{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_12311/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_12311","id":"gutenberg_12311","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/12311","summary":null,"tags":["Bible. John XIV, 6 -- Criticism, interpretation, etc.","Category: Religion/Spirituality","Jesus Christ","Justification (Christian theology)","Sanctification"],"text":"CHRIST\n\nTHE WAY, THE TRUTH, AND\nTHE LIFE.\n\nBY THE LATE\nREV. JOHN BROWN,\nMINISTER OF THE GOSPEL AT WAMPHRAY.\n\nWRITTEN DURING THE TIME OF HIS BANISHMENT IN HOLLAND.\n\n       *       *       *       *       *\n\n\"Jesus saith unto him, I am the way, and the truth, and the life: no man\ncometh unto the Father, but by me.\"--JOHN XIV. 6.\n\n       *       *       *       *       *\n\nCONTENTS.\n\n       *       *       *       *       *\n\nDedication\n\nThe Author to the Reader\n\nRecommendation\n\nCHAPTER I.\n\nIntroduction, with some general observations from the cohesion.\n\nCHAPTER II.\n\nOf the words themselves in general.\n\nCHAPTER III.\n\nHow Christ is the Way in general. \"I am the Way.\"\n\nCHAPTER IV.\n\nHow Christ is made use of for Justification as a Way.\n\nCHAPTER V.\n\nHow Christ is to be made use of, as the Way, for sanctification in\ngeneral.\n\nCHAPTER VI.\n\nHow Christ is to be made use of, in reference to the killing and\ncrucifying of the Old Man.\n\nCHAPTER VII.\n\nHow Christ is to be made use of, in reference to growing in grace.\n\nCHAPTER VIII.\n\nHow to make use of Christ for taking the guilt of our daily\nout-breakings away.\n\nCHAPTER IX.\n\nHow to make use of Christ for cleansing of us from out daily spots.\n\nCHAPTER X.\n\nSome generals proposed.\n\nCHAPTER XI.\n\nMore particularly in what respect Christ is called the Truth.\n\nCHAPTER XII.\n\nSome general uses from this useful truth, that Christ is the Truth.\n\nCHAPTER XIII.\n\nHow to make use of Christ as the Truth, for growth in knowledge.\n\nCHAPTER XIV.\n\nHow to make use of Christ, as Truth, for comfort, when truth is\noppressed and borne down.\n\nCHAPTER XV.\n\nHow to make use of Christ for steadfastness, in a time when truth is\noppressed and borne down.\n\nCHAPTER XVI.\n\nHow to make use of Christ as the Truth, when error prevaileth, and the\nspirit of error carrieth many away.\n\nCHAPTER XVII.\n\nHow to make use of Christ as the Truth, that we may get our case and\ncondition cleared up to us.\n\nCHAPTER XVIII.\n\nHow we shall make use of Christ as the Truth, that we may win to right\nand suitable thoughts of God.\n\nCHAPTER XIX.\n\n\"And the Life.\" How Christ is the Life.\n\nCHAPTER XX.\n\nSome general uses.\n\nCHAPTER XXI.\n\nHow to make use of Christ as the Life, when the believer is so sitten-up\nin the ways of God, that he can do nothing.\n\nCHAPTER XXII.\n\nHow Christ is to be made use of as our Life, in case of heartlessness\nand fainting through discouragements.\n\nCHAPTER XXIII.\n\nHow to make use of Christ as the Life, when the soul is dead as to duty.\n\nCHAPTER XXIV.\n\nHow shall the soul make use of Christ, as the Life, which is under the\nprevailing power of unbelief and infidelity.\n\nCHAPTER XXV.\n\nHow Christ is made use of as the Life, by one that is so dead and\nsenseless, as he cannot know what to judge of himself, or his own case,\nexcept what is naught.\n\nCHAPTER XXVI.\n\nHow is Christ, as the Life, to be applied by a soul that misseth God's\nfavour and countenance.\n\nCHAPTER XXVII.\n\nHow shall one make use of Christ as the Life, when wrestling with an\nangry God because of sin?\n\nCHAPTER XXVIII.\n\nNo man cometh to the Father but by me.\n\nCHAPTER XXIX.\n\nHow should we make use of Christ, in going to the Father, in prayer, and\nother acts of worship?\n\n\n\n\nDEDICATION.\n\n       *       *       *       *       *\n\nTO THE RIGHT HONOURABLE AND RELIGIOUS LADY, THE LADY STRATHNAVER.\n\nMADAM,\n\nJesus Christ himself being the chief corner-stone, in whom all the\nbuilding fitly framed together, groweth unto an holy temple in the Lord;\nas it ought to be the principal concern of all who have not sitten down\non this side of Jordan to satisfy their souls (once created for, and in\ntheir own nature requiring, in order to satisfaction, spiritual,\nimmortal, and incorruptible substance,) with husks prepared for beasts,\nto be built in and upon this corner-stone, for an habitation of God,\nthrough the Spirit; so it ought to be the main design and work of such\nas would be approven of God as faithful labourers and co-workers with\nGod, to be following the example of him who determined not to know\nanything among those he wrote unto, save Jesus Christ and him crucified.\nO! this noble, heart-ravishing, soul-satisfying mysterious theme, Jesus\nChrist crucified, the short compend of that uncontrovertibly great\nmystery of godliness, God manifest in the flesh, justified in the\nspirit, seen of angels, preached unto the Gentiles, believed on in the\nworld, received up into glory, wherein are things the angels desire to\nlook unto, or with vehement desire bend, as it were, their necks, and\nbow down their heads to look and peep into, (as the word used, I Pet. i.\n12, importeth) is a subject for angelical heads to pry into, for the\nmost indefatigable and industrious spirits to be occupied about. The\nsearching into, and studying of this one truth, in reference to a\nclosing with it as our life, is an infallible mark of a soul divinely\nenlightened, and endued with spiritual and heavenly wisdom; for though\nit be unto the Jews a stumbling-block, and to the Greeks foolishness,\nyet unto them who are called, it is Christ the power of God, and the\nwisdom of God, because the foolishness of God is wiser than men, and the\nweakness of God is stronger than men. O what depths of the manifold\nwisdom of God are there in this mystery! The more it is preached, known,\nand believed aright, the more it is understood to be beyond\nunderstanding, and to be what it is--a mystery. Did ever any preacher or\nbeliever get a broad look of this boundless ocean, wherein infinite\nwisdom, love that passeth all understanding, grace without all\ndimensions, justice that is admirable and tremendous, and God in his\nglorious properties, condescensions, high and noble designs, and in all\nhis perfections and virtues, flow over all banks; or were they ever\nadmitted to a prospect hereof in the face of Jesus Christ, and were not\nmade to cry out, O the depth and height, the breadth and length! O the\ninconceivable, and incomprehensible boundlessness of all infinitely\ntranscendent perfections! Did ever any with serious diligence, as\nknowing their life lay in it, study this mysterious theme, and were not\nin full conviction of soul, made to say, the more they promoved in this\nstudy, and the more they descended in their divings into this depth, or\nsoared upward in their mounting speculations in this height, they found\nit the more an unsearchable mystery! The study of other themes (which,\nalas! many who think it below them to be happy, are too much occupied\nin) when it hath wasted the spirits, wearied the mind, worn the body,\nand rarified the brain to the next degree unto a distraction, what\nsatisfaction can it give as to what is attained, or encouragement as to\nfuture attainments? And when, as to both these, something is had, and\nthe poor soul puffed up with an airy and fanciful apprehension of having\nobtained some great thing, but in truth a great nothing, or a nothing\npregnant with vanity and vexation of spirit, foolish twins causing no\ngladness to the father, \"for he that increaseth knowledge increaseth\nsorrow,\" Eccles. i. 18. What peace can all yield to a soul reflecting on\nposting away time, now near the last point, and looking forward to\nendless eternity? Oh the thoughts of time wasted with, and fair\nopportunities of good lost by the vehement pursuings and huntings after\nshadows and vanities, will torment the soul by assaulting it with\npiercing convictions of madness and folly, in forsaking all to overtake\nnothing; with dreadful and soul-terrifying discourses of the saddest of\ndisappointments, and with the horror of an everlasting and irrecoverable\nloss. And what hath the laborious spirit then reaped of all the travail\nof his soul, when he hath lost it? But, on the other hand, O what\ncalmness of mind, serenity of soul, and peace of conscience, because of\nthe peace of God which passeth all understanding, will that poor soul\nlook back, when standing on the border of eternity, on the bygone days\nor hours it spent in seeking after, praying and using all appointed\nmeans for some saving acquaintance with, and interest in this only soul\nup-making, and soul-satisfying mystery; and upon its yielding up itself,\nthrough the efficacious operations of the Spirit of grace, wholly,\nwithout disputing, unto the powerful workings of this mystery within;\nand in becoming crucified with Christ, and living through a crucified\nChrist's living in it, by his Spirit and power. And with what rejoicing\nof heart, and glorious singing of soul, will it look forward to\neternity, and its everlasting abode in the prepared mansions,\nremembering that there its begun study will be everlastingly continued,\nits capacity to understand that unsearchable mystery will be\ninconceivably greater; and the spiritual, heavenly and glorious joy,\nwhich it will have in that practical reading its divinity without book\nof ordinances, will be its life and felicity for ever? And what peace\nand joy in the Holy Ghost, what inward inexpressible quiet and\ncontentment of mind will the soul enjoy in dwelling on these thoughts,\nwhen it shall have withal the inward and well-grounded persuasion of its\nright through Christ, to the full possession of that all which now it\ncannot conceive, let be comprehend; the foretastes whereof filleth it\nwith joy unspeakable and full of glory, and the hope of shortly landing\nthere, where it shall see and enjoy, and wonder and praise, and rest in\nthis endless and felicitating work, making it to sing while passing\nthrough the valley and shadow of death? O if this were believed! O that\nwe were not drunk to a distraction and madness, with the adulterous-love\nof vain and airy speculations, to the postponing, if not utter\nneglecting, of this main and only up-making work, of getting real\nacquaintance with, and a begun possession of this mystery in our souls,\nChrist, the grand mystery, formed within us, living and working within\nus by his Spirit, and working us up into a conformity unto, and an\nheart-closing with God manifested in the flesh, that we may find in\nexperience, or at least in truth and reality, have a true transumpt of\nthat gospel mystery in our souls! Oh, when shall we take pleasure in\npursuing after this happiness that will not flee from us, but is rather\npursuing us! when shall we receive with joy and triumph, this King of\nglory that is courting us daily, and is seeking access and entry into\nour souls! Oh, why cry we not out in the height of the passion of\nspiritual longing and desire, O come Lord Jesus, King of glory, with\nthine own key, and open the door, and enlarge and dilate the chambers of\nthe soul, that thou may enter and be entertained as the King of glory,\nwith all thy glorious retinue, to the ennobling of my soul, and\nsatisfying of all the desires of that immortal spark? Why do we not\ncovet after this knowledge which hath a true and firm connexion with all\nthe best and truly divine gifts. O happy soul that is wasted and worn to\na shadow, if that could be, in this study and exercise, which at length\nwill enliven, and, as it were, bring in a new heavenly and spiritual\nsoul into the soul, so that it shall look no more like a dead\ndis-spirited thing out of its native soil and element, but as a free,\nelevated, and spiritualized spirit, expatiating itself and flying abroad\nin the open air of its own element and country. O happy day, O happy\nhour that is really and effectually spent in this employment! What would\nsouls, swimming in this ocean of pleasures and delights care for? Yea,\nwith what abhorrency would they look upon the bewitching allurements of\nthe purest kind of carnal delights, which flow from the mind's\nsatisfaction in feeding on the poor apprehensions, and groundlessly\nexpected comprehensions of objects, suited to its natural genius and\ncapacity? O what a more hyperbolical exceeding and glorious satisfaction\nhath a soul in its very pursuings after (when it misseth and cannot\nreach) that which is truly desirable! How doth the least glimpse through\nthe smallest cranie, of this glorious and glorifying knowledge of God in\nChrist, apprehended by faith, raise up the soul to that pitch of joy and\nsatisfaction which the knowledge of natural things, in its purest\nperfection, shall never be able to cause; and to what a surmounting\nmeasure of this joy and contentation will the experiencing and feeling,\nby spiritual sense, the sweet and relish of this captivating, and\ntranscendently excellent knowledge raise the soul unto? O must not this\nbe the very suburbs of heaven to the soul! When the soul thus seeth and\napprehendeth God in Christ, and that as its own God through Christ, (for\nas all saving knowledge draweth out the soul unto an embracing and\nclosing with the object, so it bringeth in the object to the making up\nof the reciprocal union and in-being) it cannot but admire with\nexultation, and exult with admiration, at that condescendence of free\ngrace that hath made it, in any measure, capable of this begun glory,\nand will further make it meet, by this begun glory, to be a partaker of\nthe inheritance of the saints in light. And what will a soul that hath\ntasted of the pure delights of this river of gospel manifestations, and\nhath seen, with soul-ravishing delights, in some measure, the manifold\nwisdom of God wrapped up therein; and the complete and perfect symmetry\nof all the parts of that noble contexture, and also the pure design of\nthat contrivance to abase man, and to extol the riches of the free grace\nof God, that the sinner, when possessed of all designed for him and\neffectuated in him thereby, may know who alone should wear the crown and\nhave all the glory; what, I say, will such a soul see in another gospel\n(calculated to the meridian of the natural, crooked, and corrupt temper\nof proud men, who is soon made vain of nothing, which, instead of\nbringing a sinner, fallen from God through pride, back again to the\nenjoyment of him, through a Mediator, doth but foster that innate plague\nand rebellion, which and procured his first excommunication from the\nfavour, and banishment out of the paradise of God,) that shall attract\nits heart to it, and move it to a compliance with it? When the poor\nsinner that hath been made to pant after a Saviour, and hath been\npursued to the very ports of the city of refuge by the avenger of blood,\nthe justice of God, hath tasted and seen how good God is, and felt the\nsweetness of free love in a crucified Christ, and seen the beauty and\nglory of the mystery of his free grace, suitably answering and\novercoming the mystery of its sin and misery; O what a complacency hath\nhe therein, and in the way of gospel salvation, wherein free grace is\nseen to overflow all banks, to the eternal praise of the God of all\ngrace. How saltless and unsavoury will the most cunningly-devised and\npatched-together mode of salvation be, that men, studying the perversion\nof the gospel, and seeking the ruin of souls with all their skill,\nindustry, and learning, are setting off with forced rhetoric, and the\nartifice of words of man's wisdom, and with the plausible advantages of\na pretended sanctity, and of strong grounds and motives unto diligence\nand painfulness, to a very denying and renouncing Christian liberty,\nwhen once it is observed, how it entrencheth upon, and darkeneth lustre,\nor diminisheth the glory of free grace, and hath the least tendency to\nthe setting of the crown on the creature's head, in whole or in part?\nThe least perception, that hereby the sinner's song, \"ascribing\nblessing, honour, glory, and power unto him that was slain, and hath\nredeemed them to God by his blood, out of every kindred, and tongue, and\npeople, and nation; and hath made them, unto their God, kings and\npriests,\" shall be marred, will be enough to render that device\ndetestable, and convince the soul, that it is not the gospel of the\ngrace of God and of Christ, but rather the mystery of iniquity. What a\npeculiar savouriness doth the humbled believer find in the doctrine of\nthe true gospel-grace, and the more that he be thereby made nothing, and\nChrist made all; that he in his highest attainments be debased, and\nChrist exalted; that his most lovely peacock feathers be laid, and the\ncrown flourish on Christ's head; that he be laid flat, without one foot\nto stand upon, and Christ the only supporter and carrier of him to\nglory; that he be as dead without life, and Christ live in him, the more\nlovely, the more beautiful, the more desirable and acceptable is it unto\nhim. O what a complacency hath the graced soul in that contrivance of\ninfinite wisdom, wherein the mystery of the grace of God is so\ndisplayed, that nothing appeareth from the lowest foundation-stone to\nthe uppermost cope-stone but grace, grace, free grace making up all the\nmaterials, and free grace with infinite wisdom cementing all? The\ngracious soul can be warm under no other covering but what is made of\nthat web, wherein grace, and only grace, is both wooft and warp; and the\nreason is manifest, for such an one hath the clearest sight and\ndiscovery of his own condition, and seeth that nothing suiteth him and\nhis case but free grace; nothing can make up his wants but free grace;\nnothing can cover his deformities but free grace; nothing can help his\nweaknesses, shortcomings, faintings, sins, and miscarriages but free\ngrace. Therefore is free grace all his salvation and all his desire. It\nis his glory to be free grace's debtor for evermore; the crown of glory\nwill have a far more exceeding and eternal weight, and be of an\nhyperbolically hyperbolic and eternal weight, and yet easily carried and\nworn, when he seeth how free grace and love hath lined it, and free\ngrace and free love sets it on and keeps it on for ever; this makes the\nglorified saint wear it with ease, by casting it down at the feet of the\ngracious and loving purchaser and bestower. His exaltation is the\nsaint's glory, and by free grace, the saints receiving and holding all\nof free grace, is he exalted. O what a glory is it to the saint, to set\nthe crown of glorious free grace with his own hands on the head of such\na Saviour, and to say, \"Not unto me, not unto me, but unto thee, even\nunto thee alone, be the glory for ever and ever.\" With what delight,\nsatisfaction, and complacency will the glorified saint, upon this\naccount, sing the redeemed and ransomed their song? And if the result\nand effect of free grace will give such a sweet sound there, and make\nthe glorified's heaven, in some respects, another thing, or at least, in\nsome respect, a more excellent heaven than Adam's heaven would have\nbeen; for Adam could not have sung the song of the redeemed; Adam's\nheaven would not have been the purchase of the blood of God; nor would\nAdam have sitten with Christ Redeemer on his throne; nor would there\nhave been in his heaven such rich hangings of free grace, nor such\nmansions prepared by that gracious and loving husband, Christ, who will\ncome and bring his bought bride home with him. Seeing, I say, heaven,\neven upon the account of free grace, will have such a special, lovely,\ndesirable, and glorious lustre, O bow should grace be prized by us now!\nHow should the gospel of the grace of God be prized by us! What an\nantipathy to glory, as now prepared and dressed up for sinful man, must\nthey shew, whose whole wits and parts are busied to darken the glory of\nthat grace, which God would have shining in the gospel; and who are at\nso much pains and labour to dress up another gospel, (though the apostle\nhath told us, Gal. i. 7, that there is not another,) wherein\ngospel-grace must stand by, and law-grace take the throne, that so man\nmay sacrifice to his own net, and burn incense to his own drag, and may,\nat most, be grace's debtor in part; and yet no way may the saved man\naccount himself more grace's debtor, than the man was who wilfully\ndestroyed himself in not performing of the conditions; for grace, as the\nnew gospellers, or rather gospel-spillers mean and say, did equally to\nboth frame the conditions, make known to the contrivance, and tender the\nconditional peace and salvation. But as to the difference betwixt Paul\nand Judas, it was Paul that made himself to differ, and not the free\ngrace of God determining the heart of Paul by grace to a closing with\nand accepting of the bargain. It was not grace that wrought in him both\nto will and to do. It was he, and not the grace of God in him; what is\nmore contradictory to the gospel of the grace of God? And yet vain man\nwill not condescend to the free grace of God. Pelagianism and\nArminianism needeth not put a man to much study, and to the reading of\nmany books, to the end it may be learned, (though the patrons hereof\nlabour hot in the very fires, to make their notions hang together, and\nto give them such a lustre of unsanctified and corrupt reason, as may be\ntaking with such as know no other conduct in the matters of God,) for\nnaturally we all are born Pelagians and Arminians. These tenets are\ndeeply engraven in the heart of every son of fallen Adam. What serious\nservant of God findeth not this, in his dealing with souls, whom he is\nlabouring to bring into the way of the gospel? Yea, what Christian is\nthere, who hath acquaintance with his own heart, and is observing its\nbiasses, and corrupt inclinations, that is not made to cry out, O\nwretched man that I am! who shall deliver me from these dregs of\nPelagianism, Arminianism, and Jesuitism, which I find yet within my\nsoul? Hence, it may seem no wonderful or strange thing (though, after so\nmuch clear light, it may be astonishing to think, that now, in this age,\nso many are so openly and avowedly appearing for this dangerous and\ndeadly error,) to us, to hear and see this infection spreading and\ngaining ground so fast, there needeth few arguments or motives to work\nup carnal hearts to an embracing thereof, and to a cheerful acquiescing\ntherein; little labour will make a spark of fire work upon gunpowder.\nAnd, methinks, if nothing else will, this one thing should convince us\nall of the error of this way, that nature so quickly and readily\ncomplieth therewith. For who, that hath an eye upon, or regard of such\nthings, seeth not what a world of carnal reasonings, objections,\nprejudices, and scruples, natural men have in readiness against the\ngospel of Christ; and with what satisfaction, peace, and delight they\nreason and plead themselves out of the very reach of free grace; and\nwhat work there is to get a poor soul, in any measure wakened and\nconvinced of its lost condition, wrought up to a compliance with the\ngospel-way of salvation? How many other designs, projects, and essays\ndoth it follow, with a piece of natural vehemency and seriousness,\nwithout wearying, were it even to the wasting of its body and spirits,\nlet be its substance and riches, before it be brought to a closing with\na crucified Mediator, and to an accounting of all its former workings,\nattainments, and painful labourings and gain, as loss for Christ, and\nfor the excellency of the knowledge of Christ, and as dung that it may\nwin Christ, and be found in him, not having its own righteousness, which\nis of the law, but that which is through the faith of Christ, the\nrighteousness which is of God by faith, Phil. iii. 7-9. And may it not\nseem strange, that now, after so many have found, through the grace of\nGod, the sweet experience of the gracious workings of the gospel-grace\nof God upon their hearts, and so are in case, as having this witness\nwithin them, to give verdict against those assertions, yea, more, and\nmany more than were in several ages before; yet Satan should become so\nbold as to vent these desperate opinions, so diametrically opposite to\nthe grace of God declared in the gospel, and engraven in the hearts of\nmany hundreds by the finger of God, confirming, in the most undoubted\nmanner, the truth of the gospel doctrines. This would seem to say, that\nthere are such clear sunshine days of the gospel, and of the Son of Man\na-coming (and who can tell how soon this night shall be at an end?) that\nall these doctrines of nature shall receive a more conspicuous and\nshameful dash than they have received for these many ages. Hithertil\nwhen Satan raised up and sent forth his qualified instruments for this\ndesperate work, God always prepared carpenters to fright these horns,\nand thus gospel truth came forth, as gold out of a furnace, more clear\nand shining: And who can tell but there may be a dispensation of the\npure grace of God, in opposition to these perverting ways of Satan, yet\nto come, that, as to the measure of light and power, shall excel\nwhatever hath been since the apostles' days. Even so, come, Lord Jesus.\nHowever, Madam, the grace of God will be what it is, to all the chosen\nand ransomed ones, they will find in it, which will make whatever cometh\nin competition therewith or would darken it, contemptible in their eyes:\nAnd happy they, of whom in this day wherein darkness covereth the earth,\nand gross darkness the people, it may be said, the Lord hath arisen upon\nthem, and his glory hath been seen upon them: For whatever others,\nwhose understanding is yet darkened, and they alienated from the life of\nGod through the ignorance that is in them, because of the blindness of\ntheir hearts, imagine of the gospel-grace, and however they discern\nnothing of the heavenly and spiritual glory of the grace of God; yet\nthey, being delivered or cast into the form and mould of the doctrine of\nthe gospel which they have obeyed from the heart, through the powerful\nand irresistible efficacy of the mighty grace of God, have seen such an\nalluring excellency in that gracious contrivance of infinite wisdom, to\nset forth the unparallelableness of the pure grace of God, and are daily\nseeing more and more of the graciousness and wisdom of that heavenly\ninvention, in its adequate suitableness to all their necessities, that\nas they cannot but admire and commend the riches of that grace that\ninterlineth every sentence of the gospel, and the greatness of that love\nthat hath made such a completely broad plaister to cover all their sores\nand wounds; so the longer they live, and the more they drink of this\npure fountain of heavenly nectar; and the more their necessities press\nthem to a taking on of new obligations, because of new supplies from\nthis ocean of grace, the more they are made to admire the wisdom and\ngoodness of the Author; and the more they are made to fall in love with\nto delight, and lose themselves in the thoughts of this incomprehensible\ngrace of God; yea, and to long to be there, where they shall be in\nbetter case to contemplate, and have more wit to wonder at, and better\ndexterity to prize, and a stronger head to muse upon, and a more\nenlarged heart to praise for this boundless and endless treasure of the\ngrace of God, with which they are enriched, through Jesus Christ. Sure,\nif we be not thus enamoured and ravished with it, it is because we are\nyet standing without, or, at most, upon the threshold and border of this\ngrace; were we once got within the jurisdiction of grace, and had\nyielded up ourselves unto the power thereof, and were living and\nbreathing in this air, O! how sweet a life might we have! What a kindly\nelement would grace be to us! As sin had reigned unto death, even so\ngrace should reign, through righteousness unto eternal life, by Jesus\nChrist our Lord, Rom. v. 21. Grace reigning within us through\nrighteousness, would frame and fit our souls for that eternal life that\nis insured to all who come once under the commanding, enlivening,\nstrengthening, confirming, corroborating, and perfecting power of grace.\nAnd seeking grace for grace, and so living, and walking, and spending\nupon grace's costs and charges; O how lively, and thriving proficients\nmight we be! The more we spend of grace (if it could be spent) the\nricher should we be in grace. O what an enriching trade must it be to\ntrade with free grace, where there is no loss, and all is gain, the\nstock, and gain, and all is insured; yea, more, labouring in grace's\nfield would bring us in Isaac's blessing an hundred-fold. But, alas! it\nis one thing to talk of grace, but a far other thing to trade with\ngrace. When we are so great strangers unto the life of grace, through\nnot breathing in the air of grace, how can the name of the Lord Jesus be\nglorified in us, and we in him, according to the grace of our God, and\nthe Lord Jesus Christ, Thess. i. 12. Consider we, what an affront and\nindignity it is unto the Lord dispensator of grace, that we look so lean\nand ill-favoured, as if there were not enough of the fattening bread of\nthe grace of God in our Father's house, or as if the great Steward, who\nis full of grace and truth, were unwilling to bestow it upon us, or\ngrudged us of our allowance, when the fault is in ourselves; we will not\nfollow the course that wise grace and gracious wisdom hath prescribed;\nwe will not open our mouth wide, that he might fill us; nor go to him\nwith our narrowed or closed mouths, that grace might make way for grace,\nand widen the mouth for receiving of more grace; but lie by in our\nleanness and weakness. And, alas! we love too well to be so. O but grace\nbe ill wared on us who carry so unworthily with it as we do; yet it is\nwell with the gracious soul that he is under grace's tutory and care;\nfor grace will care for him when he careth not much for it, nor yet\nseeth well to his own welfare; grace can and will prevent, yea, must\nprevent, afterward, as well as at the first; that grace may be grace,\nand appear to be grace, and continue unchangeably to be grace, and so\nfree grace. Well is it with the believer, whom grace has once taken by\nthe heart and brought within the bond of the covenant of grace; its\ndeadliest condition is not desperate. When corruption prevaileth to such\na height, that the man is given over for dead, there being no sense, no\nmotion, no warmth, no breath almost to be observed, yet grace, when\nviolently constrained by that strong distemper, to retire to a secret\ncorner of the soul, and there to lurk and lie quiet, will yet at length,\nthrough the receiving influences of grace promised in the covenant, and\ngranted in the Lord's good time, come out of its prison, take the\nfields, and recover the empire of the soul; and then the dry and\nwithered stocks, when the God of all grace will be as dew unto Israel,\nshall blossom and grow as the lily, and cast forth his roots as Lebanon;\nhis branches shall spread, and his beauty shall be as the olive-tree,\nand his smell as Lebanon. It is a happy thing either for church or\nparticular soul to be planted in grace's sappy soil, they lie open to\nthe warm beams of the Sun of Righteousness; and the winter blasts may be\nsharp and long; clouds may intercept the heat, and nipping frosts may\ncause a sad decay, and all the sap may return and lie, as it were,\ndormant in the root; yet the winter will pass, the rain will be over and\ngone, and the flowers will appear on the earth; the time of singing of\nbirds will come, and the voice of the turtle will be heard in the land;\nthen shall even the wilderness and solitary place be glad, and the\ndesert shall rejoice and blossom as the rose, it shall blossom\nabundantly, and rejoice even with joy and singing; the glory of Lebanon\nshall be given unto it, the excellency of Carmel and Sharon, they shall\nsee the glory of the Lord, and the excellency of our God. We wonder that\n'tis not always hot summer days, a flourishing and fruitful season, with\nsouls and with churches. But know we the thoughts of the Lord; see we to\nthe bottom of the deep contrivance of infinite wisdom? Know we the\nusefulness, yea, necessity of long winter nights, stormy blasts, rain,\nhail, snow, and frost? Consider we, that our state and condition, while\nhere, calleth for those vicissitudes, and requireth the blowing of the\nnorth as well as of the south winds? If we considered, how grace had\nordered all things for our best, and most for the glory and exaltation\nof grace, we would sit down and sing under the saddest of dispensations,\nand living by faith and hope, we would rejoice in the confident\nexpectation of a gracious outgate; for as long as grace predomineth (and\nthat will be until glory take the empire) all will run in the channel of\ngrace; and though now sense (which is oft faith's unfaithful friend)\nwill be always suggesting false tales of God, and of his grace unto\nunbelief, and raising thereby discontents, doubts, fears, jealousies,\nand many distempers in the soul, to its prejudice and hurt, yet in end,\ngrace shall be seen to be grace; and the faithful shall get such a full\nsight of this manifold grace, as ordering, tempering, timing,\nshortening, or continuing, of all the sad and dismal days and seasons\nthat have passed over their own or their mother's head, that they shall\nsee, that grace did order all, yea, every circumstance of all the\nvarious tossings, changes, ups and downs, that they did meet with. And O\nwhat a satisfying sight will that be, when the general assembly and\nchurch of the first-born, which are in-rolled in Heaven, and every\nindividual saint, shall come together, and take a view of all their\nexperience, the result of which shall be, grace began, grace carried on,\nand grace hath perfected all, grace was at the bottom of all? What\nshoutings, grace, grace unto it, will be there; when the head-stone\nshall be brought forth? What soul-satisfying complacency in, and\nadmiration at all that is past, will a back-look thereat yield, when\nevery one shall be made to say, grace hath done all well, not a pin of\nall the work of grace in and about me might have been wanted; now I see,\nthat the work of God is perfect, grace was glorious grace, and wise\ngrace, whatever I thought of it then. O what a fool have I been, in\nquarrelling at, and in not being fully satisfied with all that grace was\ndoing with me? O how little is this believed now?\n\nIn conscience, madam, that your ladyship (to me no ways known, but by a\nsavoury report) shall accept of this bold address, I recommend your\nladyship, my very noble lord your husband, and offspring, to the word of\nhis grace, and subscribe myself,\n\nMADAM,\n\nYour and their servant\n\nin the gospel and the grace of God.\n\nJOHN BROWN.\n\n\n\n\nTHE AUTHOR TO THE READER.\n\n\nCHRISTIAN READER,--After the foregoing address, I need not put thee to\nmuch more trouble: only I shall say, that he must needs be a great\nstranger in our Israel, or sadly smitten with that epidemic plague of\nindifferency, which hath infected many of this generation, to a\nbenumbing of them, and rendering them insensible and unconcerned in the\nmatters of God, and of their own souls, and sunk deep in the gulf of\ndreadful inconsideration, who seeth not, or taketh no notice of, nor is\ntroubled at the manifest and terrible appearances of the inexpressibly\ngreat hazard, our all, as Christians in this life, is this day exposed\ninto. I mean the mystery of the gospel of the grace of God, wherein the\nexceeding riches of his grace, in his kindness towards us, through\nChrist Jesus, hath been shown. We have enjoyed for a considerable time,\na clear and powerful dispensation hereof, in great purity and plenty;\nbut, alas! is it not manifest to all, that will not wilfully shut their\neyes, that this mercy and goodness of God hath been wickedly abused, and\nthe pure administration of his grace and love perfidiously sinned away,\nby this apostate generation. Are our spots this day the spots of his\nchildren? Are their fruits answerable to the Lord's pains and labour\nabout us, to be seen even amongst the greatest of professors? Is there\nthat gospel holiness, tenderness, watchfulness, growing in grace, and in\nthe knowledge of Jesus Christ, that growing up in Christ, in all things\nthat heavenly mindedness, that fellowship with the Father and with his\nSon Christ Jesus, and that conversation in heaven, that the\ndispensation of grace, we have been favoured with beyond many, and have\nbeen long living under, did call for at our hands? Alas! our grapes are\nbut wild and stinking. Wherefore (and who can think it strange, if it be\nso?) the Lord seemeth to be about to contend with us, by covering our\nhorizon with Egyptian darkness; many who would not receive the love of\nthe truth, that they might be saved, being already given up to strong\ndelusion, that they should believe a lie, and many more in hazard to be\ndrawn aside to crooked paths, by men of corrupt minds, who have been,\nand are still busy to vent and spread abroad, with no little petulancy\nand confidence, damnable doctrines, to the perverting of the doctrine of\nthe gospel of Jesus Christ, and to the subverting and overturning of the\nvery foundations of our hope and assurance; and that in such a way, and\nby such means and stratagems, as seem to have wrath written upon them in\nlegible letters; for the more plausible and taking a corrupt doctrine\nbe, it is the more dangerous and judgment-like, and more are thereby in\nhazard to be deluded and drawn away.\n\nNay (which is yet more terrible and dreadful) it is to be feared, that\nthe jealous God, in his holy and righteous judgment, hath given a\nprovidential commission (to speak to) unto the seducing spirit, to\npersuade and prevail; for is not this the clear language of the present\nholy and righteous dispensations of God, and of the stupendously\nindifferent frame and disposition of the generality of men, called\nChristians, not only provoking God to spue them out of his mouth, but a\ndisposing them also unto a receiving of whatsoever men, lying in wait to\ndeceive, shall propose and obtrude?\n\nAlas! the clouds are not now a-gathering, but our horizon is covered\nover with blackness, and great drops are a-falling, that presage a\nterrible overflowing deluge of error, and apostacy from the truth and\nprofession of the gospel of Jesus Christ, to be at hand, if the Lord\nwonderfully prevent it not. And behold (O wonderful!) the generality of\nprofessors are sleeping in security, apprehending no danger. Satan is\nmore cunning now, than to drive men to Popery by rage and cruelty, (and\nyet what he may be permitted to do after this manner, who can tell?) or\nby openly pleading in his emissaries, for this abomination, (and yet\neven thus is he already prevailing with not a few) or to send forth his\nagents for Arminianism and Socinianism (though even this way too, he is\ntoo much prevailing.) But his main work now seemeth to be, to bring in\nanother gospel, (and yet there is not another) or rather an\nantievangelic and antichristian delusory dream, overturning at once the\nwhole gospel of our Lord and Saviour Jesus Christ; and for this end he\nemployeth the Quakers, on the one hand, men of desperate and\nantievangelic principles, the very sink of all abominations, old and\nlate, (as I shall show, if the Lord will continue health and strength,\nin an examination of their doctrine and principles, lately emitted by\none Robert Barcley) and, on the other hand, men, (or moralists, if you\nwill call them so) pleading for, and crying up an antievangelic\nholiness, a mere shadow without substance or reality; and that in place\nof Christ himself; and in order to the carrying on of this desperate\ndesign, the old dragon is employing men of seeming different principles\nand ways, whom, though their faces seem to look to contrary airths, yet\nhe holdeth notwithstanding fast tied by their tails (as Samson's foxes\nwere) that thereby, if the Lord permit it, he may, by the fire of enmity\nto the pure gospel of the grace of God, burning in their tails, cause a\nconflagration of that truth, wherein lyeth all our hope: For this new\nmodel of religion, that many are so busied about, is such as Pelagians,\nArminians, Papists, Socinians, Quakers, yea Turks, and moral heathens;\nyea, and all who are enemies to, and not reconcilable with the true\ngrace of God held forth in the gospel, will willingly admit of, and\nharmoniously agree in: A way which complyeth so well with proud self,\nand with the corrupt nature of man, that it is little wonder, if it have\nmany abettors and admirers. I shall say no more of this; but only infer,\n\nThat sure the consideration of this should move all, in whom is any\nthing of the zeal of God, and love to souls, their own and others', to\nappear in the defence of the gospel of our salvation, by all means\nincumbent to them, and possible for them; for if this citadel and\nstronghold, wherein our all, and the all of pure and true religion,\nlyeth, be blown up, we are gone; and indeed no less is intended by this\nantichristian and antievangelic enemy, than the utter subversion of true\nChristian religion. Who would not then be hereby alarmed, and upon their\nguard, when matters are at this pass? Should not all, who have any love\nto their own souls, any zeal for the glory of Christ, anointed of the\nFather to be our prophet, priest, and king; my desire to see the crown\nflourishing upon his head, and to have the gospel preserved pure and\nuncorrupted, be pleading with God by prayer, in the behalf of his Son's\nkingdom, crown, and glory; and wrestling with him till he were pleased\nto dispel these clouds, and prevent this black day: especially should\nthey not be labouring to be acquainted, in truth and reality, with the\ngospel of Jesus Christ, that having the mysterious truths thereof\nimprinted on their souls, and their hearts cast into its mould, they may\nbe preserved from the hurt of this deadly poison; for this, with a\nconstant dependence upon, and use-making of Christ in all his offices,\nwill prove the best preservative against this infection.\n\nThe persuasion whereof did induce me to publish the following heads of\nsome sermons, after they have been translated into Dutch, and published\nhere: Knowing that they might be of no less use to the people of God in\nBritain and Ireland. I know not a more effectual mean to unstable souls\nfrom siding with and embracing every new notion; and from being carried\nabout with every wind of doctrine, by the slight of men, and cunning\ncraftiness, whereby they lye in wait to deceive; than to put them upon\nthe real exercise of gospel godliness, and to the daily practice of the\nmain and fundamental gospel work, of living by faith in Jesus Christ,\nand of growing up into him, in all things, who is the head, from whom\nthe whole body fitly joined together and compacted, by that which every\njoint supplieth, according to the effectual working in the measure of\nevery part, maketh increase of the body, unto the edifying of itself in\nlove. Such, I am sure, as have thus learned the truth, as it is in\nJesus, and are practising the same accordingly, will have an antidote\nwithin them against the strongest poison of these seducers, and a real\nanswer to, and confutation of, all their subtile sophisms. The soul\nexercising itself into gospel godliness, will find work enough to take\nit wholly up; and find such a solid ground to stand upon; and see such a\nsatisfying fulness, answering all its necessities and wants, and such a\nsure heart-quieting ground of peace, hope, and consolation in Jesus\nChrist, as that it will have no leisure, and small temptation to listen\nto seducing perverters, and no inclination to seek after empty cisterns.\n\nI know much may be desiderated in this following treatise, and many may\nhave exceptions not without ground against it. Some may think it\narrogancy, and too great confidence in me, to attempt the handling of\nsuch a mysterious and necessary part of Christian practice, wherein few,\n(if any, so far as I know,) have gone before, in direct handling of this\nmatter, at least in this method and order, I mean that part which is\nabout sanctification. Others may be displeased with the mean and low\nstyle; with my multiplying particulars, which might have been better and\nmore handsomely couched under fewer heads, and with my unnecessary\ncontracting of the whole into such a narrow bound, and other things of\nthat kind; for which, and many other failings of the like nature and\nimport, which may without any diligent search, be found in it, even by\nordinary and unprejudiced readers; I shall not industriously labour to\napologize, knowing that my very apology in this case, will need an\napology; only I shall say this, that considering how the snare, which\nthe vigilant and active enemy of our salvation, the devil, was laying by\nan unholy morality, did nearly concern all, and especially the meanest\n(for parts and experience) and less fixed Christians, I thought a\ndiscourse on such a subject as I judged most necessary at all times, and\nespecially in such a day of hazard, should be framed to the capacity of\none as well as another; the most understanding can receive benefit, by\nthat which is calculated to the capacity of children, when these can\nreap little edification by what is suited to the palate of those; and\nthe less experienced, or such as are of lower understanding, will be\nless able to draw a general to a particular; or to improve and so fully\nto comprehend one particular touched, as to be able thereby to\nunderstand and take in a like particular not mentioned; than such as\nhave their senses more exercised, and are thereby in case to make a\nbetter improvement of what is but compendiously declared, when those\nmust have the bread broken to their hand, or they shall receive but\nsmall edification thereby; and yet, I suppose, the judicious will\nobserve some variety, smaller or greater, even where particulars seem to\nbe, at the first view, most unnecessarily multiplied. I know, and\nwillingly grant, (for it is obvious enough) that a discourse of this\nsubject and matter, might have required a far larger volume; but then\nhow should such have profited thereby, whom poverty might possibly have\nscared from buying; or the necessary affairs of their ordinary callings\nwould have keeped from a diligent perusal of it? And I thought that\nneither of these should have been overlooked in this special or general\ndesign which I had before my eyes.\n\nOne thing, as my answer to all, I shall but add; if hereby others whom\nthe Lord hath more enabled with all necessaries for such a work, shall\nbe hereby either instigated or encouraged to write upon this subject, (I\nmean mainly the last part thereof, touching the use-making of Christ in\nsanctification; for blessed be the Lord, many have been employed of the\nLord to speak soundly and edifyingly unto the use-making of Christ as to\nrighteousness and justification,) a full, plain, edifying and satisfying\ndiscovery of this necessary and important truth, viz. Christ made of God\nto us wisdom, righteousness, sanctification, and redemption. And withal,\npoint out plainly and particularly the way how believers in all their\nparticular and various exigencies may and should so make use of and\napply that all fulness which is treasured up in the Head, for the\nbenefit and advantage of the members of the mystical body, as they may\nnot only theoretically see, but practically also experience this truth,\nthat in him they are complete; and so they may be helped to understand\nhow through the necessary and constant use-making of him, as all in\nall, they may grow up in him in all things. If this be, I say, done by\nany to better purpose, I shall think this my adventure not altogether\nfruitless, and in part at least excusable.\n\nAs for thee, O Christian, whose instruction, edification, and\nconfirmation in the faith of our Lord Jesus Christ, the faith which was\nonce delivered unto the saints, I mainly intended in this undertaking, I\nhave a few things to add:\n\nKnow then, that there are certain men (as the Apostle Jude speaketh)\ncrept in unawares, who were of old ordained to this condemnation,\nungodly men, turning the grace of our God into lasciviousness, and\ndenying the only Lord God, and our Lord Jesus Christ; for in these last\ndays we see that these perilous times are come, (of which Paul\nadvertised Timothy, 2 Tim. iii. 1, &c.) wherein men shall be lovers of\ntheir ownselves, covetous, boasters, proud, blasphemers, disobedient to\nparents, unthankful, unholy, without natural affection, truce-breakers,\nfalse accusers, (or make bates) incontinent, fierce, despisers of those\nthat are good, traitors, heady, high-minded, lovers of pleasure more\nthan lovers of God, having the form of godliness, but denying the power\nthereof--for of this sort are they which creep into houses, and lead\ncaptive silly women, laden with sins, led away with divers lusts, ever\nlearning, and never able to come to the knowledge of the truth. And\nbecause it is so, he exhorteth to give diligence to make your calling\nand election sure, by giving all diligence to add to faith virtue, to\nvirtue knowledge, and to knowledge temperance, and to temperance\npatience, and to patience godliness, and to godliness brotherly\nkindness, and to brotherly kindness charity, for if ye do these things,\nye shall never fall. As the Apostle Peter assureth us, 2 Peter i. 5, 6,\n7-10. For it is the elect who are secured from full and final defection\nand apostacy, Matth. xxiv. 24. Mark xii. 22. Rom. xi. 5, 6; ix. 11;\nviii. 33. Matth. xxiv. 31. Mark xiii. 27. And the promise of salvation\nis made to such as shall endure to the end. The crown is for the\novercomers, and such as are faithful to the death, Matth. x. 22; xxiv.\n13. Mark xiii. 13. Rev. ii. 10, 11, 17, 26, 27, 28; iii. 5, 12, 21. All\nwhich, and the like, are set down, that hereby his people might be\nrationally moved to a constant seriousness, in the working out of their\nown salvation, in fear and trembling; and the forewarnings given of the\ngreat difficulty of the reaching the end of our faith, the salvation of\nour souls, because of the many active, vigilant, indefatigable, subtile,\nand insinuating adversaries, who by good words and fair speeches, will\nreadily deceive the hearts of the simple, and to awaken the more his\npeople to be sober and vigilant, because their adversary the devil (who\nacteth and moveth his under agents, in their several modes, methods and\nmotions, so as he may best, according to the various tempers, present\ndispositions, advantages or disadvantages of such as he intendeth to\nseduce, which he carefully studieth, and plyeth for this end, obtain his\ndesigned end, their ruin and destruction) as a roaring lion, walking\nabout seeking whom he may devour. And this calleth them to haste out\ntheir slumber and security, who will be loath to miss his opportunity,\nsurprise them to their great loss and disadvantage.\n\nIt is, beloved, high time now to awake, to look about us, to consider\nwhere we are, upon what ground we stand, whether the enemy or we have\nthe advantage, how and in what posture we are to rencounter with\ndeceivers that seek to cheat us out of all our souls, and of the Lord\nour Righteousness, and draw us off the paths of life, that when we come\nto die (beside the unspeakably great loss we would thereby be at, even\nhere, in missing the comfortable accesses to God through Jesus Christ\nthe inflowings of grace and strength for spiritual duty through the Lord\nour strength; the sweet communications of peace and joy in the Holy\nGhost, the shedding abroad of the love of God in our hearts by the Holy\nGhost, which is given unto us, and the full assurance of hope through\nthe Lord Jesus our hope) we might be frustrated of all our expectations;\nand find, that all that which men made us grip to, lay hold on, and lean\nunto, instead of Christ, was but a mere shadow, and a lie in our right\nhand, to the unexpressible grief, vexation, and sorrow of soul when all\nshould end in a dreadful and horrible disappointment.\n\nBut let us not think that our purposes, firm-like resolutions to adhere\nto the truth, and our present abhorrence at, and detestation of errors\nnow broached, to the overturning the very foundations of true\nChristianity, will sufficiently guard us from, and make us proof against\nthe shots and assaults of these crafty seducers. Nor think, that our\nlearning and knowledge in the theory of the truth; nor our abilities to\nrencounter sophisters, will secure us from a fall; let us not think that\nthe enemies are contemptible, and therefore we need be the less anxious,\nnor yet think that former experiences and through-bearings, in the like\ncases, will be a pillow, whereby we may now lay ourselves down to sleep.\nIf we do, we shall certainly deceive ourselves, if all our strength and\nstanding be in ourselves, and through ourselves; and if this be the\nground of our hope, the righteous Lord in his holy justice, may give us\nup to be a prey. Peter's instance should never be forgotten by us; and\nsuch as tempt the Lord have no ground to expect his last issue.\n\nOur strength must be in Christ: to the rock of ages must we fly: to our\nchambers in him must we retire, and there must we hide ourselves: on\nChrist's lee-side can we only ride safe, and be free of the hazard of\nthe storm. To him therefore must our recourse be daily, by new and fresh\nacts of faith in and through him and his influences, communicated\naccording to the tenor of the covenant of grace, through faith eyeing\nthe promiser, the promise, with the price purchasing, and so drawing and\nsucking light, direction, strength, stability, and what our present\nexigent calleth for, must we think to stand. And happy they who,\nconscious to themselves of their own weakness, and convinced of the\ninsufficiency of all things within them, in godly fear hide themselves\nunder the wings of the Almighty, and get in into this stronghold,\nresolving there to abide, and there to be secured from all their\nadversaries, within or without. These humble fearers may expect a safe\nand noble outgate; when more strong-like and more confident adventurers\nshall (being left to themselves, because trusting in themselves),\nshamefully fall, and be triumphed over by the enemy, to the grief of the\ngodly, and for a snare to others.\n\nThe best way then, to keep the faith of Christ, which many are now\nseeking to shake and to loose us from, is to be exercising the faith of\nChrist. The serious and upright practising of the gospel is the only\nbest mean to keep thee firm in the profession of the gospel, when the\ngospel with thee is not a few fine notions in the brain; but is heavenly\nand necessary truth sunk into the heart, and living and acting there; it\nwill keep thee, and thou wilt own it more firmly and steadfastly in a\nday of trial. Thy walking in Christ, and working and living, by him\nliving in thee, will so root thee in the gospel truth, that enemies will\npull in vain, when seeking to overthrow thee. The gospel of the grace of\nGod received and entertained in thy soul in love, and constant suitable\nimprovement, will fortify thee, and secure itself in thee, so that\nvehement blasts shall but contribute to its more fixed abode, and more\nfruitful actings in thee. Live up then to the gospel, and so be sure of\nit, and be safe in it. I mean, let Christ live in thee as thy all, and\ncast all thy care and cumber on him; lay all thy difficulties before\nhim; lean all thy weight upon him; draw all thy necessities out of him:\nand undertake all thy duties in him; be strong in him, and in the power\nof his might; let him be thy counsellor, conductor, leader, teacher,\ncaptain, commander, light, life, strength, and all, so shall thou stand\nand have cause to glory, even in thine infirmities, for thou shalt find\nthe power of Christ resting upon thee, and thou shalt have cause to say,\ntherefore I take pleasure in infirmities, in reproaches, in necessities,\nin persecution, in distresses for Christ's sake; for when I am weak,\nthen am I strong. Remember that great word, Phil. iv. 13, \"I can do all\nthings through Christ, which strengtheneth me.\"\n\nIt hath been the usual and ordinary question of believers, How shall we\nmake use of Christ for sanctification? To this great and important\nquestion, I, (though the meanest and most unfit for such a work, of all\nthat God hath sent to feed his flock) have adventured or endeavoured at\nleast, to give such as truly desire to cleanse themselves from all\nfilthiness of the flesh and spirit, perfecting holiness in the fear of\nGod, some satisfaction herein, laying before them some plain directions\nframed to their capacities, and suited to some of their most ordinary\nand usual causes; some whereof are more comprehensive, and others more\nparticular, may be looked upon as exemplary instances, serving for other\ncases of the like nature; for hardly could every particular\ncircumstantiate case be particularly spoken to, and some might judge\nthat to be superfluous, if thou, in the light and strength of Christ,\nshalt really practise what is here pointed forth, I may be confident to\nsay, thy labour shall not be in vain in the Lord, and thou shalt attain\nunto another sort of holiness than that which proud pretenders boast of,\nand shalt be far without the reach of that snare, which unstable souls\nare too readily entangled with. I mean, the plausible pretension of more\nthan ordinary sanctity which yet is but forced, feigned, constrained,\nmostly external, and framed to cause admiration in beholders, whom they\nintend to make a prey of. This shall be no temptation to thee, who by\nexperience findeth a more safe, satisfying, full, free, easy, pleasant\nand heartsome way of mortifying lusts, growing in grace, and in the\nknowledge of Jesus Christ, and so perfecting holiness, by running\nimmediately to Christ, and by living in and upon him, who is made of God\nto us, wisdom, righteousness, sanctification and redemption. That the\nLord may bless the same to thee, for this end, shall be, and is the\ndesire and prayer of him who is,\n\nThy servant in the work of the gospel,\n\nJOHN BROWN.\n\n\n\n\n\nRECOMMENDATION.\n\n\nCHRISTIAN READER,\n\nIf thou answer this designation, and art really a partaker of the\nunction, which is the high import of that blessed and glorious name\ncalled upon thee, thine eye must affect thy heart, and a soul swelled\nwith godly sorrow must at last burst and bleed forth at a weeping eye,\nwhile thou looks upon most of this licentious and loathsome generation,\narrived at that height of prodigious profanity as to glory in their\nshame, and boast of bearing the badge and black mark of damnation. But,\nbesides this swarm who savage it to hell, and make such haste hither, as\nthey foam themselves into everlasting flames, carrying, under the shape\nand visage of men, as devils in disguise; the face of the church is\ncovered with a scum of such, who are so immersed in the concerns of this\nlife, and are so intense in the pursuit of the pleasures, gain, and\nhonours thereof, as their way doth manifestly witness them to be sunk\ninto the deep oblivion of God, and desperate inconsideration of their\nprecious and immortal souls. But in the third place, besides these who\nare hurried into such a distraction with the cares of this life, that\nthey, as natural brute beasts made to be destroyed, are never at leisure\nto consider either the nature and necessity of their noble souls, or to\nconverse with the notion of a Deity. Thou may perceive a company of\nself-deceiving speculatists, who make broad the phylacteries of their\ngarments, and boast of some high attainments in religion; yea, would\nhave others look upon them as arrived at the very porch of heaven, and\nadvanced to a high pitch of proficiency in the ways of God, because they\ncan discourse a little of the mysteries of salvation, and without ever\ndiving farther into the depth and true nature of religion, dream\nthemselves into a consideration of being saints, and conclude themselves\ncandidates for glory.\n\nThis is that heart-moving object which presents itself to thy eye and\nobservation this day. This is that deplorable posture, wherein thou\nmayest perceive most men at the very point of perishing eternally, who\nare within the pale of the visible church, some dancing themselves\nheadlong in all haste into the lake of fire and brimstone, some so much\nconcerned in things which have no connexion with their happiness, as to\ndrop unconcernedly into the pit, out of which there is no redemption;\nand others dreaming themselves into endless perdition: and all of them\nunite in a deriding at, or despising the means used, and essays made, in\norder to their recovery.\n\nBut if his servants, in following their work closely, seem to have\ngained a little ground upon men, and almost persuaded them to be\nChristians, Satan, to the end he may make all miscarry, and counterwork\nthese workers together with God, and poison poor souls by a perversion\nof the gospel, beyond the power of an antidote, hath raised up,\ninstigated and set on work a race of proud rationalists, for they are\nwiser than to class themselves amongst those poor fools, those base\nthings, those nothings, to whom Christ is made all things, to whom\nChrist is made wisdom that he may be righteousness, sanctification, and\nredemption to them; nay, they must be wise men after the flesh, wise\nabove what is written. A crucified Christ is really unto them\nfoolishness and weakness, though the power of God and the wisdom of God:\nthey will needs go to work another way; they will needs glory in his\npresence, and have a heaven of their own band-wind. O my soul, enter not\ninto their secrets! and, O sweet Jesus, let thy name be to me, The Lord\nmy righteousness; thou hast won it,--wear it; and gather not my soul\nwith such who make mention of any other righteousness but of thine only!\nto bring in another gospel amongst us than the gospel of the grace of\nGod. As they determine to know some other thing than Christ and him\ncrucified; so with the enticing words of man's wisdom they bewitch men\ninto a disobedience to the truth, setting somewhat else before them than\na crucified Christ; and this they do, that they may remove men from\nthose who call them into the grace of Christ, unto another gospel. A\nChrist, it is true; they speak of; but it is not the Christ of God, for\nall they drive at (O cursed and truly antichristian design!) is, that he\nmay profit them nothing, while they model all religion according to this\nnovel project of their magnified morality. This is that which gives both\nlife and lustre to that image which they adore, to the Dagon after whom\nthey would have the world wonder and worship.\n\nThat there is such a moralizing or muddizing, if I may be for once\nadmitted to coin a new word to give these men their due, of Christianity\nnow introduced and coming in fashion, many of the late pieces in request\ndo evince. Now that Christianity should moralize men above all things, I\nboth give and grant; for he who is partaker of the divine nature, and\nhath obtained precious faith, must add virtue to his faith. But that it\nshould be only conceived and conceited as an elevation of nature to a\nmore clear light, in the matter of morality, wherein our Lord is only\nrespected as an heavenly teacher and perfect pattern proposed for\nimitation, is but a proud, pleasing fancy of self-conceited, darkened,\nand deluded dreamers, robbing God of the glory of his mercy and\ngoodness; our Lord Jesus Christ of the glory of his grace and merit. The\nspirit of the efficacy of his glorious and mighty operations; and\nthemselves and their pilgrimages, who give them the hand as guides, of\nthe comfort and fruit of all.\n\nIt cannot escape thy observation, how busy Satan is this day, upon the\none hand, to keep men, under the call of the gospel to give all\ndiligence to make their calling and election sure, idle all the day, so\nthat no persuasion can induce them to engage seriously to fall about a\nworking out their own salvation in fear and trembling; and, on the\nother, equally diligent and industrious to divert men from trusting in\nthe name of the Lord, and staying upon their God; setting them on work\nto go and gather fuel, and kindle a fire, and compass themselves about\nwith sparks, that they may walk in the light of their own fire, and in\nthe sparks that they have kindled, knowing well that they shall this way\nmost certainly lose their toil and travel, and have no other reward at\nhis hand of all their labour, but to lie down in everlasting sorrow,\nwhile the stout-hearted and far from righteousness and salvation, shall\nget their soul for a prey, and be made to rejoice in his salvation, and\nbless him who hath made them meet to be partakers of the inheritance of\nthe saints in light.\n\nI am neither the fit person for so great an undertaking, nor do these\nlimits, within which I must bound myself, permit me to expatiate in many\nnotions about the nature of this excellent and precious thing, true\ngospel holiness. Oh! if, in the entry, I could on my own behalf and\nothers, sob out my alas! from the bottom of my soul, because, be what it\nwill, it is some other thing than men take it to be. Few habituate\nthemselves to a thinking upon it, in its high nature, and soul enriching\nadvantages, till their hearts receive suitable impressions of it, and\ntheir lives be the very transumpt of the law of God written in their\nheart; the thing, alas! is lost in a noise of words, and heap of notions\nabout it; neither is it a wonder that men fall into mistakes about it,\nsince it is only the heart possessed of it that is capable to understand\nand perceive its true excellency. But if it be asked what it is; we say,\nit may be shortly taken up, as the elevation and raising up of a poor\nmortal unto a conformity with God. As a participation of the divine\nnature, or as the very image of God stamped on the soul, impressed on\nthe thoughts and affections, and expressed in the life and conversation;\nso that the man in whom Christ is formed, and in whom he dwells, lives,\nand walks, hath while upon the earth, a conversation in heaven; not only\nin opposition to those many, whose end is destruction, whose god is\ntheir belly, whose glory is in their shame, who mind earthly things; but\nalso to those pretenders unto and personaters of religion, who have\nconfidence in the flesh, and worship God with their own spirit, which\nin the matters of God is flesh and not spirit, and have somewhat else to\nrejoice in than in Christ Jesus, and a being found in him, not having\ntheir own righteousness.\n\nTrue gospel holiness, then, consists in some similitude and likeness to\nGod, and fellowship with him founded upon that likeness. There is such\nan impression of God, his glorious attributes, his infinite power,\nmajesty, mercy, justice, wisdom, holiness, and grace, &c., as sets him\nup all alone in the soul without any competition, and produceth those\nreal apprehensions of him, that he is alone excellent and matchless. O\nhow preferable doth be appear, when indeed seen, to all things! And how\ndoth this light of his infinite gloriousness, shining into the soul,\ndarken and obscure to an invisibleness all other excellencies, even as\nthe rising of the sun makes all the lesser lights to disappear. Alas!\nhow is God unknown in his glorious being and attributes! When once the\nLord enters the soul, and shines into the heart, it is like the rising\nof the sun at midnight: all these things which formerly pretended to\nsome loveliness, and did dazzle with their lustre, are eternally\ndarkened. Now, all natural perfections, and moral virtues, in their\nflower and perfections, are at best looked upon as _aliquid nihil_. What\nthings were formerly accounted gain and godliness, are now counted loss\nfor the excellency of the knowledge of Christ Jesus the Lord, and the\nsoul cannot only suffer the loss of them all without a sob, but be\nsatisfied to throw them away as dung, that it may win him, and be found\nin him. Now, the wonder of a Deity, in his greatness, power, and grace,\nswallows up the soul in sweet admiration. O how doth it love to lose\nitself in finding here what it cannot fathom? And then it begins truly\nto see the greatness and evil of sin; then it is looked upon without the\ncovering of pleasure or profit, and loathed as the leprosy of hell. Now\nthe man is truly like God in the knowledge of good and evil, in the\nknowledge of that one infinite good, God; and in the knowledge of that\none almost infinite evil, sin. This is the first point of likeness to\nhim, to be conformed to him in our understanding, that as he knows\nhimself to be the only self-being and fountain-good, and all created\nthings in their flower and perfection, with all their real or fancied\nconveniences being compared with him, but as the drop of a bucket, or\nnothing; yea, less than nothing, vanity (which is nothing blown up, by\nthe force or forgery of a vainly working imagination, to the consistence\nof an appearance), so for a soul to know indeed and believe in the\nheart, that there is nothing deserves the name of good besides God, to\nhave the same superlative and transcendent thoughts of that great and\nglorious self-being God, and the same diminishing and debasing thoughts\nof all things and beings besides him. And that as the Lord seeth no evil\nin the creation but sin, and hates that with a perfect hatred, as\ncontrary to his holy will; so for a soul to aggravate sin in its own\nsight to an infiniteness of evil, at least till it see it only short of\ninfiniteness in this respect, that it can be swallowed up of infinite\nmercy. But whence hath the soul all this light? It owes all this, and\nowns itself as debtor for it to him, who opens the eyes of the blind. It\nis he who commands the light to shine out of darkness, who hath made\nthese blessed discoveries, and hath given the poor benighted soul, the\nlight of the knowledge of the glory of God, in the face of Jesus Christ.\nThese irradiations are from the Spirit's illumination; 'tis the Spirit\nof wisdom and revelation that hath made day-light in the darkened soul.\nThe man who had the heart of a beast, as to any saving or solid\nknowledge of God or himself, hath now got an understanding to know him\nthat is true. Now is Christ become the poor man's wisdom, he is now\nrenewed in knowledge after the image of him that created him; he might\nwell babble of spiritual things, but till now he understood nothing of\nthe beauty and excellency of God and his ways; nay, he knew not what he\nknew, he was ignorant as a beast of the life and lustre of those things\nwhich he knew in the letter; nothing seemed more despicable to him in\nthe world, than true godliness; but now he judgeth otherwise, because he\nhath the mind of Christ. The things which in his darkness he did\nundervalue as trifles to be mocked at, he now can only mind and admire,\nsince he became a child of light; now being delivered from that\nblindness and brutishness of spirit, which possesseth the world, (and\npossessed himself till he was transformed by the renewing of his mind)\nwho esteem basely of spiritual things, and set them at nought, he\nprizeth as alone precious. The world wonders what pleasure or content\ncan be in the service of God, because they see not by tasting how good\nhe is; to be prying into and poring upon invisible things, is to them\nvisible madness, but to the enlightened mind, the things that are not\nseen are only worth seeing, and while they appear not to be, they only\nare; whereas the things that are seen appear but to be, and are not.\nThough the surpassing sweetness of spiritual things should be spoke of\nto them, who cannot favour the things of God, in such a manner as the\nglorious light of them did surround men; yet they can perceive no such\nthing; all is to them cunningly devised fables; let be spoke what will,\nthey see no form, no comeliness, no beauty in this glorious object--God\nin Christ reconciling sinners to himself. Alas! the mind is blinded; the\ndungeon is within; and till Christ open the eyes, as well as reveal his\nlight, the soul abides in its blindness, and is buried in midnight\ndarkness; but when the Spirit of God opens the man's eyes, and he is\ntranslated by an act of omnipotency out of the kingdom of darkness into\nthe kingdom of his dear Son, which is a kingdom of marvellous light, O\nwhat matchless beauty doth he now see in these things, which appeared\ndespicable and dark nothings to him, till he got the unction, the\neye-salve, which teacheth all things. Now he sees (what none without the\nSpirit can see) the things which God hath prepared for them that love\nhim, and are freely given them of God; and these, though seen at a\ndistance, reflect such rays of beauty into his soul, that he beholds and\nis ravished, he sees and is swallowed up in wonder.\n\nBut then, in the next place, this is not a spiritless inefficacious\nspeculation about these things, to know no evil but sin and separation\nfrom God, and no blessedness but in the fruition of him; it is not such\na knowledge of them as doth not principle motion to pursue after them.\nThis I grant is part of the image of God, when the Sun of Righteousness,\nby arising upon the man, hath made day-light in his soul, and by these\ndivine discoveries hath taught him to make the true parallel betwixt\nthings that differ, and to put a just value upon them according to their\nintrinsic worth. But this divine illumination doth not consist in a mere\nnotion of such things in the head, nor doth it subsist in enlightening\nthe mind; but in such an impression of God upon the soul, as transforms\nand changes the heart into his likeness by love.' Knowledge is but one\nline, one draught or lineament of the soul's likeness to him; that alone\ndoth not make up the image, but knowledge rooted in the heart, and\nengraven on the soul, hining and shewing itself forth in a\ngospel-adorning conversation, that makes a comely proportion; when the\nsame hand that touched the eye, and turned the man from darkness to\nlight, and gave an heart to know him, that he is the Lord, that doth\nalso circumcise the man's heart to love the Lord his God, with all his\nheart, and with all his soul, and with all his mind; and this love\nmanifesting its liveliness, in its constraining power to live to him and\nfor him. Light without, heat is but wild fire; but light in the mind,\nbegetting heat in the heart, making it burn Godward, Christward, and\nheavenward; light in the understanding, setting on fire and inflaming\nthe affections, and these shining out in a heavenly conversation, makes\nup the lively image of God, both in feature and stature, both in\nproportion and colour. Faith begins this image, and draws the\nlineaments; and love bringing forth obedience finishes, and gives it the\nlively lustre. The burnings of love in obedience to God is that which\nilluminates the whole, and makes a man look indeed like him, to whose\nimage he is predestinate to be conform, and then makes him, who is\nravished with the charms of that beauty, say, as in a manner overcome\nthereby, \"how fair is thy love, my sister, my spouse? How much better is\nthy love than wine, and the smell of thine ointments than all spices?\"\nBut consider, that as these beams, which irradiate the soul, are from\nthe Spirit of Christ, so that spiritual heat and warmth come out of the\nsame airth, and proceed from the same author, for our fire burns as he\nblows, our lamp shines as he snuffs and furnisheth oil. Men therefore\nshould not indulge themselves in this delusion, to think, that that\nwhich will pass for pure religion and undefiled before God, consists\neither in an outward blameless conversation, or in putting on and\nwearing an external garb of profession. No, as the top of it reacheth\nhigher, so the root of it lies deeper; it is rooted in the heart, this\nseed being sown in an honest heart (or making the heart honest in which\nit is sown) takes root downward, and brings forth fruit upward, as trees\nthat grow as far under ground as above, so these trees of righteousness,\nthe planting of the Lord that he may be glorified, grow as far and as\nfast under ground as above; godliness grows as far downwards in\nself-emptying, self-denial, and self-abasing, in hungering and thirsting\nafter more of righteousness, in the secret engagements of the heart to\nGod in Christ, in these burstings of heart and bleeding of soul, to\nwhich God alone is witness, because of shortcoming in holiness, because\nof a body of death within, and because of that law in the members\nwarring against the law of the mind, and bringing often into captivity\nto the law of sin, as it grows upward in a profession. And this is that\npure religion and undefiled before God, which is both most pleasant to\nhim, and profitable to the soul.\n\nBut to make the difference betwixt dead morality, in its best dress, and\ntrue godliness, more clear and obvious, that loveliness of the one may\nengage men into a loathing of the other, this dead carion and stinking\ncarcase of rotten morality, which still stinks in the nostrils of God,\neven when embalmed with the most costly ointments of its miserably\nmisled patrons, we say, that true godliness, which in quality and kind\ndiffers from this much pleaded for and applauded morality, a black\nheathen by a mongrel kind of Christians baptised of late with the name\nof Christianity, and brought into the temple of the Lord, concerning\nwhich he hath commanded that it should never in that shape, and for that\nend it is introduced, enter into his congregation; and the bringers for\ntheir pains are like to seclude themselves for ever from his presence.\nIt respects Jesus Christ, 1st, as its principle; 2d, as its pattern; 3d,\nas its altar; and, 4th, as its end.\n\n1. I say, true holiness, in its being and operation, respects Jesus\nChrist as its principle; \"I live,\" said that shining saint, \"yet not I,\nbut Christ liveth in me.\" As that which gives religion its first being,\nis the religation of the soul to God; so that which gives it motion, and\ndraws forth that life into action, is the same God's working all their\nworks in them and for them, so that in all they do, they are workers\ntogether with God; every act of holiness is an act of the soul made\nalive unto God through Jesus Christ, and quickened to each action by the\nsupervenience of new life and influence; therefore, says Christ, without\nme ye can do nothing; it is not, being out of me ye can do nothing, for\nhe spoke it to those who were in him, but, if ye leave me out in doing,\nall ye do will be nothing. 