A glass of justification, or The vvork of faith with povver. Wherein the apostles doctrine touching justification without the deeds of the law, is opened; and the sence in which gospel-obedience, as well as faith, is necessary to justification, is stated. Wherein also the nature of that dead faith is detected, by which multitudes that hope for salvation are (as is to be feared) deceived; and the true nature and distinguishing properties of the faith of Gods elect, is handled. Finally, the doctrine of the imputation of faith for righteousness is herein also briefly discussed; and the great wisdom and folly of men about the proof of their faith, touched ... By William Allen, a poor servant to the Lord Jesus.

CHAP. X. Shewing, That the power of Gods grace, the strength and fulness that is in Christ, the presence, po∣wer, and influence of the Spirit, being that by which the new and spiritual Life in a Christi∣an is maintained, it is the Property of true Faith to depend upon the Lord for these. And herein is an excellent difference to be seen be∣tween the Living and the dead Faith. The want of this, the cause of manies Apostacie. A great defect in this, the cause of manies dry∣ness and barrenness in grace.

[Sect. 1] AS in the former Chapter I have shewed you that it hath been alwayes the property of the saving Faith in all the Saints, to depend upon Gods direction for the way to happiness, as well as upon his grace and Promise, for happiness it self; So now I would also shew you, that it's another property of the same Faith in the Saints, to depend upon the Lord for ability and strength to follow those directions, and to walk in those wayes of God which they beleeve do lead to life. And there is good reason why they should depend upon him for this, as well as the other; because as the way of Life is not of mans contrivance, but Gods; nor yet of his find∣ding out; being contrived, but of Gods revealing; So neither is the ability or power to walk in that way, of man himself, but is the gracious donation or gift of God. Whereupon it is, that the Scri∣ptures deny the power of acting in this way to be of man himself,

without the preventing or concurrent grace of God, or both, Joh. 15.5. 2 Cor. 3.5. 1 Cor. 15.10. & 12.3. Gal. 2.20. But on the other hand they ascribe both will and deed, purpose and per∣formance unto Gods working them in men of his own good plea∣sure, Phil. 2.13 2 Cor. 8.16. 1 Chron. 29.14. 2 Chron. 30.12. Ezra 1.1, 5. & 7.27. Nehem. 2.12. & 7.5. Hag. 1.14. Prov. 16.1. Heb. 13.21.

It would be beside the business I have in hand, here to enquire how far the Lord hath prevented all men with that which is called common grace, and in what capacity they are thereby put of re∣ceiving special grace: but that which concerns what I have in hand, is to shew, That as no man hath power of himself to walk in that way which he is convinced to be the way of life, but that who soe∣ver hath it, hath it of Gods special gift and working in him; so the way of Gods communicating this ability unto the Soul, is by Faith exercised on himself thereabout, and consequently that it is the pro∣perty of their Faith who have this power, to be thus exercised. And this I would shew in some Particulars.

[Sect. 2] 1. Though it is indeed by the same almighty power that raised Christ from the dead, by which men are raised to their new and spi∣ritual state, and are enabled to live, act, and walk, as those that are alive from the dead; yet when this power is drawn forth into act for the effecting hereof, it is by or through their Faith towards whom this power is thus acted, Col. 2.12. Buried with him in Baptisme; wherein also ye are risen with him through the Faith of the operation of God, who raised him from the dead. Observe here on the by; ••hat mens burial with Christ in Baptisme, pre-supposeth their being dead with him, or made conformable to his death, by their being dead unto sin before; even as Christs burial pre-supposed his death, which went before. And therefore to bury such by Bap∣tisme who are not dead unto sin, (and death unto sin, pre-sup∣poseth a living in sin before) is in common cases as incongruous in reference to the right use of Baptisme, as it would be to bury men alive, in reference to the right use of civil burial. But this I note only by the way, as most worthy their consideration, whom it most concerns to take light from it touching the right subject and form of the New Testament Baptisme. But that other thing signi∣fied by the baptized parties rising out of the water, is a living a new life unto God, in conformity to Christs new life after his resurrecti∣on, to which the Christian solemnly engages by his Baptisme. But

