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joyn that Profession and Perswalion, with perswades themselves, they are seeking your Walk, and O! how contrary you Holiness, and walking spiritually; but alas, may find them to one another? Your you may find it but a painted and feemFaith is vain, for ye are yet in your Sins, ing Religion, that is an Abomination in the Tic., ij. 11, 12. The Grace of God ap- Sight of God; because it is to them, all the pearing in some Men effećtually, teacbeth Ground of their Acceptation before God, theiu to dey Ungodliness, and worldly If ever this Question was moved in some Lufts, and to live righteously, Joberly, and of you, What shall I do to be saved? godly, &c. But if we may conjecture your You have condescended on such a Walk, teaching by your walking, it seems the No such a Profeflion, for the Answer of it; cion of Grace and the Gospel that is for. It is natural to all, even these who have med in your Minds, bach taught you ano least Appearance of Godliness, to lēek ther Doctrine, to avow Ungodliness and Heaven, by doing God's Will; these that follow worldly Lufts. Is there so much have no more to Ipeak of, than their Bapas a Shadow of this spiritual Walking in eilm, or receiving the Lord's Supper, or many? I confess, it is natural for eitery attending well the solemn Allemblies, will Man to seek his own Righteousness; and ground their Hope of Salvation on those it is the Arm of God that must bow Men, Things : How much more, win the civil to fubmit to Christ's imputed Righteval and honeft Men (commonly so called ) ness; yet, the most part of Men, feem who pray and read, and profels Godtiness, to be so far from seeking any Righteouf how much more, I say, will they estaness, that they are rather seeking the fut. blish that which they attain to, as the filling of their own carnal Lusts, working Ground of their Confidence before God? Wickednels with Greediness, not caring Now, this is a general, unknown III chat how little they have to put Confidence deftroys the World, and yer' few are coninto ; and yet, certain it is, that how vinced of it, how hard it is to be driven much foever a Man attains to, of a Form out of our selves, and to seek Life inaof Religion, or civil Honesty, he is ready nother. O! know, that it is in a Manto put bis Trust in it, and to lean the ner, the crucifying of a Man's felf, thus Weight of his soul upon it: But seeing to deny himself, to have a sort of Righthis is natural to you all, to seek Heaven teousness, and not to trúft in it. Who by doing and working, I wonder that ye is he, that cannot indure to look upon himdo no more ; How do ye satisfy your self, for moral Vileness? Alas, Men flatConfidences in the Expectation of Heaven, ter themselves in their own Eyes, look who take so little Pains in Religion, and are with a more favourable Eye on their own fo loose and profane in your Conversation Actions, than they ought : Who is he I wonder, seeing ye have it naturally en- thar abhors himself, even for abomina. graven in your Hearts, to establish your ble Works ? But who shall be found own Righteousness, that ye labour not to to abhor himself, for his moft Rehave more of it to fill your Eye withall. ligious and beft Actions ?' Who cafts
But again, on the other Hand, there these out of their Sight, as unclean and are some Men, who have a Form of Re-menftruous Things? Therefore, I fay, ligion, and labour to be of a blameless though thy Righteousnefs were equal to, Converfation among Men, that posibly or exceeded any Pharifet's Righteoul
ness; thou cannot enter into Heaven : Godliness Mould be upon the growing The poor Publican, that was a vile and Hand, as it doing did save you ; yet you profane Sinner, yet his Righteousness ex- ought to deny all that, and look to the ceeding the Pbarisee's; though he had Righteousness of another, as if nothing none of his own, yet he had a Righteous were done at all by you. How doch ness without Blemish, of Christ's purch# Paul, Phil. iii. 8. unite these in bis Pracing, having by Faich Aed to the Mercy of tice, I count all Loss and Dung, 10 God, in, and through a Mediator. It is be found in Cbrift, not having my own not more doing, more praying, more ex Righteousness, and yet I press forward, act walking, that can make you more and follow after Perfection, as having atrighteous in God's Account, in order to tained nothing yet. One of these two is Absolution from Law-condemnation, than the Original of many Stumblings and Wan. the profanest and most wretched Sinner ; drings in our Christian-way, either die but the baser and vijer thou be in then is not a Necellity and Constraint laid upon own Eyes, the more thou hide thy beft the Souls of many to wilk in all weilDoings from chine Eyes, and look on thy pleasing, and to perfe&t Holiness in ide Uncleanness, and becakes ihy self to Chrift, Fear of God: We look on it as a Thing his unfpotted and perfect Righteousness; indifferent, that is to be determined acthe more honourable and precious thou art cording to the Measure of our Receivings in his Eyes. Therefore, God is said to from God, or we look on it as a Thing dwell, in the Heart of the humble and con- not urging all, but belonging to Minitrite one, not for the worth of his Humi- fters, or more eminent Professors, and licy, and Repentance ; No, no, but for hence there ariseth much carnal Liberty, the Pleasure he hath in the Well-beloved's in walking without the Line of ChristianRighteousness, that is the beautiful Gar- liberty, because there is an Indifference in ment, only in the Eye of a humbled Soul, the Spirit that gives that Latiride in walkthat seech nothing in it self desirable. ing; or else there is not that following of