'Tis Jesus Christ who gives life and legs, so\nthat our runnings are according to his drawings. \"My soul followeth\nhard after thee,\" said that holy man; but whence is all this life and\nvigour? \"Thy right hand upholdeth me,\" Oh! it is the upholdings and\nhelpings of this right hand, enlarging the man's heart, that makes a\nrunning in the ways of his commandments; it is he who, while the saints\nwork out the work of their own salvation, worketh in them both to will\nand to do. It is he who giveth power to the faint, and who, to them that\nhave no might, encreaseth strength, so that the poor lifeless,\nlanguishing lie-by is made to mount up with eagles' wings, and surmount\nall these difficulties, with a holy facility, which were simply\ninsuperable, and pure impossibilities. Now the man runs and doth not\nweary, because Christ draws; and he walks and doth not faint, because\nChrist, in whom dwells the fulness of the Godhead bodily, dwells in him,\nand walks in him, and dwells in him for that very end, that he may have\na completeness and competency of strength for duty. All grace is made to\nabound unto him, that he always having all sufficiency in all things,\nmay abound unto every good work. He is able of himself to do nothing,\nno, not to think any thing as he ought, but he hath a sufficiency of\nGod, whereby he is thoroughly furnished unto every good work; so that he\nmay say, I am able for all things: it is more than \"I am able to do all\nthings,\" as we read it; its just import is, \"I am able to do all things,\nand to endure all things;\" and that which keeps it from vain boasting,\nis what is added, \"through Christ which strengthened me,\" or putting\npower in me, or rather impowering me, which is by a supervenient act\ndrawing forth life into a liveliness of exercise, according to the\npresent exigent. There is a power in a saint, because Christ is in him,\nthat overpowers all the powers of darkness without, and all the power of\nindwelling corruption within, so that when the poor weak creature is\nready to despond; within sight of his duty, and say, because of\ndifficulty, what is my strength that I should hope? Christ saith,\ndespond not, my grace is sufficient for thee, and my power shall rest\nupon thee, to a reviving thee, and raising thee up, and putting thee in\ncase to say, when I am weak, then I am strong; his strength, who\nimpowers me, is made perfect in my weakness, so that I will glory in my\ninfirmities, and be glad in being grace's debtor. But what power is\nthat, which raiseth the dead sinner, and carries the soul in its actings\nso far without the line, and above the sphere of all natural activity,\nwhen stretched to its utmost? O, it is an exceeding great power which is\nto them-ward who believe, that must make all things, how difficult\nsoever, easy, when he works in them to will and to do, according to the\nworking of his mighty power, (or as it is upon the margin, and more\nemphatic, of the might of his power,) which he wrought in Christ, when\nhe raised him from the dead, and set him at his own right hand, &c.; he\nthat raised up the Lord Jesus from the dead, raiseth up believers also\nby Jesus; and being raised and revived by him, to walk in newness of\nlife, the life of Jesus, in its communications of strength, is manifest\nin their mortal flesh, according to that of the same apostle; \"the life\nthat I live in the flesh,\" saith he, \"I live by the faith of the Son of\nGod.\" Faith brings in Christ in my soul, and Christ being my life,\ncarries out my soul in all the acts of obedience, wherein, though I be\nthe formal agent, yet the efficiency and the power, by which I operate,\nis from him; so that I can give no better account of it than\nthis,--I--not I. But who then, if not you? The grace of God, saith he,\nwhich was with me. But this mystery to our bold, because blind\nmoralists, of an indwelling Christ working mightily in the soul, is\nplain madness and melancholy; however we understand his knowledge in the\nmystery of Christ, who said, \"The life I live in the flesh,\" &c.; and\nfrom what we understand of his knowledge in that mystery, which he had\nby revelation, we understand our moralists to be men of corrupt minds,\nwho concerning the faith hath made shipwreck; but what is that, \"The\nlife I live in the flesh,\" &c. The import of it seems to be this, if not\nmore,--while I have in me a soul animating my body, as the principle of\nall my vital and natural actions, I have Jesus Christ animating my soul,\nand by the impulse and communicate virtue and strength of an indwelling\nChrist, I am made to run the ways of his commandments, wherein I take so\ngreat delight, that I am found of no duty as of my enemy.\n\n2. The gospel holiness respects Jesus Christ as its pattern. It\nproposeth no lower pattern for imitation than to be conform to his\nimage, (he that is begotten again into a lively hope, by the\nresurrection of Christ from the dead, girds up the loins of his mind,\nwhich are the affections of his soul, lest by falling flat upon the\nearth, he be hindered in running the race set before him, as looking to\nthe forerunner his pattern,) in this girdle of hope, that he may be\n\"holy in all manner of conversation,\" keeping his eye upon the precept\nand pattern, that his practice may be conform. It is written, saith he,\n\"be ye holy, for I am holy;\" the hope of seeing God, and being ever with\nhim, imposeth a necessity upon him who hath it, to look no lower than at\nhim, who is glorious in holiness; and therefore he is said to purify\nhimself even as he is pure; and knowing that this is the end of their\nbeing quickened together with Christ, that they may walk even as he\nwalked, they in their working and walking aim at no less than to be like\nhim; and therefore never sit down upon any attained measure, as if they\nwere already perfect. The spotless purity of God expressed in his laws,\nis that whereto they study assimilation; therefore they are still in\nmotion towards this mark, and are changed from one of glorious grace\ninto another, into the same image, even as by the Spirit of the Lord,\nwho never gives over his putting them to cleanse from all filthiness of\nthe flesh and of the spirit, till that be true in the truest sense,\n\"Thou art all fair, my love, there is no spot in thee.\" And knowing that\nperfect fruition of him cannot be without the perfect conformity to him,\nherein do they exercise themselves to grow in grace, and to be still\nadvancing towards some more likeness to his image, forgetting all their\nattainments, as things that are behind, and by their Teachings forth\nunto that which is before, make it evident that they make every begun\ndegree of grace and conformity to God, a prevenient capacity for a new\ndegree which yet they have not attained. I know our moralists look upon\nthemselves as matchless, in talking of following his steps as he hath\nleft us an example; in this they make a flourishing with flanting\neffrontery, but for all their boasting of wisdom, such a poor simple man\nas I, am made to wonder at their folly, who proposing, as they say, the\npurity of Christ as their pattern, are not even thence convinced, that\nin order to a conformity thereto, there is a simple and absolute\nnecessity of the mighty operations of that Spirit of God, whereby this\nend can be reached; but while they flout at the Spirit's working as a\nmelancholy fancy, whereby the soul is garnished with the beauty of\nholiness, and made an habitation for God, I doubt not to say of these\ngreat sayers, that they understand neither what they say, nor whereof\nthey affirm; nay, doth not the talking of the one, not only without\nseeing the necessity of the other, but speaking against it, say in the\nheart of every one, who hath not the heart of a beast, that they have\nnever yet got a sight of the holiness of that pattern, nor of their own\npollutions and impotency; for if they had, they would give themselves up\nto Jesus Christ to be washed by him, without which they can have no part\nwith him. O there will be a vast difference, at the latter day, betwixt\nthem who have given their black souls to Jesus to bleach, when he shall\npresent them without spot, not only clothed with wrought gold, but all\nglorious within, and those who have never dipped, yea, who have despised\nto dip their defiled souls in any other fountain, save in the impure\npuddle of their own performances. This will make them loathsome in his\nsight, and cause his soul abhor those who have done this despite unto\nthe Spirit of grace, as to slight that blessed fountain, opened for sin\nand for uncleanness, let them pretend as high as they will, to look to\nhim as a pattern; while, because the plague-sore is gone up in their\neye, they look not to him as a price, nor to the grace of Jesus Christ,\nas that which can only principle any acceptable performance of duty, he\nwill plunge them in the ditch, and it will cost them their souls, for\nrejecting the counsel of God against themselves, in not making use of\nhim who came by water as well as by blood.\n\n3. This gospel holiness respects Christ as the altar. It is in him, and\nfor him, that his soul is well pleased with our performance--this is the\naltar upon which thou must lay thy gift, and leave it, without which thy\nlabour is lost, and whatsoever thou dost is loathed, as a corrupt thing.\nAs believers draw all their strength from him, so they expect acceptance\nonly through him, and for him. They do not look for it, but in the\nBeloved; they dare not draw near to God in duty, but by him. This is\nthe new and living way which is consecrate for them; and if such, who\noffer to come to God, do not enter in hereat, instead of being admitted\nto a familiar converse with God, they shall find him a consuming fire.\nWhen the saints have greatest liberty in prayer, and so of all other\nperformances, when their hearts are most lifted up in the ways of the\nLord, they abhor at thinking their prayer can any otherways be set forth\nbefore him as incense, or the lifting up of their hands as the evening\nsacrifice, but as presented by the great intercessor, and perfumed by\nthe merit of his oblation. If they could weep out the marrow of their\nbones, and the moisture of their body, in mourning over sin; yet they\ndurst not think of having what comes from so impure a spring, and runs\nthrough so polluted a channel, presented to God, but by Jesus Christ, in\norder to acceptation; for, as they look to the exalted Saviour, to get\ntheir repentance from him, so when by the pourings out upon them of the\nspirit of grace and supplication, he hath made them pour out their\nhearts before him, and hath melted them into true tenderness, so that\ntheir mourning is a great mourning, they carry back these tears to be\nwashen and bathed in his blood, as knowing without this of how little\nworth and value with God their salt water is; but when they are thus\nwashed he puts them in his bottle, and then pours them out again to them\nin the wine of strong consolation. Thus are they made glad in his house\nof prayer, and their sighs and groans come up with acceptance upon his\naltar. O blessed altar, that sanctifies the gold! this is that altar,\nwhereto the mocking moralist hath no right. It is by him that the poor\nbeliever offers up his sacrifice to God continually; whatever he doth in\nword or deed, he desires to do all in the name of the Lord Jesus. As he\nknows, he lives to make intercession, and to appear in the presence of\nGod for his poor people, both to procure influences for duty, and plead\nfor acceptation: so he depends upon him for both, as knowing he can\nnever otherways hear nor have it said unto him, \"well done thou good and\nfaithful servant.\" It may be he can do little, he hath but a mite to\noffer; but he puts it in the Mediator's hand to be presented to God. He\nhath not gold, nor silver, nor purple to bring; he can do no great\nthings; he hath but goats' hair or rams' skins, but he gives them the\nright tincture, he makes them red in the blood of Christ, and so they\nare a beautiful incarnation.\n\nBut let us, on the other hand, take a short view of what our moralists\nsubstitute in its place, as in their account, both more beautiful in the\neye, and more beneficial to the souls of men, wherein I intend to be\nbrief. I might comprehend the account to be given shortly, and give it\nmost exactly, yet truly in these few words. As the most undoubted\ndeviation from, and perfect opposition unto the whole contrivance of\nsalvation, and the conveyance of it into the souls of men, as revealed\nin this gospel which brings life and immortality to light, that\nfighters against the grace of God in its value and virtue can forge,\nstretching their blind reason to the overthrow of true religion, and\nruin of the souls of men. For to this height these masters of reason\nhave, in their blind rage, risen up against the Lord and against his\nanointed; this is the dreadful period of that path, wherein we are\npersuaded to walk, yea hectored, if we would not forfeit the repute of\nmen by these grand sophies, who arrogate to themselves the name and\nthing of knowledge, as if wisdom were to die with them. The deep\nmysteries of salvation, which angels desire to look into, and only\nsatisfy themselves with admiration at, must appear as respondents at\ntheir bar; and if they decline the judge and court, as incompetent, they\nflee out and flout at subjecting this blind mole, man's reason, to the\nrevelation of faith in a mystery. The manifold wisdom of God, and the\nmanifold grace of God, must either condescend to their unfoldings, and\nbe content to speak in their dialect, or else these wits, these Athenian\ndictators, will give the deep things of God, because beyond their\ndivings, the same entertainment which that great gospel preacher, Paul,\nmet with from men of the same mould, kidney, and complexion, because he\npreached unto them Jesus, What would the babbler say, said they. The\nSpirit of wisdom and revelation they know not, they have not, they\nacknowledge not; nay, they despise him in his saving and\nsoul-ascertaining illuminations; and the workings of that mighty power\nto them-ward who believe, is to the men of this new mould (because they\nhave not found it) an insufferable fancy, to be exploded with a disdain\nand indignation, which discovers what spirit actuates them in this\nopposition.\n\nBut I would recommend to you, who can neither purchase nor peruse what\nis more voluminous (how worthy soever) the serious perusal, as of the\nwhole of that savoury and grace-breathing peace, the fulfilling of the\nScriptures; so therein that short but sweet digression, against\nblack-mouthed Parker, wherein the gracious author takes out his own\nsoul, and sets before thine eye, the image of God impressed thereon; for\nwhile he deals with that desperado by clear and convincing reason,\nflowing natively from the pure fountain of divine revelation, he hath\nthe advantage of most men, and writers too, in silencing that proud\nblasphemer of the good ways of God, with arguments taken from what he\nhath found acted upon his own soul. And likewise I would recommend, as a\nsovereign antidote against this poison, the diligent perusing and\npondering of what is shortly hinted against the hellish belchings of the\nsame unhallowed author (in the Preface to that piece of great Mr.\nDurham, upon the Commands) by a disciple, who, besides his natural\nacuteness and sub-actness of judgment in the depth of the gospel\nmysteries, is known, by all who know him (and for myself, I know none\nnow alive his equal) to have most frequent access to lean his head on\nhis Master's bosom, and so in best case to tell his fellow-disciples\nand brethren, what is breathed into his own soul, while he lives in\nthese embraces, and under the sheddings abroad of that love of God in\nhis soul, which drew and did dictate these lines, against that flouter\nat all such fruitions. Nor can I here omit to observe, how, when the\ndevil raised up Parker, that monster, to bark and blaspheme, the Lord\nraised up a Merveil to fight him at his own weapon, who did so cudgel\nand quell that boasting bravo, as I know not if he be dead of his wound,\nbut for any thing I know, he hath laid his speech.\n\nIt was not the author's design in this piece, (levelled only at this\nmark, to teach thee how to make use of the strength and grace that is in\nChrist Jesus, and find the promised ease in performance of duties; in\nhandling of which argument, he hath been remarkably assisted, and thou\ncanst not read with attention, but thou must bear him witness, and bless\nthe Lord on his behalf, that he hath hit the mark at which he aimed) to\nengage in a formal debate with these audacious moralists, who would\nboast and bogle us out of the good old way, wherein, if men walk, they\nmust find rest to their souls. Yet if by the doctrine he hath here\nexplained and pressed, as the only way of life, they do not find what a\nmortal wound he hath given their morality, all the lovers of the truth\nwill see it; and it may be, the Lord sparing life, and continuing the\nsame gracious and great assistance, he hath had in engaging with many\nand great adversaries to the truth at home and abroad, they may see\nsomewhat from his pen, which may make the lovers of our Lord Jesus\nChrist in sincerity, and of the operations of his Spirit, sing over\nthese successors to Sisera, who with their jumping chariots and rattling\nwheels, assault the truth, at his feet they bowed, they fell, they lay\ndown at his feet, they bowed, they fell where they bowed, there they\nfell down dead; so let all the enemies of thy truth perish, O Lord! How\nto make the whole more useful for thee, for whose advantage 'tis mainly\nintended, I leave to the author's own direction; only this I must say,\nhis method and mould, wherein he casts his sweet matter, and his way of\nhandling this so seasonable a subject, is so accommodate to each case,\nand brought home to the conscience, and down to the capacity of the\nmeanest Christian, which was his aim, that the feeble, in this day,\nmight be as David; that howbeit many worthy men have not only hinted,\nbut enlarged upon the same matter, yet thou canst not but see some\nheart-endearing singularity in his way of improving and handling this\ngreat gospel truth. Next, I must tell thee, that as I myself read it\nwith much satisfaction (though, alas! I dare not say, I have by reading\nreaped the designed advantage), so that thou mayest be blushed into a\nperusal thereof, and profiting thereby, I must likewise tell thee, I\nsay, it hath been turned into Dutch, and that it hath not only met with\ngreat acceptation amongst all the serious and godly in these parts, who\nhave seen it, but is much sought after; and they profess themselves\nsingularly thereby edified, and set a-going after God, by its\nefficacious persuasiveness, with a singing alacrity; and if it have not\nthe same effect upon thee and me, they and it will arise up against us\nin judgment.\n\nUp, therefore, Christians, and be doing: Listen to such a teacher, who,\nlest thou tire in thy race, or turn back, teacheth thee a certain and\nsweet way of singular proficiency and progress in the ways of God. It\nmay be, it is not thy work, nor mine, to write both against these\nsoul-murdering, however magnified, methods of taking men off Jesus\nChrist; but our penury of parts for that, should first put us to seek\nplenty of tears, that we may weep, to see our master so wounded by the\npiercing pens of those who, to patronise their mock religion, wrest the\nScriptures, and with wicked hands wring the word of the Lord, till it\nweep blood: this, I say, should provoke thee and me to weep upon him,\ntill he appear, and beat the pens of such deceivers out of their hand by\na blow of his; 2d, It should provoke us to know the truth, that we may\ncontend earnestly for the faith delivered to the saints, and to have\nthese contradicted truths so impressed in their life upon our souls,\nthat the pen of the most subtle pleader for this perversion of the\ngospel may neither delete these, nor be able to stagger us, but we may,\nfrom the efficacious working of these, have the witness in ourselves,\nand know the men who teach otherways not to be of God; 3d, It should be\nour ambition, when the all of religion is cried down, and a painted\nshadow, a putrid, however perfumed, nothing put in its place, to make it\nappear, by our practice, that religion is an elevation of the soul above\nthe sphere and activity of dead morality; and that it is no less or\nlower principle that acts us, than Christ dwelling in us, and walking in\nus. How can the love of God, and of Christ, and of the Spirit be in us,\nif these perverse praters against the power of godliness, provoke us not\nto emit a practical declaration to the world, and extort a testimony to\nhis grace by our way, from the enemies thereof? Improve, therefore, this\nhis special help to that purpose, which in a most seasonable time is\nbrought to thy hand.\n\nBut to sum up all shortly, there are but three things which make\nreligion an heavy burden; 1st, The blindness of the mind; and here thou\nart taught to make use of that eye-salve, whereby the eyes of the blind\nsee out of obscurity, and out of darkness; he who formerly erred in\nspirit, by the light held forth in these lines, may see a surpassing\nbeauty in the ways of God; 2d, That aversion and unwillingness which is\nin the mind, whereby the sweet and easy yoke of his commands is spurned\nat as heavy; in order to the removing thereof, and that thou mayest be\namong his willing people, here thou hast Christ held forth in his\nconquering beauty, displaying his banner of love over souls, so that\nthou canst not look upon him as held forth, but faith will bow thy neck\nto take on his yoke, because it sees it is lined with the love of\nChrist, and then this love that lines the yoke, shed abroad in the\nheart, will constrain to a bearing of it; but, 3d, When the spirit is\nwilling, there remains yet much weakness; love kindled in the heart\nconquers the mind into a compliance with his will, and a complacency in\nhis commands, but its greatest strength is often to weep over a withered\nhand. Now that thy hands which fall down may be made strong for labour,\nand thou mayest be girded with strength, and have grace for grace, yea,\nall grace to make thee abound unto every good word and work, the author\nleads thee up unto the full fountain of all gospel furniture, and\nstrength; and teacheth thee how to make use of Christ, as thy\nsufficiency, for working all thy works in thee and for thee. I say,\ntherefore, again unto thee, take heart, let not thine hands fall down,\nessay nothing thou would have well done or easily done, in thine own\nstrength; but yet how difficult soever the duty be, approach it as\nhaving no confidence in the flesh, but with an eye to thy stock, that\nrich store-house of all furniture, and it shall be with thee as it was\nwith the priests, before whom Jordan recoiled, so soon as their foot\nentered within the brink; God shall make thy difficulties evanish; and\nby the illapses of the Spirit of power and might from Jesus Christ\ndepended upon, shall so strengthen thee, that thy duty is made easy to\nadmiration, and becomes the delight of thy soul. Pray for the\ncontinuance of the life of the author, who, by his assiduous working for\nChrist, hath been often near unto death, not regarding his own life, to\nsupply the lack of other men's service, to the interest and Church of\nGod; and let him be comforted for this piece of travel undertaken for\nthy soul's interest, by hearing thou dost improve it to thy advantage,\nfor which it is so exactly calculate: And with all I beg thy fervent and\nearnest intercessions for grace, and more grace, to him who is thy poor,\nyet soul's well-wisher and servant, for Christ's sake,\n\nR. M. W.\n\n\n\n\n\nCHRIST\n\nTHE WAY, AND THE TRUTH, AND THE LIFE.\n\n\nJOHN XIV. 6--JESUS SAITH UNTO THEM, I AM THE WAY, AND THE TRUTH, AND THE\nLIFE; NO MAN COMETH UNTO THE FATHER BUT BY ME.\n\n\n\n\nCHAPTER I.\n\nTHE INTRODUCTION, WITH SOME GENERAL OBSERVATIONS FROM THE COHESION.\n\n\nDoubtless it is always useful, yea, necessary, for the children of God\nto know the right way of making use of Christ, who is made all things to\nthem which they need, even \"wisdom, righteousness, sanctification, and\nredemption,\" 1 Cor. i. 30. But it is never more necessary for believers\nto be clear and distinct in this matter, than when Satan, by all means,\nis seeking to pervert the right ways of the Lord, and, one way or other,\nto lead souls away, and draw them off Christ; knowing that, if he\nprevail here, he hath gained his point. And therefore he endeavoureth\nnot only to darken it by error, either more gross or more subtle, but\nalso to darken it by mistakes and prejudices: whence it cometh to pass,\nthat not only strangers are made to wander out of the way, but\noftentimes many of his own people are walking in darkness of ignorance\nand mistakes, and remain lean through want of the real exercise of the\nlife of faith, which would make them fat and flourishing; because it\nwould make them \"strong in the Lord, and in the power of his might, and\nto grow up in Christ in all things.\"\n\nThe clearing up then of this truth cannot but be most seasonable now,\nwhen Satan is prevailing with many, whom he cannot get tempted to\nlooseness and profanity, to sit down upon something which is not Christ,\nand to rest upon something with themselves, distinct from him, both in\nthe matter of justification and sanctification. This subtle adversary is\nnow setting some a-work, to cry up, by preaching, speaking, and\nprinting, a way to heaven which is not Christ; a kind of morality,\ncivility, and outward holiness, whereupon the soul is to rest. And this\nholiness, not wrought and effectuated through the strength of Jesus, by\nfaith sucking life and furniture from him; but through our own art and\nskill, which in effect is nothing but an extract of refined Popery,\nSocinianism, and Arminianism, devised and broached of purpose to draw\nthe soul off Christ, that he may stand upon his own legs, and walk by\nhis own power, and thank himself, at least in part, for the crown at\nlength.\n\nFurther, through the great goodness of God, the true way of a soul's\njustification is admirably cleared up; and many are, at least\ntheoretically, acquainted therewith; and many also practically, to the\nquieting of their wakened consciences, and stopping the mouth of their\naccusers, and obtaining of peace, joy, and the lively hope of the\neverlasting crown; yet many gracious souls profess their\nunacquaintedness with the solid and thriving way of use-making of Christ\nfor growth in grace and true sanctification. Therefore some discovery of\nthe truth here cannot but be useful, seasonable, yea, and acceptable\nunto them. If he, who is the Truth, would give grace to understand, and\nto unfold this so necessary and always advantageous a truth, and would\nhelp to write of and explain this truth by faith in him who is here said\nto be the Truth, then should we have cause to bless and magnify his\nname. But if he, because of sin, shall hide himself, and not let out\nthese beams of light, whereby we might discover light, we shall but\ndarken counsel with words without our knowledge, and leave the matter as\nunclear as ever. Therefore is it necessary, there be both in him that\nwriteth, and in such as read, a single dependence on him, who \"is for a\nleader,\" Isa. lv. 5, and hath promised to \"bring the blind by a way\nwhich they know not, and to lead them in paths they had not known, and\nto make darkness light before them, and crooked things straight,\" Isa.\nxlii. 16, that thus by acting faith on him we may find, in so far, the\ntruth of this verified, viz. that he is the Way, the Truth, and the\nLife. Now, for clearing up of this matter, we would know, that our Lord\nJesus, from the beginning of this chapter, is laying down some grounds\nof consolation, sufficient to comfort his disciples against the sad news\nof his departure and death; and to encourage them against the fears they\nhad of much evil to befall them when their Lord and Master should be\ntaken from them; which is a sufficient proof of the tender heart of\nJesus, who alloweth all his followers strong consolation against all\nfears, hazards, troubles, and perplexities which they can meet with in\ntheir way. He will not leave them comfortless, and therefore he layeth\ndown strong grounds of consolation to support their drooping and\nfainting hearts; as loving to see his followers always rejoicing in the\nLord, and singing in the ways of Zion: that the world may see and be\nconvinced of a reality in Christianity, and of the preferableness of\nthat life, notwithstanding of all the troubles that attend it, unto any\nother, how sweet and desirable soever it may appear to flesh and blood.\n\nIn prosecution of which design, he told them, verse 4, that they \"knew\nwhether he went,\" and the way also which he was to take, and by which he\nwas to bring them to the Father, to the mansion spoken of, and so to\nlife eternal. But Thomas rashly and incredulously (as too usually he\ndid, chap. xi. 16; xx. 25,) venteth himself, and little less than\ncontradicteth his Master, saying, verse 5, \"We know not whither thou\ngoest, and how can we know the way?\" wherein we have an emblem of many a\nbeliever, who may have more grace and knowledge of God and of Christ\nthan they will be able to see, or acknowledge that they have; what\nthrough temptations, inward distempers, sense of their many defects, and\ngreat ignorance, strong desires of high measures, clearer discoveries of\nthe vastness of the object, mistakes about the true nature of grace,\ndespising the day of small things, and indistinctness as to the actings\nof grace, or want of understanding and right uptaking of grace in its\nvarious outgoings and actings under various notions, and the like.\n\nWhereupon Christ, after his usual manner, taketh occasion to clear up\nthat ground of consolation further unto them; and to let them see the\ntrue way of coming to the Father, that thereby they might be helped to\nsee that they were not such strangers unto the way as they supposed; and\nwithal, he amplifieth and layeth out the properties and excellencies of\nthis way, as being the only true and living way; and that in such a\nmanner, as they might both see the way to be perfect, full, safe,\nsaving, and satisfying; and also learn their duty of improving this way\nalways, and in all things, until they come home at length to the Father,\nsaying, \"I am the way, and the truth, and the life; no man cometh unto\nthe Father but by me.\"\n\nChrist then saying, that he not only is the way to the Father, even the\ntrue way, but that he is so the true way, as that he is also truth\nitself in the abstract, and so the living way, that he is life itself in\nthe abstract, giveth us ground to consider, after what manner it is that\nhe is the Truth and the Life, as well as the Way; and that for clearing\nup and discovering of his being an absolutely perfect, transcendently\nexcellent, incomparably preferable and fully satisfying way, useful to\nbelievers in all cases, all exigents, all distresses, all difficulties,\nall trials, all temptations, all doubts, all perplexities, and in all\ncauses or occasions of distempers, fears, faintings, discouragements,\n&c. which they may meet with in their way to heaven. And this will lead\nus to clear up the duty of believers, on the other hand, and to show how\nthey should, in all their various cases and difficulties, make use of\nChrist as the only all-sufficient way to the Father, and as truth and\nlife in the way, and so we will be led to speak of Christ's being to\nhis people all that is requisite for them here in the way, whether for\njustification or sanctification; and how people are to make use of him\nas being all, or, as being made of \"God to us wisdom, righteousness,\nsanctification, and redemption,\" 1 Cor. i. 30.\n\nEre we come to the words in particular, we would look upon them as\nhaving relation to Thomas his words in the preceding verse, wherein he\ndid little less than contradict what Christ had said in the 4th verse,\nand learn several very comfortable points of doctrine, as,\n\nI. That Jesus Christ is very tender of his followers, and will not cast\nthem off, nor upbraid them for every escape whereby they may provoke him\nto anger and grieve his Spirit; but gently passeth by many of their\nfailings, when he findeth they are not obstinate in their mistake, nor\nperverse in their way. For how gently and meekly doth he here pass over\nThomas his unhandsome expression, finding that Thomas spake here, not\nout of obstinacy and pertinaciousness, but out of ignorance and a\nmistake. And the reason is, because, 1. Christ knoweth our infirmity and\nweakness, and is of a tender heart, and therefore will not \"break the\nbruised reed,\" Isa. xlii. Well knoweth he that rough and untender\nhandling would crush us, and break us all in pieces. And, 2. He is full\nof bowels of mercy, and can \"have compassion on them that are out of the\nway, and can be touched with the feeling of our infirmities,\" Heb. iv.\n15. v. 2.\n\nWhich truth, as upon the one hand, it should encourage all to choose him\nfor their leader, and give up themselves unto him, who is so tender of\nhis followers; so, upon the other hand, it should rebuke such as are\nready to entertain evil and hard thoughts of him, as if he were an hard\nmaster, and ill to be followed, and put all from entertaining the least\nthought of his untenderness and want of compassion. But, moreover,\n\nII. We see, that weaknesses and corruptions breaking out in believers,\nwhen they are honestly and ingenuously laid open before the Lord, will\nnot fear him away, but rather engage him the more to help and succour.\nMuch of Thomas his weakness and corruption appeared in what he said; yet\nthe same being honestly and ingenuously laid open to Christ, not out of\na spirit of contradiction, but out of a desire to learn, Christ is so\nfar from thrusting him away, that he rather condescendeth the more, out\nof love and tenderness, to instruct him better, and clear the way more\nfully. And that, because, 1. He knoweth our mould and fashion, how\nfeckless and frail we are, and that if he should deal with us according\nto our folly, we should quickly be destroyed. 2. He is not as a man,\nhasty, rash, proud; but gentle, loving, tender, and full of compassion.\n3. It is his office and proper work to be an instructor to the ignorant,\nand a helper of our infirmities and weaknesses, a physician to bind up\nand cure our sores and wounds.\n\nWho would not then willingly give up themselves to such a teacher that\nwill not thrust them to the door, nor give them up to themselves always,\nwhen their corruptions would provoke him thereunto? And what a madness\nis this in many, to stand a-back from Christ, because of their\ninfirmities; and to scar at him, because of their weakness, when the\nmore corruption we find the more we should run to him? and it is soon\nenough to depart from Christ when he thrusts us away, and saith, he will\nhave no more to do with us; yea, he will allow us to stay after we are\nthrice thrust away. Only, let us take heed that we approve not ourselves\nin our evils, that we hide them not as unwilling to part with them, that\nwe obstinately maintain them not, nor ourselves in them; but that we lie\nopen before him, and deal with him, with honesty, ingenuousness, and\nplainness.\n\nIII. We see, further, That ignorance ingenuously acknowledged and laid\nopen before Christ, puts the soul in a fair way to get more instruction.\nThomas having candidly, according as he thought, in the simplicity of\nhis heart, professed his ignorance, is in a fair way now to get\ninstruction. For this is Christ's work, to instruct the ignorant, to\nopen the eyes of the blind.\n\nWhy then are we so foolish as to conceal our ignorance from him, and to\nhide our case and condition from him; and why doth not this commend\nChrist's school to us so much the more? why do we not carry as ingenious\nscholars, really desirous to learn? But,\n\nIV. We may learn, That our ill condition and distempers put into\nChrist's hand will have remarkable out-gates, and an advantageous issue;\nseeing Christ taketh occasion here from Thomas his laying open his\ncondition, not without some mixture of corruption, to clear up the truth\nmore fully and plainly than it was before; for hereby, 1. Christ giveth\nan open declaration of the glory of his power, mercy, goodness, wisdom,\n&c. 2. He hath occasion to give a proof of his divine art and glorious\nskill of healing diseased souls, and of making broken bones stronger\nthan ever they were. 3. Thus he effectually accomplished his noble\ndesigns, and perfecteth his work, in a way tending to abase man, by\ndiscovering his infirmities and failings; and to glorify himself in his\ngoodness and love. 4. Thus he triumpheth more over Satan, and in a more\nremarkable and glorious manner destroyeth his works. 5. Thus he\ndeclareth how wonderfully he can make all things work together for good\nto his chosen ones that love him and follow him. 6. Yea, thus he\nengageth souls to wonder more at his divine wisdom and power; to despair\nless in time coming, when cases would seem hard; to acknowledge his\ngreat and wonderful grace, and his infinite power and wisdom, that can\nbring life out of death; and also to be more sensible of the mercy, and\nthankful for it.\n\nO believer, what manner of joy is here! how happy art thou that hath\ngiven up thyself to him! Thy worst condition can turn to thy advantage.\nHe can make thy ignorance, vented with a mixture of corruption, turn to\nthe increase of thy knowledge. Bless him for this; and, with joy and\nsatisfaction, abide thou under his tutory and at his school. And withal,\nbe not discouraged, be thy case of ignorance and corruption what it\nwill, lay it before him with sincerity and singleness of heart, and then\n\"thou mayest glory in thine infirmities, that the power of Christ may\nrest on thee,\" 2 Cor. xii. 9; for thou shalt see, in due time, what\nadvantage infinite love and wisdom can bring to thy soul thereby.\n\nMay not this be a strong motive to induce strangers to give up\nthemselves to him, who will sweetly take occasion, at their failings and\nshortcomings, to help them forward in the way? And what excuse can they\nhave who sit the call of the gospel, and say, in effect, they will not\ngo to Christ because their case is not good. And O that believers were\nnot sometimes led away with this error of scaring at Christ, because of\ninfirmities seen and discovered!\n\nV. It is remarkable, that, as the disciples did ofttimes vent much of\ntheir carnal conceptions of the kingdom of Christ, as apprehending it to\nbe some carnal, outward, pompous, stately, and, upon that account,\ndesirable condition; so there might be much of this carnal apprehension\nlurking under this acknowledgment and question of Thomas; and the Lord,\nwho knew their thoughts, doth here wisely draw them off those notions,\nand sets them about another study, to tell us, that it is best and most\nuseful and profitable for us, to be much taken up in the study and\nsearch of necessary fundamental truths, and, particularly, of the way to\nthe Father. For, 1. Here is the substantial food of the soul; other\nnotions are but vain, and oftentimes they make the case of the soul\nworse; but the study of this is always edifying. 2. The right\nunderstanding of this and other fundamental truths will not puff up, but\nkeep the soul humble, and will make the soul active and diligent in\nduty. 3. The fruit of this study is profitable and lasting. 4. And the\nright uptaking of these truths will discover the vanity of other\nsciences, falsely so called, and the folly of spending our time about\nother things. 5. The right understanding of this fundamental will help\nus to understand other truths the better. 6. A mistake in this, and such\nlike fundamentals, or the ignorance of them, is more dangerous than the\nignorance of or mistake in other things.\n\nOh! if this were teaching us all, in humility, to be much in the study\nof such fundamental necessary truths as this is; and to guard against a\npiece of vanity in affecting knowledge, the effect of which is nothing\nbut a puffing of us up with pride and conceit!\n\nVI. We may here take notice of what may serve to discover Thomas his\nmistake, and what is the ground of Christ's assertion, verse 4, which\nThomas doth little less than contradict, verse 5, viz. that such as had\nany acquaintance with Christ did, according to the measure of their\nknowledge of him, both know heaven and the way to it; whence we see\nthese truths,\n\n1. Persons may have some real acquaintance with Christ, and yet be, for\na time, very indistinct in their notions about him, and apprehensions of\nhim. They may know Christ in some measure, and yet look upon themselves\nas great strangers to the knowledge of heaven, and be oft complaining of\ntheir ignorance of the right way to heaven.\n\n2. Where there is the least measure of true acquaintance with Christ,\nwith love to him, and a desire to know more of him, Christ will take\nnotice thereof, though it be covered over with a heap of mistakes, and\naccompanied with much ignorance, weakness, and indistinctness. He seeth\nnot as man seeth, which is good news to some that are weak in knowledge,\nand unable to give any good account of any knowledge they have; yet one\nthing they can say, that he who knoweth all things, knoweth that they\nlove him.\n\n3. Various are the dispensations of God's grace unto his own. To some he\ngiveth a greater, to others a lesser measure of knowledge of the\nmysteries of the kingdom of heaven; and to one and the same person, more\nat one time than at another. Various are his manifestations and\nout-lettings of grace and love. Small beginnings may come to much at\nlength. Thomas, and the rest of the disciples, had but little clear and\ndistinct apprehensions of the way of salvation through Jesus Christ; and\nyet, ere all was done, they attained to such a measure of understanding\nin the mysteries of God, as that we are said to be \"built upon the\nfoundation of the apostles, Jesus Christ himself being the chief\ncorner-stone,\" Eph. ii. 20. This should teach the best much sobriety,\nand not to judge of all by themselves; or to think, that God's way with\nthem must be a standard or a rule whereby to judge of all the rest; as\nif his way of dealing were one and the same with all.\n\n4. The knowledge of Christ is all. Know him, and we know heaven and the\nway to it; for upon this ground doth Christ make good what he said,\ntouching their knowing whither he went, and the way; and answereth the\nobjection that Thomas did propose, viz. because he was the way, &c., and\nthey being acquaint with him, (which here is presupposed,) were not\nignorant of the place whither he was going, nor of the way leading\nthither. The knowledge then of Jesus Christ is a true and full compend\nof all saving knowledge. Hence it \"is life eternal to know him,\" John\nxvii. 3. \"They that know him, know the Father,\" John xiv. 9. and viii.\n19. \"They that see him, see the Father also,\" John xiv. 9. \"He is in the\nFather, and the Father in him,\" John xiv. 10, 11. and x. 38. and xvii.\n21. And so knowing him they know heaven; for what is heaven else but the\npresence and glorious manifestations of the Father; for when Christ\nspeaks of his going to heaven, he saith, \"He was going to the Father.\"\nSo knowing him, they know the way, both how Christ was to go to heaven\nas our cautioner, head, and attorney, and how we must follow.\n\nLet then a man have never so much knowledge, and be acquainted with the\nmysteries of all arts and sciences, and with the depths of nature, and\nintrigues of states, and all the theory of religion; if he be\nunacquainted with Jesus, he knoweth nothing as he ought to know.\n\nAnd upon the other hand, let a poor soul that is honest, and hath some\nknowledge of, and acquaintance with him, be satisfied, though it cannot\ndiscourse nor dispute, nor speak to cases of conscience, as some others;\nif we know him, it matters not though we be ignorant of many things, and\nthereby become less esteemed of by others. Here is the true test, by\nwhich we may take a right estimate of our own, or of others' knowledge.\nThe true rule to try knowledge by, is not fine notions, clear and\ndistinct expressions, but heart-acquaintance with him; \"in whom are hid\nall the treasures of wisdom and knowledge,\" Col. ii. 3.\n\nO sad! that we are not more taken up in this study, which would be a\ncompendious way for us to know all? Why spend we our money for that\nwhich is not bread, and our labour for that which will not profit us?\nWhy waste we our time and spirits in learning this science, and that\nart; when, alas! after we, with much labour and toil, have attained to\nthe yondmost pitch there, we are never one whit the nearer heaven and\nhappiness? yea, it were well, if we were not further off! Oh! if we were\nwise at length, and could think more of this one thing necessary; and\ncould be stirred up to learn more of him, and to make this the subject\nof all our study and labour.\n\n\n\n\nCHAPTER II.\n\nOF THE WORDS THEMSELVES IN GENERAL.\n\n\nWe come now to the words themselves, wherein Christ asserts that he is,\n1, \"the way;\" 2, \"the truth;\" 3, \"the life;\" and, 4, \"that no man cometh\nto the Father but by him.\"\n\nIn them we learn these two things in general.\n\n_First,_ The misery of wretched man by nature. This cannot be in a few\nwords expressed.\n\nThese words will point out those particulars thereof, which we will but\nmention.\n\n1. That he is born an enemy to, and living at a distance from God, by\nvirtue of the curse of the broken covenant of life made with Adam.\n\n2. That he neither can nor will return to God, of himself. His way is\nnot in himself; he hath need of another to be his way.\n\n3. That he is a blind, wandering creature, ready to by-ways and to\nwander; yea, he loveth to wander. He goeth astray as soon as he is born,\nspeaking lies.\n\n4. He cannot discern the true way, but is blinded with prejudice\nthereat, and full of mistakes. He is nothing but a lump of error.\n\n5. He is dead legally and really: how can he then come home? How can he\nwalk in the way, though it were pointed out to him?\n\n6. He, even when he entereth into the way, is subject to so many\nfaintings, swoonings, upsittings, &c. that except he get new quickening,\nhe must lie by the way and perish.\n\nIn a word, his misery is such as cannot be expressed; for as little as\nit is believed, and laid to heart; or seen and mourned for, and\nlamented.\n\nNow, for a ground to our following discourse, I would press the solid,\nthorough and sensible apprehension of this, without which there will be\nno use-making or application of Christ; \"for the whole need not the\nphysician, but the sick;\" and Christ is \"not come to call the righteous,\nbut sinners to repentance,\" Matt. ix. 12. Mark ii. 17. Yea, believers\nthemselves would live within the sight of this, and not forget their\nfrailty; for though there be a change wrought in them, yet they are not\nperfect, but will have need of Christ as the way, the truth, and the\nlife, till he bring them in, and set them down upon the throne, and\ncrown them with the crown of life. And, O happy they, who must not walk\non foot without this guide leading them by the hand, or rather carrying\nthem in his arms. Let all them who would make use of Christ remember\nwhat they were, and what they are, and keep the sense of their frailty\nand misery fresh; that seeing their need of him, they may be in better\ncase to look out to him for help and supply, and be more distinct in\ntheir application of him.\n\nThe _second_ general is, that Christ is a complete mediator, thoroughly\nfurnished for all our necessities. Are we at a distance from the Father?\nHe is a way to bring us together. Are we wandered out of the way? He is\nthe way to us. Are we blind and ignorant? He is the truth. Are we dead?\nHe is the life. Concerning this fulness and completeness of his, we\nwould mark these things:\n\n1. That he is thoroughly furnished with all things we stand in need of;\nthe way, the truth, and the life. He hath eye-salve, clothing, gold\ntried in the fire, &c. \"For the Spirit of the Lord is upon him, and hath\nanointed him,\" Isa. lxi. 1.\n\n2. He is suitably qualified, not only having a fulness, and an\nall-fulness, so that whatever we need is to be had in him, but also a\nsuitable fulness answering our case to the life. Are we out of the way?\nHe is the way. Are we dead? He is life, &c.\n\n3. He is richly qualified with this suitable good. He hath not only\n\"wisdom and knowledge,\" but \"treasures of it,\" yea, \"all the treasures\"\nthereof, Col. ii. 3. There is fulness in him; yea, \"it hath pleased the\nFather that in him should all fulness dwell,\" Col. i. 19. Yea, \"the\nfulness of the Godhead dwelleth in him bodily,\" Col. ii. 9.\n\n4. Hence this is an up-making completeness and fulness; for we are said\nto be \"complete in him,\" Col. ii. 10. And he is said to \"be all in all,\"\nCol. iv. 11. \"He filleth all in all,\" Eph. i. 23.\n\n5. It is also a satisfying completeness. The eye is not satisfied with\nseeing, nor the ear with hearing. The avaricious man is not satisfied\nwith gold, nor the ambitious man with honour; but still they are crying\nwith the loch leech, give, give! But the man who getteth Christ is full;\nhe sitteth down and cryeth, enough, enough! And no wonder, for he hath\nall; he can desire no more; he can seek no more; for what can the man\nwant that is complete in him?\n\n6. There is here that which will answer all the objections of a soul;\nand these sometimes are not few. If they say they cannot know the way to\nthe Father, then he is the truth to instruct and teach them that, and so\nto enter them into it. And if they say they cannot walk in that way, nor\nadvance in it one step, but will faint and sit up, succumb and fall by;\nhe answereth that he is the life, to put life and keep life in them, and\nto cause them to walk, by putting a new principle of life in them, and\nbreathing of new on that principle.\n\nO thrice happy they who have fled to him for refuge! It is easy for them\nto answer all objections and cavils of Satan, and of a false heart. It\nis easy for them to put Christ to answer all. And, on the other hand,\nwho can tell the misery of such as are strangers to Jesus? How shall\ntheir wants be made up? How shall they answer challenges, accusations,\ntemptations, doubts, fears, objections, and discouragements, cast up in\ntheir way?\n\nOh! should not this endear the way of the gospel to us, and make Christ\nprecious unto us! Is it not a wonder that such an all-sufficient\nmediator, who is able to save to the uttermost all that come to God\nthrough him, should be so little regarded and sought unto; and that\nthere should be so few that embrace him, and take him as he is offered\nin the gospel.\n\nHow can this be answered in the day of accounts? What excuse can\nunbelievers now have? Is not all to be found in Christ that their case\ncalleth for? Is he not a complete mediator, thoroughly furnished with\nall necessaries? Is not the riches of his fulness written on all his\ndispensations? The mouths, then, of unbelievers, must be for ever\nstopped.\n\n\n\n\nCHAPTER III.\n\nHOW CHRIST IS THE WAY IN GENERAL, \"I AM THE WAY.\"\n\n\nWe come now to speak more particularly to the words; and, _first,_ Of\nhis being a way. Our design being to point at the way of use-making of\nChrist in all our necessities, straits, and difficulties which are in\nour way to heaven; and particularly to point out the way how believers\nshould make use of Christ in all their particular exigencies; and so\nlive by faith in him, walk in him, grow up in him, advance and march\nforward toward glory in him. It will not be amiss to speak of this\nfulness of Christ in reference to unbelievers, as occasion offereth,\nbecause this will help to clear the other.\n\nBefore we can clear up how any can make use of Christ, we must speak\nsomething of their necessity of him, and of his being furnished fitly,\nfully, richly, and satisfyingly for their case; and this will make the\nway of use-making of Christ more plain.\n\nWhile Christ then says, \"I am the Way,\" he points out those things to\nus:\n\n1. That man is now estranged from the Lord, and in a wandering\ncondition: He hath departed from God, he is revolted and gone. \"They are\nall gone out of the way,\" Rom. iii. 12. \"They go astray as soon as they\nare born, speaking lies,\" Psal. lviii. 3.\n\n2. Nay, not only so, but we love naturally to wander and to run away\nfrom God, as Jeremiah complaineth of that wicked people, Jer. xiv. 10.\nNaturally, with \"the dromedary, we traverse our ways,\" Jer. ii. 23, and\nrun hither and thither, but never look towards him. Nay, we are like\nthose spoken of, Job xxi. 14. \"We desire not the knowledge of his ways,\nwe will have none of him,\" Psalm lxxxi. 11; nor \"of his reproofs,\" Prov.\ni. 30.\n\nOh, how sad is this! And yet how is it more sad, that this is not\nbelieved, nor once considered. And that it is not believed, is manifest;\nfor,\n\n1. How rare is it to meet with persons that are not very well pleased\nand satisfied with themselves and their condition? They thank the Lord\nit was aye well with them. They have no complaints. They see no wants\nnor necessities. They wonder what makes folk complain of their\ncondition, of their evil heart, or of their hazard and danger. They\nunderstand not these matters.\n\n2. Do we not find people very quiet and at rest, though they remain in\nthe congregation of the dead, Prov. xxi. 16. They sleep in a sound skin,\nbecause they see no hazard. The thoughts of their condition never\nbereave them of one night's rest: No challenges have they; all is at\npeace with them, for the strong man keeps the house.\n\n3. How rare is it to find people exercised about this matter, and busied\nwith it in their thoughts, either while alone, or while in company with\nothers; or once seriously thinking and considering of it, yea, or so\nmuch as suspecting the matter?\n\n4. How rare is it to see any soul broken in heart, and humbled because\nof this; who is walking under this as under a load; whose soul is\nbleeding under the consideration of this! Is there any mourning for\nthis?\n\n5. Where is that to be heard, \"Men and brethren, what shall we do to be\nsaved?\" How shall we enter into the right way? Where is that good old\nway, that we may walk in it? Few such questions and cases troubling\nconsciences; and no wonder, for a deep sleep is upon them.\n\n6. How cometh it then, that the pointing forth of the way is so little\nhearkened unto? Sure were this natural condition perceived, a report of\nthe sure and safe way would be much more welcome than it is: Christ by\nhis messengers would not be put to cry so often in vain, \"This is the\nway, turn in hither.\"\n\nHere is enough to convince of this ignorance and insensibleness; but it\nis his Spirit, which \"convinceth the world of sin,\" John xvi. that must\nbear home this conviction.\n\n_Secondly_, It pointeth out to us this, that \"the way of man is not in\nhimself,\" Jer. x. 23, that is, that nothing, he can do can or will prove\na way to him to the Father: For Christ is the Way, as excluding all\nother means and ways. And that man can do nothing to help himself into\nthe way, is clear; for,\n\n1. \"His way is darkness,\" Prov. iv. 14. He knoweth no better, he is\nsatisfied therewith; there he sleepeth and resteth.\n\n2. He cannot nor doth not desire to return. He hateth to be reformed.\n\n3. Yea, he thinketh himself safe; no man can convince him of the\ncontrary: The way he is in \"seemeth right to him, though the end thereof\nbe death;\" Prov. xiv. 12, and xvi. 25.\n\n4. Every man hath his own particular way to which he turneth, Isaiah\nliii, 6; some one thing or other that he is pleased with, and that he\nthinks will abundantly carry him through, and there resteth he; and what\nthese ordinarily are, we shall hear presently.\n\n5. In this his way, which yet is a false way, \"he trusteth,\" Hosea x.\n13, he leaneth upon it, little knowing that it will fail him at length,\nand that he and his hope and confidence shall perish.\n\nIs it not strange then to see men and women \"gading about to seek their\nway,\" as it is said, Jer. ii. 36. as if they could find it out; or as if\nthey could of themselves fall upon the way. What a lamentable sight is\nit, to see people \"wearying themselves with very lies,\" Ezek. xxiv. 12;\n\"and wearied in the multitude of their own counsels,\" Isaiah xlvii. 15.\n\nBut what are those false and lying ways which men weary themselves in,\nand all in vain; and which they chuse and trust unto, and yet are not\nthe way which will prove safe and sure?\n\n_Ans._ It will not be easy to reckon them all up, we shall name some\nthat are principal and most ordinary; such as,\n\n1. Good purposes and resolutions, with which many deceive themselves,\nsupposing that to be all which is required: And, alas! all their\npurposes are like to Ephraim's goodness,--like the early cloud and\nmorning dew that soon evanisheth; their purposes are soon broken off,\nand soon disappointed, because made without counsel, Prov. xv. 22. Many\nfoolishly rest here, that they have a good mind to do better, and to\namend their ways, and they purpose after such a time or such time, they\nshall begin a new manner of life; but their purposes never come to any\neffect, and so at length they and their purposes both perish.\n\n2. Some convictions and inward challenges. The word now and then\npierceth them so far, and sore and sharp dispensations from the Lord so\nfar affect their heart, that they see it is not well with them; and they\nare made, with Saul, to cry out, \"I have sinned,\" 1 Sam. xv. 24, and\nthey advance no further; those convictions either die out again, or work\nno further change: And, poor souls, they think, because at such a\nsermon, or such a communion, they had some such convictions and sharp\nchallenges, therefore they imagine all is well with them; when a Judas\nmay have convictions, sharper than ever they had, and a Felix, Acts\nxxiv. 25.\n\n3. Convictions followed with some sort of amendment. Some may\ndreadfully deceive themselves with this, and conclude that all is right\nwith them, and that the way they are in is safe and sure; because they\nhave had convictions, which have been so effectual as to cause them to\namend many things, and become, as to many things, changed men and women,\nwhen, alas, their way is but a way of darkness still; it is not Christ;\nthey have never come to him. Herod hearing John Baptist, had his own\nconvictions and amendments; for \"he did many things,\" Mark vi. 20.\n\n4. Many rest upon their outward civility and morality, or negative\nholiness. They cannot be challenged for gross faults, and that is all\nthe way they have to rest in: Alas! could not a wicked Pharisee say as\nmuch as they, viz. \"That he was no extortioner, unjust person, or an\nadulterer, nor such as the publican was,\" Luke xviii. 11. How many\nheathens, as to this, shall outstrip such as profess themselves\nChristians? and yet they lived and died strangers to the right way to\nhappiness. See what that poor young man said, Luke xviii. 21.\n\n5. Some may win to more than civility, and attain unto a kind of outward\nholiness, and outward performance of the duties of religion, such as\nhearing, reading, prayer, communicating, and rest there, and yet perish:\nFor that is but their own way, it is not the right way. Had not the\nfoolish virgins lamps? and did they not wait with the rest, Matth. xxv.;\nand will not many say, in that day, \"We have eaten and drunken in thy\npresence, and thou hast taught in our streets:\" to whom Christ shall\nanswer, \"I know not whence you are, depart from me, all ye workers of\niniquity?\" Luke xiii. 26, 27. Were not the Jews much in duties and\noutward ordinances? and yet see how the Lord rejected them all, Isaiah\ni. 11-15, and lxvi. 3.\n\n6. Much knowledge doth deceive many. They think because they can talk of\nreligion, speak to cases of conscience, handle places of Scripture, and\nthe like, that therefore all is right with them; when alas, that is but\na slippery ground to stand upon. The Pharisees sat in Moses' seat, and\ntaught sometimes sound doctrine; and yet were heart-enemies to Jesus,\nMatth. xxiii. And will not many think to plead themselves into heaven,\nby saying, that they \"have prophesied in his name,\" Matth. vii. 22.\nThere is \"a knowledge that puffeth up,\" 1 Cor. xiii. 2. Some there are\nwhose knowledge seemeth to be operative and practical, and not merely\nspeculative. Some may \"escape the pollutions of the world through the\nknowledge of the Lord and Saviour Jesus Christ,\" and yet again become\nentangled therein and overcome; so that \"their latter end is worse than\nthe beginning;\" see 2 Peter ii. 20, 21, 22. Knowledge, I grant, is good,\nbut it is not Christ, and so it is not the way to the Father; and many,\nalas! lean to it, and are deceived at last.\n\n7. A kind of seeming seriousness in the performance of duties, and in\nseeking of God, deceiveth many. They think, because they are not\nconscious to their own dissembling, but they look upon themselves as\nearnest in what they do, that therefore all is well. Sayeth not Christ,\nthat not \"every one that saith, Lord, Lord, shall enter into the kingdom\nof God?\" Matth. vii. 21; that is, not every one that reneweth their\nsuits, and ingeminateth their desires, cry, and cry over again, and, as\nit were, will not give it over; and yet they come short of their\nexpectation. Did not the foolish virgins seem earnest and serious, when\nthey continued waiting with the rest, and at length cried \"Lord, Lord,\nopen unto us;\" and yet they are kept at the door. Many consider not that\nthere is a secret and close hypocrisy, that some may be under and not\nknow it, as well as a gross hypocrisy and dissimulation, which may be\neasily observed; \"Will not many seek to enter in that shall not be\nable?\" Matth. vii. 13. Luke xiii. 24.\n\n8. Many deceive themselves with this, that they are looked on by other\ngodly, discerning persons and ministers, as good serious Christians, and\nthat they carry so handsomely and so fair, that no man can judge\notherways of them, than that they are good serious seekers of God. But,\nalas! the day is coming which will discover many things, and many one\nwill be deceived both of themselves and of others. \"Not he who\ncommendeth himself is approved, but whom God approveth,\" 2 Cor. x. 18.\nTherefore, Paul exhorts Timothy, \"to study to show himself approved\nunto God,\" 2 Tim. ii. 15. Men look only on the outside, and cannot see\ninto the heart; but God searcheth the heart; and it is an easy matter to\ndeceive men, but God will not be deceived.\n\n9. Some may suppose themselves in a safe and sure way, if they outstrip\nothers in religious duties, and be much in extraordinary duties, when,\nalas! for all that, the heart may be rotten. \"The Pharisee fasted twice\na-week,\" Luke xviii. 12, and yet was but an enemy to Christ. O how\ndeceitful is the heart of man!\n\n10. Inward peace and quietness of conscience may deceive some; and they\nmay suppose that all is right with them; because they do nothing over\nthe belly of their conscience. Their heart doth not accuse them of\nfalsehood and dissimulation in their way with God or man, but they do\nall things according to their light. No doubt that young man (Luke\nxviii. 21,) spoke according to his judgment and light, when he said,\n\"All these things have I kept from my youth.\" And Paul saith of himself\n(Acts xxiii. 1,) \"that he had lived in all good conscience before God\ntill that very day;\" meaning, that even while he was a Pharisee\nunconverted, he had not tortured his conscience, nor done anything\ndirectly against it, but had always walked according to his light. See\nActs xxvi. 9.\n\n11. A way of zeal may deceive many who may think their case\nunquestionable, because they are zealous for their way, and, as they\nthink, their zeal is pure for God. Was not Paul, while a Pharisee, very\nzealous, when, out of zeal to his way, he persecuted the church, Philip.\niii. 6. See my zeal for the Lord, could I thus say, 2 Kings x. 16; and\nthe Jews had a zeal of God, but not according to knowledge, Rom. x. 2;\nand Christ tells us, that such as should persecute the Apostles unto\ndeath, would think they did God good service, John xvi. 2.\n\n12. Some also may put it beyond question, that they are in the right\nway, because they are more strict in all their ways than others, and\nwill not so much as keep fellowship or company with them; saying, with\nthose, (Isaiah lxv. 5) \"Stand by, I am holier than thou, come not near\nto me,\" who yet are but a smoke in God's nose, and a fire that burneth\nall the day.\n\n13. Some may rest on, and deceive themselves with their great\nattainments, and more than ordinary experiences, when, alas! we see to\nwhat a height some may come, and yet prove nothing. Let such souls read\nwith trembling that word of Paul, Heb. vi 4, 5, where we see some may\ncome to be enlightened, to taste of the heavenly gift, to be made\npartakers of the Holy Ghost, to taste the good word of God, and the\npowers of the world to come, and yet prove cast-aways; taking these\nexpressions as pointing forth something distinct from real grace.\n\nMany such false ways, wherein men please themselves, might be mentioned;\nby these every one may see cause of searching and trying over and over\nagain. It is a dreadful thing to be deceived here, and it is best to put\nit to a trial, when there is a possibility of getting the matter helped.\nAnd many may fear and tremble when they see they are not yet come the\nlength of many such as sit down without Christ, and lose all their\nlabour. Oh, if this could put people to a serious examination and trial\nof themselves, and of the nature of that way wherein they are, and rest\nat present!\n\n_Thirdly_, We might here observe, that this true and living way is but\none for all. There is but \"one Mediator between God and man,\" 1 Tim. ii.\n5. One Mediator for both Old and New Testament, the seed of the woman.\nHowbeit the Lord's dispensations with his people, in that one way, may\nbe various, as his way with his people under the law is different from\nhis way with his people under the gospel; and his dispensations with\nindividual believers, whether under the law or under the gospel, is not\nthe same in all things.\n\nAnd this should teach us to relinquish our own ways, and to enter into\nthis one only way; and it should move such as are in this way to study\nunity and agreement among themselves; and yet not infer or suppose, that\nGod's way with them must be in all things alike. Yea, though the Lord's\nway with them be different from his way with others, and more dark,\ndisconsolate, and bitter, yet let them be quiet and silent before the\nLord, and acknowledge his goodness that hath brought them into the one\nonly way, Jesus Christ, and keepeth them there.\n\nBut, _fourthly,_ The main thing here, and which is obvious, is this,\nthat Jesus Christ is the way to the Father, the one and only way, the\nsovereign and excellent way, and he alone is the way. There is not\nanother. \"Neither is there salvation in any other; for there is none\nother name under heaven given among men, whereby we must be saved,\" Acts\niv. 12.\n\nFor clearing of this, we shall speak a little to those four things, and\nshew,\n\n1. What is our case, and what need we have of a way.\n\n2. How Christ answereth this our case and necessity, and is a fit way\nfor us.\n\n3. How he alone is the way, and answereth this our case.\n\n4. What are the rare advantages and specialities of this way.\n\nAnd this will make way for our clearing up, how Christ is made use of as\na way by poor sinners.\n\nFor the first of these, our present case and necessity, something was\nspoken to it before; we shall reduce all those to two heads. The first\nis, our state of guilt, and separation from God because of sin and\nguilt; the next is, our state of wickedness and enmity against God.\n\nAs to the first, we may take notice of those things:\n\n1. That sin, original and actual, hath separated us from God, and cast\nus out of his favour, and out of that station of favour and friendship\nwhich once we were advanced to in Adam.\n\n2. That we are under God's curse and wrath, and excommunicated from the\npresence of the Lord, by a sad, yet just, sentence according to law, and\nso are under death.\n\nAs to the next thing, we may take notice of those particulars:\n\n1. That we are impure and polluted with sin and daily iniquity.\n\n2. That we are ignorant of the right way of returning into favour with\nGod, seeking out to ourselves many inventions.\n\n3. That we are impotent for any good work or commanded duty.\n\nThat not only so, but we are unwilling to do any thing that is good, or\nto enter into the way when pointed out unto us; yea, we are enemies to\nGod by wicked works, and have an innate hatred to all his ways.\n\n5. We desire not to be out of the condition whereinto we are; there we\nlove to lie and sleep, and desire not to be roused up or awakened.\n\n6. We are under the power and command of Satan, who leadeth us out of\nthe way, yea, and driveth us forward in the wrong way, to our perdition.\n\nThese things are plain and undeniable, and need no further confirmation;\nthough, alas! it is little believed or laid to heart by many.\n\nFor the second, how Christ answereth this our case and necessity. He is\na way to us to help us out of both these, both out of our state of guilt\nand separation, and out of our state of wickedness and enmity.\n\nAnd, first, he helpeth us out of our state of guilt and separation:\n\n1. By taking away our guilt and sin; \"being made sin for us, who knew no\nsin, that we might be made the righteousness of God in him,\" 2 Cor. v.\n21. He hath filled the great gap betwixt God and us, with his body, and\nhath made of it, as it were, a bridge, by which they may go over to the\nFather: \"We enter now into the holiest by the blood of Jesus, by a new\nand living way, which he hath consecrated for us, through the veil, that\nis to say, his flesh,\" Heb. x. 19, 20; \"we are now brought near by his\nblood,\" Eph. ii. 13, so that through him we are restored again to\nfriendship with God, and made one with him; for Christ the Mediator hath\n\"made both one, reconciling Jews and Gentiles both unto God, in one\nbody, by the cross, having slain the enmity,\" Eph. ii. 16.\n\n2. By taking away the curse and wrath that was due to us, being \"made a\ncurse for us,\" Gal iii. 13. So that he is become our peace, and \"through\nhim we have access by one spirit unto the Father, and are no more\nstrangers and foreigners, but fellow-citizens with the saints, and of\nthe household of God,\" Eph. ii. 14, 18, 19. \"He is set forth to be a\npropitiation through faith in his blood,\" Rom. iii. 25. 1 John ii. 2,\nand iv. 10. \"By him have we now received atonement,\" Rom. v. 11.\n\nNext, he helpeth us out of our state of wickedness and enmity,\n\n1. By taking away our impurity and uncleanness, \"by washing us and\ncleansing us in his blood,\" Ezek. xvi. 6-9. Col. i. 22, \"having\npurchased grace for us,\" Eph. v. 1, 3, \"we are blessed with all\nspiritual blessings in him.\" He applieth his merits, and layeth the\nfoundation of grace and holiness in the soul, and carrieth on the work\nof mortification and vivification; and so killing the old man by his\nSpirit, both meritoriously and efficiently, he cleanseth and washeth.\nHence, we are said to be baptised with him in his death, and buried with\nhim by baptism into death, that we should walk in newness of life. And\nso our old man is crucified with him, that the body of sin might be\ndestroyed, that henceforth we should not serve sin, Rom. vi. 3, 4, 6.\nAnd for our daily infirmities and escapes, whereby we pollute ourselves,\nhis blood \"is a fountain opened to the house of David and to the\ninhabitants of Jerusalem for sin and for uncleanness,\" Zech. xiii. 1;\nand to this fountain he bringeth by the spirit of repentance, which he,\nas an exalted prince, bestoweth, Acts. v. 31, and by faith. So 1 John\nii. 1, \"if any man sin, we have an advocate with the Father,\" &c.\n\n2. As for our ignorance and blindness, he taketh that away, being given\nfor a light to the Gentiles, Isa. xlii. 6, and xlix. 6. Luke ii. 32. He\nis sent to open the blind eyes, Isa. xlii. 7; to bring out the prisoners\nfrom their dark prisons, Isa. xlii. 7, and lxi. 1. Yea, he is anointed\nfor this end, so that such as walk in darkness see a great light, and\nthey that dwell in the land of the shadow of death, upon them the light\nhath shined, Isa. ix. 2. Matth. iv. 15; and he hath eye-salve to give,\nRev. iii. 18.\n\n3. He is qualified for taking away our impotency, so that through him we\ncan do all things, Philip, iv. 13; \"when we are weak, we are strong in\nhim who is our strength, and liveth in us,\" 2 Cor. xii. 10. Gal. ii.\n20. Hence, \"he worketh in us both to will and to do of his own good\npleasure,\" Philip. ii. 13.\n\n4. He also taketh away our natural averseness, unwillingness,\nwickedness, and hatred of his ways, making his people \"willing in the\nday of his power,\" Psal. cx. So he taketh away \"the enmity that is in\nus,\" Col. ii. 20, and reconcileth us to God and to his ways, that our\nhearts do sweetly comply with them, and we become most willing and glad\nto walk in them, yea, and \"to run the way of his commandments through\nhis enlarging of our hearts,\" Psal. cxix. 22.\n\n5. He likewise taketh away that desire and willingness, which we have,\nto lie still in our natural condition, by convincing us of the dreadful\nhazard thereof, through the spirit of conviction, whereby he convinceth\nthe world of it, John xvi. 8, and circumciseth their ears to hear, and\nmaketh them willing to hearken to the counsel of God.\n\n6. As for the power and dominion of Satan, he breaketh that, by \"leading\ncaptivity captive,\" Eph. iv. 8; Psal. lxviii. 18; \"and spoiling the\nstrongman's house; for he is come to destroy the works of the devil,\" 1\nJohn iii. 8; \"and he spoileth principalities and powers,\" Col. ii. 15.\nThus, as a captain of salvation, he leadeth them out as a conqueror;\nhaving paid the price, he delivereth also by power and authority from\nthe hand of this jailor.\n\nAnd thus we see how he answereth our case and necessity, and is a fit\nway for us; and though this be not questioned, yet little is it believed\nand considered, and less put in practice.\n\nAnd as for the third particular, that he alone is this way, and\nanswereth our case herein, it needeth not be much spoken to, since it is\nclear and manifest, confirmed by the experience of all generations, and\nthe disappointments of fools who have been seeking other ways. Angels in\nheaven cannot do our business, they cannot satisfy justice for us, nor\nhave they any power over our heart to turn it as they will; nay, they\nare not acquainted with our secret thoughts, that cabinet is kept close\nfrom them, and reserved as the peculiar privilege of God alone. The\nblood of bulls and of goats cannot do it; for the apostle tells us, that\nit is impossible for that to take away sin, Heb. x. 4. That blood shed\naccording to the law did cleanse ceremonially, but it is only the blood\nof Jesus, typified by that, which cleanseth really; so that we are\nsanctified through the offering of the body of Jesus Christ once for\nall, Heb. x. 10. No pains or labour of ours can avail here. The Lord\nwill not be pleased with thousands of rams, or with ten thousands of\nrivers of oil. \"He will not take our first-born for our transgression,\nnor the son of our body for the sin of our soul,\" Micah vi. 7. Ordinance\nand means will not do it, nor any invention of our own: \"no man can by\nany means redeem his brother, or give to God a ransom for him; for the\nredemption of the soul is precious, and it ceaseth for ever,\" Psal.\nxlix. 7, 8. He alone hath laid down the price; all our sufferings,\nprayers, tears, labours, penances, and the like, signify nothing here;\nthey cannot satisfy justice for one sin.\n\nAs to the fourth particular, viz., the singularity of this way, those\nthings make it manifest and apparent:\n\n1. This is such a way as can discover itself, and make itself known unto\nthe erring traveller. Christ Jesus is such a way as can say to the\nwandering soul, \"this is the way, walk ye in it,\" Isa. xxx. 25. No way\ncan do this. This is comfortable.\n\n2. This way can not only discover itself to the wandering traveller, but\nalso it can bring folk into it. Christ can bring souls unto himself,\nwhen they are running on in their wandering condition. He can move their\nhearts to turn into the right way, put grace in their soul for this end,\nbegin resolutions in them, and sow the seed of faith; and so stay their\ncourse which they were violently pursuing, and make them look about and\nconsider what they are doing. As the former was good news to poor,\nblind, and witless creatures that were wandering and knew not whither\nthey were going; so this is good news to poor souls that find their\nheart inclining to wander, and loving to go astray.\n\n3. This way can cause us walk in it. If we be rebellious and obstinate,\nhe can command with authority; for he is given for a leader and\ncommander, Isa. lv. 4. How sweet should this be to the soul that is\nweighted with a stubborn, untractable, and unpersuadable heart, that he,\nas a king, governor, and commander, can with authority draw or drive,\nand cause us follow and run?\n\n4. This way is truth, as well as the way; so that the soul that once\nentereth in here is safe for ever; no wandering here. \"The wayfaring\nmen, though fools, shall not err in this way,\" Isa. xxxv. 8. \"He will\nbring the blind by a way that they knew not, and lead them in paths that\nthey have not known; he will make darkness light before them, and\ncrooked things straight; those things will he do unto them, and not\nforsake them,\" Isa. xlii. 16.\n\n5. This way is also life, and so can revive the faint and weary\ntraveller. \"He giveth power to the faint, and to them that have no might\nhe increaseth strength; yea, he renews their strength, and makes them\nmount up with wings as eagles, and run and not be weary, and walk and\nnot be faint,\" Isa. xl. 29, 31; \"and so he giveth legs to the traveller,\nyea, he carrieth the lambs in his bosom,\" Isa. xl. 11. Oh! who would not\nwalk in this way? what can discourage the man that walketh here? what\ncan he fear? No way can quicken and refresh the weary man. This way can\ndo it; yea, it can quicken one that is as dead, and cause him march on\nwith fresh alacrity and vigour.\n\n6. From all these it followeth, that this way is a most pleasant,\nheartsome, desirable and comfortable way. The man is safe here, and he\nmay \"sing in the ways of the Lord,\" Psalm cxxxviii. 5. \"For wisdom's\nways are ways of pleasantness, and all her paths are peace,\" Prov. iii.\n17. He is a way that is food, physic, cordials, and all that the poor\ntraveller standeth in need of till he come hence.\n\nFrom all which, ere we come to particulars, we shall in general point\nout those duties, which natively result thence, by way of use.\n\n1. O what cause is there here for all of us to fall a wondering, both\nthat God should ever have condescended to have appointed a way how\nsinners and rebels, that had wickedly departed from him, and deserved to\nbe cast out of his presence and favour for ever, might come back again,\nand enjoy happiness and felicity in the friendship and favour of that\nGod that could have got the glory of his justice in our destruction, and\nstood in no need of us, or of any thing we could do: as also, that he\nappointed such a way, that Jesus Christ his only Son, should, to speak\nso, lie as a bridge betwixt God and sinful rebels, and as a highway,\nthat they might return to the great God upon him. Let all the creation\nof God wonder at this wonderful condescending love of God, that\nappointed such a way; and of Christ, that was content to lout so low as\nto become this way to us, this new and living way; and that for this end\nhe should have taken on flesh, and become Emmanuel, God with us, and\ntabernacled with us, that through this vail of his flesh, he might\nconsecrate a way to us. Let angels wonder at this condescendency.