the power and ability (mark this) thus to live, is through the Faith of the operation of God who raised Christ from the dead: not through the operation of God simply, but through the Faith of it. Though a man, were he not releeved by this Faith, might think it an impossible thing for him having been so long accustomed to vain company and vain courses, and an enemy to the strict lives and holy wayes of the Saints, that now he should be able to throw off all those vanities which he esteemed the joy and pleasure of his life, and to subject himself unto the self-same course which was to him a scorn & dirision before; yet when he remembers that that w^ch is impossible to men, is possible with God, and that the same power which raised up Christ from the dead and put him into possession of immortality, now no more to return to corruption, can with like ease raise him up from that sinful condition into which he was sunk, and strengthen him with strength in his soul to live that Gospel-life, that life of God to which he is called by the Gospel, and now no more to return to his former corrupt state; and shall thereupon depend upon that grace and power of his for this very thing, and under an expectation of divine assistance, and armed with resolution, shall humbly under∣take this new life; he shall certainly meet with power and strength from God to effect and carry through this great and notable change. Christ Jesus himself who in his death, burial, and Resurrection is the Christians patern, is prophetically brought in rejoycing under the hope and confidence he had in his Fathers power and love, as that he would not leave him in the grave, under the power of corruption and death. Acts 2.25, 26, 27. For David speaketh concerning him; I foresaw the Lord alwayes before my face, for he is on my right hand, that I should not be moved. Therefore did my heart rejoyce, and my tongue was glad: Moreover also, my flesh shall rest in hope: because thou wilt not leave my Soul in Hell, neither wilt thou suffer thine holy One to see corruption. And in this confidence he undertaking the work which his Father had given him to finish, all came to pass accordingly: as the new life and deliverence from the old state of corruption and death, is accordingly effected and ac∣complished in all those that in dependance upon the divine power and grace, undertake it. It is the operation or working of God, that raises up the poor creature from his impotent state of spiritual death, unto spiritual life; and yet this great effect is attributed to the Faith of it; And why? But because it then works actually this way, when the creature once depends upon it for this end.

2 Pet. 1.3. According as his divine power hath given us all things pertaining to life and godliness, through the knowledge of him that hath called us to glory and vertue. The Lord he calls, he invites to glory, but it is by the way of vertue: and therefore he exhorts them afterward vers. 5. To give all diligence to add to their Faith Vertue; to their Faith of Salvation by Christ as the end at which they aimed, the vertue of a godly life, as the direct way there∣to. And the divine power (saith he) hath given us all things per∣taining to both; both to glory and vertue, both to life and godli∣ness; it hath made such provision, and put things into such a way, as that all things may be and are had of him by the Saints, that neces∣sarily appertain to both: but mark how; through the knowledge of him that hath called us to glory and vertue. He does not communi∣cate the spiritual strength and vigor by which the godly life is main∣tained, but through the knowledge of himself, the exercise of that spiritual principle, which the Lord confers for that end. Which is not to be understood neither only of a naked and bare act of discern∣ing how great and gracious the Lord is in making so liberal a provisi∣on of all things pertaining to life and godliness, nor of a discerning of the nature of the things themselves, nor of Gods method and terms of conferring them; but also of a practical improvement of such light in such a dependance upon, and application to the Lord for them, as puts a man into a regular capacity of receiving them, and under the powerful influence of the Promise. And so knowledge is not taken here as a thing distinct from Faith, but as comprehending it, as the Scripture elsewhere also sometimes useth it, Joh. 17.3. Isa. 53.11. 1 Joh. 5.20.

[Sect. 3] 2. Christ Jesus is the principle of spiritual life unto the Christian; he from whose grace, power, and vertue the Christian graces both in habit and act receive being, motion, activity, and strength. He is the same to the Saints as the body of the Vine is to the branches, a means of Fruit-bearing by communication of his grace unto the Soul, as that of sap to the branches, John 15. The same to them as the head is to the several members of the body, from which nou∣rishment and growth, is ministred and conveyed, Ephes. 4.16. But yet Faith is the great instrument of this spiritual communication and conveyance: as the influence of the Sun which draws the sap out of the root into the branches, or as the Pump between the Well and the Vessel, so is Faith in deriving that grace and strength by which the spiritual life is maintained, from Christ the Fountain of it. The

poor Soul sees a great prize set before it, and that a race is to be run to obtain it; the hope of their calling high, but the duties and en∣gagements of it great and many; and strength little to make them good: but with all learning that grace and truth are in all their ful∣ness in Christ, and that of his fulness the Saints have all received, and Grace for Grace, (Joh. 1.16.) and that the invitation is general for every one that is a thirst to come; hereupon it runs to Christ for supply of strength, and depends upon him for it, and so according∣ly speeds. And as the bucket of every mans Faith is larger or lesser by which these waters are drawn out of the Wells of Salvation; (Isa. 12.) or these wells more or less frequently visited, so propor∣tionably does every true Beleever receive more or less of that fulness which is in Christ.