Therefore, I wish, that this Conjuncti- Holiness in such a Way, as can consist with on which is made in the Gospel, were al" the establishing of Christ's Righteousness. fo engraven in your Hearts, and on your No Denial of our selves, in our Astións, Practices, that is, that you would seek we act as if we were suficient of our after Holiness, without which no Man lelves, and walks as if we were chcreby foall see God; seek to perfect it in the justified, and commends our selves to God Fear of God, but not as though ye were in our own Consciences, when ever we.. to be thereby justified ; seek it with that can have the Testimony of our ConsciDiligence and earnest Study, as if ye ences, for well doing. And by this Means, were to be saved by it, and yet feek it, the Lord is provoked ; because we do not so as to be denyed to your Diligence, or honour the Son the Father counts himas if ye sought it not at all. How fweet self despised, and the Spirit is grieved and a Conjunction were this in the Christians cempted to depart, and leave us in our Practice, to walk and run fo after the Prize, own Imaginations, till our Idol which we as if his walking did obtain it, and yet to establithed, fall down, and our UnderJook upon his walking, as if it were not ftanding return 10 us. at all. Your Diligence and Seriousness in
As it would be of great Moment to the may be acted from base external Princi. Peace of Christians, and Increase of Hu- ples, in Matters of Religion, so that a liness, to have that Union of Justificatio:1 Beholder shall perceive no Difference beand Sanctification stamped on their Hearts, teween them and others, in whom Chrift so especially to have the due and evange. lives and walks ; but before God it is nolick Method and Order of these impressed thing else, but an artificial Walk, a painted on their Consciences, it would conduce and dead Business, because, tbe Spirit that exceedingly, both to their quickening and raised up Cbrift, is not stirring in them, comforting: As there is nothing, that ei- they are not living Members of that ther so deadens or darkers, and saddens Head that quickens all, have not been dri. the Spirits .of the Godly, as Darkness in ven out of their own Righteousness, to this particular, the Ignorance and Mil
. Chrift, the City of Refuge ; their Princicake of the Method and Order of that ples are no higher then walking to obwell-ordered Covenant must certainly be tain Salvation, and Acceptation of God very prejudicial to the Life and Consolation in a legal Way, walking to pacifie him, tendered by the Gospel. This spiricual walking to please Men and their own Walking, it Aows from the Believers Consciences, walking for Gain or Credit, Atate of Non-condemnation in Christ; he or Advantage in the Way, walking accordis once in Jesus Christ, and then he walks ing to Cufton or Education in the way. after the Spirit of Csist. You may make These are not living Principles; but when Engines to cause a dead Statute walk, but once a Soul hath embraced Christ Jesus it cannot walk of self, till it have a Prin- within it, he becomes in a manner, a Soal ciple of Life in it. - Walking is one of the to actuate and to quicken that Soul, hea. Operations of Life, thu Aows from nimates it, and moves it in God's Ways, fome ioward Principle, and this fpiri. according to the Covenant of Grace, i tual Walk and Mciion of a Christian in will put my Spirit in you, and cause his Course, is the proper Operation of you walk in my Ways; there is first the new Nature that he is a Partaker of quickning, and then walking. You wbo in Christ Jefus. As then you know it is were dead in Sins, batb be quickned to. impossible that there can be true and un-gether with Chris, Eph. ii. 1, 5. and then feigned Walking, where there is no Life, ic follows in due Order, I will cause you no Principle within to put the Creature to to walk in my Ways, Ezek. xxxvi. 27. Motion, though a Man may by Art, and Christ comes into the Heart to dwell, tome external Impulse, so act a piece of and then he walks in it ; 2 Cor. vi. 16. Timber or Stone, as it may resemble to And what is that, Christ to walk in Beliyou a Walking like to living Creatures, lovers ? it is nothing else, but Chrift by his it is not possible, that any of the Sons Spirit making them to walk in his Way ; of Adam, who are by Nature dead in there is so little in us to principle a spiSins, can walk spiritually, before they ritual Action, even when renewed and be united to Jelus Chrift, by believing in quickned, that we should look on our him, for Righteousness and Salvation : selves not so much, as Workers with him, There may be such a Walking of carnal but as being acted by him; we should unregenerate Men, as may deceive all the look on Soul and Body, as Pieces of orSenses and Judgments of Beholders : Men ganized Clay, that cannot move, but as
it is moved by him as the Soul and Life 1 is made an Argument by many, to keep of it; fo that according to the Scripture them from believing in Chrift, because Dialect, a Chriftian is nothing else, but they do not find that spiritual Life stirring Chrift living and walking in such a Person in them. How crois is this to the declarThis is it which Chrift when he is to goed Mind of Christ in the Gospel ? ' It canout of the World instructs his Disciples 'not choose but both darken the Spirit more, into, Jobn xv. 1. He is ibe Vine, and and dry up the Influences of the Spirit of we the Branches; the Branch must first God, because it keeps thee.from the Foun: . be united to the Tree, and implanted in- tain of all Consolation. You may disto the Tree, ere it bring forth Fruit, quiet your Souls by this Mears, but you without the Tree, it withers: So muft a shall never make Advantage this Way, Soul be first ingraft in Jesus Christ, im- without him ye can do nothing : And yet planted in him by Faith in his Death and ye will not come to him, because you Sufferings, before it can grow up into the have done nothing. "Tis ftrange how little Similitude of his Resurrection, or walk Reason is in it, if your Eyes were openin Newness of Life, as Paul speaks, ed; you refuse or delay to abide in the Rom. vi. 4. 5. Witbout me ye can do Vine, till you bring forth Fruit, and Fruit nothing ; ye must first be one with him, you cannot bring forth, till you be in the by believing in him, and receiving him as Vine : You would walk, and you will not a complear Saviour, and then the Sap and have the Life from which you must walk. Vertue of the Tree flows into the dead Paul lived indeed, but what a Life? The Branch, and it shoots forth, and blossoms Life that I live is by the Faith of the Son and bears.