\n\n2. Hence we may see ground of being convinced of those things: (1.) That\nnaturally we are out of the way to peace and favour with God, and in a\nway that leadeth to death, and so that our misery and wretchedness, so\nlong as it is so, cannot be expressed. (2.) That we can do nothing for\nourselves; set all our wits a-work, we cannot fall upon a way that will\nbring us home. (3.) That it is madness for us to seek out another way,\nand to vex ourselves in vain, to run to this and to that mean or\ninvention of our own, and be found fools in the end. (4.) That our\nmadness is so much the greater in this, that we will turn to our own\nways that will fail us, when there is such a noble and excellent, and\nevery way satisfying way prepared to our hand. (5.) That our wickedness\nis so desperate, that the way which is pointed out to us doth not please\nus, and that we will not enter into it, nor walk in it. (6.) That this\nway, which is also the truth and the life, is only worth the embracing,\nand is only safe and sure; we should be convinced and persuaded of the\nworth, sufficiency, and desirableness of this way. Reason, with ordinary\nlight from the word, may teach these things; but grace can only carry\nthem into the heart, and make them take rooting there.\n\n3. We may read here our obligation to those particulars: (1.) To turn\nour back upon all other false and deceitful ways, and not rest there.\n(2.) To enter into this way, though \"the gate be narrow and strait,\"\nMatt vii. 13. Luke xiii. 24, yet \"to strive to enter in.\" (3.) To\nresolve to abide in that way as acquiescing in it, resting satisfied\nwith it, and thus to be \"rooted in him,\" Col. ii. 7, and \"to dwell in\nhim,\" 1 John iii. 24, and \"to live in him,\" or \"through him,\" 1 John iv.\n9. (4.) To \"walk in this way,\" Col. ii. 6. that is, to make constant use\nof him, and to make progress in the way in and through him; to go from\nstrength to strength in him, drawing all our furniture from him, by\nfaith, according to the covenant; and that the soul should guard\nagainst, 1. stepping aside out of this good and pleasant way; 2.\nbacksliding; 3. sitting up, and fainting by the way.\n\nIn a word, this pointeth out our duty, to make use of Christ as our way\nto the Father, and only of Christ; and this leads us to the particulars\nwe shall speak a little to.\n\nThere are two main things which stand in our way, and hinder us from\napproaching to the Father. 1. Unrighteousness and guilt, whereby we are\nlegally banished, because of the broken covenant, and the righteous\nsentence of God according to that covenant. And, 2. Wickedness,\nimpurity, and unholiness, which is, as a physical bar, lying in our way;\nbecause nothing that is unclean can dwell and abide with him, who is of\npurer eyes than he can behold iniquity; and nothing that is unclean can\nenter in there where he is. So then there must be an use-making of\nChrist, as a way through both these impediments; we need justification\nand pardon for the one, and sanctification and cleansing for the other.\nNow Christ being the way to the Father, both as to justification, in\ntaking away the enmity, in changing our state, and removing our\nunrighteousness and guilt, whereby we were lying under the sentence of\nthe law, adjudging such sinners as we are to hell; and as to\nsanctification, in cleansing us from all our pollutions, renewing our\nsouls, washing away our spots and defilements, &c. He must be made use\nof in reference to both.\n\nIn speaking to the _first_, we shall be the shorter, because through\nGod's great mercy, the gospel's pure way of justification by faith in\nChrist is richly and abundantly cleared up by many worthy authors, of\nlate, both as concerning the theoretical and practical part.\n\n\n\n\nCHAPTER IV.\n\nHOW CHRIST IS MADE USE OF FOR JUSTIFICATION AS A WAY.\n\n\nWhat Christ hath done to purchase, procure, and bring about our\njustification before God, is mentioned already, viz. That he stood in\nthe room of sinners, engaging for them as their cautioner, undertaking,\nand at length paying down the ransom; becoming sin, or a sacrifice for\nsin, and a curse for them, and so laying down his life a ransom to\nsatisfy divine justice; and this he hath made known in the gospel,\ncalling sinners to an accepting of him as their only Mediator, and to a\nresting upon him for life and salvation; and withal, working up such, as\nbelong to the election of grace, to an actual closing with him upon the\nconditions of the covenant, and to an accepting of him, believing in\nhim, and resting upon him, as satisfied with, and acquiescing in that\nsovereign way of salvation and justification through a crucified\nMediator.\n\nNow, for such as would make use of Christ as the way to the Father in\nthe point of justification, those things are requisite; to which we\nshall only premise this word of caution, That we judge not the want of\nthese requisites a ground to exempt any, that heareth the gospel, from\nthe obligation to believe and rest upon Christ as he is offered in the\ngospel.\n\n1. There must be a conviction of sin and misery. A conviction of\noriginal guilt, whereby we are banished out of God's presence and\nfavour, and are in a state of enmity and death, are come short of the\nglory of God, Rom. iii. 23; becoming dead or under the sentence of\ndeath, through the offence of one, Rom. v. 15; being made sinners by one\nman's disobedience, verse 19, and therefore under the reigning power of\ndeath, verse 17, and under that judgment that came upon all men to\ncondemnation, verse 18. And of original innate wickedness, whereby the\nheart is filled with enmity against God, and is a hater of him and all\nhis ways, standing in full opposition to him and to his holy laws;\nloving to contradict and resist him in all his actings; despising and\nundervaluing all his condescensions of love; obstinately refusing his\ngoodness and offers of mercy; and peremptorily persisting in rebellion\nand heart-opposition; not only not accepting his kindness and offers of\nmercy, but contemning them, trampling them under foot as embittered\nagainst him. As also, there must be a conviction of our actual\ntransgressions, whereby we have corrupted our ways yet more, run farther\naway from God, brought on more wrath upon our souls, according to that\nsentence of the law, \"Cursed is everyone that abideth not in all things\nthat are written in the law to do them,\" Deut. xxvii. 26. Gal. iii. 10.\nWhat way this conviction is begun and carried on in the soul, and to\nwhat measure it must come, I cannot now stand to explain; only, in\nshort, know, That upon whatever occasion it be begun, whether by a word\ncarried home to the heart by the finger of God, or by some sharp and\ncrossing dispensation, fear of approaching death, some heinous\nout-breaking, or the like, it is a real thing, a heart-reaching\nconviction, not general and notional, but particular, plain, and\npinching, affecting the heart with fear and terror, making the soul\nseriously and really to mind this matter, to be taken up with the\nthoughts of it, and anxiously and earnestly to cry out, \"What shall I do\nto be saved?\" and finally, will make the soul willing to hearken and\nhear what hopes of mercy there is in the gospel, and to embrace the way\nof salvation which is there laid down. And the reason of this is,\nbecause Christ himself tells us, \"The whole needeth not the physician,\nbut the sick,\" Matt. ix. 12. \"He is not come to call the righteous,\"\nthat is, such as are righteous in their own eyes, \"but sinners,\" that\nis, such as are now no more whole at the heart, as seeing no evil, no\nhazard or danger, but pricked and pierced with the sense of their lost\ncondition, being under the heavy wrath and vengeance of the great God,\nbecause of sin; and seeing their own vileness, cursedness, wickedness\nand desperate madness. Because naturally we hate God and Christ, John\nxv. 23-25, and have a strong and natural antipathy at the way of\nsalvation through Jesus, therefore nothing but strong and inevitable\nnecessity will drive us to a compliance with this gospel device of love.\n\n2. There must be some measure of humiliation. Under this conviction the\nman is bowed down, and made mute before God; no more boasting of his\ngoodness and of his happy condition; no high or great thoughts of his\nrighteousness; for all are looked on now as \"filthy rags,\" Isa. lxv. 6.\n\"What things were as gain before to the soul, must now be counted loss,\nyea, and as dung,\" Philip, iii. 7, 8. The man must be cast down in\nhimself, and far from high and conceity thoughts of himself, or of any\nthing he ever did or can do. \"For the Lord resisteth the proud, but\ngiveth grace to the humble,\" James iv. 6; 1 Pet. v. 5. \"He reviveth the\nspirit of the humble,\" Isa. lvii. 15. \"He that humbleth himself shall be\nexalted,\" Matt. xviii. 4, and xxiii. 12; Luke xiv. 11, and xviii. 14.\n\n3. There must be a despairing of getting help or relief out of this\ncondition, by ourselves, or any thing we can do; a conviction of the\nunprofitableness of all things under the sun for our relief. No\nexpectation of help from our supposed good heart, good purposes, good\ndeeds, works of charity, many prayers, commendations of others, sober\nand harmless walking, or anything else within us or without us that is\nnot Christ. For, so long as we have the least hope or expectation of\ndoing our own business without Christ, we will not come to him. Our\nheart hangeth so after the old way of salvation through works, that we\ncannot endure to hear of any other, nor can we yield to any other. Could\nwe but have heaven by the way of works, we would spare no pains, no\ncost, no labour, no expenses; nay, we would put ourselves to much pain\nand torment by whippings, cuttings, fastings, watchings, and the like;\nwe would spare our first-born; nay, we would dig our graves in a rock\nwith our nails, and cut our own days, could we but get heaven by this\nmeans; such is our antipathy at the way of salvation through a crucified\nChrist, that we would choose any way but that, cost what it would;\ntherefore, before we can heartily close with Christ and accept of him,\nwe must be put from those refuges of lies, and see that there is nothing\nbut a disappointment written on them all, that all our prayers,\nfastings, cries, duties, reformations, sufferings, good wishes, good\ndeeds, &c. are nothing in his eyes, but so many provocations to the eyes\nof his jealousy, and so, further causes of our misery.\n\n4. There must be a rational, deliberate, and resolute relinquishing of\nall those things in ourselves, on which our heart is ready to dote. The\nman being convinced of the vanity of all things by which he hath been\nhoping for salvation, must now purpose to lose his grips of them, to\nturn his back upon them, to quit them with purpose of heart, and to say\nto them, get you hence, as Isa. xxx. 22. This is to deny ourselves,\nwhich we must do ere we become his disciples, Matt. xvi. 24. This is to\nforsake our father's house, Psalm xlv. 10, and to pluck out our right\neye, and to cut off our right arm, Matth. v. 29, 30. This abandoning of\nall our false propes and subterfuges must be resolute, over the belly of\nmuch opposition within, from the carnal and natural inclinations of the\nheart; and of much opposition without, from Satan's ensnaring\nsuggestions and deceitful temptations: It must be a real, rational act\nof the soul, upon solid and thorough conviction of their\nunprofitableness, yea, of their dangerousness and destructiveness.\n\n5. There must be some knowledge of the nature of the gospel covenant,\nand of the way which now God hath chosen whereby to glorify his grace in\nthe salvation of poor sinners. That God, Father, Son, and Holy Ghost\nthought good, for the glory of free grace and wisdom, in a way of\njustice and mercy, to send Jesus Christ to assume man's nature, and so\nbecome God and man in two distinct natures, and one person, for ever;\nand to become under the law, to undergo the curse thereof, and to die\nthe cursed death of the cross, to satisfy justice, and pay the ransom\nfor the redemption of the elect. In which undertaking our Lord was a\nservant, Isa. xlii. 1, and xlix. 6, and lii. 13, and liii. 11. Zech.\niii. 8. Matt. xii. 18; and had furniture from God for all his\nundertaking, Isa. xlii. 1, and lxi. 1, 2. Matt. xii. 18; and had a\npromise of seeing his seed, and of prolonging his days, &c. Isa. xliii.\n10, 11. Thus there was a covenant of redemption betwixt God and the\nMediator; and the Mediator undertaking, was obliged to perform all that\nhe undertook, and accordingly did so. For, as the Lord laid on him, or\ncaused to meet together on him, \"the iniquity of us all,\" Isa. liii. 6,\nso in due time \"he bare our griefs, and carried our sorrows. He was\nwounded for our transgressions, and bruised for our iniquities, the\nchastisement of our peace was upon him. He was cut off out of the land\nof the living, and stricken for the transgression of his people; he made\nhis soul an offering for sin, and bare the iniquities of his people.\nPouring out his soul unto death he bare the sin of many, and made\nintercession for the transgressors,\" Isa. liii. 4, 5, 10, 11, 12. So\n\"that what the law could not do, in that it was weak through the flesh,\nGod sending his own Son in the likeness of sinful flesh, for sin (or by\na sacrifice for sin) condemned sin in the flesh,\" Rom. viii. 3, \"that\nthe righteousness of the law might be fulfilled in us,\" verse 4. Thus\n\"he made him sin (or a sacrifice for sin) that we might become\nrighteous,\" 2 Cor. v. 20; and \"he was once offered to bear the sins of\nmany,\" Heb. ix. 28; and \"he, through the eternal Spirit, offered himself\nwithout spot to God,\" verse 14, and \"his own self bare our sins in his\nown body on the tree,\" 1 Pet. ii. 24. There must, I say, be some\nknowledge of, and acquaintance with this great mystery of the gospel,\nwherein is declared \"the manifold wisdom of God,\" Eph. iii. 10, and with\nthe noble design of God, in sending his Son, after this manner, to die\nthe death, that condemned sinners might live, and return to the bosom of\nGod; as redeemed \"not with gold or silver, or corruptible things but\nwith the precious blood of Christ, as of a lamb without blemish and\nwithout spot,\" 1 Pet. i. 18. And being \"so redeemed by blood, to become\nkings and priests unto God,\" 1 Pet. ii. 2. Rev. v. 9, 10. The man must\nnot be ignorant of this, else all will be in vain. I do not determine\nhow distinct and full this knowledge must be; but sure there must be so\nmuch knowledge of it, as will give the soul ground of hope, and, in\nexpectation of salvation by this way, cause it turn its back upon all\nother ways, and account itself happy if it could once win here.\n\n6. There must be a persuasion of the sufficiency, completeness and\nsatisfactoriness of the way of salvation through this crucified\nMediator, else the soul will not be induced to leave its other courses,\nand betake itself to this alone. He must be sure that salvation is only\nto be had this way, and that undoubtedly it will be had this way, that\nso with confidence he may cast himself over on this way, and sweetly\nsing of a noble outgate. And therefore he must believe, that Christ is\nreally God as well as man, and a true man as well as God; that he is\nfully furnished for the work of redemption, having the Spirit given to\nhim without measure; and endued fully and richly with all qualifications\nfitting for all our necessities, and enabling him to \"save to the\nuttermost all that come unto God by him,\" Heb. vii. 25; that \"he is made\nof God to us wisdom, righteousness, and sanctification,\" 1 Cor. i. 30;\nthat \"all power in heaven and in earth is given unto him,\" Matt. xxviii.\n18; that \"all things are put under his feet;\" and that \"he is given to\nbe Head over all things to the church,\" Eph. i. 22; that \"in him\ndwelleth all fulness,\" Col. i. 19; that \"in him are hid all the\ntreasures of wisdom and knowledge,\" Col. ii. 3; yea, \"that in him\ndwelleth all the fulness of the Godhead bodily;\" so that we are\n\"complete in him, who is the head of all principality and power,\" verses\n9, 10.\n\n7. The soul must know that he is not only an able and all-sufficient\nMediator, but that also he is willing and ready to redeem and save all\nthat will come. For all the preceding particulars will but increase his\nsorrow and torment him more, so long as he supposeth, through ignorance\nand the suggestion of Satan, that he hath no part in that redemption, no\naccess to it, no ground of hope of salvation by it. Therefore it is\nnecessary that the soul conceive not only a possibility, but also a\nprobability of help this way, and that the dispensation of the gospel of\ngrace, and the promulgation and offer of these good news to him, speak\nout so much, that the patience of God waiting long, and his goodness\nrenewing the offers, confirmeth this; that his serious pressing, his\nstrong motives, on the one hand, and his sharp threatenings on the\nother; his reiterated commands, his ingeminated obtestations; his\nexpressed sorrow and grief over such as would not come to him; his\nupbraiding and objurations of such as do obstinately refuse, and the\nlike, put his willingness to save such as will come to him out of all\nquestion. Yea, his obviating of objections, and taking all excuses out\nof their mouth, maketh the case plain and manifest, so that such as will\nnot come are left without excuse, and have no impediment lying in the\nway but their own unwillingness.\n\n8. The man must know upon what terms and conditions Christ offereth\nhimself in the gospel, viz. upon condition of accepting of him,\nbelieving in him, and resting upon him; and that no other way we can be\nmade partakers of the good things purchased by Christ, but by accepting\nof him as he is offered in the gospel, that is to say, freely, \"without\nprice or money,\" Isa. lv. 1, absolutely without reservation, wholly, and\nfor all ends, &c. For, till this be known, there will be no closing with\nChrist; and till there be a closing with Christ, there is no advantage\nto be had by him. The soul must be married to him as an husband, fixed\nto him as the branches to the tree, united to him as the members to the\nhead, become one with him, \"one spirit,\" 1 Cor. vi. 17. See John xv. 5.\nEph. v. 30. The soul must close with him for all things, adhere to him\nupon all hazards, take him and the sharpest cross that followeth him.\nNow, I say, the soul must be acquainted with these conditions; for it\nmust act deliberately and rationally here. Covenanting with Christ is a\ngrave business, and requireth deliberation, posedness of soul, rational\nresolution, full purpose of heart, and satisfaction of soul, and\ntherefore the man must be acquainted with the conditions of the new\ncovenant.\n\n9. There must be a satisfaction with the terms of the gospel, and the\nheart must actually close with Christ as he is offered in the gospel.\nThe heart must open to him, and take him in, Rev. iii. 20. The soul must\nembrace and receive him, John i. 12. The man must take him as his Lord\nand Master, King, Priest, and Prophet; must give up himself to him as\nhis leader and commander, and resolve to follow him in all things, and\nthus close a bargain with him; for, till this be done, there is no union\nwith Christ, and, till there be an union with Christ, there is no\npartaking of the fruits of his redemption as to justification, no\npardon, no acceptance, no access to the favour of God, nor peace nor joy\nin the Holy Ghost, no getting of the conscience sprinkled, nor no\nintimation of love or favour from God, &c.\n\n10. There must be a leaning to and resting upon him and on his perfect\nsacrifice. The soul must sit down here as satisfied, and acquiesce in\nthis complete mediation of his. This is to believe on him, to rest on\nhim, John iii. 18. 1 Pet. ii. 6, as an all-sufficient help. This is to\ncast the burden of a broken covenant, of a guilty conscience, of\ndeserved wrath, of the curse of the law, &c. upon him, that he may bear\naway those evils from us. This is to put on the Lord Jesus (in part),\nRom. xiii. 14; to cover ourselves with his righteousness from the face\nof justice, to stand in this armour of proof against the accusations of\nlaw, Satan, and an evil conscience. This is to flee to him as our city\nof refuge, that we may be safe from the avenger of blood. This is to\nmake him our refuge from the storm of God's anger, and a shadow from the\nheat of his wrath, Isa. xxv. 4, and \"our hiding-place from the wind, and\na covert from the tempest,\" and as the \"shadow of a great rock in a\nweary land,\" Isa. xxxii. 2. When we hide ourselves in him as the\ncomplete cautioner that hath fully satisfied justice, and \"desire to be\nfound in him alone, not having our own righteousness, which is of the\nlaw, but that which is through the faith of Christ, the righteousness\nwhich is of God by faith,\" Phil. iii. 9. This is to lay our hand on the\nhead of the sacrifice, when we rest on this sacrifice, and expect\nsalvation through it alone. This is to cast ourselves in Christ's arms,\nas peremptorily resolving to go no other way to the Father, and to plead\nno other righteousness before God's bar but Christ's; that is faith,\nyea, the lively acting of justifying faith.\n\nThus then is Christ made use of as the way to the Father, in the point\nof justification, when the poor awakened sinner, convinced of his sin\nand misery, of his own inability to help himself, of the insufficiency\nof all means beside Christ, of Christ's all-sufficiency, readiness, and\nwillingness to help, of the equity and reasonableness of the conditions\non which he is offered, and life through him, is now content and fully\nsatisfied with this way, actually renouncing all other ways whatsoever,\nand doth with heart and hand embrace Jesus Christ, and take him as he is\noffered in the gospel, to make use of him for all things, to Jean to\nhim, and rest upon him in all hazards, and particularly, to refuge\nitself under his wings, and to rest there with complacency,\nsatisfaction, and delight, and hide itself from the wrath of God and all\naccusations.\n\nYet it should be known, that this act of faith, whereby the soul goeth\nout to Christ, and accepteth of and leaneth to him, is not alike in all.\n\n1. In some it may be more lively, strong and active, like the\ncenturion's faith, that could argue syllogistically, Matt. viii. 8, &c,\nwhich Christ looked upon as a great faith, a greater whereof he had not\nfound, no not in Israel, verse 10; and like the faith of the woman of\nCanaan, Matt. xv. 21, &c, that would take no naysay, but of seeming\nrefusals did make arguments, which Christ commendeth as a great faith,\nverse 28. But in others it may be more weak and fainting, not able to\nreason aright for its own comfort and strength, as Matt, vi. 30, but is\nmixed with much fear, as Matt. viii. 26, yea, and with much\nfaithfulness, so that the soul must cry, \"Lord, help my unbelief!\" Mark\nix. 24.\n\n2. In some the acts and actings of this faith may be more clear and\ndiscernible, both by themselves, and by spiritual onlookers; in others,\nso covered over with a heap of doubts, unbelief, jealousy, and other\ncorruption, that the actings of it can hardly, or not at all, be\nperceived by themselves or others; so that nothing shall be heard but\ncomplaints, fears, doubtings, and objections.\n\n3. In some, this faith may have strong and perceptible actings,\nwrestling through much discouragement and opposition, and many\ndifficulties; as in the woman of Canaan, Matt. xv.; running through with\nperemptory resoluteness, saying, with Job, chap. xiii. 15, \"Though he\nslay me, yet will I trust in him;\" and thus taking the kingdom of heaven\nwith violence. In others it may be so weak, that the least opposition or\ndiscouragement may be sufficient to make the soul give over hope, and\nalmost despair of overcoming and winning through, and be as a bruised\nreed or a smoking flax.\n\n4. In some, though it appear not strong and violent or wilful (in a\nmanner) in its actings, yet it may be firm, fixed, and resolute in\nstaying upon him, Isa. xxvi. 3, 4, and trusting in him, Psalm cxxv. 1,\nresolving to hing there, and if it perish, it perisheth; in others weak\nand bashful.\n\n5. In some it may be yet weaker, going out in strong and vehement\nhungerings, Matt. v. 6. The man dare not say, that he doth believe or\nthat he doth adhere to Christ and stay upon him; yet he dare say, he\nlongeth for him, and panteth after him, as ever \"the hart doth after the\nwater-brooks,\" Psalm xlii. 1, 2; he hungereth and thirsteth for him, and\ncannot be satisfied with any thing without him.\n\n6. In some, it may be so weak, that the soul can only perceive the heart\nlooking out after him; upon little more ground than a maybe it shall be\nhelped, Isa. xlv. 22. They look to him for salvation, being convinced\nthat there is no other way; and resolved to follow no other way, they\nresolve to lie at his door, waiting and looking for a sight of the\nking's face, and to lie waiting till they die, if no better may be.\n\n7. In some, it may be so weak, that nothing more can be perceived but a\nsatisfaction with the terms of the covenant, a willingness to accept of\nthe bargain, and an heart consenting thereunto, though they dare not\nsay that they actually close therewith, yea, nor dare say that they\nshall be welcome, Rev. xxii. 17.\n\n8. In some, it may be so weak and low, that they cannot say that they\nhave any right hunger or desire after him, nor that their heart doth\nrightly and really consent to the covenant of grace; yet they would fain\nbe at it, and cry out, O for a willing heart! O for ardent desires! O\nfor a right hunger! and they are dissatisfied, and cannot be reconciled\nwith their hearts for not desiring more, hungering more, consenting\nmore; so that, if they had this, they would think themselves happy and\nup-made. And thus we see their faith is so low, that it appeareth in\nnothing more manifestly, than in their complainings of the want of it.\n\nSo then, the poor weak believer needeth not to be so far discouraged as\nto despair and give over the matter as hopeless and lost; let him hang\non, depend and wait. A weak faith to-day may become stronger within a\nshort time. He that laid the foundation can and will finish the\nbuilding, for all his works are perfect. And a weak faith, when true,\nwill prove saving, and lay hold on a saving strong Mediator.\n\nMoreover, as to the acting of faith on Christ's death and sacrifice for\nthe stopping the mouth of conscience, law, Satan, and for the opposing\nto the pursuing justice of God because of sin, it may sometimes be\nstrong, distinct, clear, and resolute; at other times again be weak,\nmixed, or accompanied with much fear, perplexity, doubting, and\ndistrust, because of their own seen unworthiness, many failings,\ndoubtings of the sincerity of their repentance, and the like.\n\nThis is a main business, and of great concernment, yet many are not much\ntroubled about it, nor exercised at the heart hereabout, as they ought,\ndeceiving themselves with foolish imaginations: For,\n\n1. They think they were believers all their days, they never doubted of\nGod's grace and good-will, they had always a good heart for God, though\nthey never knew what awakened conscience, or sense of the wrath of God\nmeant.\n\n2. Or they think, because God is merciful, he will not be so severe as\nto stand upon all those things that ministers require; forgetting that\nhe is a just God, and a God of truth, that will do according to what he\nhath said.\n\n3. Or they suppose it is an easy matter to believe, and not such a\ndifficult thing as it is called; not considering or believing, that no\nless power than that which raised Christ from the dead, will work up the\nheart unto faith.\n\n4. Or they resolve, that they will do it afterward, at some more\nconvenient season; not perceiving the cunning slight of Satan in this,\nnor considering, that faith is not in their power, but the gift of God;\nand that, if they lay not hold on the call of God, but harden their\nheart in their day, God may judicially blind them, so that these things\nshall be hid from their eyes; and so that occasion, they pretend to wait\nfor, never come.\n\nOh! if such whom this mainly concerneth, could be induced to enter into\nthis way; considering,\n\n1. That except they enter into this way they cannot be safe, the wrath\nof God will pursue them, the avenger of blood will overtake them; no\nsalvation but here.\n\n2. That in this way is certain salvation; this way will infallibly lead\nto the Father; for he keepeth in the way, and bringeth safe home, Exod.\nxxiii. 20.\n\n3. 'Tis the old path and the good way, Jer. vi. 16; all the saints have\nthe experience of this, who are already come to glory. And,\n\n4. It is a highway, and a way of righteousness, wherein, if very fools\nwalk, they shall not wander, Isa. xxxv. 8, 9, and if the weak walk in\nit, they shall not faint, Isa. xl. 31.\n\n5. That except this be done, there is no advantage to be had by him; his\ndeath and all his sufferings, as to those persons that will not believe\nand enter into him as the way to the Father, are in vain.\n\n6. Yea, such as will not believe in him say, in effect, either that\nChrist hath not died nor consecrated a way through the vail of his\nflesh; or, that all that he hath done and suffered is not sufficient to\nbring a soul home to God; or that they can do their own business without\nhim, and that it was a foolish and vain thing for Christ to die the\ndeath for that end; or, lastly, that they care not for salvation; they\nare indifferent whether they perish or be saved.\n\n7. That, as to them, the whole gospel is in vain, all the ordinances,\nall the administration of ordinances, all the pains of ministers, are in\nvain.\n\n8. That, as to them, all Christ's intreaties, motives, allurements,\npatience and long-suffering, his standing at the door and knocking till\nhis locks be wet with the dew, &c. are in vain; yea, they are\ncontemptuously rejected, despised, slighted, and undervalued.\n\n9. That all the great promises are by such rejected as untrue, or as not\nworthy the seeking or having; and that all the threatenings, on the\nother hand, are not to be regarded or feared.\n\n10. In a word, that heaven and the fellowship of God is not worth the\nseeking, and that hell and the fellowship of devils is not worth the\nfearing; or, that there is neither a heaven nor a hell, and that all are\nbut fictions; and that there is no such thing as the wrath of God\nagainst sinners, or that it is not much to be feared.\n\nIf it be asked, what warrant have poor sinners to lay hold on Christ,\nand grip to him, as made of God righteousness?\n\nI answer, 1. our absolute necessity of him is a ground to press us to go\nand seek help and relief: we see we are gone in ourselves, and therefore\nare we allowed to seek out for help elsewhere.\n\n2. Christ's all-sufficient furniture, whereby he is a qualified\nMediator, fitted with all necessaries for our case and condition, having\nlaid down a price to the satisfaction of justice, is a sufficient\ninvitation for us to look toward him for help, and to wait at that door.\n\n3. His being appointed of the Father to be Mediator of the covenant, and\nparticularly, to lay down his life a ransom for sin; and Christ's\nundertaking all his offices, and performing all the duties thereof,\nconform to the covenant of redemption, is a strong encouragement to poor\nsinners to come to him, because he cannot deny himself, and he will be\ntrue to his trust.\n\n4. The Father's offering of him to us in the gospel, and Christ's\ninviting us who are weary and heavy laden; yea, calling and commanding\nsuch to come to him in his own and in his Father's name, under the pain\nof his and his Father's wrath and everlasting displeasure; exhorting\nfurther, and requesting upon terms of love, pressing earnestly by many\nmotives, sending out his ambassadors to beseech in his stead poor\nsinners to be reconciled, and to turn in to him for life and salvation;\nyea, upbraiding such as will not come to him. All these are a sufficient\nwarrant for a poor necessitous sinner to lay hold on his offer.\n\nAnd, further, to encourage poor souls to come unto him, all things are\nso well ordered in the gospel, as that nothing occurreth that can in the\nleast prove a stumbling-block or a just ground of excuse for their\nforbearing to believe and to accept of his offers. All objections\npossible are obviated to such as are but willing; the way is cast up,\nand all stones of stumbling cast out of it; so that such as will not\ncome can pretend no excuse. They cannot object the greatness of their\nsins: for the greater their sins be they have the greater need of one\nwho is sent to take away sin, and whose blood purgeth from all sin, 1\nJohn i. 7. What great sinner did he ever refuse that came to him, and\nwas willing to be saved by him? Is there any clause in all the gospel\nexcluding great sinners? Nor need they object their great unworthiness;\nfor he doth all freely for the glory of his free grace. None ever got\nany good of him for their worth; for no man ever had any worth. Nor need\nthey object their long refusing and resisting many calls; for he will\nmake such as are willing welcome at the eleventh hour; him that cometh\nhe will in no case put away, John vi. 37. Nor can they object their\nchangeableness, that they will not stand to the bargain, but break and\nreturn with the dog to the vomit; for Christ hath engaged to bring all\nthrough that come unto him; he will raise them up at the last day, John\nvi. 40; he will present them to himself holy and without spot or\nwrinkle, or any such thing, Eph. v. The covenant is fully provided with\npromises to stop the mouth of that objection. Nor can they object the\ndifficulty or impossibility of believing; for that is Christ's work\nalso, he \"is the author and finisher of faith,\" Heb. xii. 1. Can they\nnot with confidence cast themselves upon him; yet if they can hunger and\nthirst for him, and look to him, he will accept of that; \"look to me,\"\nsays he, \"and be saved,\" Isa. xlv. 22. If they cannot look to him, nor\nhunger and thirst for him, yet if they be willing, all is well. Are they\nwilling that Christ save them in his way, and therefore willingly give\nthemselves over to him, and are willing and content that Christ, by his\nSpirit, work more hunger in them, and a more lively faith, and work both\nto will and to do according to his own good pleasure, it is well.\n\nBut it will be said, that the terms and conditions on which he offereth\nhimself are hard. Answer--I grant the terms are hard to flesh and blood,\nand to proud unmortified nature; but to such as are willing to be saved,\nso as God may be most glorified, the terms are easy, most rational and\nsatisfying: for,\n\n1. We are required to take him only for our Mediator, and to join none\nwith him, and to mix nothing with him. Corrupt nature is averse from\nthis, and would at least mix something of self with him, and not rest on\nChrist only: corrupt nature would not have the man wholly denying\nhimself, and following Christ only. And hence many lose themselves, and\nlose all; because, with the Galatians, they would mix the law and the\ngospel together; do something themselves for satisfaction of justice,\nand take Christ for the rest that remains. Now, the Lord will have all\nthe glory, as good reason is, and will have none to share with him; he\nwill give of his glory to none. And is not this rational and easy? What\ncan be objected against this?\n\n2. We are required to take him wholly, that he may be a complete\nMediator to us; as a prophet to teach, as a king to subdue our lusts, to\ncause us to walk in his ways, as well as a priest to satisfy justice for\nus, to die and intercede for us. Is it not reason that we take him as\nGod hath made him for us? Is there any thing in him to be refused? And\nis there any thing in him which we have no need of? Is there not all the\nreason then in the world for this, that we take him wholly? And what\nstumbling-block is here?\n\n3. We are required to take him freely, \"without money and without\nprice,\" Isa. lv. 1, for he will not be bought any manner of way; that\nfree grace may be free grace, therefore he will give all freely. True\nenough it is, corruption would be at buying, though it have nothing to\nlay out. Pride will not stoop to a free gift. But can any say the terms\nare hard, when all is offered freely?\n\n4. We are required to take them absolutely, without any reversion of\nmental reservation. Some would willingly quit all but one or two lusts\nthey cannot think to twin with; and they would deny themselves in many\nthings, but they would still most willingly keep a back-door open to\nsome beloved lust or other. And who seeth not what double dealing is\nhere? And what reason can plead for this double dealing? Corruption, it\nis true, will think this hard, but no man can rationally say that this\nis a just ground of discouragement to any, or a sufficient ground to\nwarrand them to stay away from Christ, seeing they cannot be supposed\nsincerely to desire redemption from any sin, who would not desire\nredemption from every sin. He who loveth any known lust, and would not\nwillingly be delivered therefrom, hath no real hatred at any lust, as\nsuch, nor desire to be saved; for one such lust would be his death.\n\n5. It is required, that we accept of him really and cordially, with our\nheart and soul, and not by a mere external verbal profession, And is\nthere not all the reason in the world for this? He offereth himself\nreally to us, and shall we not be real in accepting of him? What, I\npray, can be justly excepted against this? or, what real discouragement\ncan any gather from this?\n\n6. We are to take him for all necessaries, that is, with a resolution to\nmake use of him as our all-sufficient Mediator. And is not this most\nreasonable? Ought we not to take him for all the ends and purposes for\nwhich God hath appointed him, and set him forth, and offered him to us?\nWhat then can any suppose to lie here which should scar a soul from\nlaying hold upon him? Nay, should not this be looked upon as a very\ngreat encouragement? And should we not bless the Lord, that hath\nprovided such a complete and all-sufficient Mediator?\n\n7. We are to take him and all the crosses that may attend our taking or\nfollowing of him; we must take up our cross, be it what it will that he\nthinketh good to appoint to us, and follow him, Matt. xvi. 24. Mark\nviii. 34. \"For he that taketh not up his cross, and followeth not after\nhim, is not worthy of him,\" Matt. x. 38. I know flesh and blood will\ntake this for a hard saying; but they that consider, that Christ will\nbear the heaviest end of the cross, yea, all of it, and so support them\nby his Spirit while they are under it, that they shall have no just\ncause to complain; and how he will suffer none to go his errand upon\ntheir own charges, but will be with them when they go through the fire\nand water, Isa. xliii. 2, so that they shall suffer no loss, neither\nshall the waters overflow them, nor the fire kindle upon them; and that\nhe who loseth his life for Christ's sake and the gospel's, shall save\nit, Mark viii. 35; yea, that they shall receive an hundred-fold for all\ntheir losses, Matt. xix. 29, and that even with persecution, Mark x. 30,\nand, in the world to come, eternal life. They, I say, who consider this,\nwill see no discouragement here, nor ground of complaint; nay, they will\naccount it their glory to suffer any loss for Christ's sake.\n\n8. Hence it followeth, that we are to take him, so as to avouch him and\nhis cause and interest on all hazards, stand to his truth, and not be\nashamed of him in a day of trial. Confession of him must be made with\nthe mouth, as with the heart we must believe, Rom. x. 9. Let corruption\nspeak against this what it will, because it is always desirous to keep\nthe skin whole. Yet reason cannot but say that it is equitable,\nespecially seeing he hath said, that \"whosoever confesseth him before\nmen, he will confess them before his Father which is in heaven,\" Matt.\nx. 32. And that, \"If we suffer with him, we shall also reign with him,\"\n2 Tim. ii. 12. Is he our Lord and master, and should we not own and\navouch him? Should we be ashamed of him for any thing, that can befall\nus, upon that account? What master would not take that ill at his\nservant's hands?\n\nHence, then, we see, that there is nothing in all the conditions on\nwhich he offereth himself to us, that can give the least ground, in\nreason, why a poor soul should draw back, and be unwilling to accept of\nthis noble offer, or think that the conditions are hard.\n\nBut there is one main objection, which may trouble some, and that is,\nthey cannot believe; faith being the gift of God, it must be wrought in\nthem; how then can they go to God for this, and make use of Christ for\nthis end, that their souls may be wrought up to a believing and\nconsenting to the bargain, and hearty accepting of the offer?\n\nTo this I would say these things:\n\n1. It is true, that \"faith is the gift of God,\" Eph. ii. 8, and that it\nis \"he alone who worketh in us, both to will and to do,\" Phil. i. 29,\n\"and none cometh to the Son, but whom the Father draweth,\" John vi. 44;\nand it is a great matter, and no small advancement, to win to the real\nfaith, and through conviction of this our impotency. For thereby the\nsoul will be brought to a greater measure of humiliation, and of\ndespairing of salvation in itself, which is no small advantage unto a\npoor soul that would be saved.\n\n2. Though faith be not in our power, yet it is our duty. Our impotency\nto perform our duty, doth not loose our obligation to the duty; so that\nour not believing is our sin; and for this God may justly condemn us.\nHis wrath abideth on all who believe not in his Son Jesus, and will not\naccept of the offer of salvation through the crucified Mediator. And\nthough faith, as all other acts of grace, be efficiently the work of the\nSpirit, yet it is formally our work: we do believe; but it is the Spirit\nthat worketh faith in us.\n\n3. The ordinary way of the Spirit's working faith in us, is by pressing\nhome the duty upon us, whereby we are brought to a despairing in\nourselves, and to a looking out to him, whose grace alone it is that can\nwork it in the soul, for that necessary help and breathing, without\nwhich the soul will not come.\n\n4. Christ Jesus hath purchased this grace of faith to all the elect, as\nother graces necessary to their salvation; and it is promised and\ncovenanted to him, \"That he shall see his seed, and shall see of the\ntravail of his soul,\" Isa. liii. 10; and that by the knowledge of him,\nthat is, the rational and understanding act of the soul gripping to and\nlaying hold upon him, as he is offered in the gospel, \"many shall be\njustified,\" Isa. liii. 10. Hence he saith, \"That all whom the Father\nhath given to him, shall come unto him,\" John vi. 37; and the apostle\ntells us, \"that we are blessed with all spiritual blessings in him,\"\nEph. i. 3.\n\n5. Not only hath Christ purchased this grace of faith, and all other\ngraces necessary for the salvation of the elect, but God hath committed\nto him the administration and actual dispensation, and out-giving of all\nthose graces, which the redeemed stand in need of. Hence \"he is a prince\nexalted to give repentance and forgiveness of sins,\" Acts v. 31. \"All\npower in heaven and earth is committed unto him,\" Matt, xxviii. 18, 19.\nHence he is called, \"the author and finisher of faith,\" Heb. xii. 2; and\nhe tells his disciples, John xiv. 13, 14, that whatever they shall ask\nin his name, he will do it. He is made a Prince and a Saviour, \"having\nall judgment committed unto him,\" John v. 22; and \"he is Lord of all,\"\nActs x. 36. Rom. xiv. 9.\n\n6. Hereupon the sinner, being convinced of his lost condition through\nsin and misery, of an utter impossibility of helping himself out of that\nstate of death, of Christ's all-sufficiency and willingness to save all\nthat will come to him, and of its own inability to believe or come to\nhim for life and salvation, or to lay hold on, and lean to his merits\nand satisfaction, and so despairing in himself, is to look out to Jesus,\nthe author of eternal salvation, the foundation and chief corner-stone,\nthe author and finisher of faith; I say, the sinner, being thus\nconvinced, is thus to look out to Jesus; not that that conviction is any\nproper qualification prerequisite as necessary, either to prepare,\ndispose, and fit for faith, or far less to merit any manner of way, or\nbring on faith; but because this is Christ's method to bring a soul to\nfaith by this conviction, to the glory of his grace. The soul naturally\nbeing averse from Christ, and utterly unwilling to accept of that way of\nsalvation, must be redacted to that strait, that it shall see, that it\nmust either accept of this offer or die. As the whole needeth not a\nphysician, so Christ is come to save only that which is lost; and his\nmethod is to convince the world of sin, in the first place; and then of\nrighteousness, John xvi. 8, 9.\n\n7. This looking out to Jesus for faith, comprehendeth those things: (1.)\nThe soul's acknowledgment of the necessity of faith, to the end it may\npartake of Christ, and of his merits. (2.) The soul's satisfaction with\nthat way of partaking of Christ, by a closing with him, and a resting\nupon him by faith. (3.) A sense and conviction of the unbelief and\nstubbornness of the heart, or a seeing of its own impotency, yea, and\nunwillingness to believe. (4.) A persuasion that Christ can over-master\nthe infidelity and wickedness of the heart, and work up the soul unto a\nwilling consent unto the bargain. (5.) A hope, or a half-hope (to speak\nso) that Christ, who is willing to save all poor sinners that come to\nhim for salvation; and hath said, that he will put none away in any case\nthat cometh--will have pity upon him at length. (6.) A resolution to lie\nat his door, till he come with life, till he quicken, till he unite the\nsoul to himself. (7.) A lying open to the breathings of his Spirit, by\nguarding against every thing (so far as they can) that may grieve or\nprovoke him, and waiting on him in all the ordinances, he hath\nappointed, for begetting faith; such as reading the Scriptures, hearing\nthe word, conference with godly persons, and prayer, &c. (8.) A waiting\nwith patience on him who never said to the house of Jacob, \"seek me in\nvain,\" Isa. xlv. 19; still crying and looking to him who hath commanded\nthe ends of the earth to look to him; and waiting for him who waiteth to\nbe gracious, Isa. xxx. 18, remembering that they are all blessed that\nwait for him; and that \"there is much good prepared for them that wait\nfor him,\" Isa. lxiv. 4.\n\n8. The sinner would essay this believing, and closing with Christ, and\nset about it, as he can, seriously, heartily, and willingly, yea, and\nresolutely over the belly of much opposition, and many discouragements,\nlooking to him who must help, yea, and work the whole work; for God\nworketh in and with man as a rational creature. The soul then would set\nthe willingness it findeth, on work, and wait for more; and as the Lord\nis pleased to commend, by his Spirit, the way of grace more unto the\nsoul, and to warm the heart with love to it, and a desire after it,\nstrike the iron while it is hot; and, looking to him for help, grip to\nChrist in the covenant; and so set to its seal, though with a trembling\nhand; and subscribe its name, though with much fear and doubting,\nremembering \"that he who worketh to will, must work the deed also,\"\nPhil. ii. 13, \"and he that beginneth a good work will perfect it,\" Phil.\ni. 6.\n\n9. The soul essaying thus to believe in Christ's strength, and to creep\nwhen it cannot walk or run, would hold fast what it hath attained, and\nresolve never to recall any consent, or half-consent, it hath given to\nthe bargain, but still look forward, hold on, wrestle against unbelief\nand unwillingness, entertain every good motion of the Spirit for this\nend, and never admit of any thing that may quench its lodgings, desires,\nor expectation.\n\n10. Nay, if the sinner be come this length, that, with the bit\nwillingness he hath, he consenteth to the bargain, and is not satisfied\nwith any thing in himself, that draweth back, or consenteth not, and\nwith the little skill or strength he hath is writing down his name, and\nsaying, even so I take him; and is holding at this, peremptorily\nresolving never to go back, or unsay what he hath said; but, on the\ncontrary, is firmly purposed to adhere, and as he groweth in strength,\nto grip more firmly, and adhere to him, he may conclude that the bargain\nis closed already, and that he hath faith already; for here there is an\naccepting of Christ on his own terms, a real consenting unto the\ncovenant of grace, though weak, and not so discernible as the soul would\nwish. The soul dare not say but it loveth the bargain, and is satisfied\nwith it, and longeth for it, and desireth nothing more than that it\nmight partake thereof, and enjoy him whom it loveth, hungereth for,\npanteth after, or breatheth, as it is able, that it may live in him, and\nbe saved through him.\n\nBut some will say, If I had any evidence of God's approbation of this\nact of my soul, any testimony of his Spirit, I could then with\nconfidence say, that I had believed and accepted of the covenant and of\nChrist offered therein; but so long as I perceive nothing of this, how\ncan I suppose, that any motion of this kind in my soul is real faith?\n\nFor _Answer_--1. We would know, that our believing, and God's sealing to\nour sense, are two distinct acts and separable, and oft separated. Our\nbelieving is one thing, and God's sealing with the Holy Spirit of\npromise to our sense, is another thing; and this followeth, though not\ninseparably, the other, Eph. i. 13, \"In whom also, after that ye\nbelieved, ye were sealed with that Holy Spirit of promise.\"\n\nAnd so, 2. We would know, that many a man may believe, and yet not know\nthat he doth believe. He may set to his seal, that God is true in his\noffer of life through Jesus, and accept of that offer as a truth, and\nclose with it; and yet live under darkness and doubtings of his faith,\nlong and many a day; partly through not discerning the true nature of\nfaith; partly through the great sense and feeling of his own corruption\nand unbelief; partly through a mistake of the Spirit's operations\nwithin, or the want of a clear and distinct uptaking of the motions of\nhis own soul; partly because he findeth so much doubting and fear, as if\nthere could be no faith where there was doubting or fear, contrary to\nMark ix. 24. Matth. viii. 26, and xiv. 31.; partly, because he hath not\nthat persuasion that others have had, as if there were not various\ndegrees of faith, as there is of other graces, and the like.\n\nTherefore, 3. We would know, that many may really believe, and yet miss\nthis sensible sealing of the Spirit which they would be at. God may\nthink it not yet seasonable to grant them that, lest they forget\nthemselves and become too proud; and to train them up more to the life\nof faith, whereby he may be glorified; and for other holy ends, he may\nsuspend the giving of this for a time.\n\n4. Yet we would know, that all that believe, have the seal within them,\n1 John v. 10, \"He that believeth on the Son of God, hath the witness in\nhimself,\" that is, he hath that which really is a seal, though he see it\nnot, nor perceive it not; even the work of God's Spirit in his soul,\ninclining and determining him unto the accepting of this bargain, and\nto a liking of and endeavouring after holiness; and the whole gospel\nclearing up what faith is, is a seal and confirmation of the business.\nSo that the matter is sealed, and confirmed by the word, though the soul\nwant those sensible breathings of the Spirit, shedding abroad his love\nin the heart, and filling the soul with a full assurance, by hushing all\ndoubts and fears to the door; yea, though they should be a stranger unto\nthe Spirit's witnessing thus with their spirits, that they are the\nchildren of God, and clearing up distinctly the real work of grace\nwithin their soul, and so saying in effect, that they have in truth\nbelieved.\n\nBut enough of this; seeing all this, and much more is abundantly held\nforth and explained, in that excellent and useful treatise of Mr.\nGuthrie's, entitled, \"The Christian's Great Interest.\"\n\n\n\n\nCHAPTER V.\n\nHOW CHRIST IS TO BE MADE USE OF, AS THE WAY, FOR SANCTIFICATION IN\nGENERAL.\n\n\nHaving shown how a poor soul, lying under the burden of sin and wrath,\nis to make use of Jesus Christ for righteousness and justification, and\nso to make use of him, go out to him, and apply him, as \"he is made of\nGod to us righteousness,\" 1 Cor. i. 30, and that but briefly. This whole\ngreat business being more fully and satisfactorily handled, in that\nforementioned great, though small treatise, viz. \"The Christian's Great\nInterest,\" we shall now come and show, how a believer or a justified\nsoul shall further make use of Christ for sanctification, this being a\nparticular about which they are oftentimes much exercised and perplexed.\n\nThat we may therefore, in some weak measure, through the help of this\nlight and grace, propose some things to clear up this great and\nnecessary truth, we shall first speak a little to it in the general, and\nthen come to clear up the matter more particularly.\n\nBefore we speak of the matter in general, it would be remembered, 1.\nThat the person who only is in case to make use of Christ for\nsanctification, is one that hath made use of him already for\nrighteousness and justification. For one who is a stranger to Christ,\nand is living in nature, hath no access to Christ for sanctification. He\nmust be a believer, and within the covenant, ere he can make use of the\ngrounds of sanctification laid down in the covenant. One must first be\nunited to Christ, and justified by faith in him, before he can draw any\nvirtue from him for perfecting holiness. He must first be in him, before\nhe can grow up in him, or bring forth fruit in him. And therefore the\nfirst thing that souls would go about, should be to get an union made up\nwith Christ, and be clothed with his righteousness by faith; and then\nthey have a right to all his benefits. _First_, they should labour to\nget their state changed from enmity to peace and reconciliation with\nGod, through faith in Jesus.\n\nYet, _next_, it would be observed, that when it is said, that one must\nbe a believer before he can go to Christ, and make use of him for\nholiness and sanctification, it is not so understood and said, that one\nmust know, that indeed he is justified by faith, before he can make any\nuse of Christ for sanctification. One may be justified, and a believer,\nyea, and growing in grace through Jesus Christ, and so actually\nimproving the grounds of sanctification, and making use of Christ for\nthis end, and allowed thereunto, and yet win to no certainty of his\nunion with Christ, of his justification through faith in him, nor of his\nfaith.\n\nBut, _thirdly_, if it be said, How can a soul with confidence approach\nto Christ, for use-making of him, in reference to sanctification, that\nis, still doubting of his state and regeneration?\n\nI answer, It is true, a clear sight of our interest in Christ by faith,\nwould be a great encouragement to our confident approaching to, and\nuse-making of him, in all things; and this consideration should move all\nto a more earnest search and study of the marks and evidences of their\ninterest; a good help whereunto they will find in the forementioned\nbook. I shall only say this here, That if the soul have an earnest\ndesire to be sanctified wholly, and to have on the image of God, that he\nmay glorify him, and panteth after holiness as for life, that he may\nlook like him that is holy, and maketh this his work and study;\nsorrowing at nothing more than at his shortcoming; crying out and\nlonging for the day when he shall be delivered from a body of death, and\nhave the old man wholly crucified; he needeth not question his interest\nin Christ, and warrant to make use of him for every part of\nsanctification; for this longing desire after conformity to God's law,\nand panting after this spiritual life, to the end God may be exalted,\nChrist glorified, and others edified, will not be readily found in one\nthat is yet in nature. It is true, I grant, some who design to establish\ntheir own righteousness, and to be justified by their own works and\ninherent holiness, may wish that they may be more holy and less guilty;\nand for some other corrupt ends, they may desire to be free of the power\nof some lust, which they find noxious and troublesome; and yet retain\nwith love and desire, some other beloved lusts, and so have a heart\nstill cleaving to the heart of some detestable thing or other. But\ngracious souls, as they have respect to all the commands of God, so they\nhave not that design of being justified before God by their works; nor\ndo they study mortification, and sanctification for any such end; nay,\nthey no sooner discover any bias of their false deceitful hearts unto\nany such end, but as soon they disown it, and abhor it. So that hence\nbelievers may get some discovery of the reality of their faith and\ninterest in Christ, and of their warrant, yea, and duty to make use of\nChrist for sanctification.\n\nThis premised, we come to speak something, in the general, of believer's\nuse-making of Christ, as made of God to us sanctification. And for this\nend, we shall only speak a little to two things. _First_, We shall show\nupon what account it is that Christ is called our sanctification, or,\n\"made of God to us sanctification,\" as the apostle's phrase is, 1 Cor.\ni. 30; or, what Christ hath done as Mediator, to begin, and carry on to\nperfection the work of sanctification in the soul. And, _secondly,_ How\nthe soul is to demean itself in this matter, or how the soul is to make\nuse of, and improve what Christ hath done, for this end, that it may\ngrow in grace, and perfect holiness in the fear of God.\n\nAs to the _first,_ we would know, that though the work of sanctification\nbe formally ours, yet it is wrought by another hand, as the principal\nefficient cause, even by the Father, Son, and Holy Ghost. The Father is\nsaid to purge the branches, that they may bring forth more fruit, John\nxv. 1. Hence we are said to be sanctified by God the Father, Jude 1. The\nSon is also called the Sanctifier, Heb. ii. 21. He sanctifieth and\ncleanseth the Church with the washing of water by the word, Eph. v. 26.\nThe Spirit is also said to sanctify, 2 Thes. ii. 13. 1 Pet. i. 2. Rom.\nxv. 16. Hence we are said to be washed and sanctified by the Spirit of\nGod, 1 Cor. vi. 11.\n\nBut more particularly, we are said to be sanctified in Christ, 1 Cor. i.\n2; and \"he is made of God to us sanctification,\" 1 Cor. i. 30. Let us\nthen see in what sense this may be true. And,\n\n1. He hath by his death and blood procured that this work of\nsanctification shall be wrought and carried on. For \"he suffered without\nthe gate, that he might sanctify the people with his own blood,\" Heb.\nxiii. 12. \"We are saved by the washing of regeneration, and renewing of\nthe Holy Ghost, which he shed on us abundantly, through Jesus Christ our\nSaviour,\" Titus iii. 5, 6. \"He gave himself for us, that he might redeem\nus from all iniquity, and purify unto himself a peculiar people, zealous\nof good works,\" Tit. ii. 14. Thus our sanctification is the fruit of his\ndeath, and purchased by his blood. \"He gave himself for his church, that\nhe might sanctify it,\" Eph. v. 25, 26.\n\n2. He dying as a cautioner and public person, believers are accounted in\nlaw to be dead to sin in him. Hence the apostle tells us, Rom. vi. 3-6,\nthat as many of us as are baptised into Jesus Christ, were baptized into\nhis death; and that therefore we are buried with him by baptism into\ndeath; and are planted together in the likeness of his death; yea, and\nthat our old man is crucified with him, that the body of sin might be\ndestroyed, that henceforth we should not serve sin. Whence believers are\nwarranted and commanded, verse 11, to reckon themselves \"to be dead\nindeed unto sin;\" and therefore sin should \"not reign in their mortal\nbodies to fulfil the lusts thereof,\" verse 12. This is a sure ground of\nhope and comfort for believers, that Christ died thus as a public\nperson; and that by virtue thereof, being now united to Christ by faith,\nthey are dead to sin by law; and sin cannot challenge a dominion over\nthem, as before their conversion it might have done, and did; for the\nlaw hath dominion over a man as long as he liveth, but no longer.\nWherefore believing brethren \"becoming dead to the law by the body of\nChrist, are married to another, even to him who is raised from the dead,\nthat they should bring forth fruit unto God,\" Rom. vii. 1-4.\n\n3. Hence it followeth, that our \"old man is crucified with Christ, that\nthe body of sin might be destroyed,\" Rom. vi. 6. So that this old tyrant\nthat oppresseth the people of God, hath got his death wounds, in the\ncrucifixion of Christ, and shall never recover his former vigour and\nactivity, to oppress and bear down the people of God, as he did. He is\nnow virtually, through the death of Jesus, killed and crucified, being\nin Christ nailed to the cross.\n\n4. His resurrection is a pawn and pledge of this sanctification. For as\nhe died as a public person, so he rose again as a public person. \"We are\nburied with him by baptism, that like as Christ was raised up from the\ndead, by the glory of the Father, even so we also should walk in newness\nof life,\" Rom. vi. 4; and believers are said to be \"planted together\nwith him, in the likeness of his resurrection,\" verse 5; \"and they shall\nlive with him,\" verse 8; \"and therefore they are to reckon themselves\nalive unto God, through Jesus Christ our Lord,\" verse 11. \"We are raised\nup together,\" Eph. ii. 6.\n\n5. This sanctification is an article of the covenant of redemption\nbetwixt the Father and the Son, Isa. lii. 15, \"So shall he sprinkle many\nnations.\" Chap. liii. 10, \"He shall see his seed, and the pleasure of\nthe Lord shall prosper in his hand.\" Christ, then, having this promised\nto him, must see to the accomplishment thereof, and will have it granted\nto him; seeing he hath fulfilled all that was engaged to by him--having\nmade his soul an offering for sin.\n\n6. This sanctification is promised in the covenant of grace, Jer.\nxxxiii. 8. \"And I will cleanse them from all their iniquity.\" Ezek.\nxxxvii. 23, \"And I will cleanse them.\" So chap. xxxvi. 25, \"Then will I\nsprinkle clean water upon you, and ye shall be clean; from all your\nfilthiness, and from all your idols will I cleanse you.\" Now all the\npromises of the covenant of grace are confirmed to us in the Mediator.\nFor, \"in him all the promises of the covenant are yea and amen,\" 2 Cor.\ni. 20.\n\n7. He hath purchased and made sure to his own, the new nature, and the\nheart of flesh, which is also promised, Ezek. xxxvi. 26, and xi. 19.\nJer. xxxii. 39. This is the new and lively principle of grace, the\nspring of sanctification, which cannot be idle in the soul; but must be\nemitting vital acts natively.\n\nYea, through him, are believers made partakers of the divine nature,\nwhich is a growing thing,--young glory in the soul, 2 Pet. i. 3,4,\n\"According as his divine power hath given unto us all things that\npertain unto life and godliness, through the knowledge of him that hath\ncalled us to glory and virtue, whereby are given unto us exceeding great\nand precious promises, that by these we might be made partakers of the\ndivine nature,\" &c.\n\n8. The Spirit is promised, to cause us walk in his statutes, Ezek. xlvi.\n27. Now all these promises are made good to us in Christ, who is the\ncautioner of the covenant; yea, he hath gotten now the dispensing and\ngiving out of the rich promises of the covenant, committed unto him; so\nas he is the great and glorious custodier of all purchased blessings.\n\n9. There are new waterings, breathings, and gales of the Spirit, given\nin Christ, Isa. xxvii. 3. He must water his garden or vineyard every\nmoment. This is the north wind and the south wind that bloweth upon the\ngarden, Cant. iv. 16. He must be as the dew unto Israel, Hos. xiv. 5.\n\n10. Through Christ is the believer brought into such a covenant state,\nas giveth great ground of hope of certain victory. He is not now under\nthe law, but under grace; and hence inferreth the apostle, Rom. vi. 14,\n\"That sin shall not have dominion over them.\" Being now under that\ndispensation of grace, whereby all their stock is in the Mediator's\nhand, and at his disposal; and not in their own hand and power, as under\nthe covenant of works, there is a sure ground laid down for constant\nsupply and furniture in all necessities.\n\n11. Christ hath prayed for this, John xvii. 17, \"Sanctify them through\nthy truth;\" where the Lord is praying, that his disciples might be more\nand more sanctified, and so fitted and qualified for the work of the\nministry they were to be employed in. And what he prayed for them, was\nnot for them alone, but also for the elect, proportionably, who are\nopposed to the world, for which he did not pray, verse 9.\n\n12. He standeth to believers in relation of a vine, or a root, in which\nthey grow as branches, so that by abiding in him, living by faith in\nhim, and drawing sap from him, they bring forth fruit in him, John xv.\n1, 2, 4, 5. Their stock of grace is in him, the root; and he\ncommunicateth sap and life unto his branches, whereby they grow,\nflourish, and bring forth fruit to the glory of God.\n\n13. Christ hath taken on him the office of a prophet and teacher, to\ninstruct us in the way wherein we ought to go; for he is that great\nprophet whom the Lord promised to raise up, and who was to be heard and\nobeyed in all things, Deut. xviii. 15. Acts iii. 22, and vii. 37. \"He is\ngiven for a witness, and a leader,\" Isa. lv. 4; and we are commanded to\nhear him, Matt, xvii. 5. Mark x. 7.\n\n14. He hath also taken on him the office of a king, Psal. ii. 6. Matt,\nxxviii. 5. Isa. ix. 7. Phil. ii. 8-11. and thereby standeth engaged to\nsubdue all their spiritual enemies, Satan and corruption, Psal. cx. He\nis given for a leader and commander, Isa. lv. 5, and so can cause his\npeople walk in his ways.\n\n15. When we defile ourselves with new transgressions and failings, he\nhath provided a fountain for us to wash in; \"a fountain opened to the\nhouse of David, and to the inhabitants of Jerusalem, for sin and for\nuncleanness,\" Zech. xiii. 1; and this fountain is his blood, which\ncleanseth from all sin, Heb. ix. 14. 1 John i. 7. Rev. i. 5.\n\n16. He is set before us as a copy and pattern, that we \"should walk even\nas he walked,\" 1 John ii. 6. \"He left us an example that we should\nfollow his steps,\" 1 Pet. ii. 21. But we should beware to separate this\nconsideration from the preceding, as antichristian Socinians do, who\nwill have Christ only to be a copy.\n\n17. He hath overcome Satan, our arch enemy, and hath destroyed his\nworks, 1 John iii. 8. He came to destroy the works of the devil; and in\nparticular, his works of wickedness in the soul. Thus he is a conqueror\nand the captain of our salvation.\n\n18. As he hath purchased, so hath he appointed ordinances, for the\nlaying of the foundation, and carrying on this work of sanctification;\nboth word and sacraments are appointed for that; the word to convert and\nto confirm, John xvii. 17. \"Sanctify them through thy truth, thy word is\ntruth,\" said Christ. The word is given as the rule; and also through the\nmeans thereof is life and strength conveyed to the soul, \"to perfect\nholiness in the fear of God,\" 1 Pet. ii. 2. And the sacraments are given\nto strengthen and confirm the soul in the ways of God.\n\n19. As he hath laid down strong encouragements to his followers, to hold\non in the way of holiness, many great and precious promises, by which\nthey may be made partakers of the divine nature, 2 Pet. i. 4; and by\nwhich they are encouraged to cleanse themselves from all filthiness of\nthe flesh and spirit, 2 Cor. vii. 1; and many motives to hold on and\ncontinue; so hath he rolled difficulties out of the way, whether they be\nwithin us, or without us, and thereby made the way easy and pleasant to\nsuch as walk in it; so as they may now run the way of his commandments,\nand walk and not weary, and run and not be faint.\n\nNay, 20. We would remember for our encouragement and confidence, that in\ncarrying on of this work lieth the satisfaction of the soul, and the\npleasure of the Lord that must prosper in his hand, and thus he seeth\nhis seed, and hath of the travail of his soul, and is satisfied.\n\nThese particulars, rightly considered, will discover unto us, what a\nnoble ground for sanctification is in Christ laid down for believers,\nwhich they may, and must by faith grip to, that they may grow in grace,\nand grow up in Christ, and perfect holiness; and what a wonderful\ncontrivance of grace this is, wherein all things are made so sure for\nbelievers, Christ becoming all things to them, and paving a royal and\nsure way for them; sure for them, and glorious to himself!\n\nAs to the second particular, that is, how believers are to carry in this\nmatter, or how they are to make use of Christ, and of those grounds of\nsanctification in Christ, which we have mentioned:\n\n_First,_ There are some things which they should beware of, and guard\nagainst; as,\n\n1. They should beware of an heartless despondency, and giving way to\ndiscouragement, and hearkening to the language of unbelief, or to the\nsuggestion of Satan, whereby he will labour to persuade them of the\nimpossibility of getting the work of sanctification throughed, or any\nprogress made therein to purpose. Satan and a deceitful heart can soon\nmuster up many difficulties, and allege that there are many lions, many\ninsuperable difficulties in the way, to discourage them from venturing\nforward; and if Satan prevail here, he hath gained a great point.\nTherefore the believer should keep up his head in hope, and beware of\nmultiplying discouragements to himself, or of concluding the matter\nimpossible; for then shall he neither have heart nor hand for the work,\nbut sit down and wring his hands as overcome with discouragement and\ndespondency of spirit.\n\n2. They should beware of wilfully rejecting their own mercies, and\nforbearing to make use of the grounds of hope, of strength and progress\nin the matter of sanctification, which Christ hath allowed them to make\nuse of. There is such an evil among God's children, that they scar at\nthat which Christ out of great love hath provided for them, and dare not\nwith confidence make use of, nor apply to themselves the great and\ncomfortable promises, to the end they might be encouraged; they will\nnot take their allowance, as thinking themselves unworthy; and that it\nwould be presumption in them to challenge a right to such great things;\nand they think it commendable humility in them, to stand a-back, and so\nwilfully refuse the advantages and helps, that make so much for their\ngrowth in grace.\n\n3. They should beware of a careless neglect of the means appointed for\nadvancing in holiness; for, though the means do not work the effect, yet\nit is by the means that God hath chosen to work the work of\nsanctification. Here that is to be seen, \"that the hand of the diligent\nmaketh rich; and the field of the slothful is soon grown over with\nthorns and nettles; so that poverty cometh as one that travaileth, and\nwant as an armed man,\" Prov. xxiv. 30. It is a sinful tempting of God,\nto think to be sanctified another way than God hath in his deep wisdom\ncondescended upon.\n\n4. Yet they should beware of laying too much weight on the means and\nordinances, as if they could effectuate the business. Though the Lord\nhath thought fit to work in and by the means, yet he himself must do the\nwork. Means are but means, and not the principal cause; nor can they\nwork, but as the principal agent is pleased to make use of them, and to\nwork by them. When we lean to the means and to instruments, we prejudge\nourselves, by disobliging of God, and provoking him to leave us, that we\nmay wrestle with the ordinances alone, and find no advantage. Therefore\nthe soul should guard against this.\n\n5. Albeit the means can do nothing unless he breathe, yet we should\nbeware not only of neglecting, as we said before, but also of a\nslighting way of performing them, without that earnestness and diligence\nthat is required,--\"cursed is he who doth the work of the Lord\nnegligently,\" Jer. xlviii. 10. Here then is the special art of\nChristianity apparent, to be as diligent, earnest and serious in the use\nof the means, as if they could effectuate the matter we were seeking;\nand yet to be as much abstracted from them, in our hopes and\nexpectation, and to be as much leaning on the Lord alone, and depending\non him for the blessing, as if we were using no means at all.\n\n6. They should beware of slighting and neglecting the motions of the\nSpirit; for thereby they may lose the best opportunity. They should be\nalways on the wing, ready to embrace the least motion; and they should\nstand always ready, waiting for the breathings of his Spirit, and open\nat his call; lest afterward, they be put to call and seek, and not\nattain what they would be at, as we see in the spouse, Cant. v. 2, 3, 4,\n&c.\n\n7. They should also guard against the quenching of the Spirit, 1 Thess.\nv. 12; or grieving of the Spirit, Eph. iv. 30, by their unchristian and\nunsuitable carriage; for this will much mar their sanctification. It is\nby the Spirit that the work of sanctification is carried on in the soul;\nand when this Spirit is disturbed, and put from his work, how can the\nwork go on? When the motions of this indwelling Spirit are extinguished,\nhis work is marred and retarded; and when he is grieved, he is hindered\nin his work. Therefore souls must guard against unbelief, despondency,\nunsuitable and unchristian carriage.\n\n8. Especially they should beware of wasting sins, Psal. li. 10. Sins\nagainst light and conscience, such as David called presumptuous sins,\nPsal. xix. 13. They should beware also of savouring any unknown\ncorruption, or any thing of that kind, that may hinder the work of\nsanctification.\n\n_Secondly_, It were useful, and of great advantage for such as would\ngrow in grace, and advance in the way of holiness, to be living in the\nconstant conviction,\n\n1. Of the necessity of holiness, \"without which no man shall see God,\"\nHeb. xii. 14. \"Nothing entering into the New Jerusalem that defileth,\"\nRev. xxi. 7.\n\n2. Of their own inability to do any one act right; how they are not\nsufficient of themselves to think any thing as of themselves, 2 Cor.\niii. 5; and that without Christ they can do nothing, John xv. 5.\n\n3. Of the insufficiency of any human help, or means, or way which they\nmight think good to choose, to mortify aright one corruption, or to give\nstrength for the discharge of any one duty; for our sufficiency is of\nGod, 2 Cor. iii. and it is \"through the Spirit that we must mortify the\ndeeds of the body,\" Rom. viii. 13.\n\n4. And of the treachery and deceitfulness of the heart, which is bent to\nfollow by-ways, being not only \"deceitful above all things, but also\ndesperately wicked,\" Jer. xvii. 9.\n\nThat by this means, the soul may be jealous of itself, and despair of\ndoing any thing in its own strength, and so be fortified against that\nmain evil, which is an enemy to all true sanctification, viz. confidence\nin the flesh.\n\n_Thirdly_, The soul will keep its eye fixed on those things:\n\n1. On Christ's all-sufficiency to help; in all cases that \"he is able to\nsave to the uttermost,\" Heb. vii. 25.\n\n2. On his compassionateness to such as are out of the way; and readiness\nto help poor sinners with his grace and strength; and this will keep up\nthe soul from fainting and despairing.\n\n3. On the commands of holiness; such as those, \"cleanse your hand, and\npurify your hearts,\" James iv. 8, and, \"be ye holy, for I am holy,\" 1\nPet. i. 15, 16, and the like; that the authority of God and conscience\nto command may set the soul a-work.\n\n4. On the great recompense of reward that is appointed for such as\nwrestle on, and endure to the end; and on the great promises of great\nthings to such as are sanctified, whereof the scriptures are full; that\nthe soul may be encouraged to run through difficulties, to ride out\nstorms, to endure hardness, as a good soldier, and to persevere in duty.\n\n5. On the other hand, on the many sad threatenings and denunciations of\nwrath, against such as transgress his laws, and on all the sad things\nthat such as shake off the fear of God and the study of holiness have to\nlook for, of which the scripture is full; that by this means the soul\nmay be kept in awe, and spurred forward unto duty, and made the more\nwilling to shake off laziness.\n\n6. On the rule, the word of God, by which alone we must regulate all our\nactions; and this ought to be our meditation day and night, and all our\nstudy, as we see it was David's, and other holy men of God, their daily\nwork, see Psal. i. and cxix.\n\n_Fourthly_, In all this study of holiness, and aiming at an higher\nmeasure of grace, the believer would level at a right end, and so would\nnot design holiness for this end, that he might be justified thereby, or\nthat he might thereby procure and purchase to himself heaven and God's\nfavour; for the weight of all that must lie on Jesus Christ, who is our\nrighteousness; and our holiness must not dethrone him, nor rob him of\nhis glory, which he will not give to another; but would study holiness,\nto the end he might glorify God, Father, Son, and Holy Spirit, and\nplease him who calleth to holiness, and thereby be \"meet to be partakers\nof the inheritance of the saints in light,\" Col. i. 10, 12; and be made\na meet bride for such a holy bridegroom, and a member to such an holy\nhead; that hereby others might be edified, Matt. v. 16. 1 Pet. ii. 12,\nand iii. 1, 2; that the soul may look like a temple of the Holy Ghost,\nand like a servant of Christ's bought with a price, 1 Cor. vi. 17-20;\nand have a clear evidence of his regeneration and justification, and\nalso that he may express his thankfulness to God for all his favours and\nbenefits.\n\n_Fifthly_, The soul should by faith lay hold on, and grip fast to the\nground of sanctification; that is to say, (1.) To what Christ hath\npurchased for his people. (2.) To what as a public person he hath done\nfor them; and so by faith,\n\n1. Challenge a right to, and lay hold on the promises of grace,\nstrength, victory, and thorough bearing, in their combating with\ncorruption within, and Satan and a wicked world without.\n\n2. \"Reckon themselves dead unto sin, through the death of Christ; and\nalive unto God through his resurrection,\" Rom. vi. 4, 11. \"And that the\nold man is crucified with him, that the body of sin might be destroyed,\"\nverse 6. \"And that they are now not under the law, but under grace,\"\nverse 14.\n\nThat by this means they may be encouraged to continue fighting against a\nvanquished enemy, and not give over, notwithstanding of disappointments,\ndiscouragements, prevailings of corruption, &c. and the believer may\nknow upon what ground he standeth, and what is the ground of his hope\nand expectation of victory in the end; and so he \"may run, not as\nuncertainly; and so fight, not as one that beateth the air,\" 1 Cor. ix.\n26.