See this property in the Apostle Pauls Faith, Gal. 2.20. I am cru∣cified with Christ, nevertheless I live: yet not I but Christ lives in me; and the life which I now live in the flesh, I live by the Faith of the Son of God who loved me and gave himself for me. Mark; he saies that he lived, and yet he sayes too, that it was not he that li∣ved, but Christ that lived in him: meaning I suppose, That his con∣versation which he had here in the flesh, was so ordered by the com∣mands of Christ, and so influenced by the grace and power of Christ, that Christ was more visible in Pauls life, then Paul was himself. But then the question is, How he came to have such a presence of Christ, and his life so ordered and influenced by Christ? The ac∣count of this you have in the next words (I conceive:) and the life which I now live in the flesh, I live by the Faith of the Son of God: not only as being thereunto led motive-wise, from the consi∣deration of the worthiness of his person, and profitableness of his service: nor yet only direction-wise, according to the tenor of the Doctrine of the Gospel, which is the Doctrine of Faith; but also by his Faith as deriving that power and strength from Christ by de∣pending upon him for it, by which he was enabled so to live and to make Christ so visible in his life, as that he could say, Not I, but Christ lives in me: I can do all things through Christ which streng∣theneth me, said he in another place, Phil. 4.13.

And what shall we understand by Christs dwelling in the heart by Faith? The thing for which this Apostle so earnestly prayed in the behalf of the Ephesians, Ephes. 3.17. Christ in the heart where he dwells, he dwels not only to command and rule by his authority, but also to support, quicken, and strengthen by his grace, and

comfort with his love; to furnish that soul with what it wants; for where he dwells in this kind, he dwells to bless. But this presence of his reviving, quickening, strengthening grace in the soul, is brought thither, abides there by Faith. Faith goes to Christ in the heavens as having all power in his hands, and tells him (as it were) that though he have laid the foundation of eternal salvation for the poor soul in his own bloud, yet considering what enemies are to be conquered, and what services to be performed, the work is never like to be carried through, unless he furnish with supplies of Grace and strength for that purpose. And then having this encourage∣ment to strengthen it self in this address, that this supply of Grace which is desired, does not amount to more than what he hath al∣ready freely done for the soul, in laying down his own life for its ransom, before such a favour was sought at his hands; and that those treasures of spiritual life, strength and power which are in his hand, are placed there on purpose to supply every needy Soul that thus seeks them; and that they will never turn to such an account of glory to him, while kept there, as when delivered out to every soul that in a true sence of its own want of them and their worth, unfeignedly desires them: And considering withal, how agreeable it is to the goodness of Christs own blessed nature, and the general design of his Mediatorship, and his faithfulness to that trust which is committed to him by his Father, to carry forward the begun work of saving the Soul, and to be furnishing forth strength for the doing of what he gladly would have done, and which he knows cannot be done without it: I say Faith being supported with such like consi∣derations as these in its application to Christ for supplies, is confident of obtaining, and never leaves him, till it brings down the vertue, strength and power of Christ into the Soul, to supply the wants thereof.

[Sect. 4] 3. There are many fair and gracious overtures in the Scriptures, of Gods gracious inclination and intention to deliver the soul from the dominion of sin; to subdue the iniquity of his people; to purge, purifie, and cleanse the soul from the polution of sin; to heal the spiritual distempers and diseases of the Soul; to restore health and soundness to it; to repair the breach that sin hath made there; to restore the image of God which is decayed in the Soul, and the like, Rom. 6.14. Mic. 7.19. 1 Thes. 5.23, 24. Ezek. 36.25, &c. Isa. 57.18. Hos. 14.4. 2 Pet. 1.4. And yet this grace of God is not wont to make any great or considerable progress in this work, till Faith

in men draw this mortifying power and healing vertue from him. And therefore the purification of the Soul, and sanctification of the person, is sometimes ascribed unto their Faith, as well as unto the power of Gods grace, Acts 15.9. & 26.18. And that it is so, is not only because it is instrumental in the hand of Gods grace to effect it, but also because it is a powerful means of atracting and drawing the vertue, power, and grace of God to engage in this work, God so pleasing that it should so do.

It fares with the Soul in respect of spiritual Diseases, and the cure of them now Christ is in heaven; as it did with the bodies of some in respect of natural Diseases and the cure of them, when he was on earth. There was alwayes power and vertue enough in Christ to heal them, and yet the cure was not wrought until Faith was set on work to draw out vertue from Christ. The Woman that had an issue of bloud twelve years, though she had used many means, and spent all upon the Physitians, yet was never cured, no not by Christ himself neither, until she came to touch his garment, and by her Faith drew vertue from him, and then the cure was soon wrought. Christ casts her cure upon her Faith, saying, Daughter, thy Faith hath made thee whole, Mark 5.34. Certainly it was the power of Christ, and the vertue that went out of him, that made her whole, vers, 30. but in as much as this was not drawn out into act, till her Faith was active in it; therefore is the cure ascribed unto her Faith. And upon like account is it, that we meet with such passages as these; If thou beleevest, all things are possible, Mark 9.23. Ac∣cording to your Faith, be it unto you, Matth. 9.29.

