heart of a man, that hath been sincere in them, for any end and purpose that he shall use them. But now for the righteousness of Christ, that is without him, he seeth it not, experiences it not, the spirit that is within him knows nothing of it, he hath no acquaintance with it, but merely as it is revealed and proposed in the promises, wherein yet it is nowhere said to him in particular, that it is his, and was provided for him, but only that it is so to and for believers. Now for a man to cast away that which he hath seen, for that which he hath not seen; to refuse that which promises to give him a fair entertainment and supportment in the presence of God, and which he is sure is his own, and cannot be taken from him, for that which he must venture on, upon the word of promise against ten thousand doubts, and fears, and temptations, that it belongs not to him; this requires humbling of the soul before God; and this the heart of a man is not easily brought unto: every man must make a venture for his future state and condition. The question only is, upon what he shall venture it? Our own obedience is at hand, and promises fairly to give assistance and help : for a man therefore wholly to cast it aside upon the naked promise of God to receive him in Christ, is a thing that the heart of man must be humbled unto. There is nothing in a man that will not dispute against this captivity of itself: innumerable proud reasonings and imaginations are set up against it; and when the mind and discursive notional part of the soul is overpowered with the truth, yet the practical principle of the will and the affections will exceedingly tumultuate against it. But this is the law of God's grace, which must be submitted unto, if we will walk with him. The most holy, wise, and zealous, who have yielded the most constant obedience unto God, whose good works, and godly conversation, have shone as lights in the world, must cast down all these crowns at the foot of Jesus, renounce all for him, and the righteousness that he hath wrought out for us. All must be sold for the pearl, all parted with for Christ. In the strictest course of exactest obedience in us, we are to look for a righteousness wholly without us.

[4.] We must humble ourselves to place our obedience on a new foot of account, and yet to pursue it with no less diligence than if it stood upon the old. Eph. ii. 8—10. 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. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.' If not of works, then what need of works any more? The first end appointed to our obedience was, that we might be saved. This end, it seems, is taken away: our works and duties are excluded from any efficiency in compassing of that end: for if it be of works, then 'grace is no more grace;' Gal. ii. 21. Then let us lay all works and obedience aside, and sin that grace may abound. That many did, that many do make this use of the grace of God, is most evident; so turning it into lasciviousness. But, saith the apostle, there is more to be said about works than so: their legal end is changed, and the old foundation they stood upon is taken away; but there is a new constitution making them necessary; a new obligation, requiring them no less exactly of us, than the former did, before it was disannulled: so ver. 10. We are his workmanship, created in Christ Jesus unto good works.' God, saving us by grace, hath on that account, appointed that we should walk in obedience. There is this difference: before, I was to perform good works, because I was to be saved by them; now, because I am saved without them. God saving us in Christ by grace, hath appointed, that we shall perform that in a way of acknowledgment of our free salvation, which before we were to do to be saved. Though works left no room at all for grace, yet grace leaves room for works, though not the same they had before grace came. This then are we to humble ourselves to; to be as diligent in good works, and all duties of obedience, because we are saved without them, as we could be to be saved by them. He that walks with God, must humble his soul to place all his obedience on this foot of account. He hath saved us freely, only let our conversation be as beseemeth the gospel. How this principle is effectual in believers, as to the crucifying of all sin, Paul declares, Rom. vi. 14. Sin shall not have dominion over you; for ye are not under the law, but under grace.' The argument to carnal reason would lie quite contrary. If we are not under the law, that is, the condemning power of the law, then let sin have its dominion, power, sway. Did not the law forbid sin

under pain of damnation? Cursed is every one that continueth not,' &c. Did not the law command obedience with the promise of salvation? The man that doth the things of it, shall live therein.' If then the law be taken away from having power over us, to these ends and purposes, as to forbid sin with terror of damnation, and command obedience for righteousness and salvation; what need we perform the one, or avoid the other? Why, upon this account, saith the apostle, that we are under grace, which, with new ends, and on new motives and considerations, requires the one, and forbids the other.

Have we now, or do we constantly humble ourselves to this part of the law of God's grace; that we build up and establish our obedience on grace, and not on the law; on motives of love, not fear; from what God hath done for us in Christ, rather than from what we expect, because 'eternal life is the gift of God, through Jesus Christ our Lord.'