\n\n_Sixthly_, In this work of sanctification, the believer should be much\nin the lively exercise of faith; fight by faith; advance by faith, grow\nup, and bring forth fruit by faith; and so,\n\n1. The believer would be oft renewing his grips of Christ, holding him\nfast by faith; and so abiding in him, that he may bring forth fruit,\nJohn xv. 4,5.\n\n2. Not only would he be keeping his union fast with Christ, but he would\nalso be eyeing Christ by faith, as his store-house, and general Lord\ndispensator of all the purchased blessings of the covenant, which he\nstandeth in need of, and looking on Christ, as standing engaged by\noffice to complete his work of salvation, and to present him with the\nrest to himself holy, without blemish, yea, and without spot and\nwrinkle, or any such thing, Eph. v. 27.\n\n3. He would by faith grip to the promises, both of the general stock of\ngrace, the new heart, and heart of flesh, and the spirit to cause us\nwalk in his statutes, Ezek. xxxvi. 26,27; and of the several particular\nacts of grace that be standeth in need of, such as that, Jer. xxx. 8, \"I\nwill cleanse them from all their iniquities,\" &c. So Ezek. xxxvi. 25.\nJer. xxxi. 19. As the church doth, Micah vii. 9. \"He will subdue our\niniquities,\" &c. And so having, or gripping these promises, we are to\ncleanse ourselves from all filthiness of flesh and spirit, \"and perfect\nholiness in the fear of God,\" 2 Cor. vii. 1.\n\n4. As the believer would by faith draw out of Christ, through the\nconduit of the promises, which are all \"yea and amen in him,\" 2 Cor. i.\n20. grace, strength, knowledge, courage, or whatever his fight in this\nwarfare calleth for, to the end he may be strong in \"the Lord, and in\nthe power of his might,\" Eph. vi. 10; so he would by faith roll the\nweight of the whole work upon Christ; and thus cast himself, and his\ncare and burden on him who careth for him, 1 Pet. v. 7. Psal. xxxvii. 5,\nand lv. 22; and so go on in duty, without anxiety, knowing who beareth\nthe weight of all, and who hath undertaken to work both to will and to\ndo, according to his good pleasure. Thus should the work be easy and\nsafe, when by faith we roll the burden on him, who is the chosen one\nfitted for that work, and leave it on him, who is our strength,\npatiently waiting for the outgate, in hope.\n\nThus the believer makes use of Christ, as made of God sanctification,\nwhen in the use of means appointed, eyeing the covenant of grace, and\nthe promises thereof, and what Christ hath done to sanctify and cleanse\nhis people, he rolleth the matter on him, and expecteth help, salvation,\nand victory through him.\n\n\nCAUTIONS.\n\nBut lest some should be discouraged, and think all this in vain, because\nthey perceive no progress nor growth in grace for all this, but rather\ncorruption as strong and troublesome as ever, I would say a few things\nto them.\n\n1. Let them search and try, whether their shortcoming and disappointment\ndoth not much proceed from this, that the matter is not so cleanly cast\nover on Christ as it should be; is it not too oft found, that they go\nforth to the battle in their own strength, lippening to their own stock\nof grace, to their own knowledge, or to their duties, or the like? How\nthen can they prosper?\n\n2. Let them mourn as they get any discovery of this, and guard against\nthat corrupt bias of the heart, which is still inclining them to an\nengagement without the Captain of their salvation, and a fighting\nwithout the armour of God.\n\n3. Let them try and see, if, in studying holiness, they be not led by\ncorrupt ends; and do not more labour after sanctification, that they may\nbe more worthy and the better accepted of God, and that they may have\nquietness and peace as to their acceptance with God, as if this were any\ncause, matter, or condition of their righteousness and justification\nbefore God, than that they may shew their obedience to the command of\nGod, 1 Thes. iv. 3. Eph. ii. 10. John xv. 16; and express their\nthankfulness to him, and glorify God, Mal. i. 6. Matt. iii. 16. John\nxvii. 10. Eph. iv. 30; and if so, they ought to acknowledge God's\ngoodness in that disappointment, seeing thereby they see more and more a\nnecessity of laying aside their own righteousness, and of betaking\nthemselves to the righteousness of Christ, and of resting on that alone\nfor peace and acceptance with God.\n\n4. They should try and see, if their negligence and carelessness in\nwatching, and in the discharge of duties, do not occasion their\ndisappointments and shortcoming. God sometimes thinks fit to suffer a\nlion of corruption to set on them, that they may look about them, and\nstand more vigilantly upon their watch-tower, knowing that they have to\ndo with a vigilant adversary, the devil, who, as a roaring lion, goeth\nabout seeking whom he may devour, I Pet. v. 8. and that \"they fight not\nagainst flesh and blood, but against principalities, against powers,\nagainst the rulers of the darkness of this world; against spiritual\nwickedness in high places,\" Eph. vi. 12. It is not for nought that we\nare so often commanded to watch, Matt. xxiv. 42, and xxv. 13, and xxvi.\n41, and xiv. 38. Luke xxi. 36. Mark xiii. 33-37. 1 Cor. xvi. 13. 1 Thes.\nv. 6. 1 Pet. iv. 7. Col. iv. 2. Through the want of this, we know what\nbefel David and Peter.\n\n5. They should try and see, whether there be not too much\nself-confidence, which occasioned Peter's foul fall. God may, in justice\nand mercy, suffer corruption to break loose upon such, at a time, and\ntread them under foot, to learn them afterward to carry more soberly;\nand to \"work their salvation with fear and trembling,\" Phil. ii. 12,\nremembering what a jealous, holy God he is, with whom they have to do;\nwhat an adversary they have against them; and how weak their own\nstrength is.\n\n6. This should be remembered, that one may be growing in grace, and\nadvancing in holiness, when, to his apprehension, he is not going\nforward from strength to strength, but rather going backward. It is one\nthing to have grace, and another thing to see that we have grace; so it\nis one thing to be growing in grace, and another thing to see that we\nare growing in grace. Many may question their growth in grace, when\ntheir very questioning of it may evince the contrary. For they may\nconclude no growth, but rather a back-going, because they perceive more\nand more violent, and strong corruptions, and hidden works of darkness\nand wickedness, within their soul, than ever they did before; while as\nthat great discovery sheweth the increase of their spiritual knowledge,\nand an increase in this is an increase in grace; so they may question\nand doubt of their growth, upon mistakes, as thinking corruption always\nstrongest when it makes the greatest stir and noise; or their complaints\nmay flow from a vehement desire they have to have much more\nsanctification, which may cause them overlook many degrees they have\nadvanced. Or some such thing may occasion their darkness and complaints;\nyea, God may think it fittest for them, to the end they may be kept\nhumble and diligent, to be in the dark as to their progress; whereas if\nthey saw what advancement and progress they had made in Christianity,\nthey might grow wanton, secure, and careless, and so occasion some sad\ndispensation to humble them again.\n\n7. It should be remembered, that perfect victory is not to be had here.\nIt is true, in respect of justification through the imputation of the\nperfect righteousness of Christ, and in respect of their sincerity and\ngospel simplicity, and in respect also of the parts of the new man,\nbelievers are said to be perfect; such an one was Noah, Gen. vi. 9, and\nJob, chap. i. 1, 8. See also Psalm xxxvii. 37, and lxiv. 4. 1 Cor. ii.\n6. Heb. v. 14. James iii. 2. And it is true, we are to aim at\nperfection, and to pray for it, as Matt. v. 48. 2 Cor. xiii. 11. Col.\niv. 12. Heb. xiii. 21. James i. 4. 1 Pet. v. 10. Heb. vi. 1. Yet as to\nthe degrees of holiness and sanctification, and in respect of the\nremnant of corruption within, there is no full perfection here, Jer. ix.\n20, 21. Phil. iii. 12. For even he who is washed, and, as to\njustification, is clean every whit, yet needeth to wash his feet,\nbecause contracting filth in his conversation, Job xiii. 10. So that if\nthe Lord should mark iniquity, no man should stand, Psalm cxxx. 3, and\ncxliii. 2. There will still be in the best something, more or less, of\nthat battle, that Paul speaketh of, Rom. vii. 15-23. So that they will\nstill have occasion to cry out with him, verse 24, \"O wretched man that\nI am, who shall deliver me from the body of this death!\" And the flesh\nwill still lust against the spirit, and the spirit against the flesh, so\nthat they shall not be able to do what they would, Gal. v. 17. The place\nof perfection is above, where all tears are wiped away, and the weary\nwrestler is at rest.\n\n8. Let them not mistake and think, that every stirring of corruption in\nthe soul, argueth its dominion and prevailing power. Corruption may stir\nand make a great deal ado, where it cannot get leave to reign; and be as\na violent and cruel invader, seeking the throne, putting the whole\nkingdom in a combustion, who is resisted with force of arms.\n\nCorruption may be more quiet and still, when indeed it hath the throne\nof the soul; as a conqueror may be more quiet and still, when he hath\novercome and is in peaceable possession of the kingdom, than when he was\nbut fighting for it. When the strong man keeps the house, and is master,\nthen all is quiet and at rest, till a stronger come and thrust him out,\nand dispossess him.\n\n9. Sanctification doth not always consist in a man's freedom from some\ncorruptions. For there may be some corruptions that one hath no natural\ninclination to, but, on the contrary, a great aversion for; as some\nworld's wretches may have no inclination to prodigality and ranting, or\nsuch like vices, which are contrary to their humour, or to their\nconstant education; and Satan may never tempt some man to such evils,\nknowing he will get more advantage by plying his temper and genius, and\nso carrying him away to the other contrary evil; and so, though this man\nknow not so much, as what it is once to be tempted to those vices, yet\nthat will not say, that he is a sanctified man; far less will it say,\nthat he hath more grace than another man, whose predominant that evil\nis, and against which he is daily fighting and wrestling. Whence it\nappeareth that wrestling and protesting against even an overcoming\ncorruption, may evidence more of grace, than freedom from some evils, to\nwhich some are not so much tempted, and to which they are naturally less\ninclined.\n\n10. Nor should they think, that corruption is always master of the soul,\nand possessing the throne as a full conqueror, when it prevaileth and\ncarrieth the soul headlong at a time, for corruption may sometimes come\nin upon the soul as an inundation with irresistible violence, and, for a\ntime, carry all before it, so that the soul cannot make any sensible\nresistance; as when a sudden, violent, and unexpected temptation setteth\non, so as the poor man is overwhelmed, and scarce knoweth where he is,\nor what he is doing, till he be laid on his back. At that time it will\nbe a great matter, if the soul dare quietly enter a protest against and\ndissent from what is done, and if there be an honest protestation\nagainst the violent and tyrannical invasion of corruption, we cannot\nsay, that corruption is in peaceable possession of the throne. If the\nspirit be lusting against the flesh, levying all the forces he can\nagainst the invader, by prayer and supplication to God, and calling in\nall the supply of divine help he can get, and, when he can do no more,\nis fighting and groaning under that unjust invasion, resolving never to\npay homage to the usurper, nor to obey his laws, nor so much as parley\nwith him, or make peace, we cannot say, that the soul doth consent fully\nunto this usurpation. Nay, if the soul shall do this much, at such a\ntime when Satan sets on with all his force, it will be a greater\nevidence of the strength of grace in the soul, than if the soul should\ndo the same or a little more, at a time when the temptation is not so\nstrong.\n\n11. It is not good for them to say, that grace is not growing in them,\nbecause they advance not so far as some do; and because they come not to\nthe pitch of grace that they see some advanced to. That is not a sure\nrule to measure their growth in grace by. Some may have a better natural\ntemper, whereby they are less inclined to several vices which these find\na strong propension to; they may have the advantage of a better\neducation, and the like; so that they should rather try themselves this\nyear by what they were the last year, and that in reference to the lusts\nto which they have been most subject all their days.\n\n12. We must not think that every believer will attain to the same\nmeasure of grace. There is a measure appointed for every member or joint\nof this body; and every joint supplieth, according to the effectual\nworking in the measure of every part, Eph. iv. 16. God hath more ado\nwith some than with others; there is more strength required in an arm or\nleg than in a finger or toe; and every one should be content with his\nmeasure, so far as not to fret or repine against God and his\ndispensations, that makes them but a finger, and not an arm of the body;\nand do their duty in their station, fighting against sin, according to\nthe measure or grace dispensed to them of the Lord, and that faithfully\nand constantly; and not quarrel with God, that he maketh us not as free\nof temptations and corruptions as some others. For the captain must not\nhe blamed for commanding some of his soldiers to this post where they\nnever once see the enemy, and others to that post where they must\ncontinually fight. The soldier is here under command, and therefore must\nbe quiet, and take his lot; so must the Christian reverence the Lord's\ndispensations, in ordering matters, so as they shall never have one\nhour's quietness, while, as others have more rest and peace, and stand\nat their post fighting, resolving never to yield, but rather to cover\nthe ground with their dead bodies, till the commander-in-chief think\ngood to relieve them. Sure I am, as the only wise God hath distributed\nto every member of the body, as he hath thought good, so it is the duty\nof every member to endeavour this holy submission to him, as to the\nmeasure of grace, considered as his free gift bestowed on them; and to\nbe humbled for the grudgings of his heart, because God hath not given\nhim more talents. And sure I am, though this submission make no great\nnoise in the world; yet really this is one of the highest degrees of\ngrace attainable here, and such an ornament of a meek and quiet spirit,\nas is in the sight of God of great price. So that whoever hath attained\nto this, have the very grace they seem to want, and more. Yet, lest\nthis should be abused, let me add a word or two of caution, to qualify\nthis submission. (1.) There must be with it a high prizing even of that\ndegree of grace which they want. (2) There must be a panting after\ngrace, as it is God's image, and a conformity to him, and with so much\nsingleness, as they may be in case to say, without the reproachings of\ntheir heart, they do not so much love holiness for heaven, as heaven for\nholiness. (3.) There must be an unceasingness in using all means,\nwhereby the growth of grace may be promoved to this end, that they may\nbe conformed to his image, rather than that they may be comforted. (4.)\nThere must be also a deep humiliation for the want of that degree of\ngrace they would have, as it importeth the want of so much conformity to\nhim to whose image they are predestinated to be conformed, which will\nvery well consist with this submission we are speaking of.\n\n13. It would be remembered, that there may be a great progress, even\nwhen it is not observed; when, (1.) Hereby the man is made to lie in the\ndust, to loath himself, and cry, behold I am vile! (2.) Hereby his\nindignation against the body of death is the more increased. (3.) Hereby\nhis esteem of a Saviour and of the blessed contrivance of salvation is\nthe more heightened, that he seeth he is thereby brought to make mention\nof his righteousness, even of his only. (4.) Hereby his longing after\nimmediate fruition is increased, where all these complaints shall cease.\n(5.) And hereby he is put to essay that much slighted duty of holding\nfast the rejoicing of his hope firm unto the end, looking and longing\nfor the grace that shall be brought unto him at the revelation of Jesus\nChrist, when he shall be presented without spot, and be made meet to be\na partaker of the inheritance of the saints in light.\n\n\n\n\nCHAPTER VI.\n\nHOW CHRIST IS TO BE MADE USE OF, IN REFERENCE TO THE KILLING AND\nCRUCIFYING OF THE OLD MAN.\n\n\nHaving thus shortly pointed out some things in general, serving to the\nclearing and opening up the way of our use-making of Christ for\nsanctification, we come now more particularly to the clearing up of this\nbusiness. In sanctification we must consider, _first,_ The renewing and\nchanging of our nature and frame; and, _next,_ The washing and purging\naway of our daily contracted spots. The first of these is commonly\ndivided into two parts, viz. _1st,_ The mortification, killing, and\ncrucifying of the old man of sin and corruption which is within; and,\n_2d,_ The vivification, renewing, quickening, and strengthening of the\nnew man of grace; and this is a growth in grace, and in fruitfulness and\nholiness.\n\nAs to the first of these, viz. The mortification or crucifying of the\nold man, we would know, that there is such a principle of wickedness and\nenmity against God in man by nature, now since the fall, whereby the man\nis inclined to evil, and only to evil. This is called the old man, as\nbeing like the body, made of so many parts, joints, and members, that\nis, so many lusts and corruptions and evil inclinations, which,\ntogether, make up a-corpus, and they are fast joined and compacted\ntogether, as the members of the body, each useful and serviceable to one\nanother, and all of them concurring and contributing their utmost to the\ncarrying on of the work of sin, and so it is the man of sin; and it is\nalso called the old man, as having first possession of the soul, before\nit is by grace renewed, and it is a dying more and more daily. Thus it\nis called the old man, and the body of sin, Rom. vi. 6. This old man\nhath his members in our members and faculties, so that none of them are\nfree,--understanding, will, affections, and the members of our body are\nall servants of unrighteousness to this body of sin, and old man. So we\nread of the motions of sin, Rom. vii. 5, which work in our members to\nbring forth fruit unto death; and of the lusts of the flesh, Rom. xiii.\n14. Gal. v. 16, 24; and the lusts of sin, Rom. vi. 12. So we hear of the\ndesires of the flesh and of the mind, Eph. ii. 3; and of affections and\nlusts, Gal. v. 24. And the old man is said to be corrupt, according to\nthe deceitful lusts, Eph. iv. 22; all which lusts and affections are as\nso many members of this body of sin, and of this old man. And, further,\nthere is herein a considerable power, force, and efficacy, which this\nold man hath in us, to carry us away, and, as it were, command or\nconstrain us, as by a forcible law. Hence we read of the law of sin and\ndeath, Rom. viii. 2, which only the \"law of the Spirit of life in Christ\ndoth make us free from.\" It is also called a \"law in our members warring\nagainst the law of our mind,\" Rom. vii. 23, \"and bringing us into\ncaptivity to the law of sin which is in our members.\" So it is said, \"to\nlust against the Spirit, and to war,\" Gal. v. 17. All which point out\nthe strength, activity, and dominion of sin in the soul, so that it is\nas the husband over the wife, Rom. vii. 1; yea, it hath a domineering\nand constraining power, where its horns are not held in by grace. And as\nits power is great, so its nature is wicked and malicious; for it is\npure \"enmity against God,\" Rom. viii. 7; so that it neither is nor can\nbe reconciled, and therefore must be put off and abolished, Eph. ii. 15;\nkilled and crucified, Rom. vi. 6. Now herein lieth the work of a\nbeliever, to be killing, mortifying, and crucifying this enemy, or\nrather enmity; and delivering himself from under this bondage and\nslavery, that he may be Christ's free man, and that through the Spirit,\nRom. viii. 13.\n\nNow, if it be asked, How shall a believer make use of Christ, to the end\nthis old man may be gotten crucified? or, how should a believer mortify\nthis old man, and the lusts thereof, through Christ, or by the Spirit of\nJesus? We shall propose those things, which may help to clear this:\n\n1. The believer should have his eye on this old man as his arch-enemy,\nas a deadly cut-throat lying within his bosom. It is an enemy lodging\nwithin him, in his soul, mind, heart, and affections, so that there is\nno part free; and therefore is acquaint with all the motions of the\nsoul, and is always opposing and hindering every thing that is good. It\nis an enemy that will never be reconciled to God, and therefore will not\nbe reconciled with the believer as such; for it is called enmity itself,\nand so it is always actively seeking to promove the ruin of the soul,\nwhat by prompting, inclining, moving, and forcibly drawing or driving,\nsometimes with violence and rage, to evil; what by with standing,\nresisting, opposing, counter-working, and contradicting what is good; so\nthat the believer cannot get that done which he would do, and is made to\ndo that which he would not. Therefore this being such an enemy, and so\ndangerous an enemy, so constant and implacable an enemy, so active and\nclose an enemy, so deadly and destructive, it is the believer's part to\nguard against this enemy, to have a vigilant eye upon it, to carry as an\nirreconcilable enemy thereunto; and therefore never to come in terms of\ncapitulation or agreement therewith, never once to parley, let be make\npeace. And the believer would not have his vigilant eye upon this or\nthat member of this body of death, so much as upon the body itself, or\nthe principle of wickedness and rebellion against God; the head, life,\nspirit, or law, of this body of death; for there lieth its greatest\nwickedness and activity; and this is always opposing us, though not in\nevery joint and member; but sometimes in one, sometimes in another.\n\n2. Though the believer should have a main eye upon the body, this\ninnate, strong, and forcible law of sin and death, yet should he have\nfriendship and familiarity with no part, member, or lust of all this\nbody. All the deeds of the body should be mortified, Rom. viii. 13; the\nold man with his deeds should be mortified, Col. iii. 6; and we should\n\"mortify our members which are upon the earth,\" verse 5; for all of them\nare against us, and the least of them countenanced, entertained, and\nembraced, will work our ruin, and cut our soul's throat; therefore\nshould the believer look on each of them, and on all of them, as his\ndeadly enemies.\n\n3. He should consider, that, as it is a very unseemly thing for him to\nbe a slave to that old tyrant, and to yield his members as so many\nservants to iniquity, so it is dangerous and deadly. His life lieth at\nthe stake; either he must get it mortified, killed, and subdued, or it\nwill kill him; his life will go for its life; if this enemy escape, he\nis a gone man. The consideration of this should cause the believer to\nact here in earnestness and seriousness, with care and diligence, and\nset about this work of mortification with labour and pains.\n\n4. Much more must it be against all reason and Christianity, for the\nbeliever to be making \"provision for the flesh, to fulfil the lusts\nthereof,\" Rom. xiii. 14. To be strengthening the hands of, and laying\nprovision to this enemy, which is set and sworn against us, can stand\nwith no reason. And here is much of the Christian's prudence and\nspiritual wisdom required, to discern what may make for fostering of\nthis or that corruption, or member of the body of sin and death, and to\nwithdraw that, as we will labour to take away provision of any kind from\nan enemy that is coming against us. Paul acted herein as a wise gamester\nand combatant, when he kept under his body, and brought it into\nsubjection, 1 Cor. ix. 27. It were but to mock God, and to preach forth\nour own folly, to be looking to Christ for help against such an enemy,\nand, in the meantime, to be underhand strengthening the hands of the\nenemy; this would be double dealing, and treachery against ourselves.\n\n5. To the end, their opposition unto this enemy may be the stronger and\nmore resolute, they should consider, that this body of sin is wholly set\nagainst God, and his interest in the soul, being very enmity itself\nagainst God, Rom. viii. 7; and always lusting and fighting against the\nwork of God in the soul, Gal. v. 17; and against every thing that is\ngood, so that it will not suffer, so far as it can hinder the soul to do\nanything that is good, at least in a right manner, and for a right end.\nNay, with its lustings, it driveth constantly to that which is evil,\nraiseth evil motions and inclinations in the soul, ere the believer be\naware; sideth with any temptation that is offered, to the end that it\nmay destroy the soul, like a traitor within; as we see it did in David,\nwhen he fell into adultery; and with Asaph, Psalm lxxiii. 2; yea, itself\nopposeth and tempteth, James i. 14, by setting mind, will, and\naffections on wrong courses; and thus it driveth the soul to a course of\nrebellion against God, or diverts it, and draws it back, that it cannot\nget God served aright; yea, sometimes it sets a fire in the soul,\nentangling all the faculties, filling the mind with darkness or\nprejudice, misleading or preventing the affections, and so miscarrying\nthe will, and leading it captive, Rom. vii. 23; so that the thing is\ndone which the unregenerate soul would not do, and the duty is left\nundone which the soul would fain have done; yea, and that sometimes\nnotwithstanding of the soul's watching and striving against this; so\nstrong is its force.\n\n6. The believer should remember, that this enemy is not for him to fight\nagainst alone, and that his own strength and skill will make but a\nslender opposition unto it. It will laugh at the shaking of his spear;\nit can easily insinuate itself, on all occasions, because it lieth so\nnear and close to the soul, always residing there, and is at the\nbeliever's right hand whatever he be doing, and is always openly or\nclosely opposing, and that with great facility; for it easily besetteth,\nHeb. xii. 1, because it lieth within the soul, and in all the faculties\nof it--in the heart, mind, will, conscience, and affections; so that\nupon this account, the deceitfulness of the heart is great, and passeth\nthe search of man, Jer. xvii. 9. Man cannot know all the windings and\nturnings, all the drifts and designs, all the lurking and retiring\nplaces, all the falsehoods and double dealings, all the dissimulations,\nlies, and subterfuges, all the plausible and deceitful pretexts and\ninsinuations of his heart acted and spirited by this law of sin and\ndeath. And besides this slight and cunning, it hath strength and power\nto draw by lusts into destruction and perdition, 1 Tim. iv. 9, and to\ncarry the soul headlong; so that it makes the man's case miserable, Rom.\nvii. 24. All which would say, that the believer should call in other\nhelp than his own, and remember, that \"through the Spirit he must\nmortify the deeds of the body,\" Rom. viii. 13.\n\n7. And therefore the believer must lay aside all his carnal weapons, in\ndealing with his adversary, and look out for divine help and assistance,\neven for the promised Spirit, through which alone he can be instructed\nand enabled for this great work; for of himself he can do nothing, not\nso much as think a good thought as of himself, 2 Cor. iii. 5, far less\nwill he be able to oppose such a mighty adversary, that hath so great\nand many advantages; and therefore all his carnal means, purposes, vows,\nand fightings in himself, will but render himself weaker, and a readier\nprey unto this adversary, which gaineth ground while he is so opposed.\nIt is Christ alone and his Spirit, that can destroy the works of the\ndevil, and kill or crucify this enmity.\n\n8. So that the believer must have his recourse for help and succour\nhere, unto Jesus the Captain of salvation, and must follow him, and\nfight under his banners, make use of his weapons, which are spiritual;\nfight according to his counsel and conduct, taking him as a Leader and\nCommander, and lying open for his orders and instructions, waiting for\nthe motions of his Spirit, and following them; and thus oppose and fight\nagainst this deadly enemy, with an eye always on Christ by faith,\ndepending on him for light to the mind, resolution to the will, and\ngrace to the whole soul to stand in the battle, and to withstand all\nassaults, and never engage in a dispute with this enemy, or any lust or\nmember of this body without Christ the principal, that is, the soul\nwould despair in itself, and be strong in him, and in the power\nof his might, by faith griping to him, as Head, Captain, and\nCommander-in-chief, resolving to fight in his strength, and to oppose\nthrough the help of his Spirit.\n\n9. And for this cause, the believer would eye the covenant of\nredemption, the basis of all our hope and consolation, wherein final and\nfull victory is promised to Christ, as Head of the elect, viz. \"that he\nshall bruise the serpent's head;\" and so that in him, all his followers\nand members of his mystical body shall lift up the head, and get full\nvictory at length over both sin and death. Now it is \"God that giveth us\nthe victory, through our Lord Jesus Christ,\" 1 Cor. xv. 57. The believer\nwould also eye by faith the covenant of grace, wherein particularly this\nsame victory is promised to the believer, in and through Jesus, Rom.\nxvi. 20. \"And the God of peace shall bruise Satan under your feet\nshortly; and sin shall not have dominion over you, for ye are not under\nthe law, but under grace,\" Rom. vi. 14. The believer, I say, would look\nout by faith unto, and lay hold on these and the like promises, and\nthereby get strength conveyed to himself, whereby he may strive\nlawfully, and fight valiantly, and oppose with courage and resolution.\n\n10. Further, the believer would eye Christ as a fountain of furniture,\nas a full and complete magazine, standing open, and ready for every one\nof his honest soldiers to run to for new supplies of what they want; so\nthat whatever they find wanting in their Christian armour, they must run\naway to the open magazine, Christ's fulness, that standeth ready for\nthem, and by faith take and put on what they want and stand in need of\nin their warfare. If their girdle of truth be slacked, loosed, or\nweakened, and they be meeting with temptations anent their hypocrisy,\nand Satan objecting to them their double dealing, of purpose to\ndiscourage them, and to make them faint and give over the fight; they\nmust away to him who is the truth, that he may bind on that girdle\nbetter, and make their hearts more upright before God in all they do.\nAnd if their breastplate of righteousness be weakened, and Satan there\nseem to get advantage, by casting up to them their unrighteous dealings\ntowards God or men, they must flee to him, who only can help here, and\nbeg pardon through his blood for their failings, and set to again afresh\nto the battle. If their resolution, which is understood by the\npreparation of the gospel of peace, grow weak, it must be renewed in\nChrist's armoury, and the feet of new be shod therewith. If their shield\nof faith begin to fail them, away must they get to him who \"is the\nAuthor and Finisher of faith,\" Heb. xii. 2. And if their helmet of hope\nbegin to fail them, in this armoury alone can that be supplied. And if\ntheir sword be blunted in their hand, or they unable to wield it aright,\nthe Spirit of Jesus can only teach their hands to fight, and instruct\nthem how to manage that useful weapon with advantage. Thus must the\nbeliever \"be strong in him, and in the power of his might,\" Eph. vi. 10.\n\"He is their God that girdeth them with strength, and maketh their way\nperfect. He maketh their feet like hind's feet, and setteth them upon\ntheir high places. He teacheth their hands to war, so that a bow of\nsteel is broken by their arms. He giveth them the shield of salvation.\nHis right hand upholdeth them. He girdeth with strength unto the\nbattle,\" &c. Psalm xviii. 32, &c.\n\n11. For the further strengthening of their hope, faith, and confidence,\nbelievers would eye Christ, as hanging on the cross, and overcoming by\ndeath, death, and him that hath the power of death, the devil; and so as\nmeritoriously purchasing this redemption from the slavery of sin and\nSatan, and particularly from the slavery of that body of death, and of\nthe law of sin and death; for the apostle tells us, Rom. viii. 2, \"That\nthe law of the Spirit of life in Christ Jesus doth make us free from the\nlaw of sin and death,\" and that because, as he saith further, ver. 3, 4,\n\"what the law could not do, in that it was weak through the flesh, God\nsending his own Son in the likeness of sinful flesh, and for sin\ncondemned sin in the flesh; that the righteousness of the law might be\nfulfilled in us.\" So that the believer may now look upon that enemy, how\nfearful soever it may appear, as condemned and killed in the death, of\nChrist; he having laid down the price of redemption, hath bought this\nfreedom from the chains and fetters with which he was held in captivity.\nFaith, then, on the death of Jesus satisfying justice for the poor\ncaptive, may, and should support and strengthen the hope and confidence\nof the believer, that he shall obtain the victory at length.\n\n12. And it will further confirm the hope and faith of the believer, to\nlook to Christ hanging on the cross, and there vanquishing and\novercoming this arch-enemy, as a public person, representing the elect\nwho died in him, and virtually and legally did in him overcome that\njailor, and break his fetters; and the soul now believing, may, yea,\nshould reckon itself in Christ dying, as it were, upon the cross, and\nthere overcoming all those spiritual enemies. \"Likewise,\" saith the\napostle, Rom. vi. 11, \"Reckon ye also yourselves to be dead indeed unto\nsin.\" From hence, even while fighting, the believer may account himself\na conqueror, yea, \"more than a conqueror, through him that loved him,\"\nRom. viii. 37. Now faith acting thus on Christ, as a public person,\ndying and overcoming death and sin, the believer may not only infer the\ncertainty of victory, knowing that our old man is crucified with Christ,\nRom. vi. 6; but also from the cross of Christ draw strength to stand and\nfight against the strugglings of this vanquished and killed enemy. \"They\nthat are Christ's have crucified the flesh with the affections and\nlusts,\" Gal. v. 24. But how? Even by the cross of Christ. \"For thereby\nis the world crucified unto me,\" saith the apostle, Gal. vi. 14, \"and I\nunto the world.\" \"Your old man is crucified with him, that the body of\nsin might be destroyed,\" Rom. vi. 6.\n\n13. The believer being dead indeed unto sin, through the cross of\nChrist, is to look upon himself as legally freed from that yoke of\nbondage under sin and death. \"The law hath dominion over a man as long\nas he liveth,\" Rom. vii. 1. \"But by the body of Christ believers are\nbecome dead to the law,\" ver. 4. That law of sin and death which hath\ndominion over a man that liveth still in nature, and is not yet by faith\nplanted in the likeness of Christ's death, nor buried with him by\nbaptism into death, Rom. vi. 4, 5, hath not that dominion over believers\nit had once--\"For the law of the Spirit of life in Christ Jesus hath\nmade them free from the law of sin and death,\" Rom. viii. 2; so that now\nthe believer, is free from that tyranny; and that tyrant can exercise no\nlawful jurisdiction or authority over him; and therefore he may with the\ngreater courage repel the insolencies of that tyrant, that contrary to\nall right and equity seeketh to lord it over him still. They are no\nlawful subjects to that cruel and raging prince, or to that spiritual\nwickedness.\n\n14. So that the believer, renouncing that jurisdiction under which he\nwas formerly, and being under a new husband, and under a new law, even\nthe law of the Spirit of life in Christ Jesus, is to look upon all the\nmotions of sin as illegal, and as treasonable acts of a tyrant. \"The old\nman being crucified with Christ, that the body of sin might be\ndestroyed, the believer is not any more to serve sin,\" Rom. vi. 6; \"and\nbeing now dead, they are freed from sin,\" ver. 7; \"and are married to\nanother, even to him who is raised from the dead, and so they should not\nserve sin, but bring forth fruit unto God,\" Rom. vii. 4; and therefore,\nlook upon all motions of the flesh, and all the inclinations and\nstirrings of the old law of sin, as acts of treachery and rebellion\nagainst the right and jurisdiction of the believer's new Lord and\nhusband; and are therefore obliged to lay hold on this old man, this\nbody of death, and all the members of it, as traitors to the rightful\nking and husband, and to take them prisoners to the king, that he may\ngive out sentence, and execute the same against them, as enemies to his\nkingdom and interest in the soul;--they being now no more \"servants of\nsin, but of righteousness, they ought no more to yield their members\nservants to uncleanness, and iniquity unto iniquity,\" Rom. vi. 18, 19;\n\"and being debtors no more to the flesh, to live after the flesh,\" Rom.\nvii. 12; \"they are to mortify the deeds of the body through the spirit,\"\nver. 13; \"and to crucify the flesh with the affections and lusts,\" Gal.\nv. 24; that is, by bringing them to the cross of Christ, where first\nthey were condemned and crucified, in their full body and power; that a\nnew sentence, as it were, may go out against them, as parts of that\ncondemned tyrant, and as belonging to that crucified body.\n\n15. So that the believer that would carry faithfully in this matter, and\nfight lawfully in this warfare, and hope to obtain the victory through\nJesus Christ, must bring these traitors that appear in their sinful\nmotions and lusts in the soul, working rebellion against the just\nauthority and equitable laws of the lawful prince Jesus, before the\ntribunal of him who hath now got \"all power and authority in heaven and\nin earth,\" Matt, xxviii. 18; \"and hath all judgment committed to him,\"\nJohn v. 22; \"and to this end, both died, and rose, and revived, that he\nmight be Lord both of the dead and living,\" Rom. xvi. 9; that he may\nexecute justice upon the traitor, head, and members; that he may trample\nthese devils under, and bruise the head of these serpents within us. The\nbeliever then is by faith in prayer, to carry these open enemies to\nChrist, and declare and witness against them as traitors, by what\nmischief they have done in the soul, by their hindering the righteous\nlaws of the king to be obeyed; and constraining and forcing, what by\narguments and allurements, and what by forcible inclinations and\npousings, to a disobedience and a counteracting of Christ; and he should\nurge and plead upon the fundamental laws of the land, viz. the articles\nof agreement betwixt the Father and the Son, and the faithful promises\nof the covenant of grace; and upon Christ's office as king and governor,\nand his undertaking as Mediator; upon the merits of his death and\nsufferings; upon his dying as a common person; upon the constitution of\nthe gospel, whereby they are in law repute as dying in him, and so free\nfrom the law of sin and death; and upon their relation to him as their\nnew Lord, Head, Husband, King, Commander, &c. Upon these arguments, I\nsay, to plead for justice against the rebel that is now brought to the\nbar, and so by faith leave the prisoner in his hand, that he may, in his\nown time and way, give a second blow unto the neck of this implacable\nand raging enemy, that he may not rise up to disturb the peace of the\nsoul as before; or to trouble, impede, and molest the soul in paying the\nhomage and obedience due to his lawful master and sovereign king, JESUS.\n\n\nCAUTIONS AND DIRECTIONS.\n\nFor further clearing of the premises, I would propose a few particulars,\nfor caution and direction, as,--\n\n1. This work of laying the burden of this business on Christ by faith,\nwould be gone about with much singleness of heart, aiming at the glory\nof God, and the carrying on of his work in the soul; and not for\nself-ends, and carnal by-respects, lest thereby we mar all.\n\n2. It would be carried on, without partiality, against all and every\none of the lusts and motions of the old man. For if there be a\ncompliance with and a sparing of any one known lust, the whole work may\nbe marred; they may meet with a disappointment as to the particular lust\nthey are desiring victory over;--and the lust they are harbouring,\nthough it may seem little, may open a door to many stronger, and so\noccasion sad days to the man, ere he be aware.\n\n3. As they would bring the particular lust, or lusts, unto Christ, as\nchief Lord Justice; so they would always lay the axe to the root of the\ntree, and crave justice against the main body, that yet lieth within the\nsoul; and these particular corruptions and affections, that are as\nmembers of that body of sin, should put them in mind of the old man, for\nthey should \"crucify the flesh with the affections and lusts thereof,\"\nGal. v. 24; the body and the members. These lusts are the lusts of sin,\nor of that head-sin, which hath a law, or the force and impulse of a law\nin the soul; and therefore their main design would be against this root,\nwhere lieth the strength and body of the enemy, and which acteth in\nthose members; this is the capital enmity, and should be mainly opposed.\nAnd the following of this course would prove more successful than that\nwhich many time we take: our nibbling at, or wrestling against this or\nthat member of the body of death, is but of little advantage, so long as\nthe main body of sin, the bitter root of wickedness, the carnal mind,\nthis innate enmity is miskent, and not opposed; but on the contrary,\nstrike at this, we strike at all.\n\n4. This would be the believer's constant work, to be \"crucifying the\nflesh, with the lusts thereof; to be mortifying their members,\" wherein\nthe members of the old man quarter and lodge, Col. iii. 5; \"to be\nspiritually minded, and to mind the things of the Spirit,\" Rom. viii. 5,\n6. \"For the carnal mind is enmity, against God,\" Rom. viii. 7; \"and so\nis not subject to the law of God, neither indeed can be.\" It is not only\nan enemy which may be reconciled, but enmity in the abstract, which\nnever can be reconciled. And this enmity will never be idle; for it\ncannot till it be fully and finally destroyed; \"the flesh is always\nlusting against the spirit,'\" Gal. v. 17; \"for they are contrary one to\nthe other.\" So that though, to our sense, it may sometimes appear as\nsleeping, in regard that it doth not by some particular lust so molest\nand perplex the soul as formerly it did: yet it is restless, and may be\nmore active in another lust, and so by changing weapons on us, deceive\nus. Here then is much spiritual wisdom and vigilancy required. When they\nthink they have gotten one lust subdued, they must not think the war is\nat an end; but after all their particular victories, watch and pray,\nthat they enter not into temptation.\n\n5. This way of laying the weight of the matter on Christ, should and\nwill keep them humble, and teach them not to ascribe the glory of any\ngood that is done unto themselves, but to give him all the glory, who is\njealous of his glory, and will not give it to another, that the crown\nmay alone flourish on his head, who is the captain of their salvation,\nand who by his Spirit worketh all their works in them.\n\n6. Nor would this way of carrying the matter to Christ, and putting it\nover on him, cause the believer become negligent in commanded duties,\nreading, hearing prayer, &c; for it is there he must expect to meet with\nChrist; there must he seek him, and there must he wait for him, and his\nSpirit to do the work desired. For though he hath not limited himself to\nthese means, so, as he cannot, or will not any other way help, yet he\nhath bound us to them; and it is our duty to wait there, where he hath\ncommanded us to wait, though he should sometime think good to come\nanother way, for the manifestation of the sovereignty of his grace.\n\n7. Yet while we are about the means, we would guard against a leaning to\nthem, lest, instead of getting victory over corruption, we be brought\nmore in bondage thereunto another way. We must not think that our\nprayers, or our hearing, or reading, &c. will bring down the body of\ndeath, or subdue any one corruption; for that were but an yielding to\ncorruption, and opening a back door to the carnal mind, and to another\ndeadly lust, and a beating corruption with a sword of straw. This is not\nto mortify the deeds of the body through the Spirit, but through the\nflesh; and a fleshly weapon will never draw blood of this spiritual\nwickedness or old man, or of any corrupt lust or affection thereof; and\nyet how many times doth our deceitful heart bias us this way? Our work\nwould be, as is said, to use the ordinances as means, whereby we may get\nthe business laid on Christ, and help from Christ to do the business. We\nmust go to the means with our prisoner to find Christ there at his court\nand assizes, that he may take course with the traitor.\n\n8. In all this there would be a looking to, and dependence on Christ for\nhelp and grace; because of ourselves, as of ourselves, we cannot do this\nmuch; we cannot complain aright of corruptions, nor take them away to\nChrist, nor ask for justice against them. As constables and other\nofficers must carry malefactors to the courts of justice, upon public\ncharges; so Christ will not have us doing or attempting this much on our\nown charges, for he giveth noble allowance.\n\n9. In following of this course, we would not think always to come speed\nat the first. Sometimes the Lord, for the encouragement of his children,\nmay give them a speedy hearing, and deliver them from the tyranny of\nsome particular lust or other that hath troubled them; so that for some\ntime at least, it shall not so trouble them as it did. Yet he will not\ndo so always, but may think it good to keep them waiting on him, and\nhanging on his courts for some considerable time, that he may thereby\nexercise their faith, patience, desire, zeal, and diligence. So that it\nshould not seem strange to us, if we be not admitted at the first, and\nget not our answer at the first cry.\n\n10. When the Lord thinketh good to delay the answer to our desires, and\nthe execution of justice on the malefactor and traitor, or to deliver us\nfrom his tyranny and trouble, we would beware of thinking to capitulate\nwith the enemy for our peace and quiet, or to enter into a cessation of\narms with him; that is, our enmity against him should never abate; nor\nshould our desire after the mortification and crucifixion of this lust\ngrow less; nor should we be at quiet and at peace, though it should\nseem to grow a little more calm and still, or not to rage as formerly;\nfor this looks but like a covenant or confederacy with lust, which will\nnot stand.\n\n11. We would also know, that what Christ said of devils, holdeth good of\nthese lusts, viz. \"that some of them do not go out but by fasting and\nprayer;\" that is, by Christ sought unto and found in these means. There\nare some lusts that will not be so easily killed and mortified as\nothers, but will cost us more pains and labour, as being corruptions\nwhich possibly have some greater advantage of our natural temper and\nconstitution of body, or of long continuance and a cursed habit, or the\nlike. We must not then think it strange, if some such lust be not\nsubdued so easily as some others to which we have fewer and weaker, and\nnot so frequent temptations.\n\n12. As we cannot expect a full conquest of the body of death, so long as\nwe are here, as was shown above, neither can we expect a full and final\nvictory over any one lust, which ever we have been troubled with. It is\ntrue, believers may be kept from some gross out-breaking of a\ncorruption, which sometime prevailed, as Peter was from relapsing into\nan open and downright denying his Master; yet that same corruption did\nafterward stir, though not so violently as to carry him to such an\nheight of sin; yet so far as to cause him do that which was a partial\ndenying of his Master, when Paul withstood him to the face, because he\nwas to be blamed for withdrawing from the Gentiles, for fear of them of\nthe circumcision, &c. Gal. ii. 11, 12.: So, though a particular lust may\nbe so far subdued through grace, as that for some considerable time a\nman may not find it so violent as it was; yet be cannot say that it is\ntotally killed, because it may stir thereafter in some weaker measure;\nyea, he cannot tell, but ere he come to die, that same corruption may\nrise to be as violent as ever, and that Satan may again think to enter\nthe soul at that same breach which once he entered at; yea, and who can\ntell, whether God may not suffer that corruption, which lay long as\ndead, to revive again for a time, and for a time drive the soul as\nviolently as ever, and prevail for a time? And this should teach all to\nwalk soberly, watchfully, and in fear, and to have a vigilant eye, even\nupon such lusts and carnal affections, as they may suppose they have got\nthe victory of.\n\n13. We would not think that we gain no ground upon corruption, because\nwe still perceive it stirring, less or more; for as corruption is not\nalways strongest, as was said above, nor hath the deepest footing in the\nsoul, when its motions and stirrings are most felt; so neither must we\nthink that there is no ground gained upon a lust, because we are still\ntroubled and molested with its stirrings; for it is a great advantage to\nbe more sensible of the motions of this enemy; and our more faithful and\nactive wrestling against it may make its least stirrings more sensible\nto us; as the motions and trouble which a malefactor, while in grips and\nin prison, maketh, may be thought more of than his greater ragings\nbefore he was apprehended; yet he may be sure in fetters for all that. A\nbeast that hath gotten death's blow may get out of grips, and run more\nmad than ever, and yet will die at length of the same blow.\n\n14. Though we should find present ease and quiet by our following this\nway, yet we should think it much, if the Lord help us to stand, when we\nhave done all we can, though we meet not with the hoped for success\npresently; if he give us grace to continue without wearying or fainting,\nand to be resolved never to give over, we have reason to bless him; if\nwe be kept still in the conflict with pursuit of the enemy, it is our\ngreat advantage; the victory shall come in God's own time. If our\nopposition so continue, that we are resolved never to take nor give\nquarter, though our trouble and exercise should be the greater, and our\nease and quiet the less, we ought to bless him, yea, and rejoice in hope\nof what he shall yet do for us; for he that will come, shall come, and\nwill not tarry. Let us wait for him, in doing our duty, and faithfully\nkeeping our post.\n\n15. Yea, if we get quietness or ease from the violence of raging lusts\nfor any little time, and be not continually driven and carried headlong\ntherewith, we ought to be thankful for this, and to walk humbly before\nhim; lest he be provoked by our unthankfulness and pride, and let these\nfurious dogs loose upon us again.\n\n16. When we are bending our strength and all our forces against some\none corruption or other, which possibly hath been most troublesome to\nus, we would not be secure as to all others, or think that we are in\nhazard only on this side; for Satan may make a feint here, and really\nintend an assault at another place, by some other corrupt affection. O\nwhat need have we of spiritual wisdom that we may be better acquainted\nwith his stratagems and wiles I Let us so then fight against one member\nof this body of death, as to have our eye upon others, lest when we\nthink to keep out Satan at the fore-door, he enter in at the back-door.\nHe can make use of extremities, and play his game with both; yea, and\ngain his point, if we be not aware.\n\n\nOBJECTIONS ANSWERED.\n\nIt will not be amiss, for further explaining of the matter, to remove a\nscruple or two. Some may say, that they cannot perceive that all their\npains in this matter come to any good issue; for they never found\ncorruption stir more, and act more lively and incessantly, than since\nthey began to fight against it in good earnest; so that this would seem\nnot to be the right way.\n\nI answer, Though from what is said before, particularly cautions 9th and\n13th, a resolution of this doubt maybe had; yet I shall propose those\nthings, for further clearing of the matter:\n\n1. May not much of this flow from thy not laying the whole work so\nwholly off thyself, and upon Christ, as thou oughtest to do? Try and\nsee.\n\n2. May not the devil rage most, when he thinks ere long to be ejected?\nMay he not labour to create most trouble to the soul, when he seeth that\nhe is like to be put from some of his strengths?\n\n3. May not the devil be doing this of purpose to drive thee to despair\nof ever getting corruption subdued and mortified; or to a fainting and\nsitting up in the pursuit, and to a despondency of spirit; that so\ninstead of fighting or standing, thou may cede and turn thee back? And\nshould we comply with him in his designs?\n\n4. May not the Lord give way to this for a time, to try thy seriousness,\npatience, submission and faith, and to sharpen thy diligence, and\nkindle up thy zeal? And should we not submit to his wise dispensations?\n\n5. How can thou say that thou gainest no advantage, as long as thou art\nnot made to lay aside the matter wholly, as hopeless of any good issue;\nbut, on the contrary, art helped to stand, and to resist sin, to cry out\nagainst it, to fight as thou canst, and at least not to yield?\n\n6. What if God see it for thy advantage, that thou be kept so in\nexercise for a time, to the end thou may be kept humble, watchful, and\ndiligent? He may see more of thee, than thou canst see of thyself, and\nso may know what is best for thee; and should thou not condescend to be\ndisposed of by him as he will, and to let him make of thee, and do with\nthee what he will?\n\n7. What if God be about to chasten thee thus for thy former negligence,\nsecurity, and unwatchfulness, and giving too much advantage to those\nlusts, which now, after his awakening of thee, thou would be delivered\nfrom? Should thou not bear the indignation of the Lord, because thou\nhast sinned against him, as the Church resolved to do, Micah vii. 9?\n\n8. Is it not thy duty the more that corruption stirs, to run with it the\noftener to Christ, that he may subdue it and put it to silence? May not\nthou improve this to thy advantage, by making many errands to him?\n\n9. May it not come in a day, that hath not come in a year? Art thou\nsure, that all thy pains shall be in vain? Or thinkest thou that all his\nchildren have got victory alike soon over their lusts? What cause is\nthere then to complain thus?\n\n10. May not all this convince thee, that it is thy duty to wait on him,\nin the use of his appointed means, and to be patient, standing fast to\nthy post, resolving, when thou hast done all, yet to stand?\n\n11. May not this satisfy thee, that God through grace accepteth thy\nlabour and wrestling, as thy duty, and accounteth it service to him, and\nobedience?\n\nBut again, it may possibly be objected thus: so long as I am in this\ncondition, kept under with my lusts, I cannot get God glorified and\nserved as he ought to be.\n\nI answer, though so long as it is so with thee, thou cannot glorify and\nserve him, in such a particular manner as others, who have got more\nvictory over those evils under which thou art groaning, yet God can get\nglory and service of thee another way; as,\n\n1. By thy submission, with calmness of spirit, to his wise\ndispensations, when thou dare not speak against him, and say, with\nRebecca, in another case, if it be so, why am I thus? But sweetly and\nwillingly cast thyself down at his feet, saying, good is the will of the\nLord; let him do what seemeth him good, &c.\n\n2. By thy patient on-waiting, when thou art not wearying nor fainting,\nbut saying, why should I not wait upon the great King's leisure? Is he\nnot free to come when he will? Dare I set limits to the Holy One of\nIsrael?\n\n3. By thy humility, when thou blessest him, for keeping thee so long out\nof hell, and thinkest much of his giving thee grace to see and observe\nthe stirrings of corruption, which carnal wretches never perceive; and\nhelping thee to withstand and complain of corruption, which they sweetly\ncomply with.\n\n4. By thy hatred of sin, when all that Satan can do cannot make thee\ncomply with those lusts, or sweetly embrace those vipers, or lie down in\npeace with those rotten members of the old man, as others do.\n\n5. By thy watchfulness, when all thy disappointments cause thee the more\nearnestly watch against that enemy.\n\n6. By thy acting faith, when still thou art carrying sin in its lusts to\nChrist to kill and subdue, as believing the tenor of the gospel and new\ncovenant.\n\n7. By thy hope, which appeareth by thy not despairing, and giving over\nthe matter as a hopeless business, and turning aside to wicked courses.\n\n8. By thy praying, when thou criest to him continually for help, who\nonly can help.\n\n9. By thy wrestling and standing against all opposition, for thereby is\nhis strength made perfect in thy weakness, 2 Cor. xii. 9.\n\n10. By thine obedience; for it is his command that thou stand and fight\nthis good fight of faith.\n\nSo that if thou hast a desire to glorify him, thou wants not occasion to\ndo it, even in this condition wherein thou complainest that thou cannot\nget him glorified. And if those grounds do not satisfy thee, it is to be\nfeared that it is not so much a desire to glorify him, that moveth thee\nto cry so earnestly for actual delivery from the trouble of the flesh\nand the lusts thereof, as something else, which thou may search after\nand find out; such as love to ease, quietness, applause and commendation\nof others, or the like.\n\nBut, in the _third_ place, it may be objected, is it not promised that\nsin shall not have dominion over us, as \"not being under the law, but\nunder grace,\" Rom. vi. 14. How can we then but be troubled, when we find\nnot this promise made good?\n\nI answer, 1st, Sin is not always victorious and domineering, when it\nseemeth to rage and stir most. Your opposition thereunto, fighting and\nwrestling against it, sheweth that it hath not full dominion. So long as\nan invading usurper is opposed, he hath not full dominion, not having\npeaceable possession of what he is seeking; and thus the promise is in\npart accomplished.\n\n2. Victory and a full conquest over the flesh, and lusts thereof, is not\npromised to any believer, at his first appearing in the fields to fight;\nnor granted to all in any measure, at their first putting on their\narmour.\n\n3. Therefore it is thy part to fight on, and wait for that full victory,\nviz. that sin shall not have dominion over thee, for it shall come in\ndue time.\n\n4. God hath his own time and seasons wherein he accomplisheth his\npromises; and we must leave him a latitude, both as to the time when,\nand as to the manner how, and as to the degree in which he shall make\ngood his promises; and he is wise in his dispensations.\n\nTherefore, though the promise as yet appeareth not to be accomplished,\nthere is no true cause of trouble of mind, because it shall be afterward\nfully accomplished; and the wrestling against sin, saith that it is in\ngreat measure accomplished already; because where it hath a full\ndominion, it suppresseth all opposition or contradiction, except some\nfaint resistance, which a natural conscience, for carnal ends, on carnal\nprinciples and grounds, may, now or then, make against this or that\nparticular corruption, which occasioneth shame, disgrace, loss,\nchallenges of a carnal conscience, and disquietness that way, when yet\nit is not hated nor wrestled against as sin, or as a member of the old\nman, and the body of death. The objector would consider, that having\nsubjected his consent to Christ, he is delivered really from that\nnatural state of bondage under sin as a lawful lord, howbeit the old\ntyrant, now wanting a title, is making new invasions, to trouble the\npeace and quiet of the soul.\n\n_Fourthly,_ It may be said, but what can then, in the mean time, keep up\nthe heart of a poor soul from sinking?\n\n_Ans._ Several things, if rightly considered, might help to support the\nsoul in this case, as,\n\n1. That they are helped to wrestle against this body of death, in all\nthe members of it, so soon as they discover themselves, were it their\nright eye and right hand.\n\n2. That these lusts gain not ground upon them; or if they do seem to\ngain ground, yet they attain not to a full dominion, not gaining their\nconsent.\n\n3. That God is faithful, and therefore the promised victory shall be had\nin due time, and Satan's head shall certainly be bruised.\n\n4. That the wrestling soul is about his duty, carrying as a good soldier\nof Jesus Christ, fighting the battles of the Lord, and waiting on him in\nfaith and hope.\n\nBut further, _fifthly,_ some may say, If I were kept from yielding, my\nwrestling and standing would yield me some comfort; but when lust so\nstirreth, as that it conceiveth and bringeth forth sin, (James i. 15,)\nwhat can support or comfort me then?\n\n_Ans._ 1. Corruption cannot stir in us, but therein we sin, for the very\nfirst rise, the _motus primo-primi_, as they are called, are sinful,\nbeing contrary to the holy law of God; and the very in-being of that old\nman is our sin; for it is sinful, and rebellious against God, yea it is\nvery enmity and rebellion itself. When Satan cometh with a temptation\nfrom without, he findeth always much in us to entertain the temptation.\nSo that the very stirring of corruption, which is occasioned by the\ntemptation from without, is our guilt.\n\n2. It is true it is our duty, to set against the first risings and\nmotions of corruption, when it first enticeth, before it hath conceived\nor brought forth sin; and it will argue grace in life and in action, to\nbe able to hinder the motions of lust so far, that it shall not conceive\nand bring forth sin. Yet we may not say, that there is no grace in the\nsoul, or no measure of mortification attained, where lust sometimes not\nonly enticeth, but conceiveth and bringeth forth sin. The sad experience\nof many of God's worthies, registrated in the word, cleareth this\nabundantly. We must not say, such an one is fallen, therefore he is\ndead. Paul reasoneth otherways, Rom. vii.\n\n3. Yet even then, when lust conceiveth and bringeth forth sin, this may\ncomfort and bear up the heart of a poor believer. (1.) That though\ncorruption prevail so far, as to bear down all opposition, and run down\nall that standeth in its way, yet it getteth not the full consent of the\nsoul: there is still a party for God in the soul, that opposeth so far\nas to protest against it, or at least to dissent from it, and not to\nwill that which yet is done, and positively to will that which cannot be\ngotten effectuated, (2.) And further, this may bear up the poor soul,\nthat there is a party within, which, though for a time, during the\nviolent overrunning of corruption, can do little more than sigh and\ngroan in a corner, yet is waiting and longing for an opportunity when it\nmay appear more for God, and against that wicked usurper. (3.)So also\nthis may comfort the poor soul, that as it perceiveth corruption\nstirring, and the old man moving one member or other, it runneth away to\nthe king; and when it is not able to apprehend the traitor, and take him\ncaptive to the court of justice, doth there discover the traitor, and\ntell the king that there is such or such a traitor acting such and such\nrebellion against him and his laws, and complain and seek help to take\nthe rebel prisoner, and bring him bound hand and foot to the king, that\nhe may give out sentence against him; that is, when he can do no more\nagainst that raging enemy, maketh his complaint to the Lord, and lieth\nbefore him, sighing and groaning for help and strength to withstand and\noppose more this enemy.\n\n_Lastly,_ Some may yet object, and say, If it were not worse with me\nthan it is with others, I could then be satisfied; but I see some\nmightily prevailing over corruption, and I am still at under, and can\nget no victory; and can I choose but be sad at this?\n\nI answer, 1. Dost thou know for a certainty, that those persons whose\ncondition thou judgest happy, are altogether free of the inward\nstirrings of those lusts that thou art brought under by? Or dost thou\nknow for a certainty that they are not under the power of some other\ncorruption, as thou thinkest thyself under the power of that corruption\nwhereof thou complainest? What knowest thou, then, but they may be as\nmuch complaining on other accounts as thou dost on that?\n\n2. But be it so as thou supposeth, that there is a difference betwixt\nthy condition and the condition of others, knowest thou not, that all\nthe members of the body are not alike great and strong, as not being\nequally to be employed in work requiring strength. Are there not some\nyoung strong men in Christ's family, and some that are but babes? May\nnot a captain send some of his soldiers to one post, where they shall\npossibly not see the enemy all the day long, and some others to another\npost, where they shall have no rest all the day? And why, I pray, may\nnot God dispose of his soldiers as he will? He knoweth what he is doing:\nIt is not safe that every one of the soldiers know what are the designs\nof the commander or general; nor is it always fit for us to know or to\ninquire what may be the designs of God with us, and what he may be about\nto do. He may intend to employ one in greater works than another, and so\nexercise them otherways for that warfare and work. It may suffice that\nthe prevailing of others may encourage thee to hope, that at last thy\nstrong corruptions shall also fall by the hand of the grace of God.\n\n3. If thy sadness savour not of envy and fretting, thou should bless him\nthat hereby thou art put to the exercise of spiritual sorrow.\n\n4. It is well if this bring thee to bless God for the success of\nothers, because hereby his grace is glorified, 1 Cor. xii. 26.\n\nTherefore, 5. Let this satisfy us, That he is the Lord, who doeth what\nhe will in heaven and in earth, and may dispose of us as he will, and\nmake of us what he will, for his own glory. And that we are to mind our\nduty, and be faithful at our post, standing and fighting in the strength\nof the Lord, resolving never to comply with the enemy, and to rejoice in\nthis, that the enemy is already conquered by the captain, and that we\nshare in his victory, and that the very God of peace shall quickly\nbruise Satan under our feet, Rom. xvi. 20.\n\n\n\n\nCHAPTER VII.\n\nHOW CHRIST IS TO BE MADE USE OF, IN REFERENCE TO GROWING IN GRACE.\n\n\nI come now to speak a little to the other part of sanctification, which\nconcerneth the change of our nature and frame, and is called\nvivification, or quickening of the new man of grace; which is called the\nnew man, as having all its several members and parts, as well as the old\nman; and called new, because posterior to the other; and after\nregeneration is upon the growing hand, this duty of growing in grace, as\nit is called, 2 Pet. iii. &c. is variously expressed and held forth to\nus in Scripture; for it is called \"an abiding and bringing forth fruit\nin Christ,\" John xv. 5; \"adding to faith virtue, and to virtue\nknowledge,\" 2 Pet. i. 5, 6, 7; \"a going on to perfection,\" Heb. vii. 1;\n\"a growing up in Christ in all things,\" Eph. iv. 15; \"a working out our\nsalvation,\" Phil. ii. 12; \"a perfecting of holiness,\" 2 Cor. vii. 1; \"a\nwalking in newness of life,\" Rom. vi. 4; \"a yielding of ourselves unto\nGod, as alive from the dead, and our members as instruments of\nrighteousness unto God,\" Rom. vi. 13, 18; \"a bringing forth fruit unto\nGod,\" Rom, vii. 4; \"a serving in newness of spirit,\" Rom. vii. 6; \"a\nbeing renewed in the spirit of our minds, and a putting on the new man,\nwhich after God is created in righteousness and true holiness,\" Eph. iv.\n23,24. Col. iii. 10, and the like: some whereof do more immediately\nexpress the nature of this change, as to the root, and some as to the\nfruit and effects thereof, and some the progress and advancement that is\nmade or to be made therein. And all of them point out a special piece of\nwork, which lieth on all that would see the face of God, viz. to be\nholy, gracious, and growing in grace.\n\nThis, then, being a special piece of the exercise and daily work of a\nChristian, and it being certain, as some of the places now cited do also\naffirm, that without Christ they cannot get this work either begun or\ncarried on, the main difficulty and question is, How they are to make\nuse of Christ for this end?\n\nFor answer whereunto, though by what we have said in our former\ndiscourse, it may be easy to gather what is to be said here; yet I shall\nbriefly put the reader in mind of those things, as useful here.\n\n1. The believer would consider what an ornament this is to the soul, to\nhave on this new man, which is created after the image of God, Eph. iv.\n23. What an excellency lieth here, to recover that lost glory, holiness\nand the image of God? and what advantage the soul reapeth hereby, when\nit \"is made meet to be a partaker of the inheritance of the saints in\nlight,\" Col. i. 12; \"and walking worthy of the Lord unto all pleasing,\nbeing fruitful in every good work, and increasing in the knowledge of\nGod,\" Col. i. 10; \"and strengthened with all might, according to his\nglorious power, unto all patience and long-suffering, with joyfulness,\"\nver. 11; and when the abounding of the graces of the Spirit maketh them\n\"that they shall neither be barren nor unfruitful in the knowledge of\nour Lord Jesus Christ,\" 2 Pet. i. 8; \"and to be a vessel unto honour,\nsanctified, and meet for the Master's use, and prepared unto every\nwork,\" 2 Tim. ii. 21. What glory and peace is here, to be found obedient\nunto the many commands given to be holy: what hazard is in the want of\nholiness, when without it we cannot see God, Heb. xii. 14: how\nunanswerable it is unto our profession, who are members to such a holy\nhead, to be unholy: what profit, joy, and satisfaction there is, in\nbeing temples of the Holy Ghost, in walking after the Spirit, in\nbringing forth fruit unto the glory of the Father, &c. The consideration\nof these and other motives unto this study of sanctification, would arm\nthe soul with resolution, and harden it against opposition.\n\n2. It would be remembered, that this work, though it be laid upon us, as\nour duty, and we be called thereunto of God, yet it is beyond our hand\nand power. It is true, at conversion, the seed of grace is cast into the\nsoul, new habits are infused, a new principle of life is given, the\nstony heart is changed into an heart of flesh; yet these principles and\nhabits cannot act in themselves, or be brought into act, by any thing\nthat a believer, considered in himself, and without divine help, can do.\nBut this work of sanctification and growth in grace must be carried on\nby divine help, by the Spirit of Jesus dwelling and working within; and\ntherefore it is called the sanctification of the Spirit, 2 Thess. ii.\n13. 1 Pet. i. 2. The God of peace must sanctify us, I Thess. v. 23. We\nare said to be sanctified by God the Father, Jude 1.; and by the Holy\nGhost, Rom. xv. 16; see also 1 Cor. vi. 11. \"We would remember that of\nourselves we can do nothing,\" 2 Cor. iii. 5, and \"that he must work in\nus both to will and to do of his own good pleasure,\" Phil. ii. 13.\nAlbeit no believer will question the truth of this; yet it may be, it\nshall be found after trial, that one main cause of their not growing in\ngrace, and making progress in this work, is their not acting as\nbelieving this, but setting about the work, as if it were a work which\nthey themselves could master and do without special divine help.\nTherefore the believer would abide, live, and act, in the faith of this\ntruth.\n\n3. Therefore believers would not, in going about this work, either trust\nto their own strength, to the habits of grace, to their former\nexperiences, to their knowledge and parts, or the like; nor yet would\nthey trust to any external mean, which they are to go about; because the\nwisdom, strength, and help, which their case calleth for, is not to be\nfound in them; yet they should not think of laying these means and\nduties aside, for then should they sin against God; they should prejudge\nthemselves of the help, strength, and supply, which God useth to convey\nto the soul, in and by the use of the means. And withal, they should\ntempt the Lord, by prescribing another way to him than he hath thought\ngood to take. The believer, then, would use the means and duties\nprescribed, and that diligently, seriously, and constantly; and yet\nwould lean as little to them, and expect help and relief as little from\nthem, as if he were not using them at all, as we said above. And indeed\nthis would be a right way; yea, the most advantageous and profitable\nway, of going about duties, to be diligent in the use of them, because\nof God's command, and yet to place our hope and expectation in God\nalone, and to look above the ordinances for our help.\n\n4. Albeit it be true that the power and grace of God alone, doth begin\nand carry on this work of sanctification in the soul: yet though he\nmight, did he but see it for his glory, carry on and finish this work in\nthe soul, without the intervention of second causes or means, he hath\nnotwithstanding thought it fit, for the glory of his name, to work this\nwork by means, and particularly by believers setting about the work. He\nworketh not in man as if he were a block or a stone, but useth him as a\nrational creature, endued with a rational soul, having useful and\nnecessary faculties, and a body fired by organs to be subservient to the\nsoul in its actions. Therefore the believer must not think to lie by and\ndo nothing, for he is commanded to work out his own salvation, and that\nbecause it is God that worketh in him both to will and to do. Because\nGod worketh all, therefore he should work; so reasoneth the apostle. So\nthat God's working is an argument and motive to the man to work, and not\nan argument to him to lie by idle and do nothing. And here is the holy\nart and divine skill requisite in this business, to wit, for the\nbeliever to be as diligent and active as if he could bring forth fruit\nin his own strength, and by his own working; and yet to be as abstracted\nfrom himself, his own grace, ability, knowledge, experience, in his\nworking, as if he were lying by like a mere block, and only moving as\nmoved by external force.\n\n5. The soul that would make progress in Christianity, and grow in grace,\nwould remember that Christ is proposed to us as a copy, which we are to\nimitate, and that therefore we should set Christ continually before us\nas our pattern, that we may follow his steps, 1 Pet. i. 15, and ii. 21.\nBut withal it would be remembered, that he is not like other ensamples\nor copies, that can help the man that imitateth them in no other way\nthan by their objective prospect; for looking by faith on this copy,\nwill bring virtue to the man that studieth to imitate, whereby he shall\nbe enabled to follow his copy better. O! if we knew in experience what\nthis were, to take a look of Christ's love, patience, long-suffering,\nmeekness, hatred of sin, zeal, &c, and by faith to pore in, till, by\nvirtue proceeding from that copy, we found our hearts in some measure\nframed into the same disposition, or at least more inclined to be cast\ninto the same mould!\n\n6. The believer would act faith on Christ, as the head of the body, and\nas the stock in which the branches are ingrafted, and thereby suck sap,\nand life, and strength from him, that he may work, walk, and grow, as\nbecometh a Christian. The believer must grow up in him, being a branch\nin him, and must bring forth fruit in him, as the forementioned places\nclear. Now, Christ himself tells us, that the branches cannot bring\nforth fruit, except they abide in the vine; and that no more can his\ndisciples bring forth, except they abide in him, John xv. Therefore, as\nit is by faith that the soul, as a branch, is united to Christ, as the\nvine; and as it is by faith that they abide in him; so it is by faith\nthat they must bring forth fruit; and this faith must grip Christ as the\nvine, and the stock or root from which cometh sap, life, and strength.\nFaith, then, must look to Christ as the fountain of furniture--as the\nhead from whence cometh all the influences of strength and motion.\nChrist hath strength and life enough to give out, for \"the fulness of\nthe Godhead dwelleth in him bodily;\" and he is also willing enough to\ncommunicate of his fulness, as the relations he hath taken on do\nwitness. The head will not grudge to give to the members of the body,\nspirits for action and motion; nor will a vine grudge to give sap into\nthe branches. Nay, life, strength, and furniture will, as it were,\nnatively flow out of Christ unto believers, except they, through\nunbelief, and other distempers, cause obstructions; as life and sap doth\nnatively and kindly flow from the root to the branches, or from the head\nto the members, unless obstructions stop the passage. It is necessary,\ntherefore, that believers eye Christ under these and the like relations,\nand look upon him as standing, (so to speak,) obliged by his place and\nrelation, to grant strength and influences of life, whereby they may\nbecome fruitful in every good work; and so with holy, humble, and\nallowed boldness, press in faith for new communications of grace,\nvirtue, strength, courage, activity, and what else they need; for, from\nthe head, all the body, by joints and bands, having nourishment\nministered, increaseth with the increase of God. Col. ii. 19. Eph. iv.\n16.\n\n7. For this cause believers would lie open to the influences of Christ,\nand guard against the putting of obstructions in the way, through\ngrieving of the Spirit, by which he conveyeth and communicateth those\ninfluences unto the soul; and through questioning and misbelieving\nChrist's faithfulness and unchangeable willingness, which as a violent\nhumour stoppeth the passage. So then believers would lie open by looking\nand waiting, drawing, seeking from him what they need, and by guarding\nagainst every thing that may provoke the Lord to anger, whether in\nomission or commission. Here is requisite, an holy, humble, sober, and\nwatchful walk; an earnest, serious, and hungry looking out to him, and a\npatient waiting for supply and furniture from him. This is to open the\nmouth wide that he may fill it; to lie before the Sun of Righteousness,\nthat the beams thereof may beat upon them, and warm and revive them; and\nto wait as a beggar at this King's gate, till he give the alms.