What is the reason may we think, why so few of those vast mul∣titudes in the world that languish under their spiritual Diseases, are cured, but that for the generality of them they are like to die eter∣nally of them? Certainly it is not because there is not vertue e∣nough in Christ to heal them all; but the reason is, because there is so few that touch him by Faith to draw vertue out of him for their cure. Nay, they are afraid of being healed, like some Beggars who keep their Sores open and unhealed on purpose, because they make an advantage of them, as they do of theirs, such as it is, Matth. 13.15. They have closed their eyes, &c. lest they should be converted and I should heal them.

And what's the reason why many that are in part healed, yet are not more thorowly cured? But that there are too many signs and symptomes of their old Disease still hanging upon them, and many

grudgings of their old fits, so that the Case remains in doubt with them, whether they shall live or die? Surely it is because though they have some kind of Faith, yet they do not exercise it about this thing, or but very little. It may be they may have more communion with the riches of Gods grace, the value and efficacy of Christs bloud in relation to pardon, and Gods unwillingness to destroy, and readiness to forgive poor sinners; but have not acquainted them∣selves much with that heavenly art and method of Faith, by which the Saints depend upon the Lord for his communication of vertue and strength for the healing of their Souls of spiritual distempers, and restoring them to a spiritual health and soundness. There's no doubt but that the Lord Jesus is as much affected with the diseases that an∣noy mens Souls, as ever he was with those that afflicted the body, and delights every whit as much in the cure of the spiritual, as ever he did in healing the corporal, in as much as his own glory and his creatures good, are more concerned in these, than in the other. But that which obstructed the cure of mens bodies (and Souls too) by Christ when he was on earth, obstructs the perfect cure of mens souls by him now he is in heaven, and that is the want of Faith in them that should be cured: Christ could do no mighty works in this kind in some places where he came (save on a very few that did beleeve) because of their Ʋnbelief, Matth. 13.58. compared with Mar. 6.5, 6. As it was in the dayes of Eliseus (as Christ observes) when there were many Lepers in Israel needed cleansing as well as Naaman the Syrian, and yet none were cleansed by the Prophet but Naaman, for that none but he had Faith to seek it and qualifie them for it: so was it with many in Israel in the days of Christ, who though they had as much need of healing as any that were healed, yet went without it, for that they had not that Faith in the Lord by which those that were healed drew vertue from him for their cure, Luke 4.23. with 27. & 6.19. And so it is now; the true reason why the Leprosie of the Soul is not cured in all as well as in some, is because they do not by Faith draw vertue from Christ in whom it is, for their cure. It is not because Christ is not as sensible of the condition of men now he is in heaven, as he was while he was on earth; For we have not an High Priest which cannot be touched with the feeling of our infirmities, Heb. 4.15. Nor is it because he is not as able now both to compas∣sionate and succour them as ever. For in that he himself hath suffered, being tempted, he is able to succour them that are tempted, Heb. 2.18. But as I say the reason of mens languishing under their

spiritual diseases, either without any cure at all, or that which is ve∣ry imperfect, is either because they do not come to Christ at all for cure, or but very faintly, either not knowing where it is to be had, or not truly and thorowly desiring it of him, or not having confi∣dence enough of obtaining it from him. Ye will not come to me (said he) that ye might have life, Joh. 5.40. and therefore they go without it. And so if men will not come to Christ for health and cure, no marvel if they remain unhealthful in their souls.

The Lord makes Promise, it's true, of taking away the old heart and of giving a new (which is but the removing of the disease of the soul, and giving it health and soundness) but yet so, as that he will be sought unto by men to do it for them, Ezek. 36.26. with 37. So that if they do not make their serious and hearty applications to him for it upon the terms he hath appointed, they may well go with∣out it, for all his willingness to give it. It is most sure, that Christi∣ans are more or less healthful in soul and spiritual condition, as they do more or less depend upon the Lord for his saving health, for the power and presence of his grace and Spirit to renew them unto God. If men had but Faith enough, they might have what they would in this kind from the Lord. When there was but once ground for Christ to say, O Woman, great is thy Faith; he presently sayes also, Be it unto thee even as thou wilt, Matth. 15 28. And therefore such as have but little Faith, had need to make the best use and improve∣ment of that little, by depending upon the Lord for the perfecting of that which is lacking in their Faith, as well as any other grace. Men receive but little of this healing vertue from Christ, but little hatred of sin and strength to overcome the flesh, but little of the power of love and of an humble mind, but little of the quick and lively savour of spiritual things, because they expect but little; if they were larger and stronger in their expectations from God, they should have more from him; he does not love to disappoint his servants of this hope especially: Open your mouth wide, and I will fill it, (saith he) Psal. 81.10. And those that hunger and thirst after righteousness, shall be filled, Matth. 5.6. If Righteousness were but desired and sought at the hands of God, and he depended on for it, as meat and drink is wont to be desired and sought by those that are ready to famish for want of food (in which case no other thing but food will satisfie) there would not be such a spiritual leanness and emptiness found among Christians, as too commonly there is. No, it is mens indifferency about matters of this mighty moment, that causes them