of God; Faith in Christ transported him Now if this Doctrine of Christ and his out of himself to Christ, or received Chrift A poftles were duly pondered and believ- into the Soul, and Christ in the Soul, was ed, O what a Change would it make on the Life of his Sou!, Gal. ii. 20. Your the Lives and Spirits of Christians? Since walking is as if a dead Man would essay this is the Order eftablished in the Gospel, to go. Will one expect Figs of Thorns, and an Order suitable both to his Grace or Grapes of Thifles ? I beseech you, and our Neceflity, as all that is in it know what wrong ye do to your felves, speakerh forth an excellent Contriver ) and to Chrift; ye wrong your selves, bewhen we go about to establish our Souls in cause ye stand in the Way 6f your own another Method, how is it possible that Mercy, ye stand aback from your Life, we fould not weary and vex our Souls him that is the way, the Truth, and the in vain ? How can we choofe but tor- Life. You would walk in the Way, but ment our selves, and intricate our selves no Man can walk in this way, but by this ftill more? Our Method and Way is juft Way; Christ must quicken' you to walk contrary, we perplex our Souls how to in himself, ye must get Life in him, and find the Fruits of the Spirit of Christ, not bring it. You are in a vain Expectahow to walk after the Spirit, without first tion of Fruits from your selves, they will closing intirely with Christ himself. We never see the Sun, and when you have trouble our felves to find the Operations wearyed your self in such a vain Pursuit, of a spiritual Lifc, before we lay hold on you must at length come and begin here Chrift, who is the Life of our Souls. I 'Ye wrong Christ his Grace and Mercy, this
Order is fuited of Purpose for our desperate ness; and we may perlwade you, it shall Condition, and yet ye presume to reject it, yield you abundant Consolation and Life, and seek another. You prescribe to your because be lives; ye sball live, and walk. skilful and tender Phylician, that which If you were more frequent and serious in would undo you : I beseech you, know the Conlideration of his excellent Majefty, , the Original of your Miseries, Doubts, Bar- of his beautiful and lovely Qualifications, renness, and Darkness: Here it is, you as the Mediator for Sinners, and of the are still puzling yourselves about Grace precious Promises, which are all, rea, and Duties, how to fill your Eyes with and Amen, confirmed in him, and less these, and ye neglect Chrift as your Righ- in the vain and unprofitable Debates of teousness, as one dead and risen again, Self-interest, and such like, I am perswad-and now sitting at God's right Hand for ed ye would be more fruitful Christians. us, you must first close with him, as un- This is not as the Business of a Holy-day, godly Men, though you were godly , you to be done at your first coming to Chrift, muft nur your Eyes on any such Thing, and no more; no, it must run alongst ali and lay living Jesus upon your dead and be your Life, the aged experienced Chrifti numb'd Hearts, answer all your Challenges an muft come alongs as an ungodly Sinner, with his Absolution, and stand before. to a blessed and living Saviour, and have God, in his cloathing, put his Garment no other Ground of Glory or Confidence immediately on your Nakedness and Vile-. I before God, but Christ Jesus crucified.
Verf. 2. For the Law of the Spirit of Life in Jesus Chrift,
hath made me free, from the Law of Sin and Death. You ) ,
Things in the preceeding Verse, che of the Glory of God, and so the whole Privilege of a Christian, and the Proper World is become Guilty before God ? ty or Character of a Christian ; he is one is not every Man lying under a Sentence that never enters into Condemnation, He of Death ? Cursed is be that abides not ibat believerb sball not perish, Joh. ii. 15. in all Things, &c. How then can be And then he is one, tbat walks not after escape Condemnation ? Again, you speak ibe Flejb, though he be in tbe Flesb, but of walking after the Spirit, as proper to in a more elevate Way above. Men, after the Chriftian ; but whofe Walk is not the guiding and leading of the Holy Spirit Carnal? Who is it that doth not often of God. Now, it may be objected in step aside out of the Way, and follow the many Consciences, how can chele Things Conduct and Counsel of Flesh and Blood?