\n\n8. For the strengthening their hope and faith in this, they would lay\nhold upon Christ dying, and by his death purchasing all those\ninfluences of life and strength which are requisite for carrying on the\nwork of grace and sanctification in the soul. For we must be \"blessed in\nChrist with all spiritual blessings,\" Eph. i. 3. The believer, then,\nwould look upon these influences, as purchased at a dear rate, by the\nblood of Jesus Christ; so that the divine power giveth unto us all\nthings that pertain unto life and godliness, through the knowledge of\nhim that hath called us to glory and virtue, 2 Peter i. 3. And this will\nencourage the soul to wait on, and expect the flowing down of\ninfluences, and spiritual blessings and showers of grace, to cause the\nsoul to flourish and become fruitful, and to urge and press more\nearnestly by faith the bestowing of the purchased benefits.\n\n9. Moreover, the believer would look on Jesus as standing engaged and\nobliged to carry on this work, both receiving them as for this end, from\nthe Father. Hence we are said \"to be chosen in him before the foundation\nof the world, that we should be holy,\" &c. Eph. i. 4; and as dying for\nthem. For he gave himself for the church, that he might sanctify and\ncleanse it, that he might present it to himself a glorious church, that\nit should be holy, Eph. v. 25-27. He hath reconciled them, in the body\nof his flesh, through death, to present them holy, Col. i. 2, 22. So\nthat the noble covenant of redemption may found the certain hope and\nexpectation of the believer, upon a double account: (1.) Upon the\naccount of the Father's faithfulness, who promised a seed to Jesus, viz.\nsuch as should be his children, and so be sanctified through him, and\nthat the pleasure of the Lord, which in part is the work of\nsanctification, should prosper in his hand. And, (2.) Upon the account\nof Christ's undertaking and engaging, as is said, to bring his sons and\ndaughters to glory, which must be thought sanctification; for without\nholiness no man shall see God. And they must look like himself, who is a\nholy head, a holy husband, a holy captain; and therefore they must be\nholy members, a holy spouse, and holy soldiers. So that he standeth\nengaged to sanctify them by his Spirit and word, and therefore is called\nthe sanctifier, Heb. ii. 11; \"for both he that sanctifieth, and they\nwho are sanctified, are all one.\" Yea, their union with Christ layeth\nthe foundation of this; for \"being joined to the Lord, they become one\nSpirit,\" 1 Cor. vi. 17, and are animated and quickened by one and the\nsame Spirit of life and grace, and therefore must be sanctified by that\nSpirit.\n\n10. The believer likewise would act faith upon the promises of the new\ncovenant, of grace, strength, life, &c, whereby they shall walk in his\nways, have God's laws put into their minds, and wrote in their hearts,\nHeb. viii. 10. Jer. xxxi. 33; and of the new heart, and new spirit, and\nthe heart of flesh, and the Spirit within them, to cause them walk in\nhis ways or statutes, and keep his judgments, and do them, Ezek. xxxvi.\n26, 27, and the like, wherewith the Scripture aboundeth; because these\nare all given over to the believer by way of testament and legacy,\nChrist becoming the Mediator of the New Testament, that by means of\ndeath, for the redemption of the transgressions that were under the\nfirst testament, they which are called might receive the promise of\neternal inheritance, Heb. ix. 15. Now, Christ, by his death, hath\nconfirmed this testament; \"for where a testament is, there must also of\nnecessity be the death of the testator; for a testament is of force\nafter men are dead,\" vers. 16, 17. Christ, then, dying to make the\ntestament of force, hath made the legacy of the promises sure unto the\nbeliever; so that now all the \"promises are yea and amen in Christ,\" 2\nCor. i. 20. \"He was made a minister of circumcision to confirm the\npromises made to the fathers,\" Rom. xv. 8. That the eyeing of these\npromises by faith is a noble mean to sanctification, is clear, by what\nthe apostle saith, 2 Cor. vii. 1, \"Having therefore these promises, let\nus cleanse ourselves; perfecting holiness in the fear of God.\" And it is\nby faith that those promises must be received, Heb. xi. 33: So that the\nbeliever that would grow in grace, would eye Christ, the fundamental\npromise, the testator establishing the testament, and the executor or\ndispensator of the covenant, and expect the good things through him, and\nfrom him, through the conduit and channel of the promises.\n\n11. Yet further, believers would eye Christ in his resurrection, as a\npublic person, and so look on themselves, and reckon themselves as\nrising virtually in and with him, and take the resurrection of Christ as\na certain pawn and pledge of their sanctification; for so reasoneth the\napostle, Rom. vi. 4, 5, 11, 13. \"We are buried,\" says he, \"with him by\nbaptism unto death; that like as Christ was raised up from the dead by\nthe glory of the Father, even so we also should walk in newness of life:\nFor--we shall be also planted in the likeness of his resurrection; and\nif we be dead with Christ, we believe that we shall also live with\nhim:--therefore reckon ye also yourselves to be--alive unto God, through\nJesus Christ our Lord, and yield yourselves unto God, as those that are\nalive from the dead, and your members as instruments of righteousness\nunto God.\" The right improving of this ground would be of noble\nadvantage to the student of holiness: for then he might with strong\nconfidence conclude, that the work of sanctification should prosper in\nhis hand; for he may now look upon himself as \"quickened together with\nChrist,\" Eph. ii. 5. Christ dying and rising, as a public person, and he\nby faith being now joined with him, and united to him.\n\n12. Moreover this resurrection of Christ may yield us another ground of\nhope and confidence in this work; for there is mention made of the power\nof his resurrection, Phil. iii. 10. So that by faith we may draw\nstrength and virtue from Christ, as an arisen and quickened head,\nwhereby we also may live unto God, and bring forth fruit unto him, and\nserve no more in the oldness of the letter, \"but in the newness of the\nSpirit,\" Rom. vii. 4, 6. He was quickened as a head, and when the head\nis quickened, the members cannot but look for some communication of life\ntherefrom, and to live in the strength of the life of the head: see Col.\niii. 1, 2.\n\n13. Faith may and should also look to Christ, as an intercessor with the\nFather. For this particular, John xvii. 17, \"Sanctify them through thy\ntruth, thy Word is truth:\" and this will add to their confidence, that\nthe work shall go on; for Christ was always heard of the Father, John\nxi. 41, 42, and so will be in his prayer, which was not put up for the\nfew disciples alone.\n\nThe believer then would eye Christ as engaging to the Father to begin\nand perfect this work; as dying to purchase the good things promised,\nand to confirm the same; as quickened, and rising as head and public\nperson, to ensure this work, and to bestow and actually confer the\ngraces requisite; and as praying also for the Father's concurrence, and\ncast the burden of the work on him by faith, knowing that he standeth\nobliged, by his place and relation to his people, to bear all their\nburthens, to work all their works in them, to perfect his own work that\nhe hath begun in them, to present them to himself at last a holy bride,\nto give them the Spirit \"to dwell in them,\" Rom. viii. 9, 11 \"and to\nquicken their mortal bodies,\" ver. 11, \"and to lead them,\" ver. 14;\n\"till at length they be crowned, and brought forward to glory.\" This is\nto live by faith, when Christ liveth, acteth, and worketh in us by his\nSpirit, Gal. ii. 20. Thus Christ dwelleth in the heart by faith; and by\nthis his people become rooted and grounded in love, which is a cardinal\ngrace; and knowing the love of Christ, which passeth knowledge, they\nbecome filled with all the fulness of God, Eph. iii. 17, 19. So that the\nbeliever is to commit by faith the work to Christ, and leave the stress\nof all the business on him who is their life. Yet the believer must not\nthink he is to do nothing, or to lay aside the means of ordinances, but\nusing these diligently, would in them commit the matter to Christ, and\nby faith roll the whole work on him, expecting, upon the ground of his\nrelations, engagements, promises, beginnings, &c., that he will\ncertainly perfect the work, (Phil. i. 6,) and take it well off their\nhands, and be well pleased with them for putting the work in his hands,\nand leaving it on him \"who is made of God to us sanctification.\"\n\n\nCAUTIONS.\n\nAs in the former part, so here it will not be amiss to give a few words\nof caution, for preventing of mistakes.\n\n1. We would beware of thinking that perfection can be attained here:\nthe perfect man and measure of the stature of the fulness of Christ is\nbut coming, and till then the body will be a perfecting and edifying,\nthrough the work of the ministry, Eph. iv. 12, 13. Believers must not\nthink of sitting down on any measure of grace which they attain to here;\nbut they must be growing in grace, going from strength to strength, till\nthey appear in the upper Zion with the apostle, Phil. iii. 13.\n\"Forgetting those things that are behind, and reaching forth unto those\nthings which are before, they must press toward the mark, for the prize\nof the high calling of God in Christ Jesus.\" It must then be a dreadful\ndelusion for any to think that they can reach to such a degree of\nperfection here, as not to stand in need of the ordinance any more. Let\nall believers live in the constant conviction of their shortcoming, and\nbe humbled, and so work out their salvation with fear and trembling.\n\n2. Nor should every believer expect one and the same measure of\nholiness, nor can it be expected with reason that all shall advance here\nto the same height of sanctity; for every part of the body hath its own\nmeasure, and an effectual working in that measure: and so every joint of\nthe body supplieth less or more, according to its proportion, and\ncontributeth to the increase of the body, and to the edifying of itself\nin love, as the apostle clearly sheweth, Eph. iv. 16. As in the natural\nbody the diversity of functions and uses of the members requireth\ndiversity of furniture and strength, so in the mystical body of Christ\nthe members have not all alike measure, but each hath his proper\ndistinct measure, according to his place and usefulness in the body.\nBelievers then would learn much sobriety here and submission, knowing\nthat God may dispense his graces as he will, and give them to each\nmember in what measure he thinketh good: only they would take heed, that\ntheir poverty and leanness be not occasioned through their own\ncarelessness and negligence, in not plying the means of grace with that\nfaithfulness and single dependence on Christ that they ought.\n\n3. It would be remembered, that there may be some progress made in the\nway of holiness, when yet the believer may apprehend no such thing; not\nonly because the measure of the growth may be so small and\nindiscernible, but also because even where the growth in itself is\ndiscernible, the Lord may think it good, for wise ends, to hide it from\ntheir eyes, that they may be kept humble and diligent; whereas, if they\nsaw how matters stood indeed with them, they might (without a new degree\nof grace) swell and be puffed up, yea, even forget God, and misken\nthemselves and others too. Likewise this may proceed from such an\nearnest desire after more, that they forget any measure they have\ngotten, and so despise the day of small things.\n\n4. There may be a great progress in holiness, though not in that\nparticular which the believer is most eyeing to his sense and\napprehension: for when he thinks he is not growing in love to and zeal\nfor God, &c, he may be growing in humility, which is also a member of\nthe new man of grace; and when he can perceive no growth in knowledge,\nthere may be a growth in affection and tenderness. And if the work be\ncarried on in any joint or member, it decayeth in none, though it may be\nbetter apprehended in one than another.\n\n5. There may be much holiness, where the believer is complaining of the\nwant of fruits, when under that dispensation of the Lord towards him, he\nis made to stoop before the Most High, to put his mouth in the dust, if\nso be there may be hope, and pleasantly to submit to God's wise\nordering, without grudging or quarrelling with God for what he doth, and\nto accept sweetly the punishment of his iniquity, if he see guilt lying\nat the root of this dispensation. Where there is a silent submission to\nthe sovereign and only wise disposing hand of God, and the man is\nsaying, if he will not have me to be a fruitful tree in his garden, nor\nto grow and flourish as the palm-tree, let me be a shrub, only let me be\nkept within the precincts of his garden, that his eye may be upon me for\ngood; let me abide within his courts, that I may behold his countenance,\nthere is grace, and no small measure of grace. To be an hired servant is\nmuch, Luke xv. 19.\n\n6. But withal, it would be observed, that this gracious frame of soul,\nthat is silent before God, under several disappointments, is accompanied\nwith much singleness of heart, in panting after more holiness, and with\nseriousness and diligence in all commanded duties, waiting upon the\nLord, who is their hope and their salvation in each of them, and with\nmourning for their own sinful accession to that shortcoming in their\nexpectations.\n\n7. We would not think that there is no progress in Christianity, or\ngrowth in grace, because it cometh not our way, or by the instruments\nand means that we must expect it by. Possibly we are too fond on some\ninstruments and means that we prefer to others; and we think, if ever we\nget good, it must be that way, and by that means, be it private or\npublic: and God may give a proof of his sovereignty, and check us for\nour folly, by taking another way. He would not be found of the bride,\nneither by her seeking of him secretly on her bed by night; nor more\npublicly, by going about the city, in the streets and broad ways; nor by\nthe means of the watchmen, Cant. iii. 1, 2, 3.\n\n8. Nor would we think that there is no growth in the work of grace,\nbecause it cometh not at such or such prelimited or fore-set time; nor\nwould we think the matter desperate, because of our looking long, and\nwaiting, and asking, and labouring, and yet seeing no sensible\nadvantage. Such and such a believer, saith the soul, made great progress\nin a short time, but I come no speed, for as long as I have been at this\nschool. O! we should beware of limiting the Holy One of Israel. Let us\nbe at duty, and commit the event to him.\n\n9. It is not a fit time to take the measure of our graces, as to their\nsensible growth and fruitfulness, when devils are broken loose upon us;\ntemptations are multiplied, corruptions make a great noise, and we are\nmeeting with a horrible tempest shaking us on all hands: for it will be\nstrong grace that will much appear then; it will be strong faith that\nwill say, Though he kill me, yet will I trust in him. At such a time it\nwill be much if the man keep the ground he hath gained, though he make\nno progress. It will be much for a tree to stand, and not to be blown\nout of the ground, in the time of a strong and vehement storm, of wind,\nthough it keep not its flourishes and yield not fruit The trees, which\nin a cold winter day bear neither leaves nor fruit, must not be said to\ngo back, nor not to grow; because when the spring cometh again, they may\nrevive and be as fruitful as ever.\n\n10. We would not always measure our graces by what appeareth outwardly;\nfor there may be some accidental occurrence that may hinder that, and\nyet grace be at work within doors, which few or none can observe. The\nbeliever may be in a sweet and gracious frame, blushing before the Lord,\nyea, melting in love, or taken up with spiritual meditations and\nwondering, when as to some external duties, it can find no present\ndisposition, through some accidental impediment or other, so that to\nsome, who judge most by outward appearance, no such things as the active\nworking of grace in life can appear.\n\n11. We would think it no small measure or degree of holiness, to be with\nsingleness of heart pursuing it, even though it should seem to flee from\nus; to be earnestly panting after it, and hungering and thirsting for\nit. Nehemiah thought this no small thing, when he said, Neh. i. 11, \"O\nLord, I beseech thee, let now thine ear be attentive to the prayer of\nthy servants who desire to fear thy name.\"\n\n12. Whatever measure of holiness the believer win to, he would take\nspecial heed that he place no part of his confidence of his being\naccepted and justified before God in it, as if that could come in any\npart of the price to satisfy justice: but when he hath done all, let him\ncall and account himself an unprofitable servant. Though believers will\nnot be so gross as to speak thus, yet sure their justifying of their\nholding a-back from God, because they find not such a measure of grace\nand holiness as they would have, looketh too much this way, and saith,\nthat they lean too much hereunto in the matter of the acceptance of\ntheir persons before God. Now this should be specially guarded against,\nlest their labour be in vain.\n\n\nOBJECTIONS ANSWERED.\n\nAn objection or two must here also be removed. And 1. Some may say, that\nthough they have been labouring, and striving, and working now for some\nlong time, yet they can perceive no advancement; they are as far short\nas ever.\n\n_Ans_. Hath it not been found, that some have complained without cause?\nHave not some complained of their unfruitfulness and want of growth,\nthat other good Christians would have thought themselves very happy, if\nthey had but advanced half so far as they saw them to have done?\n\nBut be it so, as it is alleged, what if the fault be their own? What if\nthe cause of this be, that they attempt things in their own strength,\nleaning to their own understanding, or habits of grace, or means, &c.,\nand that they do not go about duties with that single dependence on\nChrist that is requisite, nor do they suck life, strength, and sap from\nhim, by faith through the promises, nor give themselves up to him by\nfaith, that he may work in them both to will and to do. Should not this\nbe seen, mourned for, and helped?\n\n3. If all this shortcoming and disappointment cause them lie in the\ndust, and humble themselves more and more before the Lord, the grace of\nhumiliation is growing, and that is no small advantage, to be growing\ndownward.\n\n4. Withal, they would do well to hold on in duty, looking to Christ for\nhelp, and rolling all difficulties on him, give themselves away to him,\nas their head and Lord, and so continue their life of faith, or their\nconsenting to let Christ live in them by faith, or work in them by his\nSpirit what is well-pleasing in his sight, and wait for the blessing and\nfruit in God's own time.\n\n_Next_, It will be objected, Though we might wait thus, yet how\nunedifying are we unto others, when there appeareth no fruit of the\nspirit of grace in us.\n\n_Ans_. A Christian behaviour and deportment under the sense of\nfruitlessness, expressing an holy submission of soul unto God, as\nsovereign, much humility of mind before him, justifying of God, and\ntaking guilt to themselves, with a firm resolution, to wait on patiently\nin the use of means appointed, cannot but be edifying to Christian\nsouls; such exercises being really the works and fruit of the spirit of\ngrace working within.\n\nBut, _thirdly_, some may say, How then are the promises of the covenant\nmade good?\n\n_Ans_. 1. The same measure of sanctification and holiness is not\npromised to all.\n\n2. No great measure is promised to any absolutely. So much indeed is\nsecured to all believers as shall carry them to heaven, as without which\nthey cannot see God. But much as to the degree depends on our performing\nthrough faith the conditions requisite, to wit, on condition of our\nabiding in the vine, of our acting faith on him, &c.; and when these and\nthe like conditions are not faithfully performed by us, what can we\nexpect? So the Lord hath appointed a way wherein he will be found, and\nwill have us to wait for strength and influence from him; and if we\nneglect these means which he hath appointed, how can we expect the good\nwhich he hath promised in the use of these means?\n\n3. The Lord has his own time of making good all his promises, and we\nmust not limit him to a day.\n\n4. Hereby the Lord may be trying and exercising thy faith, patience,\nhope, dependence, submission, diligence, &c., and \"if these be in thee,\nand abound, they shall make that thou shalt neither be barren nor\nunfruitful in the knowledge of our Lord Jesus Christ,\" 2 Pet. i. 11.\n\nBut _lastly_, It will be inquired, what can support the believing soul\nin this case?\n\n_Ans_. 1. The consideration and faith of the covenant of redemption,\nwherein both the Father's engagement of the Son, and the Son's\nengagement to the Father, secureth grace and holiness, and salvation to\nthe believer. And whatever we be, they will be true to each other,--our\nunbelief will not make the faith of God of none effect.\n\n2. The consideration of the noble and faithful promises contained in the\ncovenant of grace, which shall all be made good in due time.\n\n3. If we be humbled under the sense of our failings and shortcomings,\nand made to mourn before the Lord, stirred up to more diligence and\nseriousness, that may yield comfort to our soul. If we be growing in\nhumility, godly sorrow, repentance, diligence, and be gripping faster by\nfaith to the root, we want not ground of joy and support; for if that\nbe, we cannot want fruit.\n\n4. It should be matter of joy and thanksgiving, that the believer is\nkept from turning his back on the way of God, and kept with his face\nstill Zion-ward. Though he make but little progress, yet he is still\nlooking forward, and creeping as he may, waiting at God's door, begging\nand asking, studying, labouring, and endeavouring for strength to go\nfaster.\n\n5. It is no small matter of peace and comfort, if we be kept from\nfretting, grudging and repining at the Lord's dispensations with us, and\nbe taught to sit silent in the dust, adoring his sovereignty, and\nascribing no iniquity to our Maker.\n\n\n\n\nCHAPTER VIII.\n\nHOW TO MAKE USE OF CHRIST FOR TAKING THE GUILT OF OUR DAILY\nOUT-BREAKINGS AWAY.\n\n\nThe next part of our sanctification is in reference to our daily\nfailings and transgressions, committed partly through the violence of\ntemptations, as we see in David and Peter, and other eminent men of God;\npartly through daily infirmities, because of our weakness and\nimperfections; for, \"in many things we offend all,\" James iii. 2; and,\n\"if we say we have no sin, we deceive ourselves, and the truth is not in\nus,\" 1 John i. 8; \"a righteous man falleth seven times,\" Prov. xxiv. 16;\n\"there is not a just man upon earth, that doeth good and sinneth not,\"\nEccl. vii. 20; and Solomon further saith, 1 Kings viii. 46, \"That there\nis no man that sinneth not.\" This being so, the question is, how Christ\nis to be made use of, for taking these away.\n\nFor satisfaction to this, it would be considered, that in those daily\nout breakings there are two things to be noticed. _First_, There is the\nguilt which is commonly called _reatus paenae_, whereby the transgressor\nis liable to the sentence of the law, or to the penalty annexed to the\nbreach thereof, which is no less than God's curse; for \"cursed is every\none that abideth not in all things, which are in the law to do them,\"\nGal. iii. 10. _Next_, There is the stain or blot, which is called\n_reatus culpae_, whereby the soul is defiled, and made in so far\nincapable of glory, (for nothing entereth in there which defileth,) and\nof communion and fellowship with God, who is of purer eyes than he can\nbehold iniquity. So that it is manifest, how necessary it is that both\nthese be taken away, that they may not stand in our way to the Father.\nAnd as to both, we must make use of Christ, who is the only way to the\nFather.\n\nAnd this we shall now clear. And, _first_, speak of the taking away of\nthe guilt that is contracted by every sin. And for this cause we shall\nspeak briefly to two things. (1.) Shew what Christ hath done as\nMediator, for this end, that the guilt contracted by our daily failings\nand out-breakings, might be taken away. (2.) Shew what the believer\nshould do for the guilt taken away in Christ; or how he should make use\nof Christ for reconciliation with God after transgressions; or, for the\ntaking away of the guilt that he lieth under, because of his violation\nof the law.\n\nAs to the first, we say, Christ, for taking away of guilt contracted\ndaily, hath done these things:\n\n1. Christ laid down his life a ransom for all the sins of the elect;\nboth such as were past before they believed, and such as were to be\ncommitted after. His blood was shed for the remission of sins\nindefinitely, and without distinction, Matt. xxvi. 28.\n\n2. And this was done according to the tenor of the covenant of\nredemption, wherein the Father \"caused all our sins to meet together on\nhim,\" Isa. liii. 6; and made him sin, or a sacrifice for sin,\nindefinitely, 2 Cor. v. 21; and so did not except the sins committed\nafter conversion.\n\n3. Having satisfied justice, and being risen from the dead as a\nconqueror, he is now exalted to \"be a prince, to give repentance and\nremission of sins,\" Acts v. 31. Now repentance and remission of sins his\npeople have need of, after conversion as well as before conversion.\n\n4. There are promises of pardon and remission of sins in the new\ncovenant of grace, all which are sealed and confirmed in the blood of\nJesus, Jer. xxxi. 34, \"For I will forgive their iniquity, and I will\nremember their sin no more.\" And chap, xxxiii. 8, \"And I will cleanse\nthem from all their iniquity, whereby they have sinned against me; and I\nwill pardon all their iniquities whereby they have sinned, and whereby\nthey have transgressed against me.\" Isa. xliii. 25, \"I, even I, am he\nthat blotteth out thy transgressions for mine own sake; and will not\nremember thy sins.\"\n\n5. Though there be no actual pardon of sins, till they be committed, and\nrepented of, according to the tenor of the gospel, Matt. iii. 2, Luke\nxiii. 3. Acts ii. 38; and viii. 22; yet while Christ bare all the sins\nof his people upon the cross, they were all then virtually and\nmeritoriously taken away; of which Christ's resurrection was a certain\npledge and evidence; for then got he his acquitance from all that either\nlaw or justice could charge him with, in behalf of them, for whom he\nlaid down his life a ransom. Rom. viii. 33, 34, \"Who shall lay anything\nto the charge of God's elect? It is God that justifieth: Who is he that\ncondemneth? It is Christ that died, or rather that is risen again.\"\n\n6. So that by virtue of Christ's death, there is a way laid down, in the\ncovenant of grace, how the sins of the elect shall be actually pardoned,\nviz. that at their conversion and first laying hold on Christ by faith,\nall the sins, whereof they then stand guilty, shall be actually pardoned\nand forgiven, in their justification; and all their after-sins shall\nalso be actually pardoned, upon their griping to Christ of new by faith,\nand turning to God by repentance. And this way is agreed to by Father\nand Son, and revealed in the gospel, for the instruction and\nencouragement of believers; and all to the glory of his free grace. \"In\nwhom we have redemption, (saith the apostle, Eph. i. 7-9) through his\nblood, the forgiveness of sins, according to the riches of his grace;\nwherein he hath abounded toward us in all wisdom and prudence; having\nmade known unto us the mystery of his will, according to his good\npleasure, which he hath purposed in himself.\"\n\n7. Beside Christ's death and resurrection, which give ground of hope, of\npardon, of daily out-breakings, there is likewise his intercession\nuseful for this end. For, so saith the apostle, 1 John ii. 1, 2, \"If any\nman sin, we have an advocate with the Father, Jesus Christ the\nrighteous; and he is the propitiation for our sins.\" This intercession\nis a special part of his priesthood, who was the great high priest, Heb.\niv. 14, 1; and a completing part, Heb. viii. 4, and ix. 8; and upon this\naccount it is, that \"He is able to save to the uttermost, all that come\nto God through him, because he liveth for ever to make intercession for\nthem,\" Heb. vii. 25. For by his intercession is the work of redemption\ncarried on, the purchased benefits applied, and particularly, new grants\nof remission are, through his intercession, issued forth: he pleading\nand interceding, in a way suitable, to his glorified condition, upon his\ndeath and propitiation made, while he was upon the cross, accepted of\nthe Father, and declared to be accepted by his resurrection, ascension,\nand sitting at his Father's right hand. And thus, as believers are\nreconciled to God by Christ's death, they are saved by his life, Rom. v.\n10. So that Christ's living to be an intercessor, makes the salvation\nsure; and so laying down a ground for taking away of daily\nout-breakings, which, if not taken away, would hinder and obstruct the\nbeliever's salvation.\n\n8. And as for the condition requisite to renewed pardon, viz. faith and\nrepentance, Christ is the worker of both. For he is a prince exalted to\ngive repentance, first and last, Acts iv. 30; and as he is the author of\nfaith, so he is the finisher of it, Heb. xii. 2.\n\nAs to the _second_ particular, namely, what believers should do for\ngetting the guilt of their daily failings and out-breakings taken away\nby Christ; or how they should make use of Christ for this end, I shall,\nfor clearing of it, propose those things to consideration:\n\n1. We would beware to think, that all our after actual transgressions\nare actually pardoned, either when Christ died, or when we first\nbelieved in Christ, as some suppose; for sin cannot properly be said to\nbe pardoned before it be committed. David was put to sue out for pardon,\nafter his actual transgression was committed, and not for the mere sense\nand feeling of the pardon, or the intimation of it to his spirit, when\nhe cried out, Psalm li. 2, \"Blot out my transgressions, wash me,\" &c;\nand verse 9, \"Hide thy face from my sins, and blot out all my\niniquities;\" and verse 14, \"Deliver me from blood-guiltiness.\" Sure when\nhe spoke thus, he sought some other thing than intimation of pardon to\nhis sense and conscience; for that he desired also, but in far more\nclear expressions, verse 8, \"Make me to hear joy and gladness,\" &c.; and\nverse 12, \"Restore unto me the joy of thy salvation,\" &c. Scripture\nphrases to express remission import this, viz. covering of sin,\npardoning of debts, blotting out of sins, hiding of God's face from sin,\nnot remembering of them, casting of them behind his back, casting of\nthem into the sea, removing of sin, Psalm xxxiii. 1, 2. These and the\nlike phrases, though many of them be metaphorical, yet do all of them\nclearly evince, that sin must first have a being before it can be\npardoned. The same is clearly imported by the gospel conditions\nrequisite before pardon; such as acknowledgment of sin, (1 John i. 9)\nwhich we see was practised by the worthies of old; David, Psalm xxxii.\n51. Nehemiah, chap. ix. Ezra, chap. ix. and Daniel, chap. ix. Confessing\nand forsaking of it, Prov. xxviii. 13. Sorrowing for it, and repenting\nof it, and laying hold on Christ by faith, &c.\n\nThe reason why I propose this, is not only to guard against this\nAntinomian error, but also to guard the soul from security, to which\nthis doctrine hath a natural tendency. For if a person once think, that\nall his sins were pardoned, upon his first believing, so that many of\nthem were pardoned before they were committed; he shall never be\naffected for his after transgressions, nor complain of a body of death,\nnor account himself miserable upon that account, as Paul did, Rom. vii.\n24; nor shall he ever pray for remission, though Christ has taught all\nto do so, in that pattern of prayer; nor shall he act faith upon the\npromise of pardon made in the covenant of grace for after\ntransgressions, or for transgressions actually committed, Jer. xxxi. 34,\nand xxxiii. 8. Heb. viii. 12; and so there shall be no use made of\nChrist for new pardons, or remissions of new sins.\n\n2. The believer would remember, that among other things, antecedently\nrequisite to remission of posterior actual transgressions, gospel\nrepentance is especially required, (Luke xiii. 3. Matt. iii. 2. Ezek.\nxviii. 28, 30. Luke xv. 17,18. Hos. ii. 6, 7. Ezek. xiv. 6,) whereby a\nsinner, through the help of the Spirit, being convinced not only of his\nhazard by reason of sin, but also of the hatefulness and filthiness of\nsin; and having a sight of the mercy of God in Christ Jesus to sinners,\nturning from their sin, doth turn from those sins unto God, with a full\npurpose of heart, in his strength, to follow him, and obey his laws. And\nhereby the soul is brought to loathe itself and sin, and is made willing\nto desire, seek for, accept of, and prize remissions of sins. This makes\nthem more wary and careful in time coming; \"For behold,\" says the\napostle, 2 Cor. vii. 11, \"this self same thing that ye sorrowed after a\ngodly sort, what carefulness it wrought in you, yea, what clearing of\nyourselves, yea, what indignation, yea, what fear, yea, what vehement\ndesire, yea, what zeal, yea, what revenge,\" &c. Thus is God glorified in\nhis justice, Psalm li. 4; and his mercy is acknowledged, in not entering\nwith us into judgment, nor casting us into hell, as he might have done\nin justice.\n\n3. Yet it would be remembered, that though it hath seemed good in the\nLord's eyes to choose this method, and appoint this way of obtaining\npardon of sins daily committed, for the glory of his grace and mercy;\nand likewise for our good, we must not ascribe too much unto repentance,\nin the matter of pardon. We must not make it a cause of our remission,\neither efficient or meritorious. We must not think that it hath any hand\nin appeasing the wrath of God, or in satisfying justice. Pardon must\nalways be an act of God's free grace, unmerited at our hands, and\nprocured alone through the merits of Christ. We must not put repentance\nin Christ's room and place, nor ascribe any imperfection unto his\nmerits, as if they needed any supply from any act of ours. We must\nbeware of leaning to our repentance and godly sorrow, even so far as to\nthink to commend ourselves to God, thereby that we may obtain pardon.\n\n4. The believer would consider seriously the dreadfulness of their\ncondition who are lying under the lash of the law for sin. The law\nsaith, \"Cursed is every one that continueth not in all things written in\nthe law;\" and every sin is a transgression of the law. So that,\naccording to law and justice, they are in hazard. For every sin in\nitself exposeth the sinner to eternal wrath, sin being an offence\nagainst God, who is a righteous judge, and a breach of his law. A right\nsight and apprehension of this, would serve to humble the sinner before\nGod, and make him more earnest in seeking out for pardon, that this\nobligation to punishment might be removed.\n\n5. The believer would not only consider the sin itself, but also take\nnotice of all its aggravations. There are peculiar aggravations of some\nsins taken from the time, manner, and other circumstances, which,\nrightly considered, will help forward the work of humiliation. And the\nsins of believers have this aggravation above the sins of others, that\nthey are committed against more love, and special love, and against more\nopposition and contradiction of the grace of God within the soul,\nagainst more light and conviction, &c. And therefore their humiliation\nupon this account ought to be singular and serious. So was it with\nDavid, when he took notice of the special aggravation of his sin, Psalm\nli. 4, 6, 14, and Ezra, chap ix. and Nehemiah, chap. ix. and Daniel\nchap. ix. This considering of sin, with its due aggravations, would help\nto prize mercies at a high rate, and cause the soul more willingly wait\nfor and more seriously seek after remission; knowing that God is more\nangry for great sins, than for sins of infirmity, and may therefore\npursue the same with sorer judgments, as he broke David's bones,\nwithdrew his comforts, &c.\n\n6. The believer would be convinced of an impossibility of doing anything\nin himself which can procure pardon at the hands of God; should he\nweep, cry, afflict himself, and pray never so, all will do nothing by\nway of merit, for taking away of the least sin that ever he committed;\nand the conviction of this would drive him to despair in himself, and be\na mean to bring him cleanly off himself, and to look out for mere mercy\nin Christ Jesus. So long as, through the deceitfulness of Satan, the\nfalse heart inclineth to the old bias, and hath its eye upon any thing\nin itself, from whence it draweth its hopes and expectation of pardon\nand acceptance, it will not purely act faith on Christ for this end, and\nso he will lose all his labour, and in the end be disappointed.\nTherefore the believer would guard against this, and that so much the\nmore, that the false deceitful heart is so much inclined thereto; and\nthat this deceit can sometime work so cunningly, that it can hardly be\ndiscerned, being covered over with many false glosses and pretexts; and\nthat it is so dishonourable to Jesus, and hurtful and prejudicial to the\nsoul.\n\n7. The believer would act faith on the promises of pardon in the new\ncovenant, as having a right to them through Jesus Christ, and challenge\nwith humble boldness, the fulfilling of the same, according to that, 1\nJohn i. 9, \"If we confess our sins, he is faithful and just to forgive\nus our sins.\" So that the believer may not only take hold of mercy and\ngrace in God, as an encouragement and invitation to go to God for\npardon; but even of the justice and righteousness of God, because of his\nfaithful promises; and the believer would have here a special eye to\nChrist, in whom all the promises are yea and amen; and look for the\naccomplishment of them through him, and for his sake alone.\n\n8. Faith would eye Christ, as hanging upon the cross, and offering up\nhimself, through the eternal Spirit, a sacrifice to satisfy divine\njustice, for all the sins of his own chosen ones; we cannot think, that\nChrist bare but some of their sins, or only their sins committed before\nconversion; and if he bare all, as the Father laid all upon him, the\nbeliever is to lay hold on him by faith, as hanging on the cross, as\nwell for taking away of the guilt of sins committed after conversion, as\nbefore; his sacrifice was a sacrifice for all, \"and he bare our sins\n(without distinction or exception,) in his own body on the tree,\" 1 Pet.\nii. 24. David had his eye on this, when he cried out, Psalm li. 7,\n\"Purge me with hyssop;\" hyssop being sometimes used in the legal\npurifications, which typified that purification which Christ really\nwrought when he gave himself a sacrifice for sin, Levit. xiv. 6. Num.\nxix. 18.\n\n9. The believer looking on Christ, dying as a Mediator, to pacify the\nwrath of God, and to make satisfaction to the justice of God, for the\nsins of his people, would renew his consent unto that gracious and wise\ncontrivance of Heaven, of pardoning sins, through a crucified Mediator,\nthat mercy and justice might kiss each other, and be glorified together;\nand declare again his full satisfaction with Christ's satisfying of\njustice for him, and taking away the guilt of his sins, by that blood\nthat was shed upon the cross, by taking those sins, whereof now he\nstandeth guilty, and for which he is desirous of pardon, and by faith\nnailing them to the cross of Christ, and rolling them on his shoulders,\nthat the guilt of them, as well as of the rest, might be taken away,\nthrough the merits of his death and satisfaction. Thus the believer\nconsenteth to the noble act of free grace, whereby the Lord made all our\nsins to meet together on Christ, when he taketh those particular sins,\nwherewith now he is troubled, and casteth them in into the heap, that\nChrist, as the true scape-goat, may carry all away. This is to lay our\nhands on the head of our sacrifice.\n\n10. The believer hath another ground of comfort to grip to, in this\ncase, and that is, Christ's eternal priesthood, whereby he makes\nintercession for the transgressions of his people, and as their advocate\nand attorney with the Father, pleadeth their cause, whereby he is able\nto save them to the last and uttermost step of their journey, and so to\nsave them from the guilt of all casual and emergent sins, that might\nhinder their salvation. So that the believer is to put those sins, that\nnow he would have pardoned, into the hands of Christ, the everlasting\nIntercessor, and all-sufficient Advocate, that he, by virtue of his\ndeath, would obtain a new pardon of these their failings and\ntransgressions, and deliverance from the guilt thereof; and their\nacceptance with the Father, notwithstanding of these transgressions.\n\n11. Thus believers eyeing Christ as dying, rising again, ascending, and\nas sitting at the Father's right hand, there to be a priest for ever,\nafter the order of Melchisedec, and to intercede for his own, and to see\nto the application of what benefits, pardons, favours, and other things\nthey need, from all which they have strong ground of comfort and of\nhope, yea, and assurance of pardon, would acquiesce in this way; and\nhaving laid those particular sins, under the burden whereof they now\ngroan, on Christ the Mediator, dying on the cross to make satisfaction,\nand arising to make application of what was purchased, and having put\nthem in his hand, who is a faithful high priest, and a noble\nintercessor, would remember, that \"Christ is a prince exalted, to give\nrepentance and remission of sins;\" and so expect the sentence even from\nhim, as a prince now exalted, and as having obtained that of the Father,\neven a power to forgive sins, justice being now sufficiently satisfied,\nthrough his death; yea, and as having all power in heaven and in earth,\nas being Lord both of the dead and of the living. Sure a right thought\nof this would much quiet the soul, in hope of obtaining pardon through\nhim; seeing now the pardon is in his own hand, to give out, who loved\nthem so dearly, that he gave himself to the death for them, and shed his\nheart blood to satisfy justice for their transgressions. Since he who\nhath procured their pardon at so dear a rate, and is their attorney to\nagent their business at the throne of grace, hath now obtained the\nprayed-for and looked-for pardon, and hath it in his own hand, they will\nnot question but he will give it, and so absolve them from their guilt.\n\n12. The believer, having taken this course with his daily provocations,\nand laid them all on him, would aquiesce in this way, and not seek after\nanother, that he may obtain pardon. Here he would rest, committing the\nmatter by faith in prayer to Christ, and leaving his guilt and sins on\nhim, expect the pardon, yea, conclude, that they are already pardoned;\nand that for these sins, he shall never be brought unto condemnation,\nwhatever Satan and a misbelieving heart may say or suggest afterward.\n\nThus should a believer make use of Christ, for the taking away of the\nguilt of his daily transgressions; and for further clearing of it, I\nshall add a few cautions.\n\n\nCAUTIONS.\n\n1. However the believer is to be much moved at, and affected with his\nsins and provocations, which he committeth after God hath visited his\nsoul with salvation, and brought him into a covenant with himself, yet\nhe must not suppose, that his sins after justification do mar his state;\nas if thereby he were brought into a non-justified state, or to a\nnon-reconciled state. It is true, such sins, especially if gross,\nwhether in themselves, or by reason of circumstances, will darken a\nman's state, and put him to search and try his condition over again. But\nyet we dare not say, that they make any alteration in the state of a\nbeliever; for once in a justified state always in a justified state. It\nis true likewise, that as to those sins, which now he hath committed, he\ncannot be said to be acquitted or justified, till this pardon be got out\nby faith and repentance, as is said; yet his state remaineth fixed and\nunchanged; so that though God should seem to deal with such in his\ndispensations, as with enemies, yet really his affections change not; he\nnever accounteth them real enemies; nay, love lieth at the bottom of all\nhis sharpest dispensations. If they forsake his law, and walk not in his\njudgments; if they break his statutes and keep not his commandments, he\nwill visit their transgression with the rod, and their iniquity with\nstripes, nevertheless his loving-kindness will he not utterly take from\nthem, nor suffer his faithfulness to fail; his covenant will he not\nbreak, nor alter the thing that has gone out of his lips, Psalm lxxxix.\n30-34. And again, though after transgressions may waken challenges for\nformer sins, which have been pardoned and blotted out, and give\noccasions to Satan to raise a storm in the soul, and put all in\nconfusion, yet really sins once pardoned cannot become again unpardoned\nsins. The Lord doth not revoke his sentence, nor alter the thing that\nis gone out of his mouth. It is true likewise, that a believer, by\ncommitting of gross sins, may come to miss the effects of God's favour\nand good will, and the intimations of his love and kindness; and so be\nmade to cry with David, Psalm li. 8, \"Make me to hear joy and gladness;\"\nand ver. 12, \"Restore unto me the joy of thy salvation,\" &c. Yet that\nreally holdeth true, that whom he loveth he loveth to the end; and he is\na God that changeth not; and his gifts are without repentance. Yea,\nthough grieving of the Spirit may bring souls under sharp throes, and\npangs of the spirit of bondage, and the terrors of God, and his sharp\nerrors, the poison whereof may drink up their spirits, and so be far\nfrom the actual witnessings of the Spirit of adoption; yet the Spirit\nwill never be again really a spirit of bondage unto fear, nor deny his\nown work in the soul, or the soul's real right to, or possession of that\nfundamental privilege of adoption,--I say, that the soul is no more a\nson, nor within the covenant.\n\n2. The course before mentioned is to be taken with all sins, though,\n(1.) They be never so heinous and gross. (2.) Though they be accompanied\nwith never such aggravating and crying aggravations. (3.) Though they be\nsins frequently fallen into; and, (4.) Though they be sins many and\nheaped together. David's transgression was a heinous sin, and had\nheinous aggravations, yea, there was an heap and a complication of sins\ntogether in that one; yet he followed this course. We find none of these\nkind of sins excepted in the new covenant; and where the law doth not\ndistinguish, we ought not to distinguish; where God's law doth not\nexpressly exclude us, we should not exclude ourselves. Christ's death is\nable enough to take away all sin. If through it a believer be justified\nfrom all his transgressions committed before conversion, why may not\nalso a believer be, through virtue of it, justified from his gross and\nmultiplied sins committed after conversion? The blood of Christ\ncleanseth from all sin; Christ hath taught his followers to pray,\n\"Forgive us our sins, as we forgive them that sin against us;\" and he\nhath told us also, that we must forgive our brother seventy times\nseven, Matth. xiii. _22._ We would not be discouraged then from taking\nthis course, because our sins are such and such; nay, rather, we would\nlook on this, as an argument to press us more unto this way, because the\ngreater our sins be, the greater need have we of pardon, and to say with\nDavid, Psalm xxv. 11, \"Pardon mine iniquity, for it is great.\"\n\n3. We would not think, that upon our taking of this course, we shall be\ninstantly freed from challenges, because of those sins, for pardoning\nwhereof we take this course; nor should we think, that because\nchallenges remain, that therefore there is no pardon had, or that this\nis not the way to pardon; for, as we shall show afterward, pardon is one\nthing, and intimation of pardon is another thing. We may be pardoned,\nand yet suppose that we are not pardoned; challenges will abide till the\nconscience be sprinkled, and till the Prince of Peace command peace to\nthe conscience, and put the accuser to silence; who, when he can do no\nmore, will mar the peace of a believer, as long as he can, and stop the\ncurrent of his comforts, which made David pray, that \"God would restore\nto him the joy of his salvation,\" Psalm li.\n\n4. Nor would we think, that upon our taking of this course for the\npardon of our sins, we shall never thereafter meet with a challenge upon\nthe account of these sins. It is true, when sins are pardoned, they are\nfully pardoned in God's court, and that obligation to condemnation is\ntaken away, and the pardoned person is looked upon as no sinner, that\nis, as no person liable to condemnation because of these sins; for being\npardoned he becometh just before God; yet we dare not say, but\nconscience afterward, being alarmed with new transgressions, may\nmistake, as people suddenly put into a fight are ready to do; nor dare\nwe say, that God will not permit Satan to upbraid us with those sins,\nwhich have been blotted out long ago, as he suffered Shimei, who was but\nan instrument of Satan, to cast up to David his blood-guiltiness, which\nhad been pardoned long before. The Lord may think good to suffer this,\nthat his people may be kept humble, and made more tender and watchful in\nall their ways.\n\n5. Believers would not misimprove or abuse this great condescendency of\nfree grace, and take the great liberty to sin, because there is such a\nsure, safe, and pleasant way of getting those sins blotted out and\nforgiven. \"Shall we sin because we are not under grace, but under the\nlaw? That be far from us,\" saith the Apostle, Rom. vi. 15. This were\nindeed to turn the grace of God into lasciviousness. And it may be a\nquestion, if such as have really repented, and gotten their sins\npardoned, will be so ready to make this use of it; sure sense of pardon\nwill work some other effect, as we see, Ezek. xvi. 62, 63.\n\n6. The believer, in going about this work of nailing his sins to the\ncross of Christ, and of improving Christ's death, resurrection, and\nconstant intercession, for the obtaining of pardon, would not think of\ngoing alone, or of doing this in his own strength; for of himself he can\ndo nothing. He must look to Christ for grace to help in this time of\nneed, and must go about this duty with dependence on him, waiting for\nthe influence of light, counsel, strength, and grace from him, to repent\nand believe; for he is a prince exalted to give repentance, first and\nlast, and he is the author and finisher of faith; so that without him we\ncan do nothing.\n\n7. Let the believer beware of concluding, that be hath got no pardon,\nbecause he hath met with no sensible intimation thereof by the flowing\nin of peace and joy in his soul. Pardon is one mercy, and intimation of\nit to the soul is another distinct mercy, and separable from it: shall\nwe therefore say, we have not gotten the first, because we have not\ngotten both? The Lord, for wise reasons, can pardon poor sinners, and\nnot give any intimation thereof; viz. that they may watch more against\nsin afterward, and not be so bold as they have been; and that they may\nfind more in experience, what a bitter thing it is to sin against God,\nand learn withal to depend on him for less and more; and to carry more\nhumbly; for it may be, God seeth, that if they saw their sins pardoned,\nthey would forget themselves, and rush into new sins again.\n\n8. The believer must not think it strange, if he find more trouble after\ngreater sins, and a greater difficulty to lay hold on Christ for pardon\nof those, than for pardon of others. For as God hath been more\ndishonoured by these, so is his anger more kindled upon that account;\nand it is suitable for the glory of God's justice, that our sorrow for\nsuch sins be proportionally greater; and this will likewise increase the\ndifficulty; and ordinarily the effects of God's fatherly displeasure\nmake deeper wounds in the soul after such sins, and these are not so\neasily healed; all which will call for suitable and proportionally\ngreater godly sorrow and repentance, and acts of faith, because faith\nwill meet with more opposition and discouragement there, and therefore\nmust be the more strong, to go through these impediments, and to lay\nhold on his cross. Yet though this should make all watchful, and to\nguard against gross and crying sins, it should not drive any to despair,\nnor to say with that despairing wretch, their sin is greater than it can\nbe forgiven; the ocean of mercy can drown and swallow up greater as well\nas lesser sins; Christ is an all-sufficient Mediator for the greatest\nsins as well as the least. \"O, for thy name's sake, pardon mine\niniquity, for it is great!\" will come in season to a soul ready to sink\nwith the weight of this millstone tied about its neck.\n\n9. As the greater sins should not make us despair of taking this course\nfor remission, so nor should the smallness of sin make us to neglect\nthis way; for the least sin cannot be pardoned but through Jesus Christ;\nfor the law of God is violated thereby, justice provoked, God's\nauthority vilified, &c. and therefore cannot be now pardoned, by reason\nof the threatenings annexed to the law, without a ransom. Death is the\nwages of sin, lesser and greater, and the curse is due to all sin,\ngreater and smaller. There, the believer would not suffer one sin, seen\nand discovered, to lie unpardoned, but on the first discovery thereof,\ntake it away to Christ, and nail it to the cross.\n\n10. The believer would not conclude, that his sins are not pardoned,\nbecause possibly temporal strokes, inflicted because of them, are not\nremoved; for though David's sin was pardoned, yet because of that sin of\nhis, a temporal stroke attended him and his family, to his dying day;\nfor not only did God cut off the child, (2 Sam. xv. 14.), but told him,\nthat the sword should never depart from his house, and that he would\nraise up evil against him out of his own house, and give his wives to\none that should lie with them in the sight of the sun, vers. 10, 11. So\nwe read, that the Lord took vengeance on their inventions whose sins he\nhad pardoned, Psalm xcix. 8. God may see this fit and expedient, for his\nown glory, and for humbling of them, and causing them to fear the more\nto sin against him. Yea, not only may temporal calamities be inflicted,\nbecause of sin pardoned, or continued, after sin is pardoned, but even\nsense of God's displeasure may continue after pardon, as appeareth by\nthat penitential Psalm (the fifty-first) penned by David, after Nathan\nhad spoken to him concerning his sin.\n\n\nQUESTIONS OR OBJECTIONS ANSWERED.\n\n1. What course shall we take with secret sins? I answer, this same\ncourse must be followed with them. There is an implicit repentance of\nsins that have not been distinctly seen and observed, as who can see and\nobserve all their failings? And so there may be an implicit faith\nacting; that is, the believer being persuaded that he is guilty of more\nsins than he hath got a clear sight of, as he would bewail his condition\nbefore God because of these, and sorrow for them after a godly manner,\nso he would take them together in a heap, or as a closed bagful, and by\nfaith nail them to the cross of Christ, as if they were all distinctly\nseen and known. \"Who can understand his errors,\" said David, Psalm xix.\n12: yet says he moreover, \"cleanse thou me from secret faults.\"\n\n2. But what if, after all this, I find no intimation of pardon to my\nsoul? _Ans._ As this should serve to keep thee humble, so it should\nexcite to more diligence, in this duty of going with thy sins to Christ,\nand to ply him and his cross more, in and through the promises, and keep\nthy soul constant in this duty of the running to Christ, as an\nall-sufficient Mediator, and as an intercessor with the Father; and thus\nwait on him waiteth to be gracious, even in this particular, of\nintimating pardon to thy soul,--he knoweth when it is fittest for thee\nto know that thy sins are forgiven.\n\n3. But what can yield me any ground of peace while it is so, that I see\nno pardon or remission granted to me? _Ans._ This may yield thee peace,\nthat, following this course which hath been explained, thou art about\nthy duty. Thou art not at peace with sin, nor harbouring that viper in\nthy soul; thou art mourning and sorrowing over it, and running to Christ\nthe prince of pardons, through his blood and intercession, conform to\nthe covenant of redemption, and after the encouragement given in the\nmany and precious promises of the covenant of grace; and having these\npromises, and rolling thy guilt on Christ as thy cautioner, conform to\nthe manner expressed in the gospel, thou art allowed to believe that thy\nsins are pardoned, and that thou art accepted in the beloved, and so\nquiet thy soul through faith, God abiding faithful and true, and his\npromises being all yea and amen in Christ.\n\n4. But so long as I find no intimation of pardon, I cannot think that I\nhave taken the right gospel way of bringing my sins to Christ. _Ans._\nThough that will not follow, as we cleared above--for a soul may take\nthe right gospel way of getting the guilt of their sins taken away in\nChrist, and God may pardon thereupon, and for all that not think it fit\nto give intimation of that pardon as yet, for wise and holy ends--yet\nthe soul may humble itself for its shortcoming, and still go about the\nduty, amending in Christ what it supposeth to be amiss, and renewing its\nact of repentance and faith, and beg of Christ understanding in the\nmatter, and so continue carrying sin always to Christ's cross, and\neyeing his intercession, and wait for a full clearing of the matter in\nhis good time.\n\n5. But what shall I do with the guilt of my weak repentance, and weak\nfaith? _Ans._ When with a weak and defective repentance and faith thou\nart carrying away thy sins to Christ, and nailing them, to his cross,\nlet the imperfection of thy faith and repentance go with the rest, and\nleave all there.\n\n6. What shall I do with my conscience, that still accuseth me of guilt,\nnotwithstanding of my taking and following this course? _Ans._ Despise\nnot the accusation of conscience, but let these humble thee the more,\nand keep thee closer at this duty. Yet know, that conscience is but an\nunder servant, and God's deputy, and must accuse according to law, (I\nspeak not here of the irregular, furious, and turbulent motions of\nSatan, casting in grenades in the soul and conscience, to raise a\ncombustion and put all in a fire); its mouth, must be stopped by law,\nand so the soul would stay and answer the accusations of conscience with\nthis, that he hath fled to Christ, the only Mediator and Cautioner, and\ncast his burden on him; and leaneth to his merits alone; and hath put\nthose sins in his hand, as his advocate and intercessor with the Father;\nand that the gospel requireth no more of him. And if conscience should\nsay, that both faith and repentance are imperfect and defective, and\nthat guilt is thereby rather increased than taken away,--he must answer\nagain, true; but I have done with the guilt of my faith and repentance,\nas with the rest, taken all to Christ, and left all on him; and herein\nonly do I acquiesce,--I look not for pardon for my imperfect faith and\nrepentance, yea, nor would I look for pardon of my sins, for my faith\nand repentance, were they never so perfect, but only in and through\nJesus Christ, the only Cautioner, Redeemer, and Advocate. But further,\nthis deputy would be brought to his master, who can only command him to\nsilence; that is to say, the believer would go to Christ with the\naccusing conscience, and desire him to command its silence, that he may\nhave peace of conscience, and freedom from those accusations that are\nbitter and troublesome. Remember withal, that if these accusations drive\nthee to Christ, and endear him more to thy soul, they will do no harm,\nbecause they drive thee to thy only resting place, and to the grand\npeacemaker. But if otherwise they discourage or for-slow thee in thy\nmotion Christward, then be sure conscience speaketh without warrant, and\nits accusations ought not, in so far, and as to that end, to be\nregarded.\n\n\n\n\nCHAPTER IX.\n\nHOW TO MAKE USE OF CHRIST FOR CLEANSING OF US FROM OUR DAILY SPOTS.\n\n\nHaving spoken of the way of making use of Christ for removing the guilt\nof our daily transgressions, we come to speak of the way of making use\nof Christ, for taking away the guilt that cleaveth to the soul, through\ndaily transgressions; \"for every sin defileth the man,\" Matt. xv. 20;\nand the best are said to have their spots, and to need washing, which\npresupposeth filthiness and defilement, Eph. v. 27. John xiii. 8-10.\nHence we are so oft called to this duty of washing and making us clean.\nIsa. i. 16. Jer. iv. 14. Acts xxii. 16. David prays for this washing,\nPsal. li. 2-7. And it is Christ's work to wash. 1 Cor. vi. 11. Rev. i.\n5. Eph. v. 26. See Tit. iii. 5. Now, in speaking to this, we shall\nobserve the same method; and first shew, what Christ has done to take\naway this filth; and next, what way we are to make use of him, for this\nend, to get our spots and filthiness taken away, that we may be holy.\n\nAs to the _first_, for the purging away of the filth of our daily\nfailings and transgressions, Christ has done these things:\n\n1. He hath died that he may procure this benefit and advantage to us;\nand thus he hath washed us meritoriously in his own blood which he shed\nupon the cross. Thus he \"loved us, and washed us from our sins, in his\nown blood,\" Rev. i. 5; and this is from all sins, as well such as are\ncommitted after, as such as are committed before conversion. Thus, \"he\nby himself purged our sins,\" Heb. i. 3, viz. by offering up of himself\nas an expiatory sacrifice to make an atonement, and so procure this\nliberty. So also it is said, Eph. v. 25-27, that Christ gave himself for\nhis church, \"that he might sanctify and cleanse it--that he might\npresent it to himself a glorious church, not having spot or wrinkle, or\nany such thing, but that it should be holy and without blemish.\" So,\nTit. ii. 14, \"He gave himself for us, that he might purify to himself a\npeculiar people, zealous of good works.\" Here then is the foundation and\nground of all cleansing and purification--Christ's death procuring it.\n\n2. As he hath procured, so he sendeth the Spirit to effectuate this, and\nto work this washing and sanctification in us. Hence, it is said, 1 Cor.\nvi. 11, \"that we are sanctified and washed, in the name of the Lord\nJesus, and by the Spirit of our God.\" We are said to be saved \"by the\nwashing of regeneration, and renewing of the Holy Ghost, which he hath\nshed upon us abundantly through Jesus Christ our Saviour,\" Tit. iii. 5,\n6. The sending then, or shedding of the holy and sanctifying Spirit upon\nus, whereby we are sanctified, and consequently purified and purged from\nour filth, is a fruit of Christ's death and mediation, being purchased\nthereby, and is an effect of his resurrection, and glorification, and\nintercession in glory.\n\n3. He hath made a fountain of his blood for this end, that we may go to\nit daily, and wash and be clean. Thus his \"blood cleanseth from all\nsin,\" 1 John i. 7-9. This is the \"fountain opened to the house of David,\nand to the inhabitants of Jerusalem for sin and for uncleanness,\" Zech.\nxiii. 1.\n\n4. He hath purchased and provided the external means, whereby this\ncleansing and sanctification is brought about, viz. the preaching of the\ngospel, which he himself preached, and thereby sanctified, John xv. 3,\n\"Now are ye clean through the word that I have spoken unto you.\" Eph. v.\n26, the church is \"sanctified and cleansed with the washing of water, by\nthe word.\"\n\n5. So hath he procured, and worketh in the soul those graces that\npromove and carry on this work of sanctification and purifying; such as\nfaith, which purifieth the heart, Acts xv. 9; whereof he is the author\nand finisher, Heb. xii.; and hope, which whosoever hath, \"purifieth\nhimself, even as he is pure,\" 1 John iii. 3.\n\n6. He hath confirmed and ratified all the promises of the covenant,\nwhich are ample and large, touching this cleansing and washing, Jer.\nxxxv. 8, \"And I will cleanse them from all their iniquity, whereby they\nhave sinned against me.\" Ezek. xxxvi. 25, \"Then will I sprinkle clean\nwater upon you, and ye shall be clean from all your filthiness.\" So\nEzek. xxxvii. 23, \"and I will cleanse them.\" And all the other promises\nof the covenant, apprehended by faith, have no small influence on our\ncleansing; 2 Cor. vii. 1. \"Having therefore these promises, let us\ncleanse ourselves,\" &c.; all which promises are yea and amen in Christ,\n2 Cor. i. 20.\n\nThus Christ made all sure, for the cleansing and washing of his people,\nconform to that article of the covenant of redemption, \"so shall he\nsprinkle many nations,\" Isa. lii. 15.\n\n_Secondly,_ As to the way of our use-making of Christ for the purging\naway of our filth and daily pollutions, believers would take this\ncourse:\n\n1. They would remember and live in the conviction of the exceeding\nabominableness and filthiness of sin, which is compared to the vomit of\na dog, and to the mire wherein the sow walloweth, 2 Pet. ii. 22; filthy\nrags, Isa. lxiv. 6; to a menstruous cloth, Isa. xxx. 22, and the like,\nthat this may move them to seek with greater care and diligence, to have\nthat filth taken away.\n\n2. They would remember also how abominable sin makes them in the eyes of\nan holy God, \"who cannot behold iniquity,\" being a God of purer eyes\nthan to behold it, Hab. i. 13; nor can he look on it; and how therefore\nno thing can enter into the New Jerusalem, nor any thing that defileth.\nAnd this will make them so much the more to abhor it, and to seek to be\nwashed from it.\n\n3. They would look by faith on the blood of Christ that is shed for this\nend, to wash filthy souls into; and run to it as a fountain opened for\nthis end, that they might come to it, and wash and be clean.\n\n4. For their encouragement, they would grip by faith to the promises of\nthe new covenant, which are large and full.\n\n5. And remember the end of Christ's death, viz., to purchase to himself\na holy people, zealous of good works, to present them to himself holy,\nand without spot or wrinkle, or any such thing; and this will be further\nground of encouragement.\n\n6. They would put the work by faith in his hand, who hath best skill to\nwash a foul soul, and to purge away all their spots; and by faith pray\nfor and expect the Spirit to sanctify and cleanse them from all their\nfilthiness; that is, they would make known and spread forth their\nabominations before the Lord, and eyeing Christ as the only great High\nPriest, whose blood is a fountain to wash in, would lay the work on him,\nand by faith put him to wash away that filth, and to purify their souls\nby his Spirit, pardoning their bygone iniquities and renewing them in\nthe Spirit of their minds by grace, that they may walk before him in\nfear. Thus they would roll the work on him, and leave it there.\n\n\nCAUTIONS AND DIRECTIONS.\n\n_First,_ The believer would in all this work be kept in the exercise of\nthese graces following:\n\n1. Of humility; seeing what a vile, filthy wretch he is, that stands in\nneed of washing and purging daily, because of his daily pollutions and\ntransgressions.\n\n2. Of love; considering with what a loving God he hath to do, that hath\nprovided so liberally all things for him, and particularly hath provided\na fountain, and such a fountain, whereto he not only may, but is\ncommanded to resort daily.\n\n3. Of thankfulness; remembering how great this mercy is, how unworthy he\nis, on whom it is bestowed, and who he is that doth grant it.\n\n4. Of fear; lest God's goodness be abused, and he provoked who is so\ngracious to us.\n\n5. Of sincerity, and godly ingenuity, avoiding all hypocrisy and\nformality, knowing that we have to do with him, who will not be mocked.\n\n6. Of holy hatred; loathing and abhorrence of sin, which makes us so\nfilthy and odious in the eyes of the Lord.\n\n_Secondly,_ This course would be followed for the purging away of the\nleast sins; for till they be purged away, we remain in our filth, and\ncannot expect God's favourable countenance, nor his warm embracements,\nnor the hearty intimations of his love and kindness. And a small\ninconsiderable like spot may grow greater, and provoke God to let the\naccuser of the brethren, Satan, who always waits for his opportunity,\nloose upon us, and a conscience wakened may make much of a little\ndefilement to keep the soul from approaching to God.\n\n3. This course would be followed with every sin, quickly without delay;\nfor the longer those spots continue, it will be the more difficult to\nget them taken away. The soul will after some time, become the less\ntroubled about them, and possibly forget them, and so they will remain;\nand this may occasion at last a sad distance, and provoke God to hide\nhis face, which will cause more bitterness and sorrow. It were good,\nthen, to keep up a spirit of tenderness and fear.\n\n4. Let this be our daily work and exercise; for we are daily contracting\nnew filth. Yesterday's cleansing will not save us from new filth to-day;\nnor will our running to the fountain to-day, serve to take away new\nspots to-morrow; new spots call for new washing, so that this must be\nour very life and exercise, to be daily and continually running to the\nfountain with our souls; and giving Christ, the great purger, much to\ndo.\n\n5. We must not think to be perfectly washed, so long as we are here; for\nwe will be contracting new filth daily, our feet will still be to wash,\nJohn xiii. 10. We will not be without spot or wrinkle, till we come home\nto that place, wherein entereth nothing that defileth.\n\n6. Let the believer's recourse in this matter be wholly to Jesus Christ\nand his blood, and lay no weight on their sorrow, repentance, or tears,\nor on any outward means which they are commanded to use; yet would they\nnot lay aside these means, but go through them to the fountain, to\nJesus, there, and there only to be cleansed.\n\n7. They should not be discouraged or despair when their spots appear\ngreat, and not like the spots of his children; for Christ's blood can\npurge from all sin, and wash away all their filth, of how deep soever a\ndye it be. Christ's blood is so deep an ocean, that a mountain will be\nsunk out of sight in it, as well as a small pebble stone.\n\n8. Though Christ's blood be strong enough to purge from all sin, even\nthe greatest, yet they should know, that scandalous spots, or a deep\nstain, may cost them more frequent running to the fountain, through\nhumiliation, godly sorrow, prayer, and supplication. David's scandalous\nblot cost him more trouble and pains, before he got it purged away, than\nmany others, as we see, Psalm li.\n\n9. When all this is done, we must think of having on another\nrighteousness, as our clothing and covering, in the day of our\nappearance before our Judge--even the righteousness of Jesus Christ,\nwhich only is perfect, and able to save us from the wrath of God. Let us\nbe never so washed in the matter of sanctification, and cleansed from\nour spots, we cannot for all that be accounted righteous before God; nor\nwill that satisfy justice, or take away the guilt so much as of one\ntransgression before God. Christ's righteousness will be our upper\ngarment for all eternity. This is the fine linen wherewith his bride is\nbusked in heaven.\n\n10. At every time we run to the fountain with our daily contracted\nfilth, we would not forget to carry along with us the mother corruption,\nwhich is the sink and puddle of all filthiness; I mean our natural\ncorrupted rottenness and pollution, from whence flow all our other\nactual pollutions. We would do well to carry mother and daughter both\ntogether to the fountain. David prayed to be washed and purged, as well\nfrom his original filthiness, wherein he was conceived and born, as from\nhis blood-guiltiness. Psalm li. 5, 7.\n\n11. Let not this occasion our carelessness in watching against sin; for\nthat would be, to turn his grace into wantonness; but rather let it\nsharpen our diligence in watching against all occasions of sin, lest we\nagain defile our soul.\n\n12. Not only must we have our bodies, or our outward conversation\nwashed, but our soul within, the frame of our heart, our understanding,\nwill, affections, and conscience, sprinkled with that blood. The blood\nof Christ, who through the eternal Spirit \"offered himself without spot\nto God,\" must purge our Consciences from dead works, to serve the living\nGod, Heb. ix. 14. and we must \"have our hearts, sprinkled from an evil\nconscience,\" Heb. x. 22.\n\n_Finally,_ If the believer fear that he shall not be able to remember\nall these particular duties, let him remember this, viz. to put a foul\nsoul, defiled with original and actual pollutions, in Christ's hand\ndaily, and leave it to him to wash by his blood and Spirit; and yet\nremember to lay the weight of his acceptance before God, upon the\nimputed righteousness of Jesus Christ, and not upon his own cleanness,\nwhen thus sanctified and washen, which is but imperfect.\n\n\nQUESTIONS OR OBJECTIONS ANSWERED.\n\nBut, alas! some may object, and say, that their very faith, which must\ncarry the rest of their filth to the fountain of Christ's blood, is\ndefiled. How, then, can they expect to be made clean? _Answer._ The\nblood of Jesus Christ is sufficiently able to wash all our filth away;\nand the filth of faith, as well as of other actions. Therefore, when\nfaith, as a hand, is carrying the filth of the soul away to Christ to be\nwashed in his blood, let the foul hand go with the foul handful; give\nChrist faith and all to wash.\n\n2. But what shall I do, when, notwithstanding of all this, my conscience\nshall still accuse me of uncleanness, and cry out against me as filthy\nand abominable? _Answer._ Take it away also to the blood of Jesus, that\nthere it may be purged, Heb. ix. 14; and here alone will we \"get our\nhearts sprinkled from an evil conscience,\" Heb. x. 22. The conscience\nmust be steeped, so to speak, in the blood of Jesus, and so it shall be\nclean. And taking our filthy hearts to this cleansing fountain to be\nwashed, we will get them delivered and sprinkled from an evil\nconscience, that it shall no more have ground of accusation against us.\nWhen we have it to say, that we have put our filthy souls in the hand of\nthe great cleanser, Jesus Christ, and brought all our pollutions to his\nblood, what can conscience say to us? The Lord, it is true, may suffer\nour conscience still to bark upon us, and cast up our filthiness to us,\nthat we may be the more humbled, and be put to lie more constantly at\nthe fountain; yet when we have fled to Christ, and taken our filthiness\nto the open and appointed fountain, we can answer the accusations of\nconscience in law, and have peace.\n\n3. But I am apt to think, will some say, that if I had once taken the\nright way to get my sins and filthiness purged away, my conscience would\ntrouble me no more; but now, so long as it doggeth me thus, I cannot\nthink that the way which I have taken is the right way. _Answer._ Though\nthe Lord may think good to suffer conscience to trouble a man for a\ntime, though he hath taken the right way, as is said, for a further\nexercise and trial to him; yet the believer will have no less\ndisadvantage by examining his way, and trying whether he hath laid the\nmatter cleanly over on Christ, or whether he hath laid too much weight\non his own humiliation, sorrow, and pains; and whether he be leaving the\nmatter on Jesus, and expecting to be washed alone in his blood, or\nlooking into himself, and expecting some help in the matter from self;\nand after trial, would mourn for any failing he gets discovered, and\nstill be about that work of running with filth to the fountain. But\nwithal they would go to Christ for help, because without him they cannot\ncome to him; they cannot come or carry their soul to the fountain opened\nfor sin and for uncleanness; so that in all this work, there would be a\nsingle dependence on Christ for understanding and strength to go about\nthis work aright.\n\nThus have we endeavoured to clear up Christ being the way to the Father,\nfirst and last; and how all believers or unbelievers are to make use of\nhim as the way to the Father, whatever their condition be: from all\nwhich we may see,\n\n1. That such are in a wretched and forlorn condition who are still\nstrangers to Christ, and will not lay hold on him, nor come to him, and\nwalk in him, and make use of him. They are unrighteous and unholy, and\ndaily contracting more guilt and more filth; and they know no way either\nfor justification or sanctification, but a way of self, which will prove\nlike the brooks, which run dry in summer, and disappoint the weary\ntraveller when he hath most need. They are without Christ, and so\nwithout the way, the only way, the safe and sure way to the Father. And,\noh! if all that is here spoken could induce them to think once of the\nmisery of their condition, and to seek out for relief, that they might\nnot only be saved from their state of sin and misery, but brought into a\nstate of salvation through Jesus Christ, so that they might be justified\nbefore God, from all that justice, the devil, the law, or conscience\ncould lay against them, and thoroughly sanctified, and so at length\nbrought home to the Father, fair and spotless.\n\n2. Upon the other hand, we see the noble advantage of believers, who,\nthrough grace, are entered in this way; for it is a full and complete\nway that shall carry them safe home. They shall find that he is able to\nsave to the uttermost all that come to God through him. And, oh! if they\nwere sensible of this, how would it excite them to thankfulness! How\nwould it encourage them to run through difficulties great and many!\n\n3. We see what a special duty lieth upon believers to make special use\nof Christ in all things, as the way to the Father, and so march to\nheaven in him, as the only way; march in his hands, or rather be carried\nin his arms and bosom. This were to go from strength to strength, till\nat length they appeared in Zion, and landed in that pleasant place of\nrest, where the weary are at rest, and yet rest not day nor night, but\nsing praises to \"him that hath redeemed them by his blood, out of every\nkindred and tongue, and people and nation, saying, blessing, honour,\nglory, and power, be unto him that sitteth upon the throne, and unto the\nLamb for ever and ever,\" Rev. v. 9, 13.\n\n4. Hence we may see the cause of the leanness of believers, of their\nwanderings, of their shortcomings, of their many defilements, &c. viz.