to fall so short, and to be so scanty in their receptions from God. The Lord does not care to pour out abundance of inward grace, and health, and strength upon the soul, until the soul knows the worth of them, feels the want of them, and desires them more than any thing in the world besides. And therefore men may ask them, and seek them, and yet go without any great measures of them while but cold and indifferent in their desires this way; but when their desires are strong, their confidence strong, & their requests fervent, and God can (as it were) have no rest for them, but they are still following of him night and day, and will have no nay; then does the Lord rejoyce over them to Answer them in the joy of their heart, and to cause them to inherit substance, and to fill their trea∣sures. For he waits to be gracious, and is alwayes ready, and ne∣ver unprovided of the greatest measures of grace and spiritual strength, and is more desirous to give, than the best of men are to receive, if they would but come up to his terms, which are esta∣blished by him in wisdom and counsel: but surely, when he hath first given men Faith, he does not use to bestow upon them any great addition of spiritual ability, but upon the improvement and exercise of that Faith in a way of dependance upon himself for it: nor does he give much in this kind to those that are but of little Faith; but encreases their spiritual revenue, as they encrease in the measure and degree of their relyance upon him for it.

[Sect. 5] 4. The gift of the holy Spirit, by whose presence, power, and influence, the Saints Salvation must be wrought through, and they strengthened with all might in the inward man, (Ephes. 3.16.) and by whose Workmanship they are formed, fashioned, and fitted for that glory which is prepared for them: (2 Cor. 5.5.) This great gift is I say received also by Faith, and consequently it is the pro∣perty of true Faith indeed, to be busied about the receiving of it. I shall not so much stand to make this out by shewing you how the Scripture speaks of mens receiving the Spirit after they beleeved, as consequential thereunto, Ephes. 1.13. In whom also after that ye Beleeved, ye were Sealed with the holy Spirit of Promise, Joh. 7.39. This he spake of the Spirit which they that Beleeve on him should re∣ceive. Acts 19.2. Have ye received the Holy Ghost since ye beleeved? Though this also is worthy consideration hereabout. For though it's true, That Faith it self in it's first act, is raised by the holy Spirit in the Soul (1 Cor. 12.9. Gal. 5.22. Acts 18.27. Ephes. 2.8.) so as to furnish it with this divine Principle and Power; for where

else should man have it? And so in this respect the Spirits work upon the Soul, goes before the Spirits being received by that divine principle which is wrought by it; yet the giving and receiving of the Spirit to remain and abide as a constant nourisher, supporter, comforter, guide, leader, or teacher, follows beleeving. I know not how better to illustrate this thing, than by this similitude: A man by visits, addresses, and applications of Love to such or such a Woman, raises in her such Affections towards him, as by which afterward he is invited and drawn to become her Husband and con∣stant co-habitant, and to take upon him the care and management of her houshold affairs, which he would not have done, had he not been thereunto encouraged by those Affections which were but the fruit of his own Applications. Even so the Spirit by his applicati∣ons and visits, first raises in the Soul that Faith, by means whereof his company and presence is so valued and desired, as that thereby he is strongly invited to come and dwell in that Soul, and to under∣take the management of the spiritual affairs thereof, and upon which he does accordingly.

But that by which I would more expresly and particularly make out, how the holy Spirit is by Faith invited to come and to make his usual and constant abode in that Soul that does beleeve, I shall pre∣sent to you under these three Heads:

[Sect. 6] 1. The First is that which I but now hinted, viz. That act of Faith or Divine light by which a Christian sets a holy and very high esteem of the Spirits presence, as not knowing how to live the Chri∣stian life, or to do the Gospel-work without it. For when the Soul enlightened and converted to God, is made to know that there is no inheriting without overcoming; (Rev. 21.7. & 2.7, 11, 17.26. & 3.5.12.21.) and that the reason why any do overcome, is, Because greater is he that is in them, than he that is in the world; (1 Joh. 4.4.) and is made to know likewise, That men cannot mortifie the deeds of the body but by the power and strength of the Spirit, and yet mortified they must be, or else they must die; (Rom. 8.13.) when they shall perceive, That they know not how to Pray as they ought, or to do other Christian duties as they should, but that it is the Spirit that helps the Saints infirmities; (Rom. 8.26.) I say, when a Christian upon the knowledge and sense of the absolute necessity of the Spirits presence and assistance, is made to value & desire him more than any thing, than all things in this World; then is the Spirit given, and then does the Spirit delight to joyn himself to such a Soul, and to

make his constant abode there. But as for the men of the world on the other hand, because they are under no such sense, they know him not, nor the necessity and worth of his presence, nor are un∣der any longings of Soul after him for those and the like spiritual ends before mentioned; therefore is it that they are in no present capacity of receiving him.

