, 18. 2 Cor. v, 14, 15 2 Peter i, 
 5, 11. 1 Cor. vi, 20. Love God that hath loved you 
 first, 1 John iv, 19. Psalm cxvi, 16. Believe that God 
 will enable you for the practice of holiness, Rom. vi, 
 14. Particularly walk in love to the saints ; exercise 
 forgiveness to your enemies. Sense of your own sins, 
 and God's forgiving you, will cause you to pity and 
 forgive others ; else you cannot pray or trust for for- 
 giveness of your sins upon reasonable grounds, Eph. iv, 
 31, 32. Matth vi, 14, 15, and xviii, 2L Desire grace 
 may be exalted upon others ; and wait patiently for 
 the full declaration of justification at the great day, 
 Gal. v, 5. Acts iii, 19, for here your justification is 
 known only by faith ; but in outward things you are 
 dealt with as a sinner : then your righteousness shall 
 appear openly, and you shall be dealt with according 
 to it. 
 
 FINIS,