\ntheir not constant making use of Christ as the way in all things,\naccording to the tenor of the gospel. Oh I if this were laid to heart\nand mourned for, and if grace were sought to help it!\n\nThis one point of truth, that Christ is the way, well understood and\nrightly put into practice, would do all our business, both as to\njustification and sanctification, and were poor sinners once entered\ninto this way, and had they grace from this way to walk in it, it would\nprove their life and salvation: For it is the marrow and substance of\nthe whole gospel. So that there needeth little more to be said: Yet we\nshall speak a little to the other particulars in the text.\n\n\n\n\nCHAPTER X.\n\n\"THE TRUTH.\" SOME GENERALS PROPOSED.\n\n\nThat what we are to speak to for the clearing and improving this noble\npiece of truth, that Christ is the Truth, may be the more clearly\nunderstood and edifying, we shall first take notice of some generals,\nand then show particularly how or in what respects Christ is called the\nTruth; and finally speak to some cases wherein we are to make use of\nChrist as the Truth.\n\nAs to the first. There are four general things here to be noticed.\n\n1. This supposeth what our case by nature is, and what we are all\nwithout Christ, who is the Truth: as,\n\n_First._ It supposeth that without Christ we are in darkness, mistakes,\nerrors: yea, we are said to be darkness itself. Eph. v. 8, \"Ye were\nsometimes darkness,\" &c. John i. 5, and of darkness; 1 Thess. v. 5, yea,\nunder the \"power of darkness;\" Col. i. 13. John xii. 35. 1 John ii. 11,\n\"walking in darkness;\" 1 John i. 6, and \"abiding in darkness.\" 1 Pet.\nii. 9. 1 Thess. v. 4. John xii. 46, \"We wander and go astray as soon as\nwe are born, speaking lies,\" Psal. lviii. 3. Yea, we \"go astray in the\ngreatness of our folly,\" Prov. v. 22. We are \"all gone astray,\" Isa.\nliii. 6. Psal. cxix. 67-176; so far are we from any knowledge of, or\nacquaintance with truth, or with the way of truth.\n\n_Secondly._ It supposeth that we cannot turn into the right way. A\nspirit of error and untruth leadeth us continually wrong; like the sheep\nwe wander still, and we weary ourselves in our wandering; and so spend\nall our labour and pains in vain. Being under the power of untruth and\nerror, we cannot walk one step right.\n\n_Thirdly._ Though all other ways, beside him who only is the way and the\ntruth, be false ways and by-ways, leading us away from the true\nresting-place, and from that way which is the truth; yet we are prone\nand ready to cleave to those false and erroneous ways, and grip to\nshadows, and to lean to them, as if they were the ways of truth: Such\nas,\n\n1. A good heart, which many may imagine they have, when they have\nnothing less.\n\n2. Good intentions and purposes for time to come, which such, as were\nnot under the power of error and untruth, would never deceive themselves\nwithal.\n\n3. An harmless life, without scandalous out-breakings to the reproach of\nChristianity, a foundation on which no wise man, led by truth, would\nbuild his salvation, or hopes of eternal happiness.\n\n4. An outward, moral, civil and discreet carriage, which no man can\nblame, and wherein a heathen can outstrip many called Christians; so\nthat it must be a poor ground to found our hopes upon; and yet many are\nso blinded, that they lean all their weight upon such a rotten staff.\n\n5. Outward exercise of religious duties, wherein a Pharisee may outstrip\nmany; and yet, O how many build all their hopes of heaven upon this\nsandy foundation, which none but blinded persons would do!\n\n6. The commendation and applause of ministers and Christians, is that\nwhich many rest upon, which is a sad proof of the blindness of their\nhearts.\n\n7. The way of good works and alms-deeds blindfoldeth many, and sheweth\nthat they were never led by truth, or taught of Christ, who is the\ntruth.\n\n8. Some pinching grief and sorrow for sin, is another way which people,\nstrangers to the truth, deceive themselves withal.\n\n9. A common sort of repentance, backed with some kind of amendment and\noutward reformation, is a way that many rest secure in, though it lead\nto destruction.\n\n10. Freedom from challenges of conscience deceiveth many.\n\nThough these and such like ways be dangerous, yea, deadly, yet how many\nare there to be found among Christians, that have no better ground of\ntheir hope of salvation, and will cleave to them so fast, as no\npreaching will make them so much as once question the matter, or suspect\nthat these ways will in the end deceive them; so strong is their\ninclination to the way of error, though not as the way of error.\n\n_Fourthly._ It presupposeth also an inclinableness in us by nature to\nwander out of the way; for being nothing but a mass of error, made up of\ndarkness, ignorance, and mistakes, we have a strong bias to error, which\nagreeth best with our natural, corrupted temper. Hence it is, that we\nhave such a strong propension to errors and mistakes: Whether,\n\n1. Concerning God, and his way of dealing with his church, or with\nourselves. O how ready are our hearts by nature, to hatch and foment\nwrong, unseemly, untrue, yea, unchristian, if not blasphemous thoughts\nand conceptions of his nature, attributes, word, and works? And how\nready and prone are we to receive and entertain wrong apprehensions of\nall his ways and dealings with his church and people? And as for his\nworks in and about ourselves, O! what unsuitable, erroneous, false,\nungodly, absurd, and abominable opinions do we with greediness drink in\nand foster; yea, feed upon with delight? Who is able to recount all the\nerrors and mistakes which our heart by nature is ready to admit and\nfoster with complacency? Are we not by nature ready to say, that there\nis not a God,--as the fool, Psal. xiv. 1. Or, that he is not such a God\nas his word and works declare him to be--a holy, just, righteous,\nomnipotent, omnipresent, omniscient God, &c. Or that he is a changeable\nGod, and actually changed, not being the same now which sometime he was.\nThat he hath forgotten to be gracious, and remembereth not his people in\nadversity; and so is not tender and merciful. That he hath forgotten his\npromises, and so is not faithful and true. That he approveth of sin,\nbecause he suffereth the way of the wicked to prosper, and so is not a\nholy God, &c. Yea, do not ofttimes such thoughts as these lodge within\nthe heart of the truly godly? All which sheweth how prone we are to\nreceive and entertain erroneous and false thoughts of God.\n\n2. Concerning ourselves. Supposing ourselves to be born again and\nreconciled to God, when yet we are living in black nature: And who so\nbold and confident that they are right, as they that are furthest out of\nthe way? Or, on the other hand, supposing ourselves to be in a bad\nstate, and in nature and darkness, when the day-star from on high hath\nvisited us, and brought our souls from death unto life. And who more\nready to complain than such as have least cause? Or supposing ourselves\nin a good condition; lively, active, diligent, watchful, &c, when it is\njust otherwise with us: Or, on the contrary, complaining of deadness,\nformality, upsitting, fainting, heartlessness in the ways of God, when\nit is not so. Or, in questioned matters, taking truth to be error, and\nerror to be truth.\n\n3. Concerning others. How ready are we to run either to the one\nextremity or the other in judging their persons and actions?\n\nOh! where is the faith of this natural condition? where is the real\nconviction of it? Sure there is but little real believing of this when,\n\n(1.) There are so many that never so much as suspect themselves or\nquestion either their state or condition, at one time or other; never\nonce imagine that their blinded hearts may deceive them; never once\ndream of a possibility of mistaking, and of dying with a lie in their\nright hand.\n\n(2.) And so many that are not lamenting and bewailing this their\ncondition, nor crying out and complaining of a false, deceitful, and\ndesperately wicked heart.\n\n(3.) And so few that are indeed humbled under the sense of this, and\nmade therefore to walk more watchfully and soberly with an eye always\nupon their treacherous and deceiving hearts.\n\n(4.) And so few, crying for help from God against this deceitful\nadversary, through daily experience of the atheism, hypocrisy,\nignorance, misconceptions of God and of his ways, and deceitfulness of\nour hearts, might sufficiently put it out of doubt with us.\n\n_Next,_ How miserable must their condition be, who are yet strangers to\nChrist; for they are living in darkness, lying in darkness, walking in\ndarkness, yea, very darkness itself, a mass of error, mistakes,\nignorance, and misconceptions of all things that are good; and still\nwandering out of the way.\n\n_Finally,_ Should not this preach out to, and convince us all of a\nnecessity of having more acquaintance with truth, with Jesus Christ, who\nis the truth, that we may be delivered from this woful and wretched\ncondition; for truth only can set us free therefrom.\n\nII. The _second_ general thing to be noticed here is, that all other\nways and courses, which we can take or follow, that we may obtain life,\nbeside Christ, are but lies, false and deceitful ways,--there is no\ntruth in them: For he only is the truth; no other whatsoever can bear\nthis epithet: For,\n\n1. He only can satisfy the soul in all points otherways; whatever we can\nimagine and dream can yield no true satisfaction in this matter.\n\n2. He only can secure the soul from destructive ruinous courses, which\nwill undo the soul. All other ways will fail here; none of them can give\nthe least security to the soul, that they shall not bring him, in end,\nto destruction and everlasting perdition.\n\n3. He only can bring the soul safe through all opposition and\ndifficulties in the way. No other way can do this; but will leave us in\nthe mire, ere ever we come to the end of our journey.\n\n4. He will not deceive nor disappoint the soul. All other ways in end\nwill prove treacherous, and give the traveller a doleful and sad\ndisappointment.\n\nO what a warning should this be to us all, to take heed that we embrace\nnot a lie, instead of him who is the truth; and sit not down with a\nshadow instead of the substance. How ready are we to put other things in\nhis place? But whatever it be that gets his room in the soul, though\ngood and worthy in itself, will prove a lie. Even, (1.) All our outward\nholiness and duties. Yea, (2.) All our experiences and great\nattainments. Yea, (3.) All our gifts and endowments. Aye, (4.) Our very\ngraces. None of these are Christ's; and if we place that hope and\nconfidence in them, which we should place on him, they will not prove\nthe truth to us,--he alone is the truth.\n\nHow sure then should we labour to be, that we do not die with a lie in\nour right hand. And how carefully should we guard against the trusting\nin, or leaning to any thing that is not Christ, and whole Christ, and\nonly Christ, and Christ as offered in the gospel; seeing this way is\nonly the truth, and no other way will be found so in end, though at\npresent we may find in it,\n\n(1.) Some inward peace and quietness of heart, as if all were right.\n\n(2.) Some satisfaction of mind, things being right, as we apprehend, but\nfalsely, through the deceitfulness of the heart.\n\n(3.) Something like assurance and confidence, that all will be right\nwith us.\n\n(4.) And hope founded thereupon, which may help to ride through some\nstorms, and yet fail us at length.\n\nIII. The _third_ general is this, Christ Jesus is not only the truth in\nhimself, but also in reference to us. The scope of the place cleareth\nthis, as he is the way and the life for our use, so he is the truth. Not\nonly as God equal with the Father, but also as Mediator, and our\nImmanuel.\n\nAs God, he is, 1. Essentially truth, being God equal with the Father in\npower and glory.\n\n2. In respect of veracity, he is the God of truth, Deut. xxxii. 4;\nfaithful in all his sayings, Ps. xxxi. 5; keeping truth for ever, Ps.\ncxlvi. 6.\n\n3. He is the fountain and spring-head of all created truth, for he is\nthe first truth.\n\nAs Mediator, and in reference to us, \"he is full of grace and truth,\"\nJohn i. 14; \"he received not the Spirit in measure,\" John iii. 34; and\nthis Spirit is a Spirit of truth. But of this more, when we come to\nshew more particularly, how and in what respects he is called the truth,\nas Mediator.\n\nIV. The _fourth_ general, which is here observable, is, that he is not\nonly called \"Truth,\" but \"the Truth,\" as he is the way and the life; and\nnot only true, but truth in the abstract. Which saith,\n\n1. That he is every way Truth, however we consider him, as God, or as\nMediator.\n\n2. That all truth is in him; all truth of salvation for us is to be\nfound in him.\n\n3. That all that is in him is truth, his natures, offices, performances,\nwords, works, &c, all are true.\n\n4. That he is pure and unmixed truth; no lie in him, no error or mistake\nthere.\n\n5. That truth in him is in its perfection and excellency. In the truest\nof men it is very imperfect.\n\nO what an excellent one must he be! How completely fitted and furnished\nfor us! Oh! if our souls could love him, and close with him, and rest\nupon him as all-sufficient!\n\n\n\n\nCHAPTER XI.\n\nMORE PARTICULARLY, IN WHAT RESPECT CHRIST IS CALLED THE TRUTH.\n\n\nBut for further explaining of this matter, we would see more\nparticularly, in what respects it is, that he is called the truth; and\nthis will make way to our use-making of him. So,\n\n_First,_ He is the Truth, in opposition to the shadows and types of him,\nunder the law. Hence, as \"the law,\" the whole Levitical and typical\ndispensation, \"came by Moses, so grace and truth came by Jesus Christ,\"\nJohn i. 17. They were all shadows of him, and he is the substance and\nbody of them all, Col. ii. 17; and this is true in these respects:\n\n1. All these shadows and types pointed at him, and directed, as with a\nfinger, the Israelites, who were under that dispensation, to look to\nChrist, the promised Messiah, and to rest, and to lay all their weight\non him. So that the law was a shadow of good things to come, Heb. x. 1.\nCol. ii. 17.\n\n2. They all terminate in him, he putting an end, by his coming and\nperforming his work, to all those types which only related to him, and\nto what he was to do; the body being come, there is no more need of the\nshadow and the thing typified existing, there is no more need or use of\nthe type.\n\n3. They are all fulfilled in him; he answereth them all fully, so that\nwhatever was shadowed forth by them is completely to be found in him.\nThis the apostle, in his Epistle to the Hebrews, abundantly evinceth.\nAnd Paul to the Colossians, tells us, \"we are complete in him,\" and\ntherefore need no more follow the shadows.\n\n_Secondly,_ He is the Truth in reference to the prophecies of old; all\nwhich did principally point at him and his concernments, his person,\nnature, offices, work, kingdom, &c.; and whatever was foretold in these\nprophecies is perfectly fulfilled in him, or done by him, or shall in\ndue time be effectuated by him. He is that great prophet spoken of, Deut\nxviii. 15, 18, 19. So said the Jews themselves, John vi. 14. All the\nprophets from Samuel spoke of him and of his days, Acts iii. 22-24. \"And\nto him gave all the prophets witness,\" Acts x. 43. And whatever they\nprophesied or witnessed of him, was, or is in due time to be fulfilled\nin him. Hence, we find the evangelists and apostles frequently applying\nthe sayings and prophecies of the Old Testament unto him. And Luke\n(chap. iv. 18,) himself said the prophecy of Isaiah lxi. 1, &c., was\nfulfilled in him. See 1 Pet. x. 11, 12. And himself expounded to the two\ndisciples going to Emmaus, in all the Scriptures, beginning at Moses and\nall the prophets, all the things concerning himself, Luke xxiv. 27. And\nthus is he the Truth of all the prophecies.\n\n_Thirdly,_ He is the Truth, in reference to his undertaking with the\nFather in that glorious covenant of redemption; for whatever the Father\nlaid on him to do, that he did fully and faithfully. \"He was to bear\nour griefs, to carry our sorrows;\" and that he did. \"He was to be\nwounded for our transgressions, and bruised for our iniquities; the\nchastisement of our peace was upon him, and by his stripes we were to be\nhealed,\" Isa. liii. 5; and so it was, Rom. iv. 25. 1 Cor. xv. 3. 1 Pet.\nii. 23. \"His soul was to be made an offering for sin,\" Isa. liii. 10,\nand so it was; for he offered up himself a sacrifice for sin. Yea, all\nthat he was to do, by virtue of that covenant, he did it perfectly, so\nas he cried out, while hanging on the cross, \"It is finished,\" John xix.\n30; and, in his prayer, John xvii., he told his Father, verse 4, that he\nhad glorified him on earth, and had finished the work which he gave him\nto do; so that the Father was well pleased with him, Matt. iii. 17; xii.\n18; and xvii. 5. Mark i. 11. Luke iii. 22.\n\n_Fourthly,_ He is the Truth, in respect of his offices which he took\nupon him for our good; for all the duties of these offices which he was\nto do, and what remaineth to be done, he will perfect in due time. Did\nhe take upon him the office of a prophet? He did fully execute the same,\nin revealing mediately and immediately the whole counsel of God, John i.\n18; and xv. 15. Eph. iv. 11, 12, 13. Acts xx. 32. 1 Pet. 10, 11, 12.\nHeb. i. 2. Did he take upon him the office of a priest? So did he fulfil\nthe same, offering up himself an expiatory sacrifice to God, Heb. ix.\n28; and ii. 17; and becoming a priest, and living for ever to make\nintercession for us, Heb. vii. 25. And did he take on the office and\nfunction of a King? So doth he execute the same, calling a people to\nhimself out of the world by his word and Spirit--Acts xv. 14, 15, 16.\nIsa. lv. 4, 5. Psalm cx. 3--erecting a visible church, a company of\nvisible professors to profess and declare his name; which, as his\nkingdom, he ruleth with his own officers, laws and penalties, or\ncensures; so that the government is on his shoulders, Isaiah ix. 6, 7,\nwho is the head of the body, the church, Eph. i. 22, 23. Col. i. 18; and\nthis his kingdom he ruleth, in a visible manner, by his own officers,\n&c. Ephes. iv. 11, 12. 1 Cor. xii. 28. Isaiah xxxiii. 22. Matt. xviii.\n17, 18. 1 Cor. v. 4, 5; and further, he executes this office by\neffectually calling the elect, giving them grace, Acts v. 3; rewarding\nthe obedient, Rev. xxii. 12; ii. 10; chastising the disobedient, Rev.\niii. 19; bringing his own home at length, through all their temptations,\nafflictions, and overcoming all their enemies, 1 Cor. xv. 25. Psalm cx.;\nand at length he shall do the part of a king, when he shall judge quick\nand dead at the last day, 2 Thess. i. 8, 9. Acts xvii. 31. 2 Tim. iv. 1.\n\n_Fifthly,_ He is the Truth in this regard, that he fully answers all the\ntitles and names which he had got. As he was called Jesus, so did he\nsave his people from their sins, Matt. i. 21. As he was called Christ,\nso was he anointed with the Spirit without measure, John iii. 34. Psalm\nxlv. 7; and separated for his work, and endued with all power for that\neffect, Job vi. 27. Matt. xxviii. 18, 19, 20; and established to be a\nprophet, Acts iii. 21, 22. Luke iv. 18, 21; a priest, Heb. v. 5, 6, 7;\niv. 14, 15; and a king, Psalm ii. 6. Isaiah ix. 6, 7. Matt. xxi. 5.\nPhil. ii. 8-11. Was he called \"Immanuel,\" Isaiah vii. 14? So was he\nindeed God with us, being God and man in one person for ever. Was he\ncalled \"Wonderful,\" Isaiah ix. 6? So was he indeed in his two distinct\nnatures in one person; at which the angels may wonder, Eph. iii. 10, 11.\n1 Pet. i. 12. 1 Tim. iii. 16. Was he called \"Counsellor?\" So was he\nindeed, coming out from the Father's bosom, with the whole counsel of\nGod concerning our salvation, John i. 14, 18; iii. 13; v. 20, and xv.\n15. Was he called the \"mighty God?\" So was he indeed, Psalm cx. 1. Matt.\nxxii. 44. Heb. i. 13. Psalm xlv. 6. Heb. i. 8. Jer. xxiii. 6, and\nxxxiii. 16. Mal. iii. 1. Matt. xi. 10. Psalm lxxxiii. 18. Luke i. 76.\nJohn i. 1; xiv. 1. John v. 20. Tit. ii. 13. Rom. ix. 5. Was he called\nthe \"everlasting Father?\" So is he the Father of eternity, being (as\nsome interpret the word) the author of eternal life, which he giveth to\nall that believe in him, John vi. 39, 40, 47, 51; viii. 51; x. 28; xi.\n25, 26. Heb. v. 9, and vii. 25. Was he called the \"Prince of Peace?\" So\nis he the Prince of Peace indeed, being our peace, Mic. v. 5. Eph. ii.\n14; making up peace between God and us, Isaiah liii. 5, and liii. 19.\nEph. ii. 17. Col. i. 20. Hence his gospel is the gospel of peace, and\nhis ministers ambassadors of peace, Isaiah lii. 7. Rom. x. 15. 2 Cor. v.\n19, 20. Eph. vi. 15. And he giveth peace to all his, Zech. ix. 10. John\nxiv. 27; xvii. 33. Rom. v. 1; viii. 16, and xiv. 17. 2 Thes. iii. 17.\nWas he called the \"Lord our Righteousness?\" Jer. xxiii. 6; so is he the\nsame indeed, bringing in everlasting righteousness, Dan. ix. 24; and\n\"being made of God to us righteousness,\" 1 Cor. i. 30; and making us\nrighteous, 2 Cor. v. 21.\n\n_Sixthly,_ He is the Truth in reference to the promises, which,\n\n1. Centre all in him, and lead to him as the great promise.\n\n2. Are founded all upon him, who is the only Mediator of the covenant of\npromises.\n\n3. Are confirmed all by him, and made yea and amen in him, 2 Cor. i. 20.\nHe confirmed the promises made to the fathers, Rev. xv. 8.\n\n4. Are all dispensed and given out by him, who is the executor of his\nown testament, and the great dispensator of all that we need; so that\nwhat we ask of the Father he giveth it himself, John xiv. 13, 14.\n\n_Seventhly,_ He is the Truth, in that he fully answereth all the hopes\nand expectations of his people. He shall not be found a liar unto them,\nwhatever Satan may suggest unto them, or a misbelieving heart may prompt\nthem to conceive, and their jealousy may make them apprehend; and\nwhatever his dispensations may now seem to say. In end they shall all\nfind, that he is the truth, fully satisfying all their desires; and\ngranting all that ever they could hope for, or expect from him. They\nshall at length be satisfied with his likeness, Psalm xvii. 15; yea,\nabundantly satisfied with the fatness of his house, Psalm xxxvi. 8; and\nwith his goodness, Psalm lxv. 4; and that as with marrow and fatness,\nPsalm lxiii. 5. One sight of his glory will fully satisfy, and cause\nthem to cry out, enough! Jeremiah is now saying, as once he did in the\nbitterness of his soul, through the power of corruption and temptation,\n(chap. xv. 18.) \"wilt thou be altogether unto me as a liar, and as\nwaters that fail?\"\n\n_Eighthly,_ He is the Truth, in opposition to all other ways of\nsalvation: for,\n\n1. There is no salvation now by the law of works, that covenant being\nonce broken cannot any more save; the law cannot now do it, in that it\nis weak through the flesh, Rom. viii. 3.\n\n2. There is no salvation now by the law of Moses without Christ: hence\nIsrael, which followed after the law of righteousness, did not attain to\nthe law of righteousness, because they sought it not by faith, but as it\nwere by the works of the law, Rom. ix. 31, 32. They went about to\nestablish their own righteousness, and did not submit themselves unto\nthe righteousness of God, Rom. x. 3.\n\n3. There is no salvation by any thing mixed in with Christ, as the\napostle fully cleareth in his epistle to the Galatians.\n\n4. There is no salvation by any other way or medium, which mart can\ninvent or fall upon, whereof there are not a few, as we shewed above:\n\"for there is not another name given under heaven, by which we can be\nsaved,\" but the name of Jesus, Acts iv. 12. No religion Will save but\nthis.\n\nSo that he is the true salvation, and he only is the true salvation; and\nhe is the sure and safe salvation: such as make use of him shall not be\nmistaken nor disappointed, Isaiah xxxv. 8.\n\n_Ninthly,_ He is the Truth, in respect of his leading and guiding his\npeople in the truth: hence he is called \"a teacher from God,\" John iii.\n2; and one that \"teacheth the way of God in truth,\" Matt. xxii. 16. \"A\nprophet mighty in deed and word,\" Luke xxiv. 19. And in this respect he\nis the truth upon several accounts.\n\n1. Of his personal teaching, God spoke by him, Heb. i. 2. He revealed\nthe Father's mind, Matt. xi. 27. John i. 18.\n\n2. Of his messengers sent by him, as prophets of old, apostles and\nministers of late, whom he sendeth forth to make disciples, Matt,\nxxviii. 18; and to open the eyes of the blind, Acts xxvi. 18.\n\n3. Of his word, which he hath left as our rule, and which is a sure,\nword of prophecy, more sure than a voice from heaven, 2 Pet. i. 19.\n\n4. Of his ordinances, which he hath established as means to guide us in\nthe way of truth.\n\n5. Of his Spirit, whereby he maketh the word clear, John xiv. 26. This\nSpirit is sent to teach all truth, and to lead and guide us in all\ntruth, John xvii. 13. 1 John ii. 27; and sept by him, and by the Father\nin his name, John xiv. 26; xv. 16; xvi. 14.\n\n6. Of his dispensations of providence, within us and without us, by\nwhich likewise he instructeth in the way of truth.\n\n_Tenthly._ He, is the Truth, in, respect of his bearing witness to, the\ntruth; and this he doth,\n\n1. By himself, who was given for a witness, Isaiah lv. 4; and came to\nbear witness to the truth, John iii. 11; xviii. 37; and was a faithful\nwitness, Rev. i. 5; iii. 14,\n\n2. By his ministers, who witness the truth of the gospel by publishing\nand proclaiming the same.\n\n3. By his martyrs, who seal the truth with their blood, and so bear\nwitness to it, Rev. ii. 13; xvii. 6. Acts xxii. 20.\n\n4. By his Spirit, sealing the truth of grace in a believer, and his\ninterest in God through Christ, and his right to all the benefits of the\nnew covenant, \"in whom also, after ye believed, ye were sealed with that\nHoly Spirit of promise, which is the earnest of our inheritance,\" Eph.\ni. 13, 14.\n\n_Eleventhly._ He is the Truth, in respect that he carrieth towards poor\nsinners in all things, according to the tenor of the gospel, and the\noffers thereof; he offers himself to all freely, and promiseth to put\nnone away that come to him; and this he doth in truth: for no man can\nsay, that he had a sincere and true desire to come to Jesus, and that he\nrejected him and would not look upon him. He giveth encouragement to all\nsinners to come, that will be content to quit their sins; and promiseth\nto upbraid none that cometh. And is there any that in their own\nexperience can witness the contrary? He offers all freely; and did he\never reject any upon the want of a price in their hand? Nay, hath not\nthe cause of their getting no admittance been, that they thought to\ncommend themselves to Christ by their worth; and would not take all\nfreely, for the glory of his grace? Let believers and others speak here,\nout of their own experience, in truth and in uprightness; and it shall\nbe found, that he was and is the truth.\n\n_Twelfthly._ He is the Truth, in that, in all his dispensations in the\ngospel, and in all his works and actions in and about his own people, he\nis true and upright. All his offers, all his promises, all his\ndispensations, are done in truth and uprightness; yea, all are done out\nof truth and uprightness of love, true tenderness and affection to them,\nwhatever the corruption of jealousy and misbelief think and say to the\ncontrary. He is the truth; and so always the same, unchangeable in his\nlove, whatever his dispensations seem to say; and the believer may rest\nassured hereof, that he being the truth, shall be to him whatever his\nword holdeth him forth to be, and that constantly and unchangeably.\n\n\n\n\nCHAPTER XII.\n\nSOME GENERAL USES FROM THIS USEFUL TRUTH, THAT CHRIST IS THE TRUTH.\n\n\nHaving thus cleared up this truth, we should come to speak of the way of\nbelievers making use of him as the truth, in several cases wherein they\nwill stand in need of him as the truth. But ere we come to the\nparticulars, we shall first propose some general uses of this useful\npoint.\n\n_First._ This point of truth serveth to discover unto us, the woful\ncondition of such as are strangers to Christ the truth; and oh, if it\nwere believed! For,\n\n1. They are not yet delivered from that dreadful plague of blindness,\nerror, ignorance, mistakes under which all are by nature; a condition,\nthat if rightly seen, would cause the soul lie low in the dust.\n\n2. Whatever course they take, till they come to Christ, and while they\nremain in that condition, is a lie, and a false, erroneous, and\ndeceitful way. For still they are turning aside to lies, Psalm xl. 4;\nand seeking after them, Psalm iv. 2.\n\n3. Whatever hopes and confidence they may have, that their way shall\ncarry them through, yet in end they will be found to inherit lies, Jer.\nxvi. 19; and meet with the saddest disappointment that can be. For\ninstead of the fellowship of God, Christ, angels, and glorified spirits,\nthey shall take up their lodging with devils and damned souls; and that\nbecause they have made no acquaintance with the way of truth; and the\nway wherein they are, is but a lie and a falsehood; and so of necessity\nmust deceive them.\n\n4. All their literal and speculative knowledge shall not avail them, so\nlong as they are strangers unto him who is the truth. Their knowledge is\nbut ignorance, because it is not a knowledge of him who is the truth.\n\n5. They have none to go to for help and light in the day of their\ndarkness, confusion, and perplexity; for they are not reconciled unto\nthe truth, which alone can prove steadable and comfortable in that day.\n\n6. They can do nothing to help themselves out of that state of darkness\nand ignorance; and whatever they do to help themselves shall but\nincrease their darkness and misery; because there is no truth there, and\ntruth, even the truth alone, can dispel these clouds of error, mistakes,\nignorance, &c.\n\n_Secondly._ Hence, we see the happy and blessed condition of believers,\nwho have embraced this truth, and gotten their souls opened to him who\nis the truth; for,\n\n1. They are in part delivered from that mass of lies, mistakes,\nmisapprehensions, errors, deceitfulness and ignorance under which they\nlay formerly, and all the unregenerate do yet lie. And though they be\nnot fully delivered therefrom, yet the day is coming when that shall be,\nand the begun work of grace and truth in them is a pledge thereof; and\nat present they have ground to believe, that that evil shall not again\nhave dominion over them, they being now under grace, and under the\nguidance of truth.\n\n2. Howbeit they have many perplexing thoughts, doubts and fears of their\nstate and condition, and think many a time, that they shall one day or\nother perish by the way; and all their hopes and confidence shall\nevanish; yet having given up themselves to truth, and to the truth, they\nshall not be disappointed in the end. The truth shall land them safe on\nthe other side. The truth shall prove no lie.\n\n3. They have a fast and steadable friend to go to, in a day of darkness,\nclouds, doubts, when falsehood and lies are like to prevail, even the\nTruth, who alone can help them in that day.\n\n4. Howbeit the knowledge they have of God, and of the mysteries of the\ngospel, be but small; yet that small measure being taught by him, who is\nthe truth, and flowing from truth, shall prove sanctifying and saving.\n\n9. They have ground to hope for more freedom from errors and deceitful\nlies, than others; for they have chosen the way of truth, and given\nthemselves up to the leading of truth.\n\n_Object._ But do not even such drink in and receive and plead for\nerrors, as well as others; and is it not sometime found, that they even\nlive and die in some mistakes and errors?\n\n_Answ._ I grant the Lord may suffer even some of his own to fall into,\nand to continue for some time in errors, yea, and it may be all their\ndays, as to some errors, that hereby, all may learn to tremble and fear,\nand to work out their salvation with fear and trembling. (2.) Some may\nbe tried thereby, Dan. xi. 35. (3.) Others may break their neck\nthereupon. (4.) To punish themselves, for not making that use of truth,\nand of the truth, that they should have done; yet we would consider\nthese few things:\n\n1. That there are many more unregenerate persons that fall into error.\n\n2. If his people fall into error at any time, they do not always\ncontinue therein to the end. God for his own glory maketh, sometime or\nother, truth shine in upon their soul, which discovereth that mistake,\nand presently, the grace of God in their soul maketh them to abhor the\nsame.\n\n3. Or if some continue in it to their dying day, yet they repent of it,\nby an implicit repentance, as they do of other unknown and unseen evils\nthat lie in their soul; so that that error doth not destroy their soul.\n\n4. There are some gross errors, which a regenerate soul cannot readily\nembrace, or if, through a mistake, or the power of a temptation, they do\nembrace them, yet they cannot heartily close with them, whatever for a\ntime, through corruption and pride, they may seem outwardly to do; and\nthat because the very daily exercise of grace will discover them; and so\nthey will be found to be against their daily experience; as some\nopinions of the Papists, Arminians, and Socinians, together with the\nabominable Quakers, which a gracious soul, when not carried away with\nthe torrent of corruption, and with the tempest of a temptation, cannot\nbut observe to contradict the daily workings of grace in their soul, and\nthe motions of their sanctified soul, in prayer and other holy duties;\nand so such as they cannot but find to be false by their own experience.\n\n_Thirdly._ Here is ground of a sharp reproof of the wicked, who continue\nin unbelief; and,\n\n1. Will not believe, nor give any credit to his promises; wherewith he\nseeketh to allure poor souls to come to him for life.\n\n2. Nor will they believe his threatenings, wherewith he useth to alarm\nsouls, and to urge them forward to their duty.\n\n3. Nor will they believe and receive his offers, as true.\n\n5. Nor will they believe, that he is the true prophet, priest, and king,\nthat must save souls from hell and death, and therefore they will not\ngive him employment in his offices.\n\nAll which cannot but be a high provocation, for in effect it is to say\nthat he is not the truth, nor worthy to be believed. Let them consider\nthis, and see how they think he shall take this off their hands. No man\nwill take it well that another should either call or account him a\nliar; and can they think that Christ shall take it well at their hands,\nto be accounted by them a liar? What will they think to be challenged\nfor this in the great day? Now, the truth is, all unbelievers, as they\nmake God a liar, (O horrid and abominable crime! Whose hair would not\nstand on end to hear this?) 1 John v. 10, 11. \"He that believeth not God\nhath made him a liar; because he believeth not the record that God gave\nof his Son. And this is the record, that God hath given to us eternal\nlife; and this life is in his Son.\" So do they make the Son of God a\nliar, in all his sayings, in all his offices, and in all his works; and\nthey make the Holy Ghost a liar, in not believing that truth that he\nhath sealed as firm truth. They make the covenant of suretiship betwixt\nthe Father and the Son, a mere lie and a forgery. O dreadful! They make\nthe word of truth a lie, and they make all the saints liars, and all the\nofficers of Jesus Christ, who declare this truth, and the saints who\nbelieve it, and rest upon it, liars.\n\n_Fourthly._ Hence is there ground of reproof to the godly, in that,\n\n1. They do not firmly enough believe his sayings, neither his promises,\nnor his threatenings, as appeareth too oft upon the one hand, by their\nfaintings and fears, and upon the other hand, by their carelessness and\nloose walk.\n\n2. They make not use of him, in all cases as they ought. His offices lie\nby and are not improved; nor is he gone to as the truth, in cases\nrequiring his help, as the truth; that is, in cases of darkness,\ndoubtings, confusion, ignorance of their case and condition, and the\nlike.\n\n3. They do not approach to him, nor to God through him, heartily and\ncordially, as the very truth, and true way.\n\n4. Nor do they rest with confidence upon him in all difficulties, as\nbeing the truth that will not fail them, nor disappoint them.\n\n5. Nor do they rejoice in him, as satisfied with him, who is the truth,\nin the want of all other things.\n\n_Fifthly._ The right consideration of this truth should keep us in mind\nof several great duties; such as those,\n\n1. Of pitying those places where this truth is not heard of, as among\nTurks and heathens; or where it is darkened with superstition and men's\ninventions, as among papists; or where it hath been clearly shining, but\nnow is darkened, as in some churches now under the prevailing power of\ncorruption; or, lastly, where it is not received in its power and\nlustre, as, alas! it is too little received in the best and purest\nchurches.\n\n2. Of being thankful to him for making this truth known in the world,\nand particularly in the place where we were born, or had our abode; and\nyet more for that he hath determined our hearts to a believing of this\ntruth, in some weak measure; to an embracing of it, and to a giving of\nourselves up to be led, ruled, and guided thereby.\n\n3. Of esteeming highly of every piece of truth for his sake who is the\ntruth; studying it for his sake--loving it for his sake--holding it fast\nfor his sake--witnessing to it, as we are called, for his sake. We\nshould buy the truth, and not sell it, Prov. xxiii. 23; and we should\nplead for it, and be valiant for it, Isa. lix. 4, 14. Jer. vii. 28; ix.\n3.\n\n4. Of taking part with him and his cause, in all hazards, for truth is\nalways on his side; and truth shall prevail at length.\n\n5. Of giving him employment in our doubts and difficulties, whether,\n\n(1.) They be about some controverted points of truth, which come to be\ndebated, or to trouble the church. Or,\n\n(2.) About our own estate and condition, quarrelled at by Satan, or\nquestioned by the false heart. Or,\n\n(3.) About our carriage in our daily walk. In all these, and the like,\nwe should be employing truth, that we may be led in truth, and taught by\ntruth, to walk in sure paths.\n\n6. Of carrying in all things before him as true; for he is truth, and\nthe truth, and so cannot be deceived; and therefore we should walk\nbefore him in sincerity and singleness of heart, without guile,\nhypocrisy, or falsehood, that we may look like children of the truth;\nand of the day, and of light, and children that will not lie or\ndissemble, Isaiah lxiii. 8; not like these that lied unto him, Psalm\nlxxviii. 38. Isaiah lix. 13.\n\n7. Of taking him only for our guide to heaven, by denying our own wit,\nskill, and understanding, and looking to and resting upon him, who alone\nis the truth, and so acknowledging him in all our ways, depending on him\nfor light and counsel, for singleness of heart, humility, diligence, and\ntruth, in the inward parts.\n\n8. Of giving up ourselves daily unto him and his guidance, and denying\nour own wills, humours, parties, or opinions; for he alone is truth, and\ncan only guide us aright. And for this cause, we would acquaint\nourselves well with the word, which is our rule, and seek after the\nSpirit, whom Christ hath promised to lead us into all truth.\n\n_Sixthly._ Should not this be a strong inducement to all of us, to lay\nhold on and grip to him, who is the truth, and only the truth? seeing,\n\n1. All other ways which we can take, will prove a lie to us in the end.\n\n2. He is substance, and no shadow, and all that love him shall inherit\nsubstance; for he will fill all their treasures, Prov. viii. 21.\n\n3. Such as embrace him shall not wander, nor be misled; for his \"mouth\nshall speak truth; and wickedness is an abomination to his lips,\" Prov.\nviii. 7. \"All the words of his mouth are in righteousness, and there is\nnothing froward or perverse in them,\" verse 8. \"He is wisdom, and\ndwelleth with prudence, and findeth out knowledge of witty inventions,\"\nverse 12. \"Counsel is his, and sound wisdom; he hath understanding and\nstrength,\" ver. 14.\n\n4. He will make good all his promises in due time, and give a\nsubsistence and a being to them all; for he is the Truth, and the Truth\nmust stand to his promises, and fulfil them all.\n\n5. He will never, nay, \"never leave his people, nor forsake them,\" Heb.\nxiii. 5. He is truth, and cannot deceive; he cannot forsake nor\ndisappoint. He is a spring of water, whose waters fail not, Isaiah\nlviii. 11. Therefore they cannot be disappointed in the end, and\nperish, who trust to him.\n\n6. The truth will make them free, John viii. 32, 36, and so deliver them\nfrom their state of sin and misery, wherein they lay as captives; and\nfrom that spiritual bondage and slavery under which they were held.\n\n_Seventhly_. This, to believers, may be a spring of consolation in many\ncases, as,\n\n1. When error and wickedness seem to prosper and prevail; for though it\nprevail for a time, yet truth will be victorious at length, and the\ntruth will overcome all. He is truth, and will plead for truth.\n\n2. When friends, acquaintances, relations, fail them, and father and\nmother forsake them, truth will take them up. He who is the truth will\nanswer his name, and never deceive, never forsake.\n\n3. When riches, honours, pleasures, or what else their heart hath being\ngoing out after, prove like summer brooks; for the truth will be the\nsame to them in all generations; there is no shadow of turning with\nhim. The Truth is always truth, and true.\n\n4. When we fear that either ourselves or others shall fall away, in a\nday of trial, and turn from the truth. Though all men prove liars and\ndeceivers, truth will abide the same, and stand out all the blasts of\nopposition.\n\n5. When unbelief would make us question the truth of the promises, the\nfaith of his being truth itself, and the truth, even truth in the\nabstract, would shame unbelief out of countenance. Shall truth fail?\nShall not the Truth be true? What a contradiction were that?\n\n6. When we know not how to answer the objections of Satan, and of a\nfalse treacherous heart; for truth can easily answer all cavils; and he\nwho is the truth can repel all objections against truth. Truth is\nimpregnable, and can stand against all.\n\n7. When we cannot know, nor discover the wiles and subtilty of Satan.\nTruth can discover the depths of Satan, and make the poor soul more\nacquaint with them; so that they shall not any more be ignorant of his\ndevices, who look to him.\n\n8. When the thoughts of the deceitfulness of our hearts trouble us, the\ndepth whereof we cannot search. This then may comfort us, that truth may\nsearch the heart and the reins, Jer. xvii. 9, 10.\n\n9. When we cannot tell what our disease and distemper is, and so cannot\nseek suitable remedies, or help from God, O what a comfort is it, to\nknow and believe, that he is the truth, with whom we have to do, and so\nknoweth our distemper perfectly, and all its causes and symptoms,--truth\ncannot be at a stand in discerning our disease; so nor can he be\nignorant of the fittest and only safest cures.\n\n10. When we know not what to ask in prayer, as not knowing what is best\nfor us, it is a comfort to remember that we have to do with the Truth,\nwho is perfectly acquainted with all that, and knoweth what is best.\n\n11. When we know not how to answer the calumnies of adversaries, it is\ncomfortable to know that he is the truth, that will hear truth, when men\nwill not, and will own and stand for the truth, when enemies do what\nthey can to darken an honest man's good cause. It is comfortable to\nknow, we have the Truth to appeal to, as David had, Psalm vii. 17.\n\n12. When we think on our own covenant-breaking, and dealing deceitfully\nwith God, it is comfortable to remember, that though we and all men be\nliars, and deal deceitfully with him, yet he is the truth, and will keep\ncovenant for ever; he will not, he cannot deny himself, 2 Tim. ii. 13.\n\n_Eighthly,_ Hence we may certainly conclude, that truth, which is\nChrist's cause, shall at length prevail; for he is truth, yea, the\ntruth, and so abideth truth; therefore must he prevail, and all the\nmouths of liars must be stopped. So then let us remain persuaded, that\ntruth at length shall be victorious, and that the cause of Christ shall\nhave the victory. Though,\n\n1. The enemies of truth, and the cause of Christ, be multiplied, and\nmany there be that rise up against it.\n\n2. These enemies should prosper, and that for along time, and carry on\ntheir course of error and wickedness with a high hand.\n\n3. There should be few found to befriend truth, and to own it in an evil\nday.\n\n4. Yea, many of those that did sometime own it, and plead for it, should\nat length turn their backs upon it, as did Demas.\n\n5. And such as continue constant and faithful, be loaded with\nreproaches, and pressed under with sore persecution, for adhering to\ntruth, and owning constantly the good cause.\n\n6. Yea, though all things in providence should seem to say, that truth\nshall not rise again, but seem, on the contrary, to conspire against the\nsame.\n\n_Ninthly,_ May we not hence read, what should be our way and course, in\na time when a spirit of error is gone abroad, and many are carried off\ntheir feet therewith, or when we are doubtful what to do, and what side\nof the dispute to take. O then is the fit time for us to employ truth,\nto live near to him who is the truth, to wait on him, and hang upon him,\nwith singleness of heart.\n\n_Objection._ But many even of his own people do err and step aside.\n_Ans._ That is true: But yet, (1.) That will be no excuse to thee.\nNay,(2.) That should make thee fear and tremble more. (3.) And it should\npress thee to lie near to Christ, and to wrestle more earnestly with\nhim, for the Spirit of light and of truth, and to depend more constantly\nand faithfully upon him, with singleness of heart, and to give up all\nthy soul and way to him, as the God of truth, and as the truth, that\nthou mayest be led into all truth.\n\n_Tenthly,_ This should stir us up to go to him, and make use of him as\nthe truth in all cases, wherein we may stand in need of truth's hand to\nhelp us; and for this cause we should mind those particulars:\n\n1. We should live in the constant conviction of our ignorance,\nblindness, hypocrisy, readiness to mistake and err. This is clear and\nmanifest, and proved to be truth by daily experience; yet how little is\nit believed, that it is so with us? Do we see and believe the atheism of\nour hearts? Do we see and believe the hypocrisy of our hearts? Are we\njealous of them, as we ought to be? O that it were so! Let this then be\nmore minded by us.\n\n2. Let us live in the persuasion of this, that he only, and nothing\nbelow him, will be able to clear our doubts, dispel our clouds, clear up\nour mistakes, send us light, and manifest truth unto us; not our own\nstudy, pains, prayers, duties, learning, understanding; nor ministers,\nnor professors, and experienced Christians, and the like.\n\n3. We should be daily giving up ourselves to him, as the truth, in all\nthe forementioned respects, and receiving him into our souls as such,\nthat we may dwell and abide there: then shall the truth make us free;\nand if the Son make us free, we shall be free indeed, John viii. 36.\n\n4. There should be much single dependence on him for light, instruction,\ndirection, and guidance in all our exigencies.\n\n5. Withal, there should be a waiting on him with patience, giving him\nliberty to take his own way and time, and a leaving of him thereunto.\n\n6. We should by all means guard against such things as are hinderances,\nand will prove obstacles to us in this matter; such as,\n\n(1.) Prejudices against the truth; for then we will undervalue light,\nand reject all the directions and instructions of the Spirit, as not\nagreeing with our prejudicate opinion.\n\n(2.) A wilful turning away from truth, as these, 2 Tim. iv. 4. Titus i.\n14.\n\n(3.) Addictedness to our own judgments and opinions, which causeth\npertinaciousness, pride, and conceit, as thinking ourselves so wise, as\nthat we need no information; and this occasioneth a self-confidence.\n\n(4.) Looking too much unto, and hanging too much upon men, who are but\ninstruments, crying them up as infallible, and receiving, without\nfurther examination, all that they say, not like the Bereans, Acts xvii.\nThis is a great hinderance to the receiving of truth, and very\nprejudicial.\n\n(5.) A neglecting of the use of the means which God hath appointed for\nthis end.\n\n(6.) Or an hanging too much on them, and so misplacing them, giving them\nhis room.\n\n(7.) Leaning too much to our own understanding, wit and knowledge, &c.\n\n(8.) A resisting of the truth, 2 Tim. iii. 8. These and the like\nhinderances should be guarded against, lest they mar our attaining to\nthe knowledge of truth.\n\n7. There should be much of the exercise of prayer, for this is the main\nconduit and mean, through which light is conveyed into the soul. There\nshould also be a serious and Christian reading and hearing of the word,\nwhich is truth, and the word of truth, and the Scripture of truth; and\nthose duties should be gone about with, (1.) much self-denial; (2.) with\nmuch singleness of heart; (3.) with much humility; (4.) with much\nwillingness and readiness to be instructed; (5.) with much seriousness\nand earnestness; and, (6.) with faith and dependence on God for his\nblessing and breathing.\n\n8. We should beware of trusting to our own understandings, or to the\njudgments of other men; nor should we look to what suiteth most our own\nhumours, nor to what appeareth most specious and plausible, for that may\ndeceive us.\n\n9. We should lie open to the influences and rays of light, by exercising\nfaith in earnest desires; as also patient waiting for and single looking\nto him, minding his name and his relations, promises, and engagements,\nand the strengthening of our faith and confidence.\n\n10. We should labour to keep fast whatever he teacheth us by his word\nand Spirit, and not prove leaking vessels. This the apostle exhorteth\nto, Heb. ii. 1, \"Therefore we ought to give the more earnest heed to the\nthings which we have heard, lest at any time we should let them slip;\"\nyea, and we should be established \"in the truth,\" 2 Pet. i. 12.\n\n11. We should beware of resting on a form of the truth, as those did, of\nwhom we read, Rom. ii. 20; and of holding the truth in unrighteousness,\nas those, Rom. i. 18; and of disobeying it, as those mentioned in Rom.\nii. 8. See also Gal. iii. 1; v. 7.\n\n12. But on the contrary, we should so receive truth, as that it might\nrule and be master in us, captivate judgment, will, and affections, and\nbreak out into the practice. And this recommendeth several duties, such\nas,\n\n(1.) To have the truth in us; while as, if we practise otherwise, \"the\ntruth is not in us,\" 1 John i. 8; ii. 4.\n\n(2.) To be of the truth, as belonging to its jurisdiction, power, and\ncommand, 1 John iii. 19. John xviii. 37.\n\n(3.) To do the truth, by having true fellowship with him, 1 John i. 6;\nand \"to walk in the truth,\" 2 John iv. 3. John iv. Psalm lxxxvi. 11.\n\n(4.) To have the loins girt with truth, Eph. i. 14.\n\n(5.) To receive the love of the truth, 2 Thess. ii. 10.\n\n(6.) To be instructed of him, \"as the truth is in Jesus,\" Eph. iv. 21.\n\n(7.) To purify the soul in obeying the truth, 1 Pet. ii. 22.\n\nThis shall suffice for clearing up, and applying in the general this\nexcellent truth, that Christ is the truth. We shall now come and make\nsome more particular use of this precious point, by speaking to some\nparticular cases (which we shall instance in, by which the understanding\nChristian may be helped to understand how to carry and how to make use\nof Christ in other the like cases), wherein Christ is to be made use of\nas the truth, and show how believers are to make use of him in these\ncases as the truth.\n\n\n\n\nCHAPTER XIII.\n\nHOW TO MAKE USE OF CHRIST AS THE TRUTH, FOR GROWTH IN KNOWLEDGE.\n\n\nIt is a commanded duty, that we grow in the knowledge of Jesus Christ, 2\nPet. iii. 18; and the knowledge of him being life eternal, John xvii. 3,\nand our measure of knowledge of him here being but imperfect, for we\nknow but in part, it cannot but be an useful duty, and a desirable\nthing, to be growing in this knowledge. This is to walk worthy of the\nLord unto all pleasing, to be increasing in the knowledge of God, Col.\ni. 10. Knowledge must be added to virtue; and it layeth a ground for\nother Christian virtues, 2 Pet. i. 5, 6. In this knowledge we must not\nbe barren, 2 Pet. i. 2. And this being so necessary, so desirable, so\nuseful, and so advantageous a grace, the believer cannot but desire to\nhave more and more of it, especially seeing it is a part of the image of\nGod, Col. iii. 10.\n\nNow it is the truth that must teach them here, first and last. \"The\nlight of the knowledge of the glory of God must be had in the face of\nJesus Christ,\" 2 Cor. iv. 6. The question therefore is, how we should\nmake use of Jesus Christ for this end, that we may attain to more of\nthis excellent knowledge.\n\n_First._ It is good to live in the constant conviction of a necessity of\nhis teaching us, and this taketh in those particulars:\n\n1. That we should be conscious of our ignorance, even when we know most,\nor think we know most, remembering that the best knoweth but in part, 1\nCor. xiii. 9. The more true knowledge we attain to, the more will we see\nand be convinced of our ignorance; because the more we know, the more\nwill we discover of the vastness and incomprehensibility of that object,\nwhich is proposed to our knowledge.\n\n2. That we should remember, how deceitful our hearts are; and how ready\nthey are to sit down upon a shadow of knowledge, even where we know\nnothing as we ought to know, 1 Cor. viii. 2; and this will keep us\njealous and watchful.\n\n3. And to help forward our jealousy of our own hearts and watchfulness,\nwe should remember that our hearts naturally are averse from any true\nand saving knowledge; whatever desire there be naturally after knowledge\nof hidden things out of curiosity; and of things natural; or of things\nspiritual, as natural, for the perfection of nature, as might be\npretended, whereby in effect those that increase knowledge, increase\nsorrow, Eccl. i. 18. Yet there is no inclination after spiritual and\nsaving knowledge, in us naturally, but an aversion of heart therefrom.\n\n4. That we should study and know the absolute necessity of this\nknowledge. How necessary it is for our Christian communion with God, and\nChristian walk with others; how necessary for our right improving of\ndispensations, general and particular; what a noble ornament of a\nChristian it is, and a necessary piece of the image of God, which we\nhave lost.\n\n_Secondly._ Upon these grounds mentioned, we would also be convinced of\nthis:\n\n1. That of ourselves, and by all our natural parts, endowments,\nquickness and sagacity, we cannot attain to this saving knowledge, which\nis a special and saving grace, and so must be wrought in the soul by a\ndivine hand, even the mighty power of God. By our private study and\nreading, we may attain to a literal, heady, and speculative knowledge,\nthat will puff us up, 1 Cor. viii. 1; but thereby shall we never attain\nto this knowledge, which is spiritual, hearty, and practical, and so\nsaving, we must have the anointing here, which teacheth us all things, 1\nJohn ii. 27. And of this we should be persuaded, that we may look to a\nhigher hand for light and instruction.\n\n_Thirdly._ There should be an eyeing of Christ's furniture and fitness\nfor this work of teaching of us, to wit,\n\n1. An eyeing of him as the substantial wisdom of the Father, Prov. viii.\n\n2. An eyeing of him, as one come out of the bosom of the Father, John i.\n18; and so sufficiently enabled to acquaint us with the mysteries of God\nfor salvation.\n\n3. An eyeing of him as Mediator, fully endued with all necessaries for\nthis piece of his work, and so having received the Spirit without\nmeasure, for this end, John iii. 34; and as having hid in him all the\ntreasures of wisdom and knowledge, Col. ii. 3; and as having all\nfullness dwelling in him, Col. i. 19; and also Isa. xi. 2; lxi. 1,2.\n\n4. An eyeing of him, as having power to send the Spirit, that anointing\nthat teacheth us all things, \"and is truth and is no lie,\" 1 John ii.\n20-27; not only by way of intercession and entreaty, begging it of the\nFather, John xv. 16, 17; but also authoritatively, as conjunct with the\nFather. The Father sendeth him in Christ's name, John xiv. 26; and\nChrist sendeth him from the Father, John xv. 26; and this Spirit of\ntruth which guideth into all truth, shall receive of Christ's, and shew\nit unto us, John xvi. 13-15.\n\n_Fourthly,_ There should be an eyeing of Christ's readiness,\nwillingness, and engagement to help in this case; and this will\nencourage the soul to go forward. And for this cause we would remember\nthose things:\n\n1. That he standeth obliged to help us with instruction, by virtue of\nhis office, as a prophet, a witness, a leader, and a commander, Isa. l\nv. 4.\n\n2. That he is commissioned of the Father for this end, and so is the\nFather's servant; and is given for \"a light to the Gentiles,\" Isa. xlii.\n6; xlix. 6; and the Father is said to speak by him, or in him, Heb. i.\n1.\n\n3. That he received his gifts and qualifications for this end and\npurpose, that he might give out and dispense to his members according to\ntheir necessity; as is clear from Psalm lxviii. 18, compared with Eph.\niv. 8; what he is said to have received in the one place, he is said to\nhave given in the other.\n\n4. That he hath begun this work already by his Spirit in his followers;\nand therefore standeth engaged to see it perfected; for all his works\nare perfect works.\n\n5. That he hath a love to his scholars, and a desire to have them all\nthriving, and making progress in knowledge; this being his glory who is\ntheir master and teacher.\n\n6. That he laid down ways and means, and a constant course for\ninstructing of his people: for,\n\n(1.) He hath given his word, and settled and established ordinances for\nthis end.\n\n(2.) He hath established a ministry for instructing his people, Eph. iv.\n8-13.\n\n(3.) He hath gifted persons for this work of the ministry, 1 Cor. xii.\n4-11.\n\n(4.) He maketh these officers, in the faithful administration of their\nfunction, and through his blessing and Spirit, maketh their work\nprosperous and effectual in his own, as he seeth fit.\n\n_Fifthly._ There should be an eyeing of the promises of the covenant of\ngrace made for this end, whether general or particular, or both; such as\nthose which we have, Isa. ii. 9. Hab. ii. 14, \"The earth shall be filled\nwith the knowledge of the Lord,\" or of \"the glory of the Lord, as the\nwaters cover the sea;\" and that, Isa. xxxii. 4, \"the heart of the rash\nshall understand knowledge,\" &c.; and Jer. xxxi, 34, \"They shall all\nknow me.\"\n\n_Sixthly._ There should be a constant, diligent, serious, and single\nusing of the means of knowledge, with a faithful dependence on Christ by\nfaith, gripping to him in his relations, offices, engagements, and\npromises, and waiting upon his breathing in hope and patience, Psal.\nxxv. 5.\n\n_Seventhly._ There should be a guarding against every thing that may\nobstruct this work, and grieve him in it; and therefore we would beware,\n\n1. To undervalue and have a little esteem of knowledge; for this will\ngrieve him; and (to speak so) put him from work.\n\n2. To misimprove any measure of knowledge he giveth.\n\n3. To weary of the means and ordinances whereby he useth to convey\nknowledge into the soul.\n\n4. To limit the holy One of Israel to this or that mean, to this or that\ntime, or to this or that measure, who should have a latitude as to all\nthese.\n\n5. To despise the day of small things, because we get not more.\n\n6. To be too curious in seeking after the knowledge of hidden mysteries,\nthe knowledge whereof is not so necessary.\n\n7. To lean too much unto, and to depend too much upon the ordinances, or\ninstruments, as if all, or any thing, could come from them.\n\n_Eighthly._ There should be a right improving of any measure of\nknowledge we get to his glory, and to the edification of others, with\nhumility and thankfulness, and so a putting of that talent in use, to\ngain more to his glory. Whatever measure of knowledge we get, we should\nin all haste, put it into practice, and set it to work; so shall it\nincrease, and engage him to give more.\n\n_Ninthly._ There should be a lying open to Christ's instructions, and to\nthe shinings of the Spirit of light and of truth, and a ready receiving\nof what measure he is pleased to grant or infuse. Which includeth those\nduties, 1. A serious and earnest hungering and thirsting after more\nspiritual knowledge.\n\n2. A diligent use of every approven mean for this end.\n\n3. A going about the means with much self-denial, spirituality,\nsingleness of heart, and sincerity, looking to and depending upon him,\nwho must breathe upon the means, and make them useful.\n\n4. A greedy receiving, drinking in, and treasuring up in the soul what\nis gotten.\n\n5. A guarding against selfish and bye-ends, with a single eyeing of his\nglory.\n\n6. A guarding against pride in the heart, and a studying of humility and\nmeekness; for the \"meek will he guide in judgment, and the meek will he\nteach his way,\" Psal. xxv. 9.\n\n7. A putting of the heart or understanding in his hand, together with\nthe truth, that is heard and received, that he may write the truth, and\ncause the heart receive the impression of the truth.\n\n_Tenthly._ There should be a rolling of the whole matter by faith on\nhim, as the only teacher, a putting of the ignorant, blockish, averse,\nand perverse heart, into his hand, that he may frame it to his own mind,\nand a leaving of it there, till he by the Spirit, write in it what he\nthinketh meet, to his own glory and our good.\n\nAnd sure, were this way followed, growth in knowledge would not be so\nrare a thing as it is.\n\n\nCAUTIONS.\n\nFor further direction and caution in this matter, the believer would\ntake notice of these particulars:\n\n1. That he should not sit down upon any measure of knowledge he hath\nattained to, or can attain to here, as if he had enough, and should\nlabour for no more; but he should still be minding his duty of seeking,\nand pressing for more.\n\n2. Whenever he is about any mean of knowledge, such as preaching,\nreading, conference, &c. his heart should be only upon Christ. He should\nbe hanging on his lips for a word of instruction; and with greediness\nlooking for a word from his mouth; he should be sending many posts to\nheaven, many ejaculatory desires for light and understanding, and that\nwith singleness and sincerity, and not for base ends, or out of\nhypocrisy.\n\n3. Let him not think, that there is no growth in knowledge, because\npossibly he perceiveth it not, or is not satisfied as to the measure\nthereof; yea, though possibly he perceive more ignorance, than ever he\ndid before. If he grow in the knowledge of his own ignorance, it is a\ngrowth of knowledge not to be despised; and in a manner, what can we\nelse know of God, but that he far transcendeth all our knowledge, and\nthat he is an incomprehensible one, in all his ways.\n\n4. Let him not think, that there is no growth in knowledge, because he\nperceiveth not a growth in the knowledge of such or such a particular,\nwhich he desireth most; for if there be a truth in the knowledge of\nother particulars, necessary to be known, there is no reason to\ncomplain. If one grow not, as he supposeth, in the knowledge of God, and\nof the mysteries of the gospel; yet if he grow in the discovery of the\ntreachery and wickedness of his own heart, he cannot say that he groweth\nnot in knowledge.\n\n5. Let him not measure his growth in knowledge, by his growth in the\nfaculty of speaking and discoursing of such or such points of religion;\nmany measure their knowledge by their tongue, and think they know\nlittle, because they can express little; and so they think they attain\nto no increase or growth in knowledge, because they perceive no increase\nor growth in this faculty of discoursing, and talking of such or such\npoints of truth. It is safer to measure their knowledge by the\nimpression that the truth hath on their spirits, and the effects of it\non all their carriage, than by their ability and skill to talk and\ndispute of it.\n\n6. Let them beware to imagine, that they shall be able to search out the\nAlmighty unto perfection, \"Canst thou (said Zophar, Job. xi. 7, 8, 9.)\nby searching find out God? canst thou find out the Almighty unto\nperfection? He is as high as heaven, what canst thou do? deeper than\nhell, what canst thou know? The measure thereof is longer than the\nearth, and broader than, the sea.\" Or that they shall be able ever to\nwin to the bottom of their own false deceitful heart, which, as Jeremiah\nsaith, chap. xvii. 9, \"Is deceitful above all things, and desperately\nwicked; who can know it?\" and which it is God's prerogative alone to\nsearch and try, ver. 10. Neither let them think, so long as they are\nhere, to win to an exact and perfect knowledge of the mysteries of God,\nwherein is the manifold wisdom of God, Eph. iii. 10, which very\nprincipalities and powers in heavenly places are learning; and which the\nangels are poring and looking into with desire, 1 Pet. i. 12. There is\nno perfection in knowledge to be had here; for here the best but knoweth\nin part, and prophesieth in part, 1 Cor. xiii. 4.\n\n7. Let them not think that every one shall have the same measure of\nknowledge; every one hath not the like use for it, or the like capacity\nfor it. There is a measure proportioned to every one; they should not\nthen complain, because they have not such a measure of knowledge as they\nperceive in some others. It may be, the Lord hath some harder piece of\nservice, which calleth for more knowledge, to put others to. Let every\none then mind his duty faithfully and conscientiously, and let him not\nquarrel with God, that he attaineth not to such a measure of knowledge\nas he seeth others attain unto.\n\n8. Neither let them think, that the same measure is required of all. For\nmore is required of some, by reason of their office and charge in the\nhouse of God, being called to teach and instruct others; and so more is\nrequired of such, as have larger capacities, and a better faculty of\nunderstanding than others, who naturally are but of a narrow reach, and\nof a shallow capacity. More also is required of such as live under\nplain, powerful, and lively ordinances, and under a more powerful and\nspiritual dispensation of the grace of God, than of others that want\nsuch advantages. So likewise, more is required of old Christians than of\nnew beginners; old men, of much and long experience, should know more\nthan such as are but babes in Christ and but of yesterday.\n\n9. Let their desires run out after that knowledge, not which puffeth\nup,--for there is a knowledge which puffeth up, 1 Cor. viii. 1,--but\nwhich humbleth, and driveth the soul farther from itself and nearer to\nChrist.\n\n10. They should carefully distinguish betwixt the gift of knowledge and\nthe grace of knowledge: That ordinarily puffeth up, this humbleth; that\nbringeth not the soul to Jesus, this doth; that is but a form, Rom. ii.\n20, and doth not retain God, Rom. i. 28, this is a real thing, laying\nhold on God and holding him fast, having the fear of the Lord for its\nprinciple, for this \"fear of the Lord is the beginning of wisdom,\" Job.\nxxviii. 28. Psalm cxi. 10. Prov. i. 7, and ix. 10.; that lieth most in\nthe head, and venteth most in discourses, words, yea, and sometimes\nvanisheth into vain notions, but this goeth down to the heart, and\nlodgeth there and appeareth in the man's walk and conversation; as these\ntwo would be distinguished, so the one would not be measured by the\nother.\n\n11. When they do not profit indeed, let them beware of quarrelling with\nChrist, or of blaming him in any manner of way; but let them lay the\nblame of their shortcoming on themselves, for not making more use of him\nby faith and single dependence upon him. It is true, none will be so\nbold as in words to quarrel with or blame him; yet the heart is\ndeceitful and tacitly may raise and foment such thoughts of him and his\ndispensations, as can pass under no other notion than a quarrelling with\nhim. Now these would be guarded against.\n\n12. Beware of urging for, or expecting immediate revelation, or\nextraordinary manifestations. For we should not tempt the Lord, nor set\nlimits to him, neither should we prescribe means and ways to him,--we\nmust be satisfied with the ordinary means which he hath appointed, and\nwait at wisdom's doors, with our ears nailed to his posts.\n\n13. Whatever point of truth they learn, or whatever measure of knowledge\nthey get, they would do well to give that back again to Christ, to keep\nfor them against a time of need; and wait on him for grace to improve it\nfor his glory.\n\n14. Let them beware of minding things too high, Psalm cxxxi. 1. It is\nbetter to fear, and to stand in awe, and to seek to lay the foundations\nwell, to get the saving knowledge of things necessary to salvation. This\nwill yield most peace and satisfaction.\n\n\n\n\nCHAPTER XIV.\n\nHOW TO MAKE USE OF CHRIST, AS TRUTH, FOR COMFORT, WHEN TRUTH IS\nOPPRESSED AND BORN DOWN.\n\n\nThere is another difficulty, wherein believing souls will stand in need\nof Christ, as the truth, to help them; and that is, when his work is\noverturned, his cause borne down, truth condemned, and enemies, in their\nopposition to his work, prospering in all their wicked attempts. This is\na very trying dispensation, as we see it was to the holy penman of Psalm\nlxxiii. for it made him to stagger, so that his feet were almost gone,\nand his steps had well nigh slipt; yea he was almost repenting of his\nbeing a godly person, saying, ver. 13, \"Verily I have cleansed my heart\nin vain, and washed my hands in innocency.\" It was something like this,\nwhich made Jeremiah say, chap. viii. 18, \"When I would comfort myself\nagainst sorrow, my heart is faint in me.\" The harvest was past, and the\nsummer was ended, and yet they were not saved, ver. 20; and they looked\nfor peace, but no good came, and for a time of health, but behold\ntrouble, ver. 15--and this was fainting and vexatious. And what made\nBaruch, Jeremiah's faithful companion in tribulation, say, \"Woe is me\nnow! for the Lord hath added grief to my sorrow; I fainted in my\nsighing, and I find no rest,\" Jer. xlv. 3, but this, that all things\nwere turning upside down. God was breaking down that, which he had\nbuilt; and plucking up that which he had planted. Tribulation and\nsuffering for a good cause, is even fainting to some; as the Apostle\nhinteth, Ephes. iii. 13, when he says, wherefore, \"I desire that ye\nfaint not at my tribulation for you.\" And that which evinceth the danger\nof this dispensation, is the fainting and backsliding of many, in such\na time of trial, as sad experience too often cleareth.\n\nNow the believer's stay in this case, must be the Rock of Ages, Jesus\nthe Truth. It is he alone who can keep straight and honest in such a\nreeling time. So that a sight of Christ as the Truth, in reference to\nthe carrying on of truth in the earth, and advancing his cause and work,\nwill be the only support of a soul shaken by such a piece of trial.\n\nBut the question is, how should believers make use of Christ, in such a\ntime, to the end they may be kept from fainting and succumbing in such a\nstorm? To which I answer, that the faith and consideration of those\nparticulars would help to establishment:\n\n1. That Christ, in all this great work of redemption, and in every piece\nof it, is the Father's servant. So is he frequently called, \"his\nservant,\" Isa. xlii. 1; xlix. 3, 5, 6; lii. 13; and liii. 11. Zech. iii.\n8; and therefore this work is a work intrusted to him, and he standeth\nengaged as a servant, to be faithful to his trust. Moreover add to this,\nthat he hath a commission to perfect that work; and we need not doubt,\nbut he who is the truth will be true to his trust. \"Him hath God the\nFather sealed,\" John vi. 27; and he often tells us himself, that he is\n\"sent of the Father,\" John iv. 34; v. 23, 24, 30, 36, 37; vi. 38, 39,\n40, 44, 57; viii. 16, 18; xii. 44, 45, 49; vii. 16; ix. 4; x. 36; and\nxi. 42.\n\n2. That while he was upon the earth, he finished that work that was\ncommitted to him to finish here, having purchased all that was to be\nbought by his blood, paying all the price that justice did ask, John\nxvii. 4; xix. 30. By which price he hath purchased a people to himself,\nRev. v. 9. Luke i. 68. So that his work, cause, and interest, is a\npurchased work bought with his blood.\n\n3. That his resurrection and glorification is an undoubted proof of\nthis, that justice is satisfied, and that the price is fully paid; and\nalso that his exaltation at the Father's right hand is a sure evidence\nand ground of hope, that he shall at last triumph over all his enemies,\nand that his work of truth shall prosper. The Father said to him, Psalm\ncx. 1, \"Sit thou on my right hand, until I make thine enemies thy\nfootstool.\" Being highly exalted, he hath got \"a name above every name:\nthat at his name every knee should bow, of things in heaven and things\nin earth, and things under the earth; and that every tongue should\nconfess, that Jesus Christ is Lord, to the glory of God the Father,\"\nPhil. ii. 9, 10, 11.\n\n4. That the Father standeth engaged to make good to him all that was\npromised, and to give him all that he purchased, Isa. liii. 10, 11, 12.\nChrist, having now fulfilled his undertaking, by making his soul an\noffering for sin, and so satisfying justice, which is openly declared by\nhis resurrection, and admission to glory, as the head of his elect, is\nto expect the accomplishment of what was conditioned unto him. His work,\ntherefore, on the earth must prosper; and the Father hath undertaken to\nsee it prosper. Surely the faith of this would much support a poor soul,\nstaggering at the thoughts of the prosperity of the wicked, and of their\nevil cause.\n\n5. That Christ himself is now thoroughly furnished and enabled for the\ncarrying on of his work, over the belly of all adversaries, for all\npower in \"Heaven and earth is given to him,\" Matt. xxviii. 18; \"and\nevery knee must bow to him,\" Phil. ii. 10; \"all judgment is committed\nunto him,\" John v. 22, 27; \"angels, powers, and authority are made\nsubject unto him,\" 1 Pet. iii. 22; \"yea, all things are under him,\" Eph.\ni. 22. How then can his work miscarry; or who can hinder, that truth\nshould flourish on the earth?\n\n6. That Christ is actually at work, employing this power for the\ncarrying forward of his design, for the glory of the Father, and for his\nown glory, and for the good of his poor people. The Father worked by\nhim, and he by the Spirit, which is his great Vicegerent, sent from the\nFather, and from him, and his work is to glorify the Son, and he shall\nreceive of his, and show it unto us, John xvi. 14.\n\n7. That Christ, upon many accounts, standeth engaged to perfect this\nwork which he hath begun and is about. His honour is engaged to go\nthrough, seeing now he is fully furnished for it, and hath all the\ncreation at his command. He must then perfect his work, as to the\napplication, as well as he did perfect it as to the purchase. His love\nto his Father's and his own glory, and to his own people's good and\nsalvation, may assure us, that he will not leave the work unperfected;\nand his power and furniture may give us full security, that no stop\nwhich his work meeteth with shall be able to hinder it.\n\n8. That hence it is clear and manifest, that his wheel is in the midst\nof the wheels of men, and that therefore he is ordering all their\nmotions and reelings to the best. His wheel keepeth an even pace, and\nmoveth equally and equitably in the midst of men's contrary motions.\n\n9. And that, therefore, all the eccentric and irregular motions of\ndevils and wicked men being in his hand, and ordered by him, cannot\nhinder, but further his end; so that even enemies, while opposing and\nseeking to destroy the cause and interest of Christ, that his name and\ntruth should no more be mentioned, are promoving his work. His wheel is\nthe great wheel that ordereth all the lesser and subordinate wheels,\nwhatever contrary motions they may have the one to the other, and all or\nmany of them may seem to have to this great wheel; so that, do they what\nthey will, the work of our Lord goeth on. Their opposition is setting\nhis work forward, though they intend the contrary; however their faces\nlook, they row to the port he would be at. This is an undoubted truth,\nand confirmed in all ages, and yet is not firmly believed; and a truth\nit is, which, if believed, would do much to settle our staggering souls\nin a stormy day.\n\n10. That at last he shall come \"to be glorified in his saints,\" 2 Thess.\ni. 10; \"when he shall be revealed from heaven with all his mighty\nangels,\" verse 7. Then shall it be seen whose counsel shall stand, his\nor men's; and whose work shall prosper, his or Satan's.\n\n\nCAUTIONS.\n\nYet, let me add a few words, for caution and direction here.\n\n1. The consideration of these things mentioned should not make us\nslacken our diligence in prayer and other duties; and when they are\naright considered, they will rather prove a spur and a goad in our side\nto set us forward, than a bridle to hold us back.\n\n2. We would not think that Christ's work and interest is going backward\nalways, when it seemeth so to us. Even when he is casting down what he\nhath built up, and plucking up what he hath planted, his work is\nprospering, for all that is in order to the laying of a better\nfoundation, and to the carrying on of a more glorious work, when he\nshall lay all the stones with fair colours, and the foundations with\nsapphires, and make the windows of crystal, &c. Isa. liv. 11,12.\n\n3. Though his work be always going on, and his truth prospering, yet we\nwould not think that it will always prosper alike in our apprehensions;\nmany times we judge by rules of our own making, and not by the rule of\ntruth, and hence it is that we mistake oftentimes. We walk little by\nfaith, and too much by sense; and hence we judge too much by sense, and\nso pass a wrong judgment, to his dishonour, and the saddening of our own\nhearts.\n\n4. Nor would we think that his truth and interest is ruined and gone,\nbecause it is sore oppressed in this or that particular place of the\nworld; as if his work were not of an universal extent, and in all the\nchurches. If his truth thrive and prosper in some other place of the\nworld, shall we not say, that his kingdom is coming? Or shall we limit\nall his work and interest to one small part of the world?\n\n5. We would not think the worse of his work because it is carried on\nwith so many stops, and doth meet with so many impediments in its way.\nWe are not acquainted with the depths of his infinite wisdom and\ncounsel; and so we see not what noble ends he hath before him, in\nsuffering those impediments to lie in the way of his chariot. We think\nhe should ride so triumphantly all along, that none should once dare to\ncast the least block in his way. But we judge carnally, as unacquainted\nwith the many noble and glorious designs which he hath in ordering\nmatters. As himself was for a stone of stumbling and a rock of offence,\nso will he have the way of the carrying on of his work prove, in his\nholy and spotless justice, a stumbling-stone to many that shall stumble\nthereat, and fall, and never rise any more.