See both these things set forth in Joh. 14.16, 17. And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever: even the Spirit of Truth, whom the World cannot receive, because it seeth him not, neither knoweth him: but ye know him, for he dwelleth with you, and shall be in you. Why can∣not the World receive the Spirit of Truth which Christ promiseth? Even because it seeth him not, neither knoweth him: The antecedent being (as I conceive) here put for the consequent of not seeing and knowing him; and that is, Their not prizing nor desiring him. For the men of the World, who contrary to the Saints, walk by Sight and not by Faith; do not value and esteem such things whose worth and use are not discerned but by Faith, (1 Cor. 2.14.) and such is the gift and presence of the Spirit of God; but such things are matters of their esteem, as do accommodate the natural senses. And be∣cause they do not thus desire him, out of a sensible knowledge of his worth and excellency, and their want of him, therefore is it that they cannot receive him, he being not otherwise given than upon such terms. But why then do the Saints receive him? So that he dwelleth with them, and shall be in them. The Reason is, Because they know him, and so highly prize him, and thorowly desire him. For the Particle FOR in this place, (but ye know him, FOR he dwelleth with you) hath not I conceive the force of a Cause, but of an Effect: not as if the Reason why they knew him, is because he dwelleth with them, but the Reason why he dwel∣leth with them, is, because they know, or have known him. The same Particle being used in this sense, Luk. 7.47. And indeed the words are thus translated by Dr. Hammond; But ye know him, therefore he abideth with you, and shall be among you. And besides all this, the antithesis that lies between the reasons, why the World cannot and the Saints can and do receive him, evidently gives this to be the right sencing of these words. For if that be the reason why the World cannot receive him, viz. because it knoweth him not, as it is, then the reason why others do receive him, is that knowledge they have of him, for the want of which the World cannot receive him.

That (we see then) which is said of Wisdom, Prov. 8.17. is most true of this holy Spirit, which is the Spirit of Wisdom: I love them that love me, and those that seek me early, shall find me. Those that so love him out of a deep sense of their extream want of him and his incomparable worth to them, as to seek him early, in the first place, and before all other things, with the first of their strength and desire, he loves them, and loves to be found of them, and loves to dwell with them, and to be every good thing to them.

[Sect. 7] 2. And the next act of Faith which I would speak of, as preva∣lent for the procuring the Spirits residence in the Soul for the great and spiritual ends for which he is promised, is the act of Relyance or Dependance upon the Father, and the Son for it. Gal. 3.14. That we might receive the Promise of the Spirit through Faith. Through Faith: not only concerning other Promises, but also and especially touching such as concern the Father and the Sons giving the holy Spirit: who because he is given and received by vertue of Promises made and embraced, is therefore stiled, The holy Spirit of Promise, Ephes. 1.13. And Faith eying Gods knowledge and sense of the Creatures condition in making such a Promise, and in what need he was of the thing promised, and his love and friendship to him by engaging himself in such a Promise which he needed not to have done, had not his good-will been great to him, and that therefore his intendment of doing the thing must needs be very thorow and real; and eying also his faithfulness in keeping, and power of per∣forming Promises, hereupon leans, and depends upon the Lord for this Promise of the Spirit, and so accordingly receives it from him.

[Sect. 8] 3. And that in the Third place which follows upon the two former, is the Faith of desiring him, and the hope and confidence of obtaining and receiving him, digested into incessant and fervent Prayer for him. For when the sense of the Spirits worth, and our want of him, renders him exceedingly desirable unto the Soul; and when the sense of the Fathers good-will and readiness to give him by his promise of giving him, and by what he hath done already in giving Christ when we needed him, shall prompt the soul with confi∣dence of obtaining him; and the sense of all together shall dispose the Soul Prayer-wise, and influence the Prayer with much of desire and longing, with much of earnestness, importunity, and perseverence in begging, and with much of confidence in expecting, then undoubtedly will the holy Spirit be obtained as an

inhabitant to the Soul; for so hath our Lord assured us, saying, If ye then, being evil, know how to give good gifts unto your Chil∣dren: how much more shall your heavenly Father give the Holy Spirit to them that ask him? Luk. 11.13.