[5.] We are to humble ourselves to this, that we address ourselves to the performance of the greatest duties, being fully persuaded that we have no strength for the least. This is that which lies so cross to flesh and blood, that our souls must be humbled to it, if ever we are brought to it, and yet without this there is no walking with God. There are great and mighty duties to be performed in our walking with God in a way of gospel obedience: there is cutting off right hands, plucking out right eyes, denying, yea, comparatively hating father, mother, and all relations, dying for Christ, laying down our lives for the brethren, crucifying the flesh, cutting short all earthly desires, keeping the body in subjection, bearing the cross, self-denial, and the like; which, when they come to be put in practice, will be found to be great and mighty duties. This is required in the law of grace, that we undertake, and go through with these all our days, with a full assurance and persuasion, that we have not strength of ourselves, or in ourselves, to perform the least of them. We are not sufficient of ourselves,' saith the apostle, 2 Cor. iii. 5. We cannot think a good thought: Without Christ we can do nothing;' John xv. 5. This to a carnal heart, looks like making of brick without straw. A hard saying it is, 'who can bear it?' May not men sit down

and say, 'Why doth he yet complain?' Is he not austere, reaping where he hath not sown? 'Are his ways equal?' Yea, most equal, righteous, and gracious. For this is the design of his thus dealing with us, that upon our addressing ourselves to any duty, we should look to him from whom are all our supplies, and thereby receive strength for what we have to do. How unable was Peter to walk upon the water? Yet, when Christ bids him come, he ventures in the midst of the sea, and with the command hath strength communicated to support him. God may call us to do or suffer what he pleases, so that his call have an efficacy with it to communicate strength for the performance of what he calls us to; Phil. i. 29.

This, I say, are we to humble ourselves unto; not only in the general, to reckon that the duties that are required of us, are not proportioned to the strength residing in us, but to the supply laid up for us in Christ; but also to lie under such an actual conclusion in every particular duty that we address ourselves to. This, in civil and natural things, were the greatest madness in the world; nor is it needful that you should add any farther discouragement to a man from attempting any thing, than to convince him that he hath no strength or ability to perform, or go through with it: once persuade him of that, and there is an end of all endeavours; for who will wear out himself about that which it is impossible he should attain? It is otherwise in spirituals; God may require any thing of us, that there is strength laid up in Christ for, enough to enable us to perform it: and we may by faith attempt any duty, though never so great, if there be grace to be obtained for it from Christ. Hence is that enumeration of the great things done by believers, through faith, utterly beyond their own strength and power, Heb. xi. 33, 34. 'Out of weakness were made strong.' When they entered upon the duty, they were weakness itself, but in the performance of it grew strong, by the supply that was administered. So we are said to come to Christ to find grace to help in time of need,' Heb. iv. 16. when we need it, as going about that which we have no might nor power for.

This is the way to walk with God, to be ready and willing to undergo any duty, though never so much above or beyond our strength, so we can see that in Christ there is a

supply. The truth is, he that shall consider what God requires of believers, would think them to have a stock of spiritual strength, like that of Samson's; since they are to fight with principalities and powers, contend against the world, and self, and what not: and he that shall look upon them, will quickly see their weakness and inability. Here lies the mystery of it; the duties required of them are proportioned to the grace laid up for them in Christ, not to what they are at any time themselves intrusted withal.

[6.] This also is another thing we are to humble ourselves unto; to be contented to have the sharpest afflictions accompanying and attending the strictest obedience. Men walking closely with God, may perhaps have some secret reserves for freedom from trouble in this life: hence they are apt to think strange of a fiery trial, 1 Pet. iv. 12. and therefore when it comes upon them, they are troubled, perplexed, and know not what it means, especially if they see others prospering, and at rest in the land, who know not God. Their estates are ruined, names blasted, bodies afflicted with violent diseases, children taken away, or turning profligate and rebellious, life in danger every hour, perhaps killed all the day long hereupon they are ready to cry with Heze kiah, Isa. xxxviii. 3. Lord remember;' or to contend about the business, as Job did, being troubled that he was disappointed in his expectation of dying in his nest. But this frame is utterly contrary to the law of the grace of God, which is, that the children that he receives are to be chastised: Heb. vii. 5. that they are to undergo whatever chastening he will call them to: for having made the captain of their salvation perfect through all manner of sufferings, he will make his conformable to him. This, I say, is part of the law of the grace of God, that in the choicest obedience we willingly undergo the greatest afflictions. The management of this principle between God and Job, were worth while to consider; for although he disputed long, yet God left him not until he brought him to own it, and to submit unto it with all his heart. This will farther appear in Our second head, about submitting to the law of the providence: of God. The truth is, to help our poor weak hearts in this business, to prevent all sinful repinings, disputes, and the

VOL. XVI.