\n\n6. We should beware to think that Christ hath forgotten his work,\nbecause he seemeth to take no notice of our prayers, which we are\nputting up now and then for his work. He may be doing that which we are\ndesiring in the general, and yet not let us know that he is answering\nour prayers; and that for wise and holy ends, to keep us humble and\ndiligent. He may seem to disregard our suits, and yet be carrying on his\nwork, and granting us our desires upon the matter.\n\n7. Hence we should beware of desponding, and growing heartless and\nfaint, when we see few owning truth, or standing upon Christ's side; for\nhe needeth not man's help to carry on this work, though he sometimes\nthinketh good to condescend so far as to honour some to be instrumental\nin setting of it forward, who yet have nothing but as he giveth; let us\nnot then think, that his work cannot prosper because great ones and mean\nones oppose it, and such as should stand for it and own it, are few and\nfainting, without strength, courage, or zeal.\n\n\n\n\nCHAPTER XV.\n\nHOW TO MAKE USE OF CHRIST FOR STEADFASTNESS, IN A TIME WHEN TRUTH IS\nOPPRESSED AND BORNE DOWN.\n\n\nWhen enemies are prevailing, and the way of truth is evil spoken of,\nmany faint, and many turn aside, and do not plead for truth, nor stand\nup for the interest of Christ, in their hour and power of darkness: many\nare overcome with base fear, and either side with the workers of\niniquity, or are not valiant for the truth, but being faint-hearted,\nturn back. Now the thoughts of this may put some who desire to stand\nfast, and to own him and his cause in a day of trial, to enquire how\nthey shall make use of Christ, who is the truth, so as to be enabled to\nstand in the day of temptation, and keep fast by truth when it is loaded\nwith reproaches, and buried under an heap of obloquy. For satisfaction\nto this question, I shall shortly point out those directions which, if\nfollowed, may prove helpful to keep the soul from fainting,\nmisbelieving, doubting, quarrelling at the Lord's dispensations, and\nfrom yielding to the temptations in such a day.\n\n1. The believer should live in the conviction of his hazard through the\nsleight of Satan, the strength of temptation, the wickedness and\ntreachery of the heart, the evil example of others, and the want of\nsanctified courage, zeal, and resolution; and this will keep the soul\nhumble, and far from boasting of its own strength, which was Peter's\nfault.\n\n2. They should live in the faith and persuasion of this, that it is\nChrist alone who is the truth, who can help them to stand for truth in a\nday of temptation; and that all their former purposes, vows,\nresolutions, solemn professions, and the like, will prove but weak\ncables to hold them fast in a day of a storm; and that only the rock of\nages must save them; and their being a leeward of him, and partaking of\nhis warm and safe protection, will do their business. That all their\nstock of grace and knowledge, and that confirmed with resolutions and\nsincere purposes, will help but little in that day; and that new\ninfluences of grace and truth, from the fountain, that is full of grace\nand truth, will only prove establishing to the soul, and confirm it in\nthe truth in that day.\n\n3. Therefore they should eye Christ in his offices, particularly as the\ngreat prophet who can teach as never man taught; so teach as to make the\nsoul receive the doctrine, and to hold it fast--to receive it in love,\nand lay it up in the heart as a rich and enriching treasure.\n\n4. They should eye him in his relations unto his people, as their head,\nhusband, brother, leader, commander, captain, &c.; for those give ground\nof approaching unto him with confidence in the day of darkness and\nmists, for light and direction, and for strength and courage in the day\nof temptation; and give ground of hope of help in that day of trial and\ndifficulty.\n\n5. They should eye and act faith upon the promises of assistance and\nthrough-bearing, in the day of calamity; such as those--Isa. xliii. 2,\n\"When thou passest through the waters, I will be with thee; and through\nthe rivers, they shall not overflow thee; when thou walkest through the\nfire, thou shalt not be burnt; neither shall the flame kindle upon\nthee.\" And Isaiah xli. 13, \"For I the Lord thy God will hold thy right\nhand, saying unto thee, fear not, I will help thee.\" And particularly\nthey would eye the promises of light in the day of darkness, Isaiah\nlviii. 8, 10; lx. 20. 2 Sam. xxii. 29.\n\n6. They should look on Christ as an exalted conqueror, now risen and\nglorified; as a victorious captain that hath fought and overcome, that\nthey, as his followers, may be made partakers of his victory and\nconquest, and so reap the fruit of his resurrection and ascension, in\ntheir establishment in the truth, when it is borne down and questioned,\nyea, and condemned by men. He abode steadfast and immoveable in the\nmidst of all the storms that blew in his face; and as he came to bear\nwitness to the truth, so did he faithfully and zealously avow truth,\neven to the death; and in death got the victory of the arch liar and\ndeceiver. Now the believer should eye this, for the strengthening of his\nfaith and hope of victory also, through him; and therefore would wait\npatiently for his help, and not make haste; for they who believe make\nnot haste, Isaiah xxviii. 16, knowing that he is true and faithful, and\nwill not disappoint his followers that trust in him. And moreover it\nwould be of advantage to them in this case, to eye that gracious and\ncomfortable word, John xiv. 19, \"because I live, ye shall live also;\"\nand so by faith conclude, that seeing Christ now liveth as a conqueror\nover darkness, untruth, reproaches, calumnies, and opposition of liars,\nyea, of the father of lies, they through him shall also live, and ride\nout that storm; and this will give much courage to the soul to endure\ntemptation, and to wait in patience for an outgate.\n\n7. They should study much, and suck at the grand promise of his coming\nagain, and of finally dispelling all clouds, and of fully clearing up\nhis glorious truths, that are now covered over with obloquy, and buried\nunder reproaches; and this will encourage the soul to stand to truth in\nthe midst of opposition, believing, that at length, truth, how much\nsoever opposed now, shall be victorious.\n\n8. They should be single in their dependence on him, for strength and\nthrough-bearing, in that day of trial--not leaning to their own\nunderstanding, but acknowledging him in all their ways, Prov. iii. 8;\nand when they see no hope of outgate in the world, nor appearance of the\nclearing up of the day, they would comfort themselves, and encourage\nthemselves in the Lord, as David did in a great strait, 1 Sam. xx. 6.\n\n9. Upon the forementioned grounds they would cast all the care of their\nthrough-bearing on him, who careth for them, 1 Pet. v. 7--rolling all\ntheir difficulties on him--consulting only with him and his word, and\nnot with flesh and blood; and so they would commit their ways to him,\nwho disposeth of all things as he seeth good; forbearing to limit the\nHoly One of Israel, or to quarrel with him for any thing he doth; and\npatiently wait for his outgate and delivery.\n\n10. It were good, in this time of trial, to be remembering the worth of\ntruth, and entertaining high thoughts of the smallest piece of truth\nthat is questioned, for his sake, who is the truth; that a sight of the\nglorious worth thereof, may make them account the less of all they can\nlose in the defence and maintenance thereof.\n\n11. So were it good at this time, when truths come to be questioned, to\nbe lying near to the truth, for light, and to be keeping fast, what he\nby his Spirit cleareth up to be truth, though the light should not be so\nfull as to dispel all objections. This were to depend upon him for\nlight, with singleness of heart; and in godly simplicity and sincerity\nto follow his direction and torch, though it should not shine so bright\nas they could wish.\n\n\nCAUTIONS.\n\nA few words of caution will be useful here also; as,\n\n1. The believer, though taking this course, would not think to be\naltogether free of fear of stepping aside, in less or in more. God may\nthink good to let much of this abide, to the end he may be kept\nwatchful, tender, and diligent; for fear maketh the soul circumspect and\nwatchful; and this is a good preservative from defection.\n\n2. Nor would the believer think, that hereby he shall be kept altogether\nfree of fainting. The heart, now and then, through fear and misbelief,\nmay fall into a fit of fainting, and think all is gone; and yet he may\ncarry poor souls through, and make his strength perfect in their\nwickedness, 2 Cor. xii. 9; that when they are supported and carried\nthrough the temptation, they may sing praise to him, and not ascribe any\nthing to themselves--remembering how often they were fainting, and\nalmost giving over the cause as desperate and hopeless.\n\n3. They would not think it strange, if, in the time of their wrestling\nwith difficulties, the Lord hide his face from them, and give not them\nthat joyful access unto him in prayer, that sometimes they have met\nwith; for the Lord may see it fit to put them to this point of trial\namong the rest, to see if the love of his glory and truth will keep them\nstanding, when they want the encouragement that might be expected in\nthat way; and if pure conscience to the command and authority of God,\nwill keep from siding with an evil way, when the soul is destitute of\nall sensible encouragement, both from within and from without.\n\n4. In all this business believers should carry singly with an eye to\nGod's glory; and should not be acted with self-ends, or drawn by carnal\nand selfish motives. They should not desire stability and\nthrough-bearing to be seen of men, or to gain applause and praise of\nmen; lest God be provoked to leave them to themselves, and they at\nlength come off with discredit, as did Peter. Therefore they should\nstrive against these carnal motions of the heart, and labour for\nspirituality, singleness of heart, and truth in the inward parts, which\nthe Lord desireth, Psalm li. 6.\n\n\n\n\nCHAPTER XVI.\n\nHOW TO MAKE USE OF CHRIST AS THE TRUTH, WHEN ERROR PREVAILETH, AND THE\nSPIRIT OF ERROR CARRIETH MANY AWAY.\n\n\nThere is a time when the spirit of error is going abroad, and truth is\nquestioned, and many are led away with delusions. For Satan can change\nhimself into an angel of light, and make many great and fairlike\npretensions to holiness, and under that pretext usher in untruths, and\ngain the consent of many unto them; so that in such a time of temptation\nmany are stolen off their feet, and made to depart from the right ways\nof God, and to embrace error and delusions instead of truth. Now the\nquestion is, how a poor believer shall make use of Christ, who is the\ntruth, for keeping him steadfast in the truth, in such a day of trial,\nand from embracing of error, how plausible soever it may appear. For\nsatisfaction to this we shall propose these few things:\n\n1. In such a time, when a spirit of error is let loose and rageth, and\ncarrieth several away, it were good for all who would be kept straight\nand honest, to be walking in fear. It is not good to despise such a sly\nand subtle enemy, especially in the hour and power of darkness. Then all\nare called to be on their guard, and to stand upon their watch-tower,\nand to be jealous of their corrupt hearts, that are ready enough of\ntheir own accord to drink in error, and to receive the temptation at any\ntime; and much more then.\n\n2. They should not think that their knowledge and ability to dispute for\ntruth, will keep them steadfast, if there be not more; for if the\ntemptation grow, they may come to reason and dispute themselves out of\nall their former knowledge and skill. The father of lies is a cunning\nsophister, and knoweth, how to shake their grounds and cast all loose.\n\n3. They should renew their covenant grips of Christ, and make sure that\nmain business, viz. their peace and union with God in Christ, and their\naccepting of Christ for their head and husband. They would labour to\nhave the foundation sure, and to be united unto the chief corner-stone,\nthat so blow the storm as it will, they may ride safely; and that hereby\nthey may have access to Christ with boldness, in their difficulty, and\nmay with confidence seek light from him in the hour of darkness.\n\n4. To the end they may be kept more watchful and circumspect, they\nshould remember, that it is a dishonourable thing to Christ, for them to\nstep aside, in the least matter of truth; the denying of the least point\nof truth is a consequential denying of him who is the truth; and to\nloose a foot in the matters of truth is very dangerous; for who can tell\nwhen they who once slip a foot shall recover it again? And who can tell\nhow many, and how dreadful errors they may drink in, who have once\nopened the door to a small error? Therefore they should beware of\ntampering in this matter, and to admit any error, upon the account that\nit is a small and inconsiderable one. There may be an unseen\nconcatenation betwixt one error and another, and betwixt a small one and\na greater one, so as if the little one be admitted and received, the\ngreater shall follow; and it may be feared that if they once dally with\nerror, and make a gap in their consciences, that God will give them up\nto judicial blindness, that, ere all be done, they shall embrace that\nopinion which sometime they seemed to hate as death.\n\n5. They should eye the promises suiting that cause; viz. the promises of\nGod's guiding \"the blind by a way which they know not: of making\ndarkness light before them, and crooked things straight,\" Isa. xlii. 16;\nand of \"guiding continually,\" Isa. lviii. 11; see also Isa. xlix. 10.;\nlvii. 18.; and they would act faith on these and the like promises, as\nnow made sure by Jesus.\n\n6. Particularly, they should fix their eye upon that principal promise,\nof the Spirit of truth, to guide into all truth, John xvi. 13.\n\n7. With singleness of heart they should depend on Christ, and wait for\nlight from him, and beware of prejudice at the truth; with singleness of\nheart they should lie open to his instructions, and to the influences of\nhis light and direction, and receive in the beams of his divine light;\nand thus go about duties, viz. prayer, conference, preaching, reading,\n&c. with an eye fixed on him, and with a soul open to him, and free of\nall sinful pre-engagement and love to error.\n\n8. With singleness of heart, they should give up their souls to Christ,\nas the truth, that he would write the truth in their souls, and frame\ntheir souls unto the truth, and unto that truth which is most\nquestioned, and by which they are most in hazard to be drawn away; and\nurge and press him by prayer and supplication to do the duty of a head,\na husband, guide and commander, &c. unto them; and that he would be a\nlight unto them in that day of darkness, and not suffer them to\ndishonour him or prove scandalous to others; by departing from the truth\nand embracing error. A serious single-hearted dealing with him upon the\ngrounds of the covenant promises and his relations and engagements,\nmight prove steadable in this case, if accompanied with a lying open to\nthe influences of truth and to the light of information which he is\npleased to send by the Spirit of truth.\n\n\nCAUTIONS AND DIRECTIONS.\n\nFor further clearing of this matter, we shall hint at some cautions and\nfurther directions useful here: such as,\n\n1. They should beware of thinking that God should come to them with\nlight and instruction in an extraordinary manner, and reveal the truth\nof the question controverted somewhat immediately: for this were a\nmanifest tempting and limiting of the Holy One of Israel. We must be\nsatisfied with the means of instruction which he hath provided, and run\nto the law and to the testimony. We have the Scriptures, which are able\nto make the man of God perfect and \"thoroughly furnished unto all good\nworks,\" 2 Tim. iii. 16, 17; and to \"make wise unto salvation,\" ver. 15.\nThere must we see light; and there must we wait for the breathings of\nhis Spirit with life, and coming with light to clear up truth to us: for\nthey are the scriptures of truth, Dan. x. 21; and the law of the Lord,\nwhich is \"perfect, converting the soul;\" and the commandment of the\nLord, that is pure, \"enlightening the eyes,\" Psalm xix. 7, 8. We have\nthe ministry which God hath also appointed for this end, to make known\nunto us his mind; there must we wait for him and his light. Thus must we\nwait at the posts of wisdom's doors; and wait for the king of light in\nhis own way wherein he hath appointed us to wait for him. And if he\nthink good to come another way more immediate, let him always be\nwelcome; but let not us limit him nor prescribe ways to him, but follow\nhis directions.\n\n2. When any thing is borne in upon their spirit as a truth to be\nreceived, or as an error to be rejected, more immediately, they should\nbeware of admitting of every such thing without trial and examination;\nfor we are expressly forbidden to believe every spirit, and commanded to\ntry them whether they are of God or not, 1 John iv. 1. The Lord will not\ntake it ill that even his own immediate motions and revelations be tried\nand examined by the word; because the word is given us for this end, to\nbe our test and standard of truth. The way of immediate revelation is\nnot the ordinary way now of God's manifesting his mind to his people. He\nhath now chosen another way, and given us a more sure word of prophesy\nthan was, \"even a voice from heaven,\" as Peter saith, 2 Pet. i. 18, 19.\nIt is commended in the Bereans, Acts xvii. 11, who upon this account\nwere \"more noble than those of Thessalonica, in that they received the\nword with all readiness of mind, and searched the Scriptures daily,\nwhether those things were so.\" Even Paul's words, though he was an\nauthorised and an infallible apostle of Christ's, are here put to the\ntouch-stone of the word. \"Many false prophets may go out, and deceive\nmany, and speak great swelling words of vanity,\" 1 John iv. 1; 2 Pet.\nii. 18; and the devil can transchange himself into an angel of light, 2\nCor. xi. 14; and though an angel out of heaven should preach any other\nthing than what is in the written word, we ought not to receive his\ndoctrine, but to reject it, and to account him accursed, Gal. i. 8. So\nthat the written word must be much studied by us; and by it must we try\nall motions, all doctrines, all inspirations, all revelations, and all\nmanifestations.\n\n3. Much more, they should beware of thinking that the dictates of their\nconscience obligeth them, so as that always they must of necessity\nfollow the same. Conscience, being God's deputy in the soul, is to be\nfollowed no further than it speaketh for God and according to truth. An\nerring conscience, though it bind so far as that he who doth contrary to\nthe dictates thereof sinneth against God, in that, knowing no other than\nthat the dictates of conscience are right and consonant to the mind of\nGod, yet dare counteract the same, and thus formally rebel against God's\nauthority; yet it doth not oblige us to believe and to do what it\nasserteth to be truth and duty. It will not then be enough for them to\nsay, my conscience and the light within me speaketh so, and instructeth\nme so; for that light may be darkness, and error, and delusion, and so\nno rule for them to walk by. \"To the law and to the testimony,\" and if\ntheir conscience, mind, and light within them \"speak not according to\nthis word, it is because there is no light in them,\" Isa. viii. 20. I\ngrant, as I said, they cannot without sin counteract the dictates even\nof an erring conscience, because they know no better but that these\ndictates are according to truth; and thus an erring conscience is a most\ndangerous thing, and bringeth people under a great dilemma, that whether\nthey follow it or not, they sin; and there is no other remedy here, but\nto lay by the erring conscience, and get a conscience rightly informed\nby the word; putting it in Christ's hand to be better formed and\ninformed, that so it may do its office better. This then should be\nespecially guarded against, for if once they lay down this for a\nprinciple, that whatever their conscience and mind, or inward light (as\nsome call it) dictate, must be followed, there is no delusion, how\nfalse, how abominable soever it be, but they may be at length in hazard\nto be drawn away with; and so the rule that they will walk by be nothing\nin effect but the spirit of lies and of delusion, and the motions and\ndictates of him who is the father of lies, that is, the devil.\n\n4. Such as pretend to walk so much by conscience, should take heed that\nthey take not that for the dictate of conscience, which really is but\nthe dictates of their own humours, inclinations, pre-occupied minds, and\nbiassed wills. When conscience speaketh, it groundeth on the authority\nof God, whether truly or falsely, and proposeth such a thing to be done,\nor to be refrained from, merely because God commandeth that, and\nforbiddeth this, though sometimes it mistaketh. But though the dictates\nof men's humours, inclinations, pre-occupied judgments, and wills, may\npretend God's authority for what they say, yet really some carnal\nrespect, selfish end, and the like, lieth at the bottom, and is the\nchief spring of that motion. And also the dictates of humour and biassed\nwills are usually more violent and fierce than the dictates of\nconscience; for wanting the authority of God to back their assertions\nand prescriptions, they must make up that with an addition of\npreternatural force and strength. Hence, such as are purely led by\nconscience, are pliable, humble, and ready to hear and receive\ninformation; whereas, others are headstrong and pertinacious, unwilling\nto receive instruction, or to hear any thing contrary to their minds,\nlest their conscience, receiving more light, speak with a higher voice\nagainst their inclinations and former ways, and so create more trouble\nto them; while, as now they enjoy more quiet within, so long as the cry\nof their self-will and biassed judgments is so loud, that they cannot\nwell hear the still and low voice of conscience.\n\n5. They should labour for much self-denial and sincerity; and to be free\nfrom the snares and power of selfish ends, as credit, a name, and\napplause, or what of that kind, that may be like \"the fear of man that\nbringeth a snare,\" Prov. xxix. 25; for that will be like a gift that\nblindeth the eyes of the wise, Exod. xxiii. 8. Love to carry on a party,\nor a design to be seen or accounted somebody, to maintain their credit\nand reputation, lest they be accounted changelings and the like, will\nprove very dangerous in this case; for these may forcibly carry the soul\naway, to embrace one error after another, and one error to strengthen\nand confirm another, that it is hard to know where or when they shall\nstand. And these, by respects, may so forcibly drive the soul forward,\nthat he shall neither hear the voice of conscience within, nor any\ninstruction from without.\n\n6. They should study the word of truth without prejudice and any sinful\npre-engagement, lest they be made thereby to wire-draw and wrest the\nword to their own destruction, as some of whom Peter speaketh, 2 Pet.\niii. 16. It is a dangerous thing to study the word with a prejudicate\nopinion; and to bow or wire-draw the word and make it speak what we\nwould have it speak, for the confirmation of our opinions and\nsentiments. For this is but to mock God and his law, and to say, let his\nlaw speak what it will, I will maintain this opinion, and so make the\nword speak as we would have it, or else lay it by. This is to walk by\nsome other rule than the word, and to make the word serve our lusts and\nconfirm our errors, than which a greater indignity cannot be done to the\nSpirit of truth speaking in the word.\n\n7. In reading and studying of the word there should be much single\ndependence on the Spirit for light; waiting for clearness from him whom\nChrist hath promised to lead us into all truth. An earnest wrestling\nwith him for his assistance, enlightening the mind with divine light to\nunderstand the truth, and inclining the soul to a ready embracing and\nreceiving of the truth declared in the word.\n\n8. Though one place of scripture be enough to confirm any point of\ntruth, and ground sufficient for us to believe what is there said, there\nbeing nothing in scripture but what is truth; yet, in such a time of\nabounding errors, and when many are going abroad speaking perverse\nthings to lead the simple away, it were spiritual wisdom to be comparing\nscripture with scripture, and not be lightly embracing whatever may seem\nprobable, and fairly deducible from some one passage or other of\nscripture, but to be comparing that with other passages and see what\nconcord there is; for this is certain, whatever point contradicteth\nother clear and manifest testimonies of scripture cannot be true;\nhowever a cunning sophister may make it seem very probably to flow out\nof such or such a passage of scripture. The testimony of the Spirit is\nuniform, and free from all contradictions; and therefore we must see, if\nsuch an assertion, that some would draw from such a passage, agree with\nother plain passages, and if not, be sure that is not the meaning of the\nplace. When the devil did wrest and abuse that passage of truth, Ps.\nxci. 11. \"He shall give his angels charge concerning thee,\" &c, and from\nthence would infer, that Christ might cast himself down, Matt. iv. 6,\nChrist shews that this inference was bad, because it did not agree with\nother divine testimonies, particularly not with that, Deut. vi. 16,\n\"Thou shalt not tempt the Lord thy God.\" And thereby he teacheth us to\ntake this course in times of temptation, and so compare spiritual things\nwith spiritual, as Paul speaketh, 1 Cor. ii. 13. Especially they should\nbeware of expounding clear scriptures by such as are more dark and\nmysterious; see 2 Pet. iii. 16. It is always safer to explain darker\npassages by such as are more clear.\n\n9. Let them guard against an humour of new-fangledness, nauseating old\nand solid truths, and seeking after something new, having ears itching\nafter new doctrines, yea, or new modes and dresses of old truths. For\nthis is provoking to God, and proveth dangerous; for such turn away\ntheir ears from the truth, and are turned into fables, as Paul telleth\nus, 2 Tim. iv. 3, 4. \"For the time will come,\" saith he, \"when they will\nnot endure sound doctrine, but after their own lusts shall they heap to\nthemselves teachers, having itching ears; and they shall turn away their\nears from the truth, and shall be turned unto fables.\" This savoureth of\na spirit of levity and inconstancy, which is dangerous.\n\n10. They should labour to have no prejudice at the truth, but receive it\nin the love of it; lest, for that cause, God give them up to strong\ndelusions, to believe lies, and to be led with the deceivableness of\nunrighteousness, as we see, 2 Thess. ii. 10-12, \"And. with all\ndeceivableness of unrighteousness in them that perish, because they\nreceived not the love of the truth, that they might be saved; and for\nthis cause God shall send them strong delusion that they should believe\na lie, that they all might be damned who believed not the truth, but had\npleasure in unrighteousness.\"\n\n11. So should they beware of stifling the truth, of making it a\nprisoner, and detaining it in unrighteousness, like those spoken of,\nRom. i. 18. \"For which cause God them up to uncleanness and vile\naffections, and they became vain in their imaginations, and their\nfoolish heart was darkened, yea, professing themselves to be wise, they\nbecame fools,\" ver. 21, &c. They should let truth have free liberty and\npower in the soul; and should yield up themselves to be ruled and guided\nby it; and not torture with it, lay chains upon it, or fetter it, and\nkeep it as a prisoner that can do nothing.\n\n12. For this cause, they should hold fast the truth which they have\nlearned, and have been taught by the Spirit out of the word. When Paul\nwould guard and fortify Timothy against seducers, that crept into\nhouses, leading captive silly women, &c., among other directions gave\nhim this, 2 Tim. iii. 14, 15, \"But continue thou in the things which\nthou hast learned, and hast been assured of, knowing of whom thou hast\nlearned; and that from a child thou hast known the Scriptures, which are\nable to make thee wise unto salvation,\" &c. So he would have the\nColossians walking in Christ, rooted and built up in him, and stablished\nin the faith as they had been taught, Col. ii. 6, 7.\n\n13. Especially they would be holding the groundwork fast,--faith in\nChrist. It were good in such a time of erring from the way of truth, to\nbe gripping Christ faster, and cleaving to him by faith, and living by\nfaith in him. This is to hold the foundation fast; and then let the\ntempest of error blow as it will, they will ride at a sure anchor, and\nbe safe, because fixed upon the Rock of Ages; and further, living near\nChrist in such a dangerous day, would be a noble preservative from the\ninfection of error. The soul that is dwelling in Christ and gripping to\nhim daily by faith, and acting love on him, dwelleth in light, will\ndiscover error sooner than another, because living under the rays of the\nSun of Righteousness, which discovereth error.\n\n14. They should labour to learn the truth, as it is in Jesus; and the\ntruths which they have heard of him, and have been taught by him, as the\ntruth is in him, will abide, when other truths that have been learned\nbut of men, and heard of men, and as it was in the preaching of men, and\nin books, shall soon evanish in a day of trial. This is to learn Christ,\nas the apostle speaketh, Eph. iv. 20, 21, \"But ye have not so learned\nChrist, if so be that ye have heard him, and have been taught by him, as\nthe truth is in Jesus.\" When we learn the truth, as it is in Jesus, it\nbringeth us always to him, and hath a tendency to fix our hearts on him,\nand is a piece of the bond that bindeth us to him and his way: we\nreceive it then as a piece of his doctrine, which we must own, and stand\nunto. O if we learned all our divinity thus, we would be more constant\nand steadfast in it than we are!\n\n15. When controversies arise, and they know not which side to\nchoose--both seemeth to them to be alike well founded on the word--they\nshould exercise their spiritual sagacity, and set their gift of\ndiscerning a work, to see which of the two tendeth most to promote piety\nand godliness, and the kingdom of Christ, and so see which of the two is\nthe truth, \"which is after godliness,\" as the apostle speaketh, Tit. i.\n1; they must look which of the two is the doctrine which is according to\ngodliness, I Tim. vi. 3. That is the truth which is Christ's, and which\nshould be owned and embraced, viz. which floweth from a spirit of\ngodliness, and tendeth to promove godliness, and suiteth with the true\nprinciples of godliness, even gospel godliness, wrought according to the\ntenor of the covenant of grace; that is, by the strength of the Spirit\nof Jesus, dwelling and working in us, and not according to the tenor of\nthe covenant of works, that is, wrought by our own strength, &c.\n\n16. Yet withal they should take heed that they mistake not here; for\nthey may look upon some ways and doctrines as having a greater tendency\nto promove godliness than others; which indeed have not, but only seem\nso. They should therefore consider well what is the way of godliness\nlaid down in the noble device of the gospel, which is the way that only\nglorifieth God, Father, Son, and Holy Ghost; and see what suiteth most\nwith that, according to the word, and not what seemeth most suitable to\ngodliness in their apprehension. The word is the best judge and test of\ntrue godliness; and in the word we have the only safest mean of true\ngodliness held forth: therefore we should see what doctrine tendeth most\nto promote godliness according to the way held forth in the word, and\nchoose that.\n\n17. They should guard against pride and self-conceit, as thinking they\nare wise enough, and understanding enough in those matters, and so need\nnot take a lesson of any. This may be of great prejudice; for \"it is the\nmeek that God guideth in judgment; and to the meek will he teach his\nway,\" Psalm xxv. 9. Therefore it were good for his people in such a day,\nto be meek and humble, willing and ready to learn of any person, how\nmean soever, that can teach the ways of God. The Lord may bless a word\nspoken by a private person, when he will not bless the word spoken by a\nminister; for his blessings are free. And it is not good to despise any\nmean. Apollos, though instructed in the way of the Lord, mighty in the\nScriptures, fervent in spirit, and teaching diligently the things of the\nLord, Acts xviii. 24, 25, yet was content to learn of Aquila, and of his\nwife Priscilla, when they expounded unto him the way of God more\nperfectly, ver. 26.\n\n18. In such a time, it is not unsafe to look to such as have been\neminent in the ways of God, and lie near to him; for it is probable they\nmay know much of the mind of God in those questioned matters. Hence we\nfind the apostle putting Timothy and others to this duty in a time when\nfalse teachers were going abroad, saying, 2 Tim. iii. 10, \"but thou hast\nfully known my doctrine, manner of life;\" and 1 Cor. iv. 16, \"wherefore\nI beseech you to be followers of me;\" and 1 Cor. xi. 1; and again, Phil.\niii. 17, \"brethren, be followers together of me.\" All which say, that\nthough we should call no man Rabbi, as hanging our faith absolutely on\nhim, yet in such a time of prevailing error and of false teachers going\nabroad, some respect should be had to such as have found grace of the\nLord to be faithful in times of trial, and have maintained truth, and\nstood for it, in times of persecution, and have with singleness of heart\nfollowed the Lord; it not being ordinary with God to leave such as in\nsincerity seek him, and desire to follow his way in truth and\nuprightness, and to give the revelation of his mind and the\nmanifestation of his Spirit to others, who have not gone through such\ntrials.\n\n19. They should also at such a time be much in the sincere practice of\nuncontroverted duties, and in putting uncontroverted and unquestionable\nand unquestioned truths into practice; and this may prove a notable mean\nto keep them right: for then are they in God's way, and so the devil\nhath not that advantage of them that he hath of others who are out of\nthe way of duty. David understood more than the ancients, because he\nkept God's precepts, Psal. cxix. 100.\n\n20. It were good and suitable at such a time, to be much in the fear of\nGod, remembering what an one he is, and how hazardous it is to sin\nagainst him, by drinking in the least point of error. The promise is\nmade to such, Psalm xxv. 12, \"What man is he that feareth the Lord, him\nshall he teach in the way that he shall choose.\"\n\n21. Finally, at such a time they should be much in communion with Jesus,\nlying near him; much in prayer to him, studying his relations, offices,\nfurniture, readiness to help with light and counsel; and they should\ndraw near to him with humility, boldness, faith, confidence, love,\ntenderness, and sincerity; and then they shall not find that he shall\nfail them, or disappoint them.\n\nEnough of this. I proceed therefore to another case, which is:\n\n\n\n\nCHAPTER XVII.\n\nHOW TO MAKE USE OF CHRIST AS THE TRUTH, THAT WE MAY GET OUR CASE AND\nCONDITION CLEARED UP TO US.\n\n\nThe believer is oft complaining of darkness concerning his case and\ncondition, so as he cannot tell what to say of himself, or what judgment\nto pass on himself, and he knoweth not how to win to a distinct and\nclear discovery of his state and condition. Now, it is truth alone, and\nthe Truth, that can satisfy them as to this. The question then is, how\nthey shall make use of, and apply themselves to this truth, to the end\nthey may get the truth of their condition discovered to them. But first\nlet us see what this case may be. Consider, then,\n\n1. That grace may be in the soul, and yet not be seen nor observed. This\nis manifest by daily experience.\n\n2. Not only so, but a gracious soul that is reconciled With God in\nChrist, and hath the spirit of grace dwelling in it, may suppose itself\na stranger yet unto this reconciliation, and void of the grace of God,\nand so be still in the state of nature.\n\n3. Yea, a soul may not only suppose and conclude itself in nature, while\nit is in a state of grace, but further, may be filled with terror and\napprehensions of God's wrath and indignation; and that in such a\nmeasure, as that thereby it may be as a distracted person, as we see it\nwas with Heman, Psalm lxxxviii. 15, who said, \"while I suffer thy\nterror, I am distracted.\" The wrath of God lay hard upon him, and he\nsaid, that he was afflicted with all God's waves, ver. 7. Hence he cried\nout, vers. 16. 17, \"thy fierce wrath goeth over me, thy terrors have cut\nme off, they came round about me daily,\" or all the day, \"like water\nthey compassed me about together.\" And yet for all this, the first word\nof his complaint was faith, ver. 1. Many such complaints hear we out of\nJob's mouth, to whom God, notwithstanding, was that gracious, that he\nnever came to question his state before God, or to conclude his\nhypocrisy, or his being still in the state of nature. But it is not so\nwith every one that is so exercised.\n\n4. Yea, further, with those inward strokes upon the soul, they may have\nsin and guilt charged upon their consciences; and this will make their\nlife yet more bitter, and put a sharper edge upon the rods. Thus was Job\nmade to possess the sins of his youth, Job. xiii. 26, and made to say,\n\"My transgression is sealed up in a bag, and thou sewest up mine\niniquity,\" Job. xiv. 17.\n\n5. Moreover, they may be in such a condition a long time, and all the\nwhile have no light of comfort, as we may see in Job and Heman. They may\neven walk in darkness, and have no light of comfort, Isa. 1. 10.\n\n6. Yea, and also be without the hope of a delivery or outgate. Hence\ncrieth Heman, Psalm lxxxviii. 4-5, \"I am counted with them that go down\ninto the pit, free among the dead, like the slain that lie in the grave,\nwhom thou rememberest no more, and they are cut off from thine hand.\"\nYea, they may be driven to the very border of despair, and conclude that\nthere is no hope, as the church did, Ezek. xxxvii. 11, \"Our bones are\ndried, and our hope is lost, and we are cut off for our parts;\" and as\nJob, chap. vii. 6, \"My days are swifter than a weaver's shuttle, and are\nspent without hope;\" and chap. xix. 10, \"He hath destroyed me on every\nside, and I am gone: mine hope hath been removed like a tree.\"\n\nNow, though sometimes, as we see in Job, and in Heman too, a soul may be\nunder such a sad and sharp dispensation, and yet not brought to question\ntheir state, or to conclude themselves children of wrath, lying still in\nblack nature, yet it is not so with all who are so exercised; but many\nunder such a dispensation, may at least be in the dark as to their state\nbefore God; and if they do not positively assert their state to be bad,\nyet they do much question if they be in the state of grace, and would be\ncomforted under all their pressures and afflictions, if they could win\nto the least well-grounded apprehension of their interest in Christ.\n\nIn such a case as this is, there is ground for a poor soul to make use\nof Christ for outgate; and an outgate may be had in God's time, and as\nhe seeth fit, by a right use-making of and going out to him, who is the\nTruth. So, then, the soul that would have its state and condition\ncleared up, and a discovery of its being reconciled to God through\nJesus, and in a state of grace, and would make use of Christ as the\nTruth, for this end, would,\n\n(1.) Look out to Christ, as a feeling High Priest, faithful and\nmerciful, who, being like us in all things, except sin, doth sympathise\nwith, and succour such as are tempted, Heb. ii. 17, 18. And as a Priest,\n\"that is touched with the feeling of our infirmities,\" Heb. iv. 15.\nAlbeit Christ, in the deepest of his darkness, was never made to\nquestion his Sonship, but avouched God to be his God even when he was\nforsaken, Psalm xxii. 1. Matt, xxvii. 46. Mark xv. 34. Yet he knew what\nit was to be tempted, to question his Sonship, when the devil said unto\nhim, Matt. iv. 3, \"If thou be the Son of God;\" and he knows what such a\ndistress as he himself was into, wrestling with an angry God, hiding\nhimself and forsaking, will work in a poor sinner; and being a merciful\nand sympathising High Priest, he cannot but pity such as are under such\na distemper, and, as a gracious Head, sympathise with them. Now, the\nbeliever would look out to him as such an one, and upon this ground go\nto him with confidence and boldness, and lay out their case before him,\nthat he may help and send relief:\n\n(2.) They would also eye Christ as able to save out of that condition,\nand to command light to shine out of darkness; and so, as one \"able to\nsave to the uttermost all that come to God through him,\" Heb. vii. 25.\n\n(3.) And not only so, but eye him also as given, sent, and commissioned\nof the Father, to be a light to such as sit in darkness; even to the\nGentile. Isa. xlii. 6, and xlix. 6. Luke ii. 32. Acts xiii. 47; xxvi.\n23. John viii. 12; and this will encourage the poor souls to go out to\nhim with their darkness, when they see that he is sent as a Light and as\nthe Truth, to clear up poor souls that walk in darkness and have no\nlight. When they see that it is his place and office to help them, and\nconsider that he is true to his trust, and true and faithful in all that\nwas committed to him, it not only will embolden them to come forward to\nhim, but it will strengthen their hope, and encourage them to wait on.\n\n(4.) They would stay themselves on him as an all-sufficient helper,\nrenouncing all other, crying out, that they will have no light but his\nlight, and that they will seek no where else for light, but wait at his\ndoor, till he, who is the Sun of Righteousness, shall arise in their\nsoul, and come with healing light in his wings.\n\n(5.) They would by faith roll and cast their darkened souls, their\nconfused case, their overwhelmed hearts on him, and leave them there;\nfor he is the only physician; and the blind soul must be put in his\nhand, who can take away the film, and cause the scales fall off, and\nmake light break into the soul and discover unto it its condition.\n\n(6.) It would be useful and very steadable, in such a time of darkness,\nfor the believer to be frequent in acting direct acts of faith on\nChrist; that is, be frequent in going to him as an all-sufficient\nMediator, as the only refuge and shadow for a poor, weary, scorched\nsoul, Isa. iv. 6. \"And a man shall be as an hiding-place from the wind,\nand a covert from the tempest, as rivers of water in a dry place, as the\nshadow of a great rock in a weary land,\" Isa. xxxii. 2; \"as one who is a\nstrength to the needy in his distress, a refuge from the storm, a shadow\nfrom the heat,\" &c. Isa. xxv, 4. When the soul is thus overwhelmed with\nclouds, and doubteth of its interest in Christ, it would then put it out\nof doubt, by flying to him for refuge from the storm of God's\nindignation, and lay hold on him as he is freely offered in the gospel,\nand thus renew its grips of him as the offered all-sufficient Mediator,\nand frequent direct acts of faith will help at length to a reflex act.\nThe soul that is daily running to Christ, according to the covenant,\nwith all its necessities, and laying hold on him as only able to help,\nwill at length come to see that it hath believed on him, and is made\nwelcome by him, and accepted through him. So that reiterated acts of\nfaith on an offered cautioner and salvation, will dispel at length those\nclouds of darkness that trouble the soul.\n\n7. Such souls would beware of making their bands stronger, and their\ndarkness greater, by their folly and unwise carriage; for this cause\nthey would beware,\n\n(1.) To cry out in despondency of spirit as if there were no hope, and\nto conclude peremptorily, that they are cut off, and it is vain to wait\nany longer; for this course will but darken them the more, and multiply\nthe clouds over their head.\n\n(2.) To run away from Christ through unbelief and despair, for that will\nmake their case yet worse.\n\n(3.) To walk untenderly and not circumspectly; for the more sins appear,\nthe less light will be had. O but souls would be tender in all their\nconversation at that time, and guard against the least sin or appearance\nof evil!\n\n(4.) To fret and repine against God, because of that dispensation; for\nthat will but entangle the soul more, and wreathe the yoke straiter\nabout its neck, and put itself further out of case to be relieved and to\nreceive light.\n\n8. Such would do well not to limit the Holy One of Israel, but to wait\nwith patience till his time come to speak in light to the soul, knowing\nthat such as wait upon him shall never be ashamed, Isa. xlix. 23,\nbecause he waiteth to be gracious; and therefore blessed are all they\nthat wait upon him, Isa. xxx. 18.\n\n_Quest._ But what if for all this I get no outgate, but my distress and\ndarkness rather grow upon my hand? _Ans._ That such a thing may be, I\ngrant, the Lord thinking it fit. (1.) To exercise their faith,\ndependence, patience, hope, and desire more. (2.) And to discover more\nunto them their own weakness, faintings, faithfulness. (3.) To shew his\nabsolute power and sovereignty. (4.) To make his grace and mercy more\nconspicuous and remarkable at length. And, (5.) to train them up in a\nway of dependence on him in the dark, and of leaning to him when walking\nin darkness, yea, and in a way of believing when they think they have no\nfaith at all, and for other holy ends. Yet the soul would not despond,\nfor there are several things that may serve to support and bear up the\nheart even in that case, as,\n\n1. This is not their case alone, others have been in the like before,\nand many have had the like complaints in all ages, as is known to such\nas have been acquainted with exercised souls.\n\n2. It may yield peace and comfort to know that they are about duty when\nlooking to him, and depending upon him, and waiting for his light.\n\n3. The promises made to such as wait for him may support the soul and\nyield comfort.\n\n4. The distinct knowledge and uptaking of their condition, though it be\ncomfortable and refreshing, yet it is not absolutely necessary. A soul\nmay be a saved soul, though those clouds should continue to its dying\nday; and though, as long as they lived, they should never get a clear\ndiscovery of their gracious state, but spend their days in mourning,\ncomplaining, and crying out of darkness.\n\n5. Such a soul should think that it is much that he is kept out of hell\nso long; and sure, the thoughts of what he is, and of what he deserveth,\nmay make him sober, and not to think much, though he reach not so high\nas to see his name written in the book of life.\n\n6. They should know that full assurance of hope and of faith is but\nrare: and even such as have it do not ordinarily keep it long; so that\nit should not much trouble them, if, after all their pains, they cannot\nwin at it.\n\n7. If they win to any real ground of hope, how small soever, they should\nthink much of that; for many dear to Christ live long, and never know\nwhat so much is.\n\n8. It is no small matter that they are not sinking in the gulf of\ninconsideration, and plagued with an indifferency in these matters, but\nare made to value Christ and an interest in him at such a rate.\n\n9. Their going to Christ with all their wants, laying all on him, and\ntheir making that their daily exercise, may keep up their hearts from\nfainting, yea, and fill their souls with joy; for that is really the\nexercise of faith. And the great and gracious promises are made to such\nas believe, and not to such only as know they do believe. I grant such\nas know not that they do believe, cannot draw comfort from these\npromises; yet it is true that one may, by reflecting on the actings of\nhis own soul, see and know that really he is going out to Christ,\nforsaking himself, casting his burden on him, waiting and depending upon\nhim; when yet he will not say that he doth believe. And when he seeth\nthis working of soul towards Christ, he is obliged to believe that he\nbelieveth, and thereupon rejoice in hope of the great promises. And\nhowever the very sight and knowledge of this acting and motion of soul\nmay give them some comfort, though they shall not take it for faith,\nbecause it is the way of duty, and it is the thing the gospel calleth\nfor, and because they cannot show an instance of anyone soul that did\nso, and perished. But the truth is, the right understanding of the\nnature of faith would clear many doubts, and prevent many questions.\n\nI come to speak a little to the last case which I shall handle, which\nis,\n\n\n\n\nCHAPTER XVIII.\n\nHOW WE SHALL MAKE USE OF CHRIST AS THE TRUTH, THAT WE MAY WIN TO RIGHT\nAND SUITABLE THOUGHTS OF GOD.\n\n\nThis is a case that much troubleth the people of God,--they cannot get\nright and suitable thoughts of God, which they earnestly desire to have,\nnor know not how to win at them; and certain it is, he only who is the\nTruth, and came out of the bosom of the Father, can help here. Therefore\nfor our use-making of him for this end, it would be remembered,\n\n1. That the mind of man, through the fall, is nothing but a mass of\nignorance and blindness; that \"the understanding is darkened,\" Eph. iv.\n17, 18; \"and naturally we are in darkness,\" 1 John ii. 9, 11; \"yea,\nunder the power of darkness,\" Col. i. 13; and, which is more, our minds\nare naturally filled with prejudice against God, and enmity, through\nwickedness naturally residing there, and which the prince of the power\nof the air, the spirit which worketh in the children of disobedience,\nincreaseth and stirreth up.\n\n2. That this evil is not totally taken away, even in the godly, but\nhelped only in part; for they see and know but in part, 1 Cor. xiii. 13.\n\n3. That hence it cometh to pass, that through the working of corruption,\nthe soul of a believer can sometimes win to no right thought of God at\nall; or at best to some very narrow and unsuitable conceptions of him\nand his ways; yea, sometimes, all the thoughts they can get of God are\nvain and idle, if not misshapen and blasphemous.\n\n4. That as we are, we cannot see God; \"for no man hath seen him,\" Matt.\nxi. 27. John iv. 46; for he is an invisible God, 1 Tim. i. 17. Heb. xi.\n27. \"He dwelleth in light which no man can approach unto. Him no man\nhath seen, nor can see,\" 1 Tim. vi. 16. 1 John iv. 12.\n\n5. That all that knowledge of God which is saving, is to be found in\nChrist, who is the \"brightness of his glory, and the express image of\nhis person,\" Heb. i. 2; \"and the image of the invisible God,\" Col. i.\n15; and is for this end come out from the bosom of the Father, that he\nmight acquaint us with him, and with all his secrets, John i. 18. Matt.\nxi. 27, so far as is needful for us to know. He is God incarnate, that\nin him we may see the invisible. Thus \"God is manifest in the flesh,\" 1\nTim. iii. 16; \"and the Word was made flesh, and dwelt among us,\" John i.\n14.\n\n6. That therefore if we would see and know God, we must go to Christ,\nwho is the temple in which God dwelleth and manifesteth his glory; and\nin and through him, must we see and conceive of God. The light that we\nget of the knowledge of the glory of God, must be in the face of Jesus\nChrist, 2 Cor. iv. 6; that is, in the manifestations that Christ hath\nmade of himself, in his natures, offices, ordinances, works,\ndispensations of grace, mediate and immediate, &c. And thus doth God,\nwho commanded the light to shine out of darkness, \"cause this light of\nthe knowledge of his glory shine into our hearts,\" viz. in the face of\nJesus Christ, that is, in the dispensations of grace in the gospel,\nwhich is the glorious gospel of Christ, 2 Cor. iv. 4, and, as it were,\nthe face of Jesus Christ; for as by the face a man is best known and\ndistinguished from others, so Christ is visibly, and discernibly, and\nmanifestly, seen and known, in and by the gospel dispensations; there\nare all the lineaments and draughts of the glory of God which we would\nknow, lively and clearly to be seen.\n\nSo then, if we would make use of Christ for this end, that we may win to\na right sight of God, and suitable conceptions of his glory, we would\nconsider those things:\n\n1. We would live under the sense and thorough conviction of the\ngreatness and incomprehensibleness of God, as being every way past\nfinding out; and also under the conviction of our own darkness and\nincapacity to conceive aright of him, even as to what he hath revealed\nof himself.\n\n2. We would know, that what the works of creation and providence declare\nand preach forth of God, though it be sufficient to make heathens and\nothers that do not improve the same to a right acknowledging of him,\ninexcusable, as Paul teacheth us, Rom. i. 20; yet all that is short of\ngiving to us that saving knowledge of him, which must be had, and which\nis life eternal, John xvii. 2.\n\n3. We would know, that what of God is to be found out by the works of\ncreation and providence, is more distinctly seen in Christ and in the\ngospel. Here is a greater and more glorious discovery of God, and of his\nglorious attributes, his justice, power, wisdom, goodness, holiness,\ntruth, &c. than can be found by the deepest diving naturalist, and most\nwise moral observer of Providence, that is not taught out of the gospel.\n\n4. Yea, there is something of God to be seen in Christ, in the gospel,\nwhich can be observed in none of his works of, creation or common\nprovidence; there is the grace of God that bringeth salvation, that is\nmade to appear only by the gospel, Titus ii. 11; and there is a peculiar\nkindness and love of God towards man, which is only discovered by\nChrist in the gospel, Titus iii. 4. There is that manifold wisdom of\nGod, that mystery which was hid from the beginning of the world in God;\nthat principalities and powers in heavenly places, the greatest and\nwisest of naturalists must learn by the church, wherein that is preached\nand proclaimed, by the dispensations of the gospel, Eph. iii. 9, 10. His\nmercy pardoning poor sinners, justice being satisfied, cannot be cleared\nby nature. Nature cannot unfold that mystery of justice and mercy,\nconcurring to the salvation of a sinner--only the gospel can clear that\nriddle.\n\n5. We would remember, that all the beams of that glory which are\nnecessary and useful for us to know, are, to speak so, contracted in\nChrist, and there vailed, to the end that we may more steadily look upon\nthem. We may go to our Brother, who is flesh of our flesh, and there,\nthrough the vail of his flesh, see and behold what otherwise was\ninvisible. As we can look to the sun better shining in a pail of water,\nthan by looking up immediately; so can we behold God and his glory\nbetter in Christ, where there is a thin vail (to speak so) drawn over\nthat otherwise blinding, yea, killing glory, than by looking to God\nwithout Christ; for, alas! we could not endure one glance of an\nimmediate ray of divine glory: it would kill us outright.\n\n6. We must then go to Christ, and there see God; for he who seeth him\nseeth the Father also, John xiv. 9. Particularly, we must go the face of\nJesus Christ, that is, that whereby he hath made himself known, the\nnoble contrivance of the glorious gospel, wherein all things are so\ncarried on, as that God is glorified in his Son, in the salvation of\npoor sinners. The whole work of salvation is laid on Christ, and the\nFather is glorified in him, who is his Servant and his Chosen, whom he\nupholdeth and furnisheth for the work, Isa. xlii. 1,2. He is called the\ncovenant itself. He is the undertaker in the covenant of redemption and\nin the covenant of grace; all is founded on him; all the good things of\nit are given out by him; all the grace by which we close with it, and\naccept of him according to it, is given by him. Now, in this gospel\ncontrivance are all the lines of the glorious face of Christ to be\nseen; and in that face must we see and discern the glory of God, all the\nrays of which are centered in Christ, and there will we get a noble\nprospect of that glorious object. So that all such as would make use of\nChrist for this end, that they might come to have right and suitable\nthoughts and apprehensions of God, must be well acquainted with the\nwhole draught and frame of the gospel; and so acquainted therewith, as\nto see Christ the substance, ground and all of it, and to see him in\nevery part of it.\n\n7. Whatever we know or learn of God by his works of creation and\nprovidence, in the world or about ourselves, we would bring it in here\nthat it may receive a new tincture and a deeper impression. That is\ndone, when we find and learn something of Christ there, and are brought\nnearer Christ thereby, and made thereby to discover something more of\nthe glory of God in the face of Christ; or are made to understand better\nsomething of the revelation that is made of God in the gospel, or moved\nthereby to improve it better.\n\n8. In all this matter, we must not go without our guide, lest we wander\nin this wilderness, and it prove a labyrinth to us. We must take Christ\nwith us all along; he must teach us to understand his own face, and to\nread the glorious characters of that excellent glory which is to be seen\nin his face. He must be our interpreter, and teach us how to read this\nbook, and how to understand what is written therein; he must give the\ndiscerning eye, and the understanding heart; even the spirit of wisdom\nand understanding, to take up the mysteries of God.\n\n9. And for this cause, we should by faith lay hold upon the promises of\nthe Spirit, whereby we may be made spiritual, and have our\nunderstandings enlightened more and more, to understand the mysterious\ncharacters of divine majesty and glory.\n\n10. In all this exercise we should walk with fear, and carry with us\nimpressions of the dreadful majesty and glory of God, that we may\ntremble and fear, and stand in awe, and read what we read of this glory\nof God in the face of Jesus Christ, this glorious Bible, with reverence\nand godly fear. And thus we may be helped to win to right and suitable\nthoughts of God; yet withal we should, for\n\n\nCAUTIONS,\n\nConsider a few things further; as,\n\n1. That we must not think to \"search out the Almighty unto perfection,\"\nJob xi. 7.\n\n2. Nor must we think to get any one point of God known and understood\nperfectly; corruption will mix in itself, do our best; and our\nshortcomings will not easily be reckoned up.\n\n3. We must beware of carnal curiosity, and of unlawful diving into this\ndepth, lest we drown.\n\n4. We should not dream of a state here, wherein we will not need Christ\nfor this end. Yea, I suppose, in glory, he will be of use to us, as to\nthe seeing of God; for even there, as he is to-day, so shall he for ever\nabide, God and man in two distinct natures and one person, and that\ncannot be for nought; and as God will be still God invisible and\nunsearchable, so we, though glorified, will remain finite creatures, and\ntherefore will stand in need of Christ, that in his glorious face we may\nsee the invisible. He must be our _lumen gloriae_.\n\n5. We should think it no small matter to have the impressions of this\nsight upon our hearts, that we cannot see him; and that we, in this\nstate of sin, cannot get right and suitable apprehensions of him. I say,\nthe impression of this on our spirits, that is, such a sight of\nimpossibility to get him seen aright, as will keep the heart in awe, and\ncause us walk before him in fear and reverence, and to humble ourselves\nin the dust, and to tremble whenever we make mention of his name, or\nbegin to meditate on him, knowing how great an one he is, and how\ndangerous it is to think amiss of him, and how difficult to get a right\nthought of him.\n\n\n\n\nCHAPTER XIX.\n\n\"AND THE LIFE.\" HOW CHRIST IS THE LIFE.\n\n\nThis, as the former, being spoken indefinitely, may be universally\ntaken, as relating both to such as are yet in the state of nature, and\nto such as are in the state of grace, and so may be considered in\nreference to both, and ground three points of truth, both in reference\nto the one, and in reference to the other; to wit, 1. That our case is\nsuch as we stand in need of his help, as being the Life. 2. That no\nother way but by him, can we get that supply of life, which we stand in\nneed of, for he only is the Life, excluding all other. 3. That this help\nis to be had in him fully and completely, for not only is he able to\nquicken, but he is called the Life; so that the help which he giveth is\nfull, excellent, and complete.\n\nLooking upon the words in reference to such as are in nature, they point\nout those three truths to us:\n\nI. That all of us by nature are dead, standing in need of quickening and\nof life; for this is presupposed, while he is said to be the Life, and\nthat both legally and really: Legally, being under the sentence of\ndeath, for Adam's transgression, Rom. v. 15, and for that original\ncorruption of heart we have; and really, the sentence of the law being\nin part executed, and that both as to the body and as to the soul. As to\nthe body, it is now subject to death, and all the forerunners thereof,\nsuch as weakness, pains, sickness, fears, torment, trouble, weariness,\nyea, and in hazard of hell-fire, and the torments of the second death\nfor ever. As to the soul, it also is many ways dead; but first in a way\nthat is purely penal, and next in a way that is also sinful; and both\nways, as to what is present, and as to what is future. For as to that\nwhich is penal and present, it is, (1.) separated from God and his\nfavour, Gen. iii. 8, 10, 24; (2.) is under his curse and wrath, whence\nit cometh to pass, that by nature we are children of wrath, Eph. ii. 2,\n5; servants of Satan, 2 Tim. ii. 26; the consequence of which is sad\nand heavy, for hence it is that we cannot please God, do what we will.\nTill we be brought out of that state, our ordinary and civil actions,\neven ploughing the ground, is sin, Prov. xxi. 4; yea, our religious\nactions, whether natural or instituted, are abomination; even our\nsacrifices, Prov. xv. 8; xxi. 27; and prayers, Prov. xxviii. 9. Psalm x.\n7; yea, and all our thoughts and purposes, Prov. xv. 26; and likewise\nall our ways, Prov. xv. 9. As to what is penal and future, it is\nobnoxious to that everlasting excommunication from the presence of the\nLord, and from the glory of his power, 2 Thess. i. 8, 9; and to the\ntorments of hell for ever, Mark ix. 44, 46, 48. Luke xvi. As to what is\nnot only penal but also sinful, the soul here is under the stroke of\ndarkness in the understanding, perverseness and rebelliousness in the\nwill, irregularity and disorder in the affections, whereby the soul is\nunfit for any thing that is good, Rom. iii. 10-20. Eph. ii. 1, 2, 3.\nRom. v. 6; viii. 7, 8; whence proceedeth all our actual transgressions,\nJames i. 14, 15. And moreover sometimes the soul is given up to a\nreprobate mind, Rom. i. 28; to strong delusion, 2 Thess. ii. 2; to\nhardness of heart, Rom. ii. 5; horror of conscience, Isa. xxxiii. 14; to\nvile affections, Rom. i. 26, and the like spiritual plagues, which,\nthough the Lord inflict on some only, yet all are obnoxious to the same\nby nature, and can expect no less, if the Lord should enter with them\ninto judgment. And finally, as to what is future of this kind, they are,\nbeing fuel for Tophet, obnoxious to that malignant, sinful, blasphemous,\nand desperate rebellion against God, in hell for evermore!\n\nO how lamentable, upon this consideration, must the condition of such\nbe, as are yet in the state of nature! Oh, if it were but seen and felt!\nBut, alas! there is this addition to all, that people know not this;\nthey consider it not, they believe it not, they feel it not, they see it\nnot; and hence it cometh to pass, that,\n\n_First_. They cannot bewail and lament their condition, nor be humbled\ntherefor.\n\n_Secondly_. They cannot, and will not seek after a remedy; for the whole\nwill not trouble themselves to seek after a physician.\n\nAnd sure upon this account, their case calleth for pity and compassion\nfrom all that know what a dreadful thing it is to be in such a\ncondition, and should stir up all to pray for them, and to do all they\ncan to help them out of that state of sin and misery, which is dreadful\nto think upon.\n\nShould not the thoughts and consideration of this put us all to try and\nsearch, if we be yet translated from death to life, and delivered out of\nthat dreadful and terrible state, and made partakers of the first\nresurrection. It not being my purpose to handle this point at large, I\nshall not here insist in giving marks, whereby this may be known, and\nwhich are obvious in Paul's Epistles, and to be found handled at large\nin several practical pieces, chiefly in Mr. Guthrie's Great Interest. I\nshall only desire every one to consider and examine,\n\n1. Whether or not the voice of Christ, which quickeneth the dead, hath\nbeen heard and welcomed in their soul. This is effectual calling.\n\n2. Whether or not there be a thorough change wrought in their soul, a\nchange in the whole man, so as all things are become new. 2 Cor. v. 17.\n\n3. Whether or not there be a principle of life within? and they be led\nby the Spirit.\n\n4. Whether or not there be a living to the glory of the Lord Redeemer.\n\nAnd when by an impartial trial, a discovery is made of the badness of\nour condition, should we not be alarmed to look about us, and to labour\nby all means for an outgate? Considering, (1.) How doleful and\nlamentable this condition is. (2.) How sad and dreadful the consequences\nof it are. (3.) How happy a thing it is to be delivered from this\nmiserable and sinful condition. And, (4.) How there is a possibility of\noutgate.\n\n_Finally_. It may break a heart of stone to think, how people that are\nin such a condition are so unwilling to come out of it: For,\n\n1. How unwilling are they once to suspect their condition, or to suppose\nthat it may be bad, and that they may be yet unconverted?\n\n2. How unwilling are they, to sit down seriously to try and examine the\nmatter, and to lay their case to the touch-stone of the word?\n\n3. Yea, how unwilling are they to hear any thing that may tend to awaken\nthem, or to discover unto them the deadness of their condition?\n\n4. How ready to stifle challenges of conscience, or any common motion of\nthe Spirit, which tendeth to alarm their soul?\n\n5. How great enemies are they to such ordinances as serve to awaken\nsleeping consciences?\n\n6. And how do they hate such ministers as preach such doctrine as may\nserve to rouse them up, and set them a-work about their own salvation?\n\nII. We learn hence, that without Christ there is no imaginary way of\ndelivery out of this natural state of death. \"No other name is given\nunder heaven whereby we can be saved,\" Acts iv. 12; and angels can make\nno help here, nor can one of us deliver another; the redemption of the\nsoul is more precious than so, Psalm xlix. 7, 8. Nor is there any thing\nwe can do for ourselves that will avail here; all our prayers, tears,\nwhippings, fastings, vows, alms-deeds, purposes, promises, resolutions,\nabstinence from some evils, outward amendments, good morality and\ncivility, outward religiousness, yea, and if it were possible, our\nkeeping of the whole law, will not help us out of this pit. And we may\nweary ourselves in such exercises in vain; for they will prove but\nbodily exercises that profit little. And when in this way we have spent\nall our time, parts, spirits, and labour, we shall at length see and\nsay, that we have spent our money for that which is not bread.\n\nThis should put all of us to try what it is which we lean to for life;\nand what it is, the consideration whereof giveth us peace and quietness\nwhen the thoughts of death, judgment, hell, and the wrath of God come\nupon us and trouble us: For if it be any thing beside Christ that our\nsoul leaneth to, and that we are comforted by, and found all our hopes\nupon, we will meet with a lamentable (oh! for ever lamentable!)\ndisappointment. Be sure then, that our hearts renounce all other ways\nand means of outgate out of this death, besides Jesus, the resurrection\nand the life, else it will not be well with us.\n\nIII. We see here, that delivery out of this natural state of death is\nonly had by Christ: For he alone is the life, and the life that is in\nhim is suitable and excellent. Hence he is called \"the bread of life,\"\nJohn vi. 35, 48. \"The resurrection and the life,\" John xi. 25. \"The\nwater of life,\" Rev. xxi. 6, and xxii. 17. \"The tree of life,\" Rev.\nxxii. 2, 14. \"The prince of life,\" Acts iii. 15. \"Our life,\" Col. iii.\n4. \"The word of life, and life itself,\" 1 John i. 1, 2.\n\nAnd as he is a suitable and excellent life, so is he an all-sufficient\nand perfect life, able every way to help us and to deliver us from all\nthe parts of our death. For,\n\n1. He delivereth from the sentence of the law, Rom. v. 17, 18,\nundergoing the curse of the law, and becoming a curse for us, 2 Cor. v.\n21.\n\n2. He taketh away the curse and sting of all temporal plagues, yea, and\nof death itself, causing all to work together for good to such as love\nhim, Rom. viii. 28. He hath killed him that had the power of death, that\nis, the devil, Heb. ii. 14; and through him the sting of death, which is\nsin, is taken away, 1 Cor. xv. 56, 57.\n\n3. He reconcileth to God, taking away that distance and enmity, 2 Cor.\nv. 20; and so he is our peace and peacemaker, purchasing access to us to\nthe Father, Eph. ii. 14, 16; iii. 12.\n\n4. He also delivereth from the power of sin and corruption, Rom. vii.\n24.\n\n5. And from all those spiritual strokes; such as blindness, hardness of\nheart, &c. For he is our light; and hath procured a new heart for us,\neven a heart of flesh.\n\n6. So delivereth he from hell fire, having satisfied justice, and having\nbrought life and immortality to light; and he giveth life eternal, as we\nsee, Rev. ii. 3.\n\nOh! it is sad, that Christ is so little made use of, and that so many\nwill forsake the fountain of living waters, and dig to themselves broken\ncisterns that can hold no water; and slight, despise, and undervalue the\ngospel of Christ, which bringeth life and immortality to light.\n\nOh! if the consideration of this could move such as never found any\nchange in themselves, to run to, and make use of Jesus Christ for life;\nand would for this end,\n\n(1.) Cry to him, that he would make them sensible of their deadness, and\nwaken them out of their deep sleep.\n\n(2.) Cry to him, to set them a-work to renounce all other help beside\nhis, as being utterly unable to quicken and put life in them.\n\n(3.) Cry to him, that he would draw and determine their souls to a\nclosing with him by faith alone, to a hearing of his voice, to an\nobeying of his call, to a following of his direction, to a giving up of\nthemselves to him, leaning to him, and waiting for all from him alone:\nin a word, to take him for their life in all points, and to lean to him\nfor life, and to expect it from him, through faith in the promises of\nthe gospel.\n\n_Next._ This being spoken to the disciples, whom we suppose to have been\nbelievers, it will give us ground to speak of it, in reference to\nbelievers, and so yield three points of truth, which we shall briefly\ntouch, and then come to speak of use-making of Christ as the Life, in\nsome particular cases.\n\n_First._ It is here clearly presupposed, that even believers have need\nof Christ to be life unto them; and so have their fits of deadness. If\nit were not so, why would Christ have said to believers, that he was\nlife? And daily experience doth abundantly confirm it. For,\n\n1. They are oft so weak and unable to resist temptation, or to go about\nany commanded duty, as if they were quite dead.\n\n2. They are oft so borne down with discouragement, because of the\nstrength of opposition which they meet with on all hands; and because of\nthe manifold disappointments which they meet with, that they have\nneither heart nor hand; and they faint and set up in the ways of the\nLord; and cannot go through difficulties, but oftentimes lie by.\n\n3. Through daily fighting, and seeing no victory, they become weary and\nfaint-hearted; so that they lie by as dead, Isa. xl. 29.\n\n4. They oft fall sick and decay, and have need of restoration and\nquickening.\n\n5. The want of the sense of God's favour, and of the comforts of the\nHoly Ghost, maketh them to dwine and droop, and look out as dead.\n\n6. While under soul desertions upon one account or other, they look upon\nthemselves as free among the dead, that is, as dead men, of the society\nof the dead, with Heman, Psalm lxxxviii.\n\n7. Yea, many times they are as dead men, led captive in chains of\nunbelief and corruptions, as we see David was, when his heart panted,\nand his strength failed him, and the light of his eyes were gone from\nhim, Psalm xxxviii. 10.\n\n8. Many times the frequent changes, and ups and downs they meet with,\ntake all courage and heart from them, that they become like men tossed\nat sea, so as they have no more strength.\n\nAnd many such things befall them, which make them look as dead, and to\nstand in need of quickening, reviving and strengthening cordials from\nhim who is the life. And thus the Lord thinketh good to dispense with\nhis own people,\n\n(1.) That they may be kept humble, and know themselves to be indigent\ncreatures, needing influences of life daily.\n\n(2.) That they may have many errands to him who is the life, and have\nmuch to do with him, and depend upon him continually.\n\n(3.) That he may show himself wonderful, in and about them, giving proof\nof his skill in quickening the dead, and in bringing such through unto\neverlasting life, who were daily, as it were, giving up the ghost, and\nat the point of death.\n\n(4.) That heaven may be heaven; that is, a place \"where the weary are at\nrest,\" Job iii. 17; and the troubled rest, 2 Thes. i. 7; and where the\ninhabitants shall not say they are sick, Isa. xxxiii. 24.\n\n(5.) That they may be taught more the life of faith and of dependence on\nhim, and trained up in that way.\n\n(6.) That he may be owned, acknowledged, and submitted unto as a\nsovereign God, doing what he will in heaven and in earth.\n\nFor all this, there is no cause that any should take up any prejudice\nat Christianity: for, for all this their life is sure, and the outgate\nis sure and safe. Nor would they think it strange, to see believers oft\nmourning and drooping, seeing their case will oft fall for new supplies\nof life. Their fits are not known to every one; nor doth every one know\nwhat lieth sometimes at their heart; nor would they think it such an\neasy matter to win to heaven as they imagine; and so deceive themselves.\nThe righteous are saved through many deaths.\n\nAnd as for believers, they would not think it strange to meet with such\nfits of deadness; nor thence conclude, that all their former work was\nbut delusion, and that they are still in the state of nature. But rather\nobserve the wisdom, faithfulness, and power of God in bringing their\nbroken ship through so much broken water, yea, and shipwrecks; and his\ngoodness in ordering matters so as they shall be kept humble, watchful,\ndiligent and constant in dependence upon him who is and must be their\nlife, first and last. And hence learn a necessity of living always near\nto Christ, and depending constantly upon him by faith; for he being\ntheir life, they cannot be without him, but they must die and decay.\n\n_Second._ We hence learn, that under all these fits of deadness to which\nhis people are subject, nothing without Christ will help: Not,\n\n1. All their pains in and about ordinary means, prayer, reading,\nhearing, meditation, conference, &c. They will all cry out, that help is\nnot in them: for he is the life.\n\n2. Nor extraordinary duties, such as fasting and prayer, and\nvows,--these will never revive and quicken a drooping or fainting sickly\nsoul: for they are not Christ, nor the life.\n\n3. Nor will a stout courageous spirit and resolution of heart avail. If\nhe who is the Life, breathe not, all that will melt away and evanish.\n\n4. Nor will the stock of habitual grace which remaineth in the soul, be\nsufficient to quicken and revive the sick soul, if the Life breathe not\non these habits; and if new influences of life and strength flow not in\nupon the soul, and new rays come not down from this Sun of\nRighteousness to warm the frozen soul, the habits will lie by as dead.\n\n5. Far less will their great gifts and endowments help them out of that\ndead condition; all their light and knowledge, without the influences of\nthis Life, will prove weak and insufficient for this end and purpose.\n\n6. Nor will sound, pure and lively-like ordinances work out this effect;\nfor till he look down, all these ordinances may prove dead and deadening\nto them.\n\nIt were good if believers were living under the conviction of this\ndaily, and by their practice and carriage declaring if they believe,\nthat Christ only is the Life, and that they must live in him, and be\nquickened and revived through him alone.\n\n_Third_. We see hence, that Christ is the Life, that is, one that\nsufficiently, yea, and abundantly can help the believer while under\nthose fits of deadness which have been mentioned, and the like. There is\nin him a rich supply of things that tend to revive, encourage,\nstrengthen and enliven a soul under spiritual deadness and fainting.\nTherefore is he called the Life; as having in him all that which is\nnecessary for and answerable to souls under spiritual sicknesses,\ndistempers, desertions, fainting and swooning fits, &c., for with him\n\"is the fountain of life,\" Psalm xxxvi. 9; \"and he it is that upholdeth\nthe soul in life,\" Psalm lxvi. 9; \"and can command the blessing, even\nlife for ever more,\" Psalm cxxxiii. 3.\n\nFor further clearing of this, we would consider those things,\n\n1. That he is God, equal with the Father in power and glory, and thereby\n\"hath life in himself,\" John v. 26; and can \"quicken whom he will,\" ver.\n21. By this he proveth his own Godhead and equality with the Father; so,\nJohn i. 4, it is said, \"that in him was life,\" and that life was the\nlight of men, whereby also his Godhead is confirmed. This should be\nfirmly believed, and rooted in our hearts, as being the ground of all\nour hope, comfort, and life: For, were it not so, that our Mediator were\nthe true God, all our hopes were gone, our comforts could not be long\nlived, and our life were extinct.