[Sect. 9] This Property in Faith of which I have now spoken; humbly to depend on God for spiritual supplies, for maintenance of spiritual life, and to be strengthened unto spiritual work, is I am perswaded that which puts a manifest difference between the living and the dead Faith. For the dead Faith being found in that nature which never under-went such a change yet, as will denominate it to be a new creature, is void of spiritual sense; perceives not the necessity of those spiritual supplies, which are the new creatures life and nou∣rishment; nor feels the want of them, and therefore cannot long after them, nor depend on God for them: but such an one thinks himself in excellent good condition, because he beleeves Christ died for him, and that he hath been Baptized in his Name, and hath Communion in his Ordinances, and gives Christ good Words, and professes himself to be his Servant, and can Discourse (it may be) many Points in the Christian Religion, and possibly Dispute for them too; yea, which is more, possibly may be able to speak many things in the Theory and by Hear-say, touching the Work of the new Creature, and these spiritual supplies of which I now speak; and yet all the while void of any true sense of the power of them upon his own heart.

But on the other hand, the living Faith being the heaven-born principle of the new creature, which is it self born from above, does still dispose and encline it to look up to God the same fountain of grace for dayly supplies, from which it at first received it's new and spiritual being. As God hath placed in Nature a certain instinct among the Creatures, by which as soon as they are brought forth, they do with a kind of dependance, seek their nourishment from their Dams; so hath he likewise placed a spiritual instinct in the new Creature, which enclines and guides it to himself as soon as it is born from above, to seek its food from God.

[Sect. 10] And the main Reason I conceive, why many Persons who have flourished like a green Bay-tree in the Christian Profession for a time, have yet afterwards shamefully miscarried and fallen away, (of which this age affords too many sad instances) hath been this▪ they have not been close in their dependance upon God for supplie of strength to encounter the motions of the flesh, and temptation

from spiritual enemies; they have not had, or have lost the sense of their own weakness, and what Children they are in the hands of their spiritual enemies if God should but a little with-draw and leave them; but having received (it may be) many spiritual gifts, and many favours from God, they have grown confident, bold, and presuming upon the stock they have already received; and being a little spiritually intoxicated with drinking too deeply of their own cup, and fallen too much in love with themselves by viewing their beauty in their own Glass, have forgotten themselves, and their own weakness, and forgotten God their strength, and so have come down wonderfully, God taking no pleasure in them, but leaving them to fall and to be an admonition and warning to those that yet stand, to take heed lest they also fall.

[Sect. 11] Whereas others again, that have been but poor, and low, and exceeding weak in parts and gifts, yet alwayes bearing about them the sense of their own meanness and weakness, and withal retaining a good perswasion of Gods supporting grace and good-will towards them, and in the sense of both depending upon him to be upheld, kept and maintained in grace, have hereupon retained their spiritual verdure, when others have withered; have been holpen with a little strength, and sate safely under the shadow of the Almighty, when many tall Cedars in the Mountains, have fallen in the stormy day. These poor Souls being jealous of themselves and of their own strength, dare not trust themselves with themselves, or at any di∣stance from God, but follow him close, begging him to help, and to uphold them, and to keep them from falling, who in that case is willing to be intreated. Psal. 63.8. My soul followeth hard after thee, (And what of that?) thy right hand upholdeth me: If the Soul follow him for it in good earnest, it shall have it. They are kept by the power of God (saith the Apostle) through Faith unto Salvation, 1 Pet. 1.5. Mark it; They are kept by the power of God, and yet through Faith. Why is Faith joyned with the power of God? Alas! it's but a poor weak feeble thing of it self; but it's happiness is, it lives in the strength of another, it carries the Soul out of its own shelter, and leads it unto a Rock that is higher than it; it takes hold of Gods almighty strength, and interesseth it self and the poor creature in that: and the power of God is well content that Faith should be busie with it, and as confident of it, and of it's improvement for such a Souls good, as if it were in it's own possession, and under it's own disposal. Though it is the

power of God by which the Soul is kept, yet it is the power of God leaned upon through Faith, which is the leaning and depending grace. The power of God could uphold all, but it is not it's plea∣sure so to do, but only those that through Faith hold by it.

And as by how much the more men live out of themselves and depend upon the Lord, by so much the safer are they, and at the greater distance from falling; so likewise by how much the more entire and close mens dependance is upon God for spiritual supplies, for a spiritual frame of mind, for God to write his Law in the heart, and to maintain a good Savour in the Soul of God and all good things; for a spiritual liberty and enlargement of Soul in Gods wayes, for to be strengthened with all might by his Spirit in the in∣ner man, and the like; by so much the more does the Lord give forth of these and like good things, unto such. The closer they lie, and the more they draw at those spiritual breasts, the more they receive; the more they thrive. Blessed is the man (said he) that trusteth in the Lord, and whose hope the Lord is: for he shall be as a tree planted by the waters, and that spreadeth out the roots by the River, and shall not see when heat cometh, but her leaf shall be green, and shall not be careful in the year of drought, neither shall cease from yielding fruit. Where we clearly see, That Faith, trust, de∣pendance on God, puts a man under a like capacity for the flou∣rishing estate of his Soul in respect of spiritual loveliness, beauty, and fruitfulness, as a Tree is of the utmost prosperity such a creature is capable of, by being planted by Waters, and Rivers, in those dry Countryes.

And as the more men thus depend on God for supplies the more they receive, and the more spiritual they grow; so on the other hand too, the more spiritual and the more strong in the Lord men grow, the more sensible do they grow of their own frailty and weak∣ness, and the more emptied of all self-confidence, and their thoughts runing more upon the grace of God and strength of Christ, and presence of the Spirit, and the necessity of these; prizing these more, desiring these more, following God more for them, depending on him more to receive them at his hands. And so proportionably are they the more ready and the more enlarged, to attribute and ascribe all spiritual in-comes, all spiritual endowments, all operations of grace, all strength and ability of acting and doing in the Lords work, unto the Lord from whom all comes, and to say with him, 1 Chro. 29, 14. But who am I that I should be able to offer so willingly after

this sort: for all things come of thee O Lord, and of thine own have we given thee.

[Sect. 12] And however God hath (as I conceive) vouchsafed by the gift of Jesus Christ for all, such means and opportunities of grace, even unto those that shall perish, and so much power and ability of im∣proving those means and opportunities for the end for which God gives them, as will discharge the Lord of their condemnation, and cast their loss of Salvation wholly upon themselves; yet I cannot but fear that many make that ability which God hath given unto the creature on this behalf, greater in their own thoughts, than it is in it self. And I am not without fears too, lest the large apprehensi∣ons which some have touching the power of the creature, and what all men are able to do out of the stock of common grace wherewith God hath prevented them, and what others are able to do out of that stock of special grace with which God hath blessed them, should have betrayed them into too low and too narrow apprehensions touching the necessity of additional supplies from God for the issue∣ing of common grace into special, and for the maintenance, activity, and growth of special grace it self. And there is too much cause to fear also, That the largness of manies apprehensions touching what God hath already given in this kind, hath contributed much towards the making of their dependance upon God low and little, and their applications to him weak and faint for further supplies, and conse∣quently their receptions in this kind, to amount but to little.

Which if such a thing be (as is too much cause to fear) then I am perswaded that this is the true reason why many whose judgements run too much this way, are less spiritual, are flatter and duller Christians, less versed in the Work of God upon the heart, whose Religion lies more in matters of a Controversal and Disputable na∣ture, or in matters of external Form and Order. And while men are busied and taken up with the skirts and borders of Religion, and in the mean while neglect their inward and close communion with God, and study of their own hearts, and their spiritual trade and intercourse with God, it's no marvel if they be found but huskish, dry, and barren in the power of holiness, and experimental part of a Christian. For surely the Spirit of God does not take pleasure in this or that opinion which men hold in Religion, but as it serves them in bringing them neerer to him, and causing them to prize him, his grace and presence more, and working in them a greater love of his likeness, and longing after the power of his grace to conform them to it.

Nor is the other extream Opinion touching mens being meer Passives in the hand of Grace, and that Grace alwayes works it's effects in men in an irresistable way, any better friend (I conceive) to the thriving way of depending upon God for more grace in a due use of what they have alreay received. For as the Opinion of mens having more power than they have, or that that power which they have, is more conducible to the principal end, Salvation, then in∣deed it is, obstructs their applications to, and dependance upon God for what is indeed necessary on this behalf; so does an Opinion of having received no power at all, freez the Soul, and bind up the faculties of it from using and improving that power which it hath from God, in seeking of more, and consequently deprives them of receiving more, or at least of so much more, as otherwise they might have.

[Sect. 13] All which I have noted for Caution, lest while men are striving who shall approve themselves the greatest friends to the grace of God in point of Opinion, they should in the mean while fall short of the powerful and saving effects of it in their own hearts. And since the end of all Doctrines and Ordinances in Religion, and con∣sequently of every particular Branch, Point, and Opinion concer∣ning them, is to bring men back again to God, and to restore them to his likeness and similitude, it concerns every man therefore in his holding and managing any matters of Controversie hereabout, to be so true to his own and others Souls, as thereby to drive on the principal end of all, and to steer himself in holding or letting go Opinions, as they appear consonant or repugnant to that end.