Now to rectify this error, the way is not wholly to reject all use of such evidences, but to order them; both for the season, as also the issue of them: For the reason, so as that the use of them go not before, but still should follow after an address of faith first renewed, & acts thereof put forth upon Christ himself. Thus whensoever we would go down into our own hearts, and take a view of our graces, let us be sure first to look wholly out of our selves unto Christ, as our justification, and to close with him immediately; and this as if we had no present, or by past grace, to evidence our being in him. And if then whilst faith is thus immediately clasping about Christ, as sitting upon his Throne of Grace, we find either present or fore-past graces coming in as Hand-maids, to attend and witness to the truth of this adherence unto Christ, (as after such single and absolute acts of faith, it oftentimes falls out.) The Holy Ghost (without whose light they shine not) bearing witness with our spirits, that is, our graces, as well as to our spirits. And then again, for the issue of them, if in the closure of all, we again let fall our viewing and comforting our selves in them, or this their testimony, and begin afresh (upon this encouragement) to act faith upon Christ immediately with a redoubled strength: if thus (I say) we make such evidences to be subservient only unto faith, (whilst it makes Christ its Alpha & Omega, the beginning and end of all) this will be no prejudice at all to Christs glory or the workings of faith it self; for by this course the life of faith is still actually maintained, and kept upon wing in its full ure, and exercise towards Christ alone for justification. Whereas many Christians do habitually make that only but as a supposed or taken ⟨image 4⟩for granted principle, which they seldom use, but have laid up for a time of need: But actually live more in the view and comfort of their own graces, and the gracious workings thereof in duties towards Christ.
Now to rectifie this errour, the way is not wholly to reject all use of such evidences, but to order them; both for the season, as also the issue of them: For the reason, so as that the use of them goe not before, but still should follow after an addresse of faith first renewed, & acts thereof put forth upon Christ himselfe. Thus whensoever wee would goe downe into our owne hearts, and take a view of our graces, let us be sure first to looke wholly out of our selves unto Christ, as our justification, and to cloze with him immediately; and this as if we had no present, or by past grace, to evidence our being in him. And if then whilst faith is thus immediately clasping about Christ, as sitting upon his Throne of Grace, we finde either present or fore-past graces comming in as Hand-maids, to attend and witnesse to the truth of this adherence unto Christ, (as after such single and absolute acts of faith, it oftentimes falls out.) The Holy Ghost (without whose light they shine not) bearing witnesse with our spirits, that is, our graces, as well as to our spirits. And then againe, for the issue of them, if in the closure of all, we again let fall our viewing and comforting our selves in them, or this their testimony, and begin afresh (upon this encouragement) to act faith upon Christ immediately with a redoubled strength: if thus (I say) we make such evidences to be subservient onely unto faith, (whilst it makes Christ its Alpha & Omega, the beginning and end of all) this will be no prejudice at all to Christs glory or the workings of faith it selfe; for by this course the life of faith is still actually maintained, and kept upon wing in its full ure, and exercise towards Christ alone for justification. Whereas many Christians doe habitually make that onely but as a supposed or taken ⟨image 4⟩for granted principle, which they seldome use, but have laid up for a time of need: But actually live more in the view and comfort of their owne graces, and the gracious workings thereof in duties towards Christ.