\n\n2. As Mediator God-man, he is fully and thoroughly furnished to quicken\nand enliven his members and followers, first and last; and all along\ntheir life must be hid with Christ in God; \"for in him dwelleth the\nFulness of the Godhead bodily,\" Col. ii. 9; as Mediator, he is called \"a\ntree of life,\" Prov. iii. 18; quickening and enlivening all that feed\nupon him; and \"the bread of life,\" John vi. 35, 48. Yea, because of\npower and authority to command life to the dead soul, he is called \"the\nPrince of life,\" Acts iii. 15; and as a living, quickening stone, he\ngiveth life to all that are built upon him, 1 Pet. ii. 4. Yea, as being\nfully fitted and furnished for this work, he calleth himself \"the\nresurrection and the life,\" John xi. 25. This should be riveted in our\nhearts, as a comfortable and encouraging truth.\n\n3. Of this stock of life and quickening and reviving grace which he hath\ngot, and is furnished withal as Mediator and Redeemer of his people, he\nis communicative,--\"of his fulness do we receive, and grace for grace,\"\nJohn i. 16. He got it that he might give it out, and that from him as a\nhead it might flow unto his members, and therefore he is the bread that\ncame down from heaven, and giveth life to the world, John vi. 35. Yea,\nhe giveth eternal life to all his sheep, John x. 28; and he is come for\nthis end, that his sheep might have life, John x. 10. Therefore hath he\ntaken on such relations, as may give ground of confirmation of this, as\nof a head, of a stock or root, and the like. This consideration is\nstrengthening and reviving.\n\n4. He communicateth of this stock of life, and of reviving strength,\nwhich he hath most sweetly and on most easy terms. So that,\n\n(1.) Such as seek him shall find life by him, Psalm lxix. 32.\n\n(2.) Yea, such as know him shall not miss life, John xvii. 3. 1 John v.\n20.\n\n(3.) If we will believe on him and rest upon him, we have life first and\nlast, John iii. 15, 16, 36; vi. 40, 47. 1 Tim. i. 16.\n\n(4.) If we will come to him, John v. 40, and cast our dead soul upon\nhim, we shall live.\n\n(5.) If we will hear his voice, Isa. lv. 3, and receive his\ninstructions, we shall live; for they are the instructions of life.\n\n(6.) Nay, if the soul be so dead, that it can neither walk nor hear, if\nit can but look to him, he will give life, Isa. xlv. 22.\n\n(7.) And if the soul be so weak, that it cannot look, nor lift up its\neyes; yet if it be willing, he will come with life. Rev. xxii. 17.\n\nOh, if this were believed!\n\n5. As he is communicative of that life which he hath gotten as head, and\nthat upon easy terms; so he giveth out of that life liberally, largely,\nabundantly, yea, more abundantly, John x. 10. The water of life which he\ngiveth, is \"a well of water springing up to everlasting life,\" John iv.\n14. Therefore he alloweth his friends to drink abundantly, Cant. v. 1.\n\n6. Yet it would be remembered, that he is Lord and master thereof, and\nPrince of this life, and so may dispense it and give it out, in what\nmeasure he seeth fit; and he is wise to measure out best for his own\nglory, and to their advantage.\n\n7. All this life is sure in him,--none of his shall be disappointed\nthereof. His offices, which he hath taken on; and his commission, which\nhe hath of the Father, abundantly clear this; and love to his, will not\nsuffer him to keep up any thing that is for their advantage. He is\nfaithful in his house as a son, and will do all that was committed unto\nhim to do. The whole transaction of the covenant of redemption, and\nsuretyship, and all the promises of the new covenant of grace, confirm\nthis to be a sure truth; so that they that have him have life, 1 John v.\n12. Prov. viii. 35.\n\n8. Yea, all that is in Christ contributeth to this life and quickening.\nHis words and doctrine are the words of eternal life, John vi. 63, 68.\nPhil. ii. 16. His works and ways are the ways of life, Acts ii. 28. His\nnatures, offices, sufferings, actings, all he did as Mediator, concur to\nthe quickening and enlivening of a poor dead soul.\n\n9. This fulness of life which he hath, is fully suited to the believer's\ncondition, in all points, as we shall hear.\n\n10. This life is eminently and transcendently in him, and exclusively\nof all others. It is in him, and in him alone; and it is in him in a\nmost excellent manner: So that he is the life, in the abstract; not only\na living head, and an enlivening head; but life itself, the life, the\n\"resurrection and the life.\"\n\n\n\n\nCHAPTER XX.\n\nSOME GENERAL USES.\n\n\nBefore we come to speak of some particular cases of deadness, wherein\nbelievers are to make use of Christ as the Life, we shall first propose\nsome useful consequences and deductions from what hath been spoken of\nthis life; and,\n\nI. The faith of those things, which have been mentioned, would be of\ngreat use and advantage to believers; and therefore they should study to\nhave the faith of this truth fixed on their hearts, and a deep\nimpression thereof on their spirits, to the end, that,\n\n1. Be their case and condition what it will, they might be kept from\ndespair, and despondency of spirit, from giving over their case as\nhopeless; and from looking upon themselves as irremediably gone. The\nfaith of Christ being life, and the life, would keep up the soul in\nhope, and cause it say,--how dead soever my case be, yet life can help\nme, and he who is the resurrection and the life, can recover me.\n\n2. Yea, be their case and condition what it will, they would have here\nsome ground of encouragement, to go to him with their dead soul, and to\nlook to him for help, seeing he is the Life, as Mediator, to the end he\nmight enliven and quicken his dead, fainting, swooning members, and to\nrecover them from their deadness.\n\n3. They might be freed from many scruples and objections that scar and\ndiscourage them. This one truth believed would clear up the way so, as\nthat such things, as would have been impediments and objections before,\nshall evanish, and be rolled out of the way now: Such as, the objections\ntaken from their own worthlessness, their long continuance in that dead\ncondition, and the like.\n\n4. They might hereby likewise be freed from that dreadful plague and\nevil of jealousy, whereby the soul is oft kept back from coming to\nChrist: For they fear he will not make them welcome; they doubt of his\nlove and tenderness, and question his pity and compassion; yea, their\njealousy maketh them to doubt of his faithfulness; so that the faith of\nthis truth would cure this jealousy, and deliver the soul therefrom, and\nopen a way for the soul to come forward with boldness and confidence.\n\n5. They might also be hereby helped to wait with patience, and to be\nstill and quiet under the Lord's various dispensations; so as they would\nnot fret nor repine against him, knowing that he would prove himself to\nbe Life, even the Life, in his own good time; so that the soul would\npatiently wait at his door, till he were pleased to look out, and with\nhis look convey life into their dead soul.\n\n6. They might be preserved hereby from looking out to or expecting any\nhelp from any other quarter: knowing that he alone is the Life; and so\nthat help can no where else be had. The faith of this truth would guard\nfrom any sinistrous ways which the soul, in a time of strait, is ready\nto run to for relief: for hereby would it see that neither instruments\nnor means, nor outward administrations, nor any thing of that kind, can\nquicken their dead soul; and that he, and he alone must breathe in life\ninto them, as at first, so now again.\n\nII. May we not see and observe here great matter of admiration at the\ngoodness and rich bounty of God towards his people, who hath found out\nand condescended upon such a sure, safe, and satisfying way, whereby he\nbecometh all things to his people which they stand in need of; and that\nnotwithstanding,\n\n1. That we are most unworthy of any such dispensation of grace at his\nhands.\n\n2. That we too oft are too desirous of other guests in our hearts\nbeside him: O how much corruption, sin and death lodge within our souls!\nand how more desirous are we ofttimes of death than of life!\n\n3. That we little improve the noble advantages for life which we have\ngranted unto us; yea, many a time we abuse them; and this he did\nforesee, and yet notwithstanding would condescend unto us.\n\n4. That we do little express our thankfulness for such mercies.\n\nBut not for our sakes hath he done this, but for his own name's sake:\nFor noble and holy ends hath he resolved on this course; as,\n\n(1.) That he might be \"all in all,\" Col. iii. 11, and they nothing; that\nhe alone might fill all in all, Eph. i. ult., and they be empty and\nnothing without him.\n\n(2.) That he might wear the glory of all; \"for of him, and through him,\nand to him are all things,\" Rom. xi. 36, and that no man might share\ntherein.\n\n(3.) That man might be his everlasting debtor, and cast down, in\ntestimony thereof, his crown at his feet, \"who sitteth on the throne,\"\nas those did, Rev. iv. 10, and might cry out with these same elders,\nver. 11, \"Thou art worthy, O Lord, to receive glory, and honour, and\npower,\" &c.; and with those, chap. v. 12, \"Worthy is the Lamb that was\nslain, to receive power, and riches, and wisdom, and strength, and\nhonour, and blessing.\"\n\n(4.) That man's mouth might be stopped for ever, and all boasting\nexcluded; for man is a proud creature, and ready to boast of that which\nis nothing and vanity. Now God hath chosen this noble way of the\ncovenant of grace, that no man might boast any more. Where is boasting\nthen? It is excluded. By what law? By the law of works? no, but by the\nlaw of faith, saith the apostle, Rom. iii. 24.\n\n(5.) That all might be sure to the poor chosen believer. The Lord will\nnot have the stock of life, any longer to be in a man's own hand: for\neven Adam, in the state of innocency, could not use it well, but made\nshipwreck thereof, and turned a bankrupt; much more would man now do so,\nin this state of sin, in which he lieth at present, therefore hath God,\nout of love and tenderness to his chosen ones, put all their stock in\nthe hand of Christ, who is better able to manage it, to God's glory and\nman's advantage, being faithful in all things, and a trusty servant,\n\"having the fulness of the Godhead dwelling in him bodily.\" \"Therefore,\"\nsaith the apostle, Rom. iv. 16. \"it is of faith, that it might be by\ngrace; to the end, the promises might be sure to all the seed.\"\n\n(6.) That believers might have strong consolation, notwithstanding of\nall the opposition of enemies without and within, when they see that now\ntheir \"life is hid with Christ in God,\" Col. iii. 3, and that their life\nis in their head, they will not fear so much devils and men without, nor\ntheir own dead and corrupt hearts within.\n\nIII. How inexcusable must all such be,\n\n1. Who will not lay hold on this life, on Jesus who is the Life, sure\nlife, yea, everlasting life.\n\n2. Who seek life any other way, than by and through him who is the Life.\n\n3. Who oppose this way of life, and not only reject the offers of it,\nbut prove enemies to it, and to all that carry it or preach it.\n\nIV. Here is strong encouragement to all that would be at heaven, to\nenter into this gospel, which is a way of life; such need not fear that\ntheir salvation shall not be advanced; let Satan and all their\nadversaries do what they can, all that enter into this way shall live.\nFor the way itself is life, and nothing but life. So that here all\nobjections are obviated; life can answer all. If the believer fear, that\nhe shall never win through difficulties, he shall die by the way; or by\nfainting, succumbing and swooning, dishonour the profession, and at\nlength fall off and apostatize, or despair and give over all hope; here\nis that which may answer and obviate all, \"I am the life;\" and who can\nperish in the way which is the way of life, an enlivening way, yea, the\nway which is life itself; yea, the life in a singular and eminent\nmanner?\n\nV. Here is ground of reproof even of believers, who, though they have\ncome to Christ, yet do not live in him as they ought, do not walk in\nhim with that liveliness and activity which is called for; but,\n\n1. Lean too much to their own understanding, gifts or graces; and think\nthereby to ride out storms, and to wide through all difficulties, while\nas, if he who is the Life do not breathe upon us, all that will fail us\nin the day of trial. Our understanding and parts or gifts may dry up,\nand our graces may wither and decay, and go backward.\n\n2. Rest too much on duties; when they should in them go to him who is\nthe Life. For only in him is life to be had; and him should they seek to\nin the ordinances, that they might have life from him in those outward\nduties; and this appeareth in their way of going about duties, without\nthat dependence on him, and single eyeing of him, which is called for.\nAs also by their freting and repining, when duties do not their\nbusiness, as if life lay all in duties; and concluding all will be\nright, because they get duties somewhat tolerably performed; and, on the\ncontrary, desponding, when duties fall heavy on them, and they find\nthemselves indisposed for duty. All which clearly evinceth, that they\nlay too much weight on duties; while as it would be otherwise with them,\nif they were purely depending on Christ, and looking for all from him.\n\n3. Despond too soon, because they get not help and relief instantly; or\nbecause they are not preserved from every degree of fainting.\n\n4. Neglect to make use of him, and to come to him with all their wants,\nfailings and necessities, as they ought; or come not with that freedom\nand boldness which the gospel grounds allow.\n\nVI. This preacheth out the woful misery of such as are strangers to\nChrist. For being strangers to the Life, they have no life, they are\ndead, and death is engraven on all they do; even though,\n\n1. They should be very diligent in external duties, yea, and outstrip\nmany true believers; as the Pharisees had their fasts twice a-week, Luke\nxviii.\n\n2. They should be eminently gifted, able to instruct others, and to\nspeak of the mysteries of the gospel, to purpose and to edification.\nFor such gifts of knowledge and utterance may be, where the lively\noperations of the grace of Christ are not, and consequently where Christ\nis not, as the Life.\n\n3. They should seem eminent in all their outward carriage, and seem to\ncarry most christianly in all their walk, and appear most devout in the\nmatter of worship.\n\n4. And they should have something more than ordinary; even taste of the\nheavenly gift, and be made partakers of extraordinary gifts of the Holy\nGhost; yea, and taste the good word of God, and the powers of the world\nto come, Heb. vi. 4, 5.\n\nVII. This discovereth the noble advantage of such as have accepted of\nChrist for their life. Their condition is happy, sure, desirable, and\nthriving; for Christ is theirs, and life is theirs; because Christ, who\nis the Life, is theirs.\n\n_Obj._ 1. But some wicked persons may say, We see not that happy and\nadvantageous condition of such as go for believers; for we observe them\nto be as little lively ofttimes as others, and as unfit for duties; yea,\nand sometimes as much subject to sin and corruption as others.\n\n_Ans._ 1. However it be with them, either in thine eyes, or possibly in\ntheir own sometimes, yet thou mayest hold thy peace; for in their worst\ncondition, they would not exchange with thee for a world; in their\ndeadest-like condition, they are not void of all life, as thou art,\nnotwithstanding all thy motions, and seeming activeness in duty; because\nall thy motion in and about duty is but like the moving of children's\npuppets, caused by external motives, such as a name, applause, peace\nfrom a natural conscience, or the like; and not from any inward\nprinciple of grace and life.\n\n2. Howbeit they sometimes seem to be dead, yet they are not always so;\nlife doth really work sometimes in them; whereas there was never any\ntrue or kindly motion of life in thee.\n\n3. There may be more life in them, yea, life in motion, when they seem\nto be overcome with some lusts or corruption, yea, when really they are\novercome, than beholders that are strangers to the heart can observe.\nFor when temptation is violent, as having the advantage of the time and\nplace, of the constitution of the body, and the like, it argueth no\nsmall degree of life, and of life in motion, to make some resistance and\nopposition thereunto, though at length he should be overcome thereby.\nAnd this opposition and resistance, flowing from a principle of grace,\nspeaketh out life, though corruption, having the advantage, should at\nthat time overpower the motion of life, and carry the man away.\n\n4. If it be not otherwise with believers than is objected, they may\nblame themselves, for not improving Christ better for life.\n\n_Object._ But some who are true believers will object the same, and cry\nout of themselves as dead; and say, They find not that liveliness and\nactivity in their souls, that will evidence Christ, the Life, dwelling\nand working in them.\n\n_Ans._ It may be they prejudge themselves of that lively frame they\nmight enjoy, and so wrong themselves:\n\n1. In not exercising faith on Christ, and drawing life from him and\nthrough him. The life which they live should be by faith, Gal. ii. 20.\nHow then can such as do not eat become fat? by faith we feed on Christ.\n\n2. In not watching, but giving way to security, and thereby encouraging\nand strengthening the adversary, as we see in David; when they stand not\non their watch-tower, they invite Satan to set on; and he is vigilant\nenough, and knoweth how to take his advantage, and to improve his\nopportunity.\n\n3. In giving way to laziness and not stirring up themselves, as we see\nin the bride, Cant. iii. 1; v. 3; when they stir not up the grace of God\nwhich is in them, how can they be lively? If grace be laid by, it will\ncontract rust. The best way to keep grace lively, is to keep it in\nexercise, how little soever it be.\n\n4. By their rashness, walking without fear, as is to be observed in\nPeter, when he slipped so foully. When through their want of\ncircumspection, they precipitate themselves into danger, and cast\nthemselves among their enemies' hands, is it any wonder, that it go not\nwith them as they would; and that they provoke God to leave them to\nthemselves; that they may know what they are, and learn afterwards not\nto tempt the Lord, and to walk more circumspectly?\n\n5. By leaning too much to their attainments, and not looking out for new\ninfluences of grace and life. Hereby they provoke God to let them know\nto their expense, that for as great a length as they are come, they must\nlive by faith, and be quickened by new influences from the Spirit of\nlife.\n\n6. So they may wrong themselves through their ignorance of Christ, and\nof the way of making use of him; and if they, through unacquaintedness\nwith Christ and the right way of improving the fulness that is in him,\nmiss the fruit and advantage which otherwise they might have, they can\nonly blame themselves.\n\n7. They may also prejudge themselves by their self-love, self-esteem,\nself-seeking, self-pleasing, &c., which piece and piece will draw them\noff Christ, and cause them forget the way of sucking life from him, who\nis the fountain of life.\n\n8. When they give way to small sins, they open a door to greater; and\nthey lose thereby their tenderness, and so provoke the Lord to withdraw;\nand this is another way, whereby they prejudge themselves of that\nbenefit of liveliness, which they might otherwise have.\n\n9. So also by worldly-mindedness, which alienateth their mind from God;\nand,\n\n10. By their impatience, and fretting, and repining against God, and his\nwise dispensations, they also prejudge and wrong themselves; for while\nthey are in that mood, they cannot with due composedness of Spirit, go\nto Christ, and draw life from him through faith.\n\n_Obj._ 3. But is there not even some of those who are most tender, that\ncomplain of their deadness and shortcomings?\n\n_Ans._ 1. It may be that they complain without cause; and that they have\nmore cause of rejoicing, and of blessing the Lord for what he hath done\nto them, than of complaining.\n\n2. Their complaining will not prove the want of life, but rather the\ncontrary. For when they complain most, they must be most sensible if\ntheir complaints be real, and not merely for a fashion; and sense is a\nmanifest evidence of life.\n\n3. It would be remembered, that the Lord can make their failings and\nshortcomings contribute to the furthering of their life, as we see it\ndid in Peter.\n\n4. It would also be remembered, that Christ doth not distribute and give\nout of this life to all his members and followers, in a like measure;\nbut to some more, and to others less, according as he seeth it meet and\nconvenient, both for his own glory and their good, He hath more service\nfor some than for others; and some he will employ in greater and more\ndifficult work, which will call for more life; and others he will employ\nin common work, which will not call for such an eminent degree of life.\n\n5. And upon the same account, he may think it good to give to the same\nperson a larger measure of grace at one time than at another.\n\n6. And that for wise reasons and noble ends; as,\n\n(1.) That all may see how absolute he is in his dispensations; a\nsovereign that doth with his own what he will, and will not give an\naccount of any of his ways or communications to us.\n\n(2.) That we may learn submission, and quietly to stoop before him,\nwhatever measure he be pleased to dispense towards us.\n\n(3.) That we may learn to depend upon him more closely all along; in all\nour ways to acknowledge him.\n\n(4.) That we may learn to exercise patience, which must have its perfect\nwork, in waiting upon him as a great king. This is his glory, and it is\nthe testifying of our homage to him.\n\n(5.) He will train us up so as to be well contented and satisfied, if he\nbring us home at length, though not with such a convoy of the graces of\nhis Spirit as we would wish.\n\n(6.) That we may see and read our daily obligation to Christ our life,\nand the daily need we have of his keeping our life in, by fresh gales of\nhis Spirit, and new heavenly influences.\n\n(7.) And that getting new proofs of his kindness and faithfulness, we\nmay give him new songs of praise daily, and so express our thankfulness\nto him, which will tend to set forth his glory.\n\nVIII. This may point out unto believers, several duties to which they\nare called. We shall name some few of many; as,\n\n1. That they should rejoice, and be comforted in the thoughts of this,\nthat they have such a complete Mediator, one that is thoroughly\nfurnished, and made all things for them; not only the Way, and the\nTruth, but the Life also.\n\n2. The thoughts of this should also stir up the wondering at the wisdom,\ngraciousness, and goodness of God; and to thankfulness for providing\nsuch an all-sufficient way for them.\n\n3. This should also encourage them under all temptations, faintings,\nbacksets, and fits of deadness that they fall into, that there is one\nwho is the Life; and that he whom their soul hath chosen is the Life,\nand so fully able to quicken and enliven them.\n\n4. This should teach them humility, and not to be proud of any thing\nthey have or do; for it is he, who is the Life, who keepeth them in\nlife, and helpeth them to any duty; yea, it is life that worketh all in\nthem.\n\n5. And likewise it should teach them to acknowledge him, to whom they\nare obliged for any thing they do, for any life they have, or any acts\nor fruits of life that appear in them; and to be thankful to him\ntherefor.\n\n6. And mainly, they should here read their obligation and duty, to\nimprove this advantage, and to draw life out of this fountain, and so\nlive by this life; act and do all in and through this life; and so be\nquickened by this life, in all their fits of deadness; and for this\ncause would keep those things in mind:\n\n(1.) That they should live in a constant conviction of their own\nweakness, deadness, and inability to do any acts of life of themselves;\nand far less to recover themselves out of any distemper and fit of\ndeadness which they fall into.\n\n(2.) That they should live in the faith of this, that there is life\nenough in him, who is the Life, to do their business. They should be\npersuaded of his all-sufficiency.\n\n(3.) That he is not only an all-sufficient deliverer, able to deliver a\nsoul that is, as it were, rotting in the grave, and to cause the dead to\nhear his voice and live; but also most willing and ready to answer them\nin all their necessities, according to wisdom, and as he seeth it for\nhis glory, and their soul's advantage. The faith of this is necessary,\nand will be very encouraging.\n\n(4.) That they should go to him, how dead-like soever their condition\nbe, and by faith roll their dead case upon him, who is the Life.\n\n(5.) That they should pray upon the promises of grace and influence,\neven out of the belly of hell, or of the grave, with Jonah, chap. ii. 2;\nfor he is faithful and true, and tender-hearted, and will hear and give\na good answer at length.\n\n(6.) That in the exercise of faith and prayer, they should wait with\npatience, till he be pleased to come, and breathe upon the dry bones,\nand till the Sun of Righteousness arise on their souls with healing in\nhis wings.\n\nBut of this more particularly in the following cases, which now we come\nto speak a little unto, of purpose to clear more fully how the believer\nis to make use of Christ as the Life, when he is under some one\ndistemper or other, that calleth for life and quickening from Christ the\nLife. We cannot handle distinctly all the particular cases which maybe\nbrought under this head; it will suffice, for clearing of this great\nduty, to speak to some few.\n\n\n\n\nCHAPTER XXI.\n\nHOW TO MAKE USE OF CHRIST AS THE LIFE, WHEN THE BELIEVER IS SO SITTEN-UP\nIN THE WAYS OF GOD, THAT HE CAN DO NOTHING.\n\n\nSometimes the believer is under such a distemper of weakness and\ndeadness, that there is almost no commanded duty that he can go about;\nhis heart and all is so dead, that he cannot so much as groan under that\ndeadness. Yea, he may be under such a decay, that little or no\ndifference will be observed betwixt him and others that are yet in\nnature; and be not only unable to go actively and lively about commanded\nduties, yea, or to wrestle from under that deadness; but also be so\ndead, that he shall scarce have any effectual desire or longing to be\nout of that condition. Now, in speaking to the use-making of Christ for\nquickening in this dead case, we shall do those things:\n\n1. For clearing of the case, we shall show how probably it is brought\non. 2. How Christ is life to the soul in such a case as this. 3. How the\nbeliever is to make use of Christ for the life, in this case; and, 4.\nFurther clear the matter, by answering a question or two.\n\nAs to the _first_, such a distemper as this may be brought upon the\nsoul,\n\n1. Through some strong and violent temptation from without, meeting with\nsome evil disposition of the heart within, and so surprising and\noverpowering the poor soul, as we see in David and Peter.\n\n2. Through the cunning and sleight of Satan, stealing the believer, that\nis not watchful enough, insensibly off his feet, and singing him asleep\nby degrees.\n\n3. Through carelessness, in not adverting at first to the beginnings and\nfirst degrees of this deadness and upsitting, when the heart beginneth\nto grow formal and superficial in duties, and to be satisfied with a\nperfunctorious performance, without life and sense.\n\n4. Through torturing of conscience, in light and smaller matters; for\nthis may provoke God to let conscience fall asleep, and so the soul\nbecome more untender, and scruple little, at length, at great matters;\nand thus deadness may come to a height, God ordering it so, for a\nfurther punishment to them, for their untenderness and uncircumspectness.\n\n5. Through their not stirring up themselves, and shaking off that spirit\nof laziness and drowsiness, when it first seizeth upon them; but, with\nthe sluggard, yet another slumber, and another sleep, and a folding of\nthe hands to sleep.\n\n6. Continuing in some known sin, and not repenting of it, may bring on\nthis distemper, as may be observed in David.\n\nAs to the _second_ particular, Christ is life to the soul in this case;\nin that,\n\n1. He keepeth possession of the soul; for the seed remaineth, the root\nabideth fast in the ground; there is life still at the heart, though the\nman make no motion, like one in a deep sleep, or in a swoon, yet life is\nnot away.\n\n2. He in due time awakeneth, and rouseth up the soul, and so recovereth\nit out of that condition, by some means or other, either by some alarm\nof judgment and terror, as he did David; or dispensation of mercy and\ntenderness, as he did Peter; and usually he recovereth the soul,\n\n(1.) By discovering something of this condition, by giving so much sense\nand knowledge, and sending so much light, as will let the soul see that\nit is not well, and that it is under that distemper of lifelessness.\n\n(2.) By the discovering the dreadfulness of such a condition, and how\nhazardous it is to continue therein.\n\n(3.) By putting the soul in mind, that he is the life and the\nresurrection; and through the stirring up of grace, causing the soul to\nlook to him for quickening and outgate.\n\n(4.) By raising up the soul at length out of that drowsiness, and\nsluggish folding of the hands to sleep, and out of that deep security,\nand putting it into a more lively, vigilant, and active frame.\n\nAs to the _third_, the believer that would make use of Christ, for a\nrecovery out of this condition, would mind those duties:\n\n1. He would look to Christ, as the light of men, and the enlightener of\nthe blind; to the end, he may get a better and a more thorough discovery\nof his condition; for it is half health here to be sensible of this\ndisease. The soul that is once brought to sense, is half recovered of\nthis fever and lethargy.\n\n2. He would eye Christ as God, able to cause the dead and dry bones to\nlive, as Ezek. chap. xxvii.; and this will keep from despondency and\ndespair; yea, it will make the poor believer conceive hope, when he\nseeth that his physician is God, to whom nothing is impossible.\n\n3. He would look to him also, as head and husband, and life to the poor\nsoul that adhereth to him; and this will strengthen his hope and\nexpectation; for he will see that Christ is engaged (to speak so) in\npoint of honour, to quicken a poor dead and lifeless member; for the\nlife in the head is for the good of the whole body, and of every member\nof the body, that is not quite cut off. And the good that is in the\nhusband is forthcoming for the relief of the poor wife, that hath not\nyet got a bill of divorce. And Christ being life and the Life, he must\nbe appointed for the relief, the quickening and recovering from death of\nsuch as are given to him, that they may be finally raised up at the last\nday; he must present all his members lively in that day.\n\n4. He would by faith wrap himself up in the promises, and lie before\nthis Sun of Righteousness, till the heat of his beams thaw his frozen\nheart, and bring warmth into his cold and dead soul, and thus renew his\ngrips of him, accepting of him as the Life, and as his life. Christ\nhimself tells us, John xi. 40, that this is the Father's will, that hath\nsent him, that every one that seeth the Son, and believeth on him, might\nhave everlasting life, and he will raise him up at the last day. Faith\nclosing with him, as it was the mean of life at first, so it will be the\nmean of recovery out of a dead distemper afterwards.\n\n5. He would mourn for such sins and provocations, as he discovereth in\nhimself to have caused and brought on this distemper. Repentance and\ngodly sorrow for such evils, as have sinned Christ and life away, is a\nway to bring life back again.\n\n6. He would be sure to harbour no known sin in his soul, but to set\nhimself against every known evil, as an enemy to the life and recovery\nwhich he is seeking.\n\n7. He must wait on Christ his life, in the appointed means; for that is\nthe will of the Lord, that he should be waited upon there, and sought\nfor there. There is little hopes of recovery for such as lay aside the\nordinances. Though the ordinances without him cannot revive or quicken a\npoor soul, yet he hath condescended so far as to come with life to his\npeople in and through the ordinances, and hath appointed us to wait for\nhim there; we must be willing to accept of all his condescensions of\nlove, and seek and wait for him there, where he hath said he will be\nfound.\n\n8. In going about those ordinances of life, he would beware of putting\nthem in Christ's room, _i.e._ he would beware of thinking that\nordinances will do his business; as some ignorantly do, who think that\nby praying so often a-day, and reading so much, and hearing so much,\nthey shall recover their lost lively frame, when, alas! all the\nordinances, without him, signify nothing. They, without him, are cold\nand lifeless, and can never bring heat and warmth to a cold soul. It is\nhe in the ordinances whom we are to seek, and from whom alone life is to\nbe expected, and none else.\n\n9. Though life lieth not in the ordinances as separated from Christ, and\nlife is to be expected from him alone, yet he would beware of going\nabout the ordinances in a careless, superficial, and indifferent manner:\nfor this will argue little desire after life, and will bring on more\ndeadness. The ordinances then should be gone about seriously,\ndiligently, and with great carefulness, yea, with such earnestness as if\nlife were not about the ordinances at all. This is the right way of\ngoing about the ordinances.\n\n10. He must in all this wait with patience, without fretting or\nquarrelling with him for his delaying to come. He must wait with much\nhumility. It becometh not him who hath, through his folly, sinned life\naway, to quarrel now with God, because he restoreth him not again to\nlife at the first asking. He may be glad if at length, after long\nseeking, waiting, and much diligence, he come and restore to him the joy\nof salvation, and if he be not made to lie as bedrid all his days, for a\nmonument of folly in sinning away his life, strength, and legs as he\ndid.\n\n11. He must beware of giving way to any thing that may increase or\ncontinue this deadness; such as untenderness in his walk,\nunwatchfulness, negligence, and carelessness; and especially he must\nbeware not to provoke God by sinning against light.\n\n12. He would also beware of limiting the Lord to any set measure of life\nand strength: for it becometh not beggars to be carvers, far less such\nbeggars as through folly have sinned away a good portion. It was not for\nthe prodigal to seek a new patrimony, after he had dilapidated the\nformer; it might suffice him to be made as a servant.\n\n13. He would use well any small measure of life he getteth, for God and\nhis glory; getteth he but one talent, he should use it that he may gain\nthereby: we say, use limbs and have limbs, use strength and have it.\nThis will be the way to get more.\n\n14. He would be taking on the vows of the Lord, and that in the Lord, to\nwalk more watchful in time coming, charging all within and without not\nto stir or provoke the Lord to depart further or to scare him from\ncoming to the soul.\n\nAs to the _last_ particular,\n\nIf it be inquired, 1. What can that soul do that is not sensible of this\ndeadness and weakness?\n\n_Ans_. Though there be not any real sense and feeling of this condition,\nyet there may be a suspicion that all is not right; and if this be, the\nsoul must look out to Christ for the life of sense and for a sight of\nthe provocations that have brought on that condition. He that is the\nLife must recover the very beginnings of life; and when the soul winneth\nto any real apprehension and sense of this deadness, it must follow the\ncourse formerly prescribed for a recovery.\n\n2. But it will be asked, how can a soul act faith in such a case? And if\nit cannot act faith, how can it come to Christ and make use of him?\n\n_Ans_. It is true, while the soul is in that case, it cannot act a\nstrong and lively faith; yet it can act a weak and a sickly faith; and a\nweak faith and a sickly faith can lay hold on an enlivening Christ, and\nso bring in more strength and life to the soul. If the soul be so weak\nas that it cannot grip, yet it can look to him that can quicken the\ndead and hath helped many a poor soul before out of a dead condition: or\nif it cannot do so much as look, yet it may give an half-look, and lie\nbefore him who waiteth to be gracious; and sustain itself if it can get\nno more, with a maybe he shall come.\n\n3. But further, it may be asked, what can the soul do, when, after all\nthis, it findeth no help or supply, but deadness remaining, yea, and it\nmay be, growing?\n\n_Ans_. The soul in that case must lie at his door, waiting for his\nsalvation, and resolving, if no better may be, to die at his door, and\nleave no approved means or commanded duty unessayed, that it may recover\nits former vigour, activity and strength. And while the believer is\nwaiting thus, he is at his duty; and this may yield him peace, and he\nmay be sure that he shall never be ashamed, Psalm xxv. 3; lxix. 6. Isa.\n1. 18.\n\n\n\n\nCHAPTER XXII.\n\nHOW CHRIST IS TO BE MADE USE OF AS OUR LIFE, IN CASE OF HEARTLESSNESS\nAND FAINTING THROUGH DISCOURAGEMENTS.\n\n\nThere is another evil and distemper which believers are subject to, and\nthat is a case of fainting through manifold discouragements, which make\nthem so heartless that they can do nothing; yea, and to sit up, as if\nthey were dead. The question then is, how such a soul shall make use of\nChrist as in the end it may be freed from that fit of fainting, and win\nover those discouragements: for satisfaction to which we shall,\n\n1. Name some of those discouragements which occasion this.\n\n2. Show what Christ hath done to remove all those discouragements.\n\n3. Show how the soul should make use of Christ for life in this case;\nand,\n\n4. Add a few words of caution.\n\nAs to the _first_, there are several things which may give occasion to\nthis distemper; we shall name those few:\n\n1. The sense of a strong, active, lively, and continually stirring body\nof death, and that notwithstanding of means used to bear it down and\nkill it. This is very discouraging; for it made Paul cry out, \"Woe is\nme, miserable man, who shall deliver me from this body of death?\" Rom.\nvii. 24. It is a most discouraging thing to be still fighting, and yet\ngetting no ease, let be victory; to have to do with an enemy that abides\nalways alike strong, fight and oppose as we will, yea, not only is not\nweakened, far less overcome, but that groweth in power, and prevaileth.\nAnd this many times affecteth the hearts of God's children and causeth\nthem to faint.\n\n2. It may be the case of some, that they are assaulted with strange\ntemptations and buffettings of Satan that are not usual. This made Paul\ncry out thrice, 2 Cor. xii.; and if the Lord had not told him that his\ngrace was sufficient for him, what would he have done? Hence some of his\ncry out in their complaint, was there ever any so tempted, so assaulted\nwith the devil, as I am? Sure this dispensation cannot but be much\nafflicting, saddening and discouraging.\n\n3. The sense of the real weakness of grace under lively means, and\nnotwithstanding of their serious and earnest desires and endeavours\nafter growth in grace, cannot but disquiet and discourage them: for they\nmay readily conclude, that all their pains and labour shall be in vain\nfor any thing they can observe.\n\n4. The want of sensible incomes of joy and comfort is another fainting\nand discouraging dispensation; as the feeling of these is a\nheart-strengthening and most encouraging thing, which made David so\nearnestly cry for it, Psal. li. 8, 12; when a poor soul that hath the\ntestimony of his own conscience, that it hath been in some measure of\nsingleness of heart and honestly seeking the face of God for a good many\nyears, and yet cannot say that ever it knew what those incomes of joy\nand comfort meant which some have tasted largely of, it cannot choose\nbut be discouraged and much cast down, as not knowing what to say of\nitself, or how to judge of its own case.\n\n5. The want of access in their addresses to God, is another\nheart-discouraging thing. They go about the duty of prayer with that\nmeasure of earnestness and uprightness of heart that they can win at, at\nleast this is their aim and endeavour, and yet they meet with a fast\nclosed door, when they cry and shout; he shutteth out their prayer, as\nthe church complaineth, Lam. iii. 8. This sure will affect them deeply,\nand cause their hearts sometimes to faint.\n\n6. The want of freedom and liberty in their addresses to God is another\nthing which causeth sorrow and fainting. They go to pray, but their\ntongue cleaveth to the roof of their mouth: they are straitened and\ncannot get their hearts vented.\n\n7. Outward persecution that attendeth the way of godliness, and\nafflictions that accompany such as live godly, is another discouraging\nthing, both to themselves who are under afflictions, and to others who\nhear it and see it; wherefore the apostle desireth earnestly that the\nEphesians should not faint at his tribulation, chap. iii. 13.\n\n8. The Lord's sharp and sore dispensations for sin, as towards David,\nPsal. li., or out of his sovereignty, for trial and other ends, as\ntowards Job, is likewise a discouraging, heart-breaking thing, and that\nwhich will make strong giants to roar and faint, and look upon\nthemselves as dead men, as we see in these two eminent men of God.\n\nAs to the _second_ thing, Christ is life to the believer in this case,\nin having done that which in reason may support under all these\ndiscouragements, and having done so much for removing or weakening of\nthese; yea, and for carrying them over all, which may be in a word\ncleared as to each.\n\n1. As for the body of death, let it stir in the believer as fast as it\nwill or can, it is already killed, and all that struggling is but like\nthe struggling of a man in the pangs of death; for our \"old man is\ncrucified with Christ,\" Rom. vi. 6; and the believer is dead to sin and\nrisen legally with him, Col. ii. 11, 12; iii. 3. But of this I spoke\nabundantly above.\n\n2. As to Satan's troubling the poor believer, through Christ also he is\na vanquished enemy: \"He hath overcome him that had the power of death,\neven the devil,\" Heb. ii. 14.\n\n3. As for that felt weakness of grace, that is no ground of\ndiscouragement, so long as he liveth who can make the lame to leap as an\nhart, and can make waters break out in the wilderness, and streams in\nthe desert, Isa xxxv. 6, 7; \"and giveth power to the faint, and to them\nthat have no might increaseth strength; so that such as wait upon the\nLord shall renew their strength, and they shall mount up with wings as\neagles; they shall run and not be weary, and they shall walk and not\nfaint,\" Isa. xl. 29, 31. For \"in him are all the promises yea and amen,\"\n2 Cor. i. 20. So that they need not faint upon this account, nor be\ndiscouraged: for the work he hath begun he will finish it, and he will\nquicken in the way, Psal. cxix. 37.\n\n4. As for the want of sensible incomes of joy and comfort, he hath\npromised to send the Comforter, in his own good time, John xiv. 26; xv.\n26. \"As one whom his Father comforteth, so will he comfort his,\" Isa.\nlxvi. 13. Joy and gladness is promised in the covenant, Jer. xxxi. 13.\nBut further, though he keep up these influences of joy and comfort, he\nsupporteth another way. The lively hope of heaven may bear up the heart\nunder all this want: for there shall the soul have fulness of joy and\npleasures for evermore: no tears, no sorrow there, Psal. xvi. 11. Isa.\nxxxv. 10.\n\n5. As for the want of access in their prayers, they may possibly blame\nthemselves, for he has by his merits opened the door; and is become (to\nspeak so) master-usher to the poor soul, to lead him unto the Father, so\nthat \"by him we have access,\" Eph. ii. 18, \"yea, boldness and access\nthrough faith in him,\" Eph. iii. 12; \"and he is our advocate,\" 1 John\nii. 1; and, as our attorney, is gone to heaven before us; \"and there\nliveth for ever to make intercession,\" Heb. vi. 28; vii. 25. And what is\nthere more to be done to procure us access; or to move and encourage us\nto \"come boldly unto the throne of grace, that we may obtain mercy, and\nfind grace to help in time of need?\" Heb. iv. 14, 16.\n\n6. As to that want of freedom and liberty in prayer; he helpeth that\nalso: For he maketh the dumb to sing, Isa. xxxv. 6, and maketh the\ntongue of the stammerer to speak elegantly, Isa. xxxii. 4. He can\nenlarge the heart, and help the soul to pour out his heart before God.\n\n7. As to outward persecution, he can easily take that discouragement\naway, by giving the hundred-fold with it; by supporting under it, and\nbringing safe through it. When his presence is with them through fire\nand water, Isa. xliii. 2, what can trouble them? And when he maketh\ntheir consolations abound, 2 Cor. i. 5, what can discourage them? Have\nnot his sung in the very fires; and rejoiced in all their afflictions?\nThe resting of the Spirit of God and of glory, which Peter speaketh of,\n1 Pet. iv. 14, is comfortable enough.\n\n8. As for all those sharp dispensations mentioned in the last place, he\nhaving taken the sting of all, even of death away, by taking away sin,\nand purchased the blessing and love of the Father, having made\nreconciliation through his blood, all those dispensations flow from\nlove, even such as seem sharpest, being inflicted for sin, as we see,\nHeb. xii. 6; so that there is no cause here of fainting or of being so\ndiscouraged as to give over the matter. But for help in this case, there\nshould be a use-making of Jesus, as the Life; and that is\n\nThe _third_ thing which we shall speak a little to, viz. How the soul\nshould make use of Christ as the Life, to the end it may be delivered\nfrom this fainting occasioned through manifold discouragements.\n\n1. The believer in this case would mind the covenant of redemption,\nwherein Christ hath promised and so standeth obliged and engaged to\ncarry on his own through all discouragements to the end; so that if any\none believer miscarry, Christ loseth more than they lose: for the\nbeliever can but lose his soul, but Christ shall lose his glory; and\nthis is more worth than all the souls that ever were created. And,\nfurther, not only shall Christ lose his glory as Redeemer, but the\nFather shall lose his glory in not making good his promise to Christ his\nSon. For by the same covenant he standeth engaged to carry through the\nseed that Christ had died for. And his appointing Christ to be his\nservant for this end, and choosing him from among all the folk, and his\nupholding of him, concurring with him, delighting in him, and promising\nthat he shall bring forth judgment to the Gentiles, and that to victory,\nor to truth, speak out his engagement to see all true believers brought\nhome. See Isa. xlii. 1-4. Matt. xii. 17-21. Psalm lxxxix. 19-21, 28, 29,\n35-37. Sure the faith of this would support the poor believer under all\nthose discouragements.\n\n2. They would mind likewise the covenant of grace, wherein all things\nare contrived and laid down, so far as that the believer may have\nabundant consolation and comfort in all cases; and wherein there is\nenough to take away all cause of fainting and discouragement; as might\nfully be made to appear, if any did question it.\n\n3. They would remember how richly Christ is furnished with all\nqualifications; suiting even that case wherein they are like to be\noverwhelmed with discouragements; and could the believer but think upon\nand believe those three things, he might be kept up under all\ndiscouragements: (1.) That Christ is a compassionate, tender-hearted\nMediator, having bowels more tender than the bowels of any mother; so\nthat \"he will not break the bruised reed, nor quench the smoking flax,\"\nIsa. xl. 2. He had compassion on the very bodies of the multitude that\nfollowed him; and would not let them go away fasting, lest they should\nfaint in the way, Matt. xv. 32. Mark viii. 3; and will he not have\ncompassion on the souls of his followers, when like to faint through\nspiritual discouragements? (2.) That he hath power and authority to\ncommand all things that can serve to carry on a poor believer; for all\npower in heaven and in earth is given unto him; all things are made\nsubject to him. (3.) That he hath a great readiness and willingness upon\nmany accounts to help his followers in their necessities. Sure, were\nthese three firmly believed, the believer could not faint, having\nChrist, who is tender and loving, and willing to help, and withal able\nto do what he will, to look to and to run to for supply.\n\n4. They would take up Christ under all his heart-strengthening and\nsoul-comforting relations, as a tender brother, a careful shepherd, a\nfellow-feeling high priest, a loving husband, a sympathizing head, a\nlife-communicating root, an all-sufficient king, &c., any of which is\nenough to bear up the head, and comfort the heart of a drooping,\ndiscouraged, and fainting soul. Much more may all of them yield strong\nconsolation to support and revive a soul staggering and fainting through\ndiscouragement. Oh! if ye would but rightly improve and dwell upon the\nthoughts of the comforting and heart-quickening relations! our hearts\nwould not fail us so much as they do.\n\n5. They would eye him as now in glory, who as head and captain of\nsalvation hath wrestled through and overcome all difficulties and\ndiscouragements that were in his way, and in name and behalf of all\nbelievers that are his followers and members of his body, is now\npossessed of glory, and thence draw an heart-comforting, and\nsoul-strengthening conclusion, thus, Is he entered into glory as head?\nthen such a poor, faint-hearted, discouraged worm as I am, may at length\ncome there as a little bit of his body, especially since he said, that\nseeing he liveth, all his shall live also, John xiv. 19.\n\n6. They would remember how Christ, who was always heard of his Father,\nJohn xi. 41, did supplicate for this, as Mediator and Intercessor for\nhis people, John xvii. 24, saying, \"Father, I will that they also whom\nthou hast given me, be with me where I am,\" &c. May not the poor\nfaint-hearted believer that is looking to Jesus, draw an heart-reviving,\nand soul-encouraging conclusion out of this, and say, though my prayers\nbe shut out, and when I cry for relief under my discouragements, I get\nno hearing; but, on the contrary, my discouragements grow, and my heart\nfainteth the more; yet Christ always was heard, and the Father will not\nsay him nay; why then may not I lift up my head in hope, and sing in the\nhope of the glory of God, in the midst of all my discouragements?\n\n7. By faith they would cast all their discouragements, entanglements,\nand difficulties, as burdens too heavy for their back, on Christ, and\nleave them there with him who only can remove them; and withal, resolve\nnever to give over, but to go forward in his strength, and thus become\ndaily stronger and stronger in resolutions, purposes, desires, and\nendeavours, when they can do no more.\n\n8. They would look to Jesus, the author and finisher of faith, and set\nhim before them as a copy of courage, \"who for the joy that was set\nbefore him, endured the cross, despising the shame,\" and endureth\ncontradiction of sinners against himself, Heb. xii. 2, 3. And this may\nprove a mean to keep us from wearying and fainting in our minds, as the\napostle hinteth there.\n\n9. They would remember, that Christ going before, as the Captain of\ntheir salvation, hath broken the ice to them, and the force and strength\nof all those discouragements, as we did lately show; so that now they\nshould be looked upon as broken and powerless discouragements.\n\n10. They would fix their eye by faith on Jesus, as only able to do their\nbusiness, to bear up their head, to carry them through discouragements,\nto apply cordials to their fainting hearts, and remain fixed in that\nposture and resolution, looking for strengthening and encouraging life\nfrom him, and from him alone; and thus declare, that, (1.) They are\nunable of themselves to stand out such storms of discouragements, and to\nwrestle through such difficulties. (2.) They believe he is only able to\nbear them up, and carry them through, and make them despise all those\ndiscouragements which the devil and their own evil hearts muster up\nagainst them. (3.) That come what will come, they will not quit the\nbargain--they will never recall or take back their subscription and\nconsent to the covenant of grace, and to Christ, as theirs, offered\ntherein, though they should die and die again by the way. (4.) That they\nwould fain be kept on in the way, and helped forward without failing and\nfainting by the way. (5.) That they cannot run through hard walls--they\ncannot do impossibilities--they cannot break through such mighty\ndiscouragements. (6.) That yet through him they can do all things. (7.)\nThat he must help, or they are gone, and shall never win through all\nthese difficulties and discouragements, but shall one day or other die\nby the hand of Saul. (8.) That they will wait, earnestly seeking help\nfrom him, crying for it, and looking for it, and resolve never to give\nover, and if they be disappointed they are disappointed.\n\nNow for the _last_ particular, the word of caution, take these,\n\n1. They would not think to be altogether free of fainting, for there is\nno perfection here, and there is much flesh and corruption remaining,\nand that will occasion fainting.\n\n2. Nor would they think to be free of all the causes and occasions of\nthis fainting, viz. the discouragements formerly mentioned, or the like;\nfor, if the devil can do any thing, he will work discouragements, both\nwithin and without. So that they would lay their resolution to meet with\ndiscouragements; for few or none ever went to heaven but they had many a\nstorm in their face; and they must not think to have a way paved for\nthemselves alone.\n\n3. They would not pore too much, or dwell too long and too much upon the\nthoughts of those discouragements; for that is Satan's advantage, and\ntendeth to weaken themselves. But it were better to be looking beyond\nthem, as Christ did, Heb. xii. 2, when he had the cross and the shame to\nwrestle with, he looked to the joy that was set before him; and that\nmade him endure the cross and despise the shame; and as Moses did, Heb.\nxi. 25-27, when he had afflictions and the wrath of the king to wrestle\nagainst; he had respect unto the recompense of the reward, and so he\nendured as seeing him who is invisible.\n\n4. They would remember that as Christ hath tender bowels, and is full of\ncompassion, and is both ready and able to help them; so is he wise, and\nknoweth how to let out his mercies best. He is not like a foolish,\naffectionate mother, that would hazard the life of the child, before she\nput the child to any pain. He seeth what is best for his own glory, and\nfor their good here and hereafter; and that he will do with much\ntenderness and readiness.\n\n5. They would look upon it as no mean mercy, if, notwithstanding of all\nthe discouragements and storms that blow in their face, they are helped\nto keep their face up the hill, and are fixed in their resolution, never\nwillingly to turn their back upon the way of God, but to continue\ncreeping forward as they may, whatever storms they meet with; yea, upon\nthis account ought they heartily to bless his name, and to rejoice; for\n\"their hearts shall live that seek him,\" Psalm xxii. 26.\n\n6. They would remember, for their encouragement, that as many have been\nhelped through all discouragements, and have been brought home at\nlength, so may they be brought through all those storms which now they\nwrestle with. It is the glory of the Mediator to bring his broken, torn,\nand sinking vessel, safe to shore.\n\nNow, I come to a third case, and that is,\n\n\n\n\nCHAPTER XXIII.\n\nHOW TO MAKE USE OF CHRIST AS THE LIFE WHEN THE SOUL IS DEAD AS TO DUTY.\n\n\nSometimes the believer will be under such a distemper, as that he will\nbe as unfit and unable for discharging of any commanded duty, as dead\nmen, or one in a swoon, is to work or go a journey. And it were good to\nknow how Christ should be made use of as the Life, to the end the\ndiseased soul may be delivered from this. For this cause we shall\nconsider those four things:\n\n1. See what are the several steps and degrees of this distemper.\n\n2. Consider whence it cometh, or what are the causes or occasions\nthereof.\n\n3. Consider how Christ is life to the soul in such a dead case; and,\n\n4. Point out the way of the soul's use-making of Christ, that would be\ndelivered herefrom.\n\nAs to the _first_, this distemper cometh on by several steps and\ndegrees. It will be sufficient to mention some of the main and most\nremarkable steps; such as,\n\n1. There is a falling from our watchfulness and tenderness; and when we\nleave our watch tower, we invite and encourage Satan to set upon us, as\nwas said before.\n\n2. There is going about duty, but in a lazy way, when we love and seek\nafter carnal ease, and seek out ways of doing the duty, so as maybe\nleast troublesome to the flesh, as the spouse did, Cant. iii. 1, when\nshe sought her beloved upon her bed.\n\n3. There is a lying by, and not stirring up ourselves to an active way\nof going about duty, of which the prophet complaineth, Isa. liv. 7, when\nhe saith, there is none that stirreth up himself to take hold of thee.\n\n4. There is a giving way to spiritual drowsiness, and upsitting in\nduties, and in the way of God. \"I sleep,\" said the spouse, Cant. v. 2,\n3, and \"I have put off my coat,\" &c. She knew she was not right, but was\ndrowsy, and yet she did not shake it off, but composed herself for it,\ntook off her coat, and washed her feet, and so lay down to sleep.\n\n5. There is a satisfaction and contentment with his condition, as\nthinking we are pretty well, at least for that time; and thus was the\nspouse in that forementioned place led away; she was so far from being\ndissatisfied with her condition, that she rather expressed contentment\ntherewith.\n\n6. There may be such a love to such a condition, and such a satisfaction\nin it, as that they may shift every thing that hath a tendency to rouse\nthem up out of that sluggish laziness, as not loving to be awakened out\nof their sleep. So we see the bride shifts and putteth off Christ's call\nand invitation to her, to arise and open to him.\n\n7. Yea, there is a defending of that condition, as at least tolerable\nand none of the worst; a justifying of it, or at least a pleading for\nthemselves and excusing the matter, and covering over their neglect of\nduty with fair pretexts, as the spouse did when she answered Christ's\ncall with this, that she had washed her feet and might not defile them\nagain.\n\n8. Yea, further, there is a pleading for this case, by alleging an\nimpossibility to get it helped as matters now stand; or, at least, they\nwill muster up insuperable-like difficulties in their own way of doing\nduty, as the sluggard will say, that there is a lion in the way; and\nthe spouse alleged she could not put on her coat again.\n\n9. Yea, it may come yet higher, even to a peremptory refusing to set\nabout the duty; for what else can be read out of the bride's carriage,\nthan that she would not rise and open to her beloved.\n\n10. There is also a desperate laying the duty aside, as supposing it\nimpossible to be got done, and so a resolute laying of it by as\nhopeless, and as a business they need not trouble themselves withal,\nbecause they will not get through it.\n\n11. And hence floweth an utter indisposition and unfitness for duty.\n\n12. Yea, and in some it may come to this height, that the thoughts of\ngoing about any commanded duty, especially of worship, either in public\nor private; or their minting and attempting to set about it, shall fill\nthem with terror and affrightment, that they shall be constrained to\nforbear; yea, to lay aside all thoughts of going about any such duty.\n\nThis is a very dead-like condition,--what can be the causes or occasions\nthereof?\n\nI answer, (and this is the _second_ particular,) some or all of these\nthings may be considered as having a hand in this:\n\n1. No care to keep up a tender frame of heart, but growing slack, loose,\nand careless, in going about Christian duties, may bring on such a\ndistemper.\n\n2. Slighting of challenges for omission of duties, or leaving duties\nover the belly of conscience, may make way for such an evil.\n\n3. Giving way to carnality and formality in duties, is a ready mean to\nusher in this evil. For when the soul turns carnal or formal in the\ndischarge of duties, duties have not that spiritual lustre which they\nhad, and the soul becometh the sooner wearied of them, as seeing no such\ndesirableness in them, nor advantage by them.\n\n4. When people drown themselves in cares of the world, they occasion\nthis deadness to themselves; for then duties not only are not gone about\nheartily, but they are looked on as a burden, and the man becometh\nweary of them; and from that he cometh to neglect them; and by\ncontinuing in the neglect of them, he contracteth an aversion of heart\nfor them; and then an utter unfitness and indisposition for discharging\nof them followeth.\n\n5. Satan hath an active hand here, driving on with his crafts and wiles\nfrom one step to another.\n\n6. The hand also of a sovereign God is to be observed here, giving way\nto this, yea, and ordering matters in his justice and wisdom so, as such\npersons shall come under such an indisposition, and that for wise and\nholy ends; as, (1.) That by such a dispensation he may humble them, who\npossibly were puffed up before, as thinking themselves fit enough to go\nabout any duty, how difficult or hazardous soever, as Peter, who boasted\nso of his own strength, as he thought nothing to lay down his life for\nChrist, and to die with him; and yet at length came to that, that he\ncould not, or durst not speak the truth to a damsel. (2.) That he may\npunish one spiritual sin with another. (3.) To give warning to all to\nwatch and pray, and to work out their salvation with fear and trembling,\nand not to be high-minded, but fear. (4.) That thereby, in his just and\nrighteous judgment, he may lay a stumbling-block before some, to the\nbreaking of their neck, when they shall, for this cause, reject and mock\nat all religion. (5.) That he may give proof at length of his admirable\nskill in recovering from such a distemper, that no flesh might have\nground to despair, in the most dead condition they can fall into. (6.)\nAnd to shew, sometimes, what a sovereign dispensator of life he is, and\nhow free he is in all his favours.\n\nAs to the _third_ particular, how Christ is life in this case,\n\nWe answer, 1. By keeping possession of the believer, even when he\nseemeth to be most dead; and keeping life at the root, when there is\nneither fruit appearing nor flourishes, and hardly many green leaves to\nevidence life.\n\n2. By blowing at the coal of grace in the soul, in his own time and\nway, and putting an end to the winter, and sending the time of the\nsinging of the birds, a spring time of life.\n\n3. By loosing the bands with which he was held fast formerly, enlarging\nthe heart with desires to go about the duty; so that now he willingly\nriseth up out of his bed of security, and cheerfully shaketh off his\ndrowsiness and sluggishness, and former unwillingness; and now with\nwillingness and cheerfulness he setteth about the duty.\n\n4. By sending influences of life and strength into the soul, whereby the\nwheels of the soul are made to run with ease, being oiled with those\ndivine influences.\n\n5. And this he doth by touching the heart, and wakening it by his\nSpirit; as he raised the spouse out of her bed of security and laziness,\nby putting in his hand at the hole of the door,--then were her bowels\nmoved for him, Cant. v. 4; and thus he setteth faith on work again,\nhaving the key of David to open the heart, Rev. iii. 7.\n\n6. By giving a discovery of the evil of their former ways and courses,\nhe worketh up the heart to godly sorrow and remorse for what is done,\nmaking their bowels move for grief and sorrow, that they should so have\ndishonoured and grieved him.\n\n7. By setting the soul thus on work to do what formerly it neither could\nnor would do; and thus he maketh the soul strong in the Lord, and in the\npower of his might, Eph. vi. 10, and able to run and not be weary, and\nto walk and not be faint, Isa. xl.\n\n8. By discovering the great recompense of reward that is coming, and the\ngreat help they have at hand, in the covenant and promises thereof, and\nin Christ their head and Lord. He maketh the burden light and the duty\neasy.\n\nAs to the _last_ particular, viz. how a believer, in such a case, should\nmake use of Christ as the Life, that he may be delivered therefrom.\n\nWhen the poor believer is any way sensible of this decay, and earnestly\ndesiring to be from under that power of death, and in case to go about\ncommanded duties, he should,\n\n1. Look to Christ for enlightened eyes, that he may get a more thorough\ndiscovery of the hazard and wretchedness of such a condition, that\nhereby being awakened and alarmed, he may more willingly use the means\nof recovery, and be more willing to be at some pains to be delivered.\n\n2. He should run to the blood of Jesus, to get the guilt of his bygone\nsinful ways washed away, and blotted out; to the end he may obtain the\nfavour of God, and get his reconciled face shining upon him again.\n\n3. He should eye Christ as a prince exalted to give repentance, that so\nhis sorrow for his former sinful courses may be kindly, spiritual,\nthorough, and affecting the heart. He would cry to Christ, that he would\nput in his hand by the hole of the door, that his bowels may become\nmoved for him.\n\n4. He should also look to him as that good shepherd, who will strengthen\nthat which is sick, Ezek. xxxiv. 16. And take notice also of his other\nrelations, and of his obligations thereby, and by the covenant of\nredemption; and this will strengthen his hope.\n\n5. He should lay hold on Christ as his strength, whereby his feet may be\nmade like hinds' feet, and he may be made to walk upon his high places,\nHab. iii. 19; and he would grip to that promise, Isa. xli. 10, \"I will\nstrengthen thee;\" and lay hold on Christ in it.\n\n6. Having done thus, he should set about every commanded duty, in the\nstrength of Jesus, looking to him for help and supply, from whom cometh\nall his strength, and though he should not find that help and assistance\nwhich he expected, yet he should not be discouraged, but continue, and\nwhen he can do no more, offer himself as ready and willing to go about\nthe duty, as if he had strength.\n\n7. He should lie open to, and be ready to receive the influences of\nstrength, which he, who is the head, shall think good to give in his own\ntime, manner, and measure; and this taketh in these duties:\n\n(1.) That they should carefully guard against the evils formerly\nmentioned, which brought on this distemper; such as carelessness,\nuntenderness, unwatchfulness, laziness, carnal security, formality, and\nwant of seriousness, &c.\n\n(2.) That they should beware of giving way to dispondency, or concluding\nthe matter hopeless and irremediable; for that is both discouraging to\nthe soul, and a tempting provocation of God.\n\n(3.) That they should be exercising the grace of patient waiting.\n\n(4.) That they should be waiting in the use of the appointed means, and\nthereby, as it were, rubbing the dead and cold member before the fire,\ntill it gather warmth.\n\n(5.) That they should be keeping all their sails up, waiting for the\ngale of the Spirit, that should make their ship sail.\n\n(6.) That they should be looking to him alone, who hath promised that\nquickening Spirit; and patiently waiting his leisure, not limiting him\nto any definite time.\n\n(7.) That they should be cherishing and stirring up any small beginnings\nthat are.\n\n(8.) That they should be welcoming most cheerfully every motion of the\nSpirit, and improving every advantage of that kind, and striking the\niron when it is hot, and hold the wheels of the soul a-going, when they\nare once put in motion, and so be loath to grieve the good and holy\nSpirit of God, Eph. iv. 30, or to quench his motions, 1 Thess. v. 19.\n\nIf these duties were honestly minded and gone about, in him, and in his\nstrength, none can tell how soon there may be a change wrought in the\nsoul.\n\nBut if it be asked, what such can do, to whom the very thoughts of the\nduty, and aiming at it, is matter of terror;\n\n_Ans._ It may be, something, if not much, of that may flow from a bodily\ndistemper, as occasioneth the alteration of the body, upon the thorough\napprehension of any thing that is weighty and of moment, so as they\ncannot endure to be much affected with any thing. But leaving this to\nothers, I would advise such a soul to those duties:\n\n1. To be frequently setting to the duty, as, for example, of prayer,\nthough that should raise the distemper of their body, for through time\nthat may wear away, or at least grow less; whileas, their giving way\nthereto, will still make the duty the more and more terrible, and so\nrender themselves the more unfit for it, and thus they shall gratify\nSatan, who, it may be, may have a hand in that bodily distemper too.\nWhen the poor soul is thus accustomed or habituated to the attempting of\nthe duty, it will at length appear not so terrible as it did; and so the\nbody may become not so soon altered thereby as it was.\n\n2. When such an one can do no more, he should keep his love to the duty,\nand his desires after it, fresh, and lively, and should not suffer these\nquite to die out.\n\n3. He should be much in the use of frequent ejaculations, and of short\nsupplications darted up to God; for these will not make such an\nimpression on the body, and so will not so occasion the raising and\nwakening the bodily distemper, as more solemn addresses to God in prayer\nwould possibly do.\n\n4. If he cannot go to Christ with confidence, to draw out of him life\nand strength, according to his need, yet he may give a look to him,\nthough it were from afar; and he may think of him, and speak of him\nfrequently, and would narrowly observe every thing that pointeth him\nout, or bringeth any thing of him to remembrance.\n\n5. Such souls should not give way to despairing thoughts, as if their\ncase were wholly helpless and hopeless; for that is a reflecting on the\npower and skill of Christ, and therefore is provoking and dishonourable\nto him.\n\n6. Let Christ, and all that is his, be precious always and lovely unto\nthem. And thus they should keep some room in their heart open for him,\ntill he should be pleased to come to them with salvation; and who can\ntell how soon he may come?\n\nBut enough of this. There is a _fourth_ case of deadness to be spoken\nto, and that is,\n\n\n\n\nCHAPTER XXIV.\n\nHOW SHALL THE SOUL MAKE USE OF CHRIST, AS THE LIFE, WHICH IS UNDER THE\nPREVAILING POWER OF UNBELIEF AND INFIDELITY.\n\n\nThat we may help to give some clearing to a poor soul in this case, we\nshall,\n\n1. See what are the several steps and degrees of this distemper.\n\n2. Consider what the causes hereof are.\n\n3. Shew how Christ is life to a soul in such a case; and,\n\n4. Give some directions how a soul in that case should make use of\nChrist as the Life, to the end it may be delivered therefrom.\n\nAnd, _first,_ There are many several steps to, and degrees of this\ndistemper. We shall mention a few; as,\n\n1. When they cannot come with confidence, and draw out of him by faith,\nwhat their soul's case calleth for; they cannot \"with joy draw waters\nout of the wells of salvation,\" Isa. xii. 3; but keep at a distance, and\nentertain jealous thoughts of him. This is a degree of unbelief making\nway for more.\n\n2. When they cannot confidently assert and avow their interest in him,\nas the church did, Isa. xii. 2, saying, \"Behold, God is my salvation, I\nwill trust and not be afraid, for the Lord Jehovah is my strength and my\nsong; he also is become my salvation.\"\n\n3. When they much question, if ever they have indeed laid hold on\nChrist, and so cannot go to him for the supplies of their wants and\nnecessities.\n\n4. When, moreover, they question if they be allowed of God, and\nwarranted to come to him, and lay hold upon him; yea, and they think\nthey have many arguments whereby to maintain this their unbelief, and\njustify their keeping a-back from Christ.\n\n5. Or, when, if they look to him at all, it is with much mixture of\nfaithless fears that they shall not be the better, or at least doubting\nwhether it shall be to their advantage or not.\n\n6. This unbelief will advance further, and they may come to that, not\nonly to conclude, that they have no part or portion in him, but also to\nconclude that their case is desperate and irredeemable; and so say there\nis no more hope, they are cut off for their part, as Ezek. xxxvii. 11,\nand so lie by as dead and forlorn.\n\n7. Yea, they may come higher, and vent some desperate thoughts and\nexpressions of God, to the great scandal of the godly, and the dishonour\nof God.\n\n8. And yet more, they may come that length, to question all the\npromises, and to cry out with David, in his haste, Psalm c. 11, that\n\"all men are liars.\"\n\n9. Yea, they may come to this, to scout the whole gospel to be nothing\nbut a heap of delusions, and a cunningly-devised fable, or but mere\nnotions and fancies.\n\n10. And at length come to question, if there be a God that ruleth in the\nearth.\n\nThese are dreadful degrees and steps of this horrible distemper, and\nenough to make all flesh tremble.\n\nLet us see next whence this cometh. The causes hereof we may reduce to\nthree heads:\n\n_First._ The holy Lord hath a holy hand in this, and hath noble ends and\ndesigns before him in this matter; as,\n\n1. The Lord may think good to order matters thus, that he may magnify\nhis power and grace, in rescuing such as were returned to the very brink\nof hell, and seemed to many to be lost and irrecoverably gone.\n\n2. That in punishing them thus, for giving way to the first motions of\nunbelief, he might warn all to guard against such an evil, and not to\nfoster and give way to groundless complaints, nor entertain objections,\nmoved against their condition by the devil.\n\n3. To warn all to walk circumspectly, and to work out their salvation\nwith fear and trembling, not knowing what may befall them ere they die.\n\n4. To teach all to walk humbly, not knowing what advantage Satan may get\nof them eve all be done; and to see their daily need of Christ to\nstrengthen their faith, and to keep their grips of him fast.\n\n5. So the Lord may think good to dispense so with some, that he may give\na full proof of his wonderfully great patience and long-suffering in\nbearing with such, and that so long.\n\n6. As also to demonstrate his sovereignty, in measuring out his\ndispensations to his own, as he seeth will most glorify himself.\n\n_Next,_ Satan hath an active hand in this; for,\n\n1. He raiseth up clouds and mists in the believer, so that he cannot see\nthe work of God within himself, and so is made to cry out, that he hath\nno grace, and that all was but delusions and imaginations, which he\nlooked upon as grace before.\n\n2. He raiseth up in them jealousies of God, and of all his ways, and\nputs a false gloss and construction on all which God doth, to the end he\nmay confirm them in their jealousies, which they have drunk in of God.\n\n3. Having gained this ground, he worketh then upon their corruption with\nvery great advantage; and thus driveth them from evil to worse, and not\nonly to question their perfect interest in Christ, but also to quit all\nhope for the time to come.\n\n4. This being done, he driveth the soul yet farther, and filleth it with\nprejudices against God and his glorious truths; and from this he can\neasily bring them to call all in question.\n\n5. Yea, he will represent God as an enemy to them; and when this is\ndone, how easy it is with him to put them on desperate courses, and\ncause them to speak wickedly and desperately of God.\n\n6. And when this is done, he can easily darken the understanding, that\nthe poor soul shall not see the glory of the gospel, and of the covenant\nof grace, nor the lustre and beauty of holiness: yea, and raise\nprejudices against the same, because there is no hope of partaking of\nthe benefit thereof; and so bring them on, to a plain questioning of\nall, as mere delusions.\n\n7. And when he hath gotten them brought this length, he hath fair\nadvantage to make them question if there be a God, and so drive them\nforward to atheism. And thus deceitfully he can carry the soul from one\nstep to another.\n\nBut, _third,_ there are many sinful causes of this within the man's\nself; as,\n\n1. Pride and haughtiness of mind, as thinking their mountain standeth so\nstrong, that it cannot be moved. And this provoketh God to hide his\nface, as Psalm xxx.\n\n2. Self-confidence, a concomitant of pride, supposing themselves to be\nso well rooted that they cannot be shaken, whereas it were better for\nthem to walk in fear.\n\n3. Want of watchfulness over a deceitful heart, and an evil heart of\nunbelief, that is still departing from the living God, Heb. iii. 12. It\nis good to be jealous here.\n\n4. Giving way to doubtings and questionings too readily at first. It is\nnot good to tempt the Lord by parlying too much and too readily with\nSatan. Eve's practice might be a warning sufficient to us.\n\n5. Not living in the sight of their wants, and of their daily necessity\nof Christ, nor acting faith upon him daily, for the supplying of their\nwants. And when faith is not used, it may contract rust and be weakened,\nand come at length not to be discerned.\n\n6. Entertaining of jealous thoughts of God, and hearkening too readily\nto any thing that may foster and increase or confirm these.\n\n7. Not delighting themselves in, and with pleasure dwelling on, the\nthoughts of Christ, of his offices, of the gospel and promises; so that\nthese come at length to lose their beauty and glory in the soul, and\nhave not the lustre that once they had; and this doth open a door to\nmuch mischief.\n\n8. In a word, not walking with God according to the gospel, provoking\nthe Lord to give them up to themselves for a time.\n\nWe come now to the _third_ particular, which is, to shew how Christ is\nLife to the poor soul in this case. And for the clearing of this,\nconsider,\n\n1. That Christ is \"the author and finisher of faith,\" Heb. xii. 2; and\nso, as he did rebuke unbelief at the first, he can rebuke it again.\n\n2. That he is the great prophet clearing up the gospel, and every thing\nthat is necessary for us to know, bringing life and immortality to\nlight by the gospel, 2 Tim. i. 10, and so manifesting the lustre and\nbeauty of the gospel.\n\n3. He bringeth the promises home to the soul, in their reality,\nexcellency, and truth, being the faithful witness and the amen, Rev.\niii. 14, and the confirmer of the promises, so that they are all yea and\namen in him, 2 Cor. i. 20. And this serveth to establish the soul in the\nfaith, and to shoot out thoughts of unbelief.\n\n4. So doth he, by his Spirit, dispel the mists and clouds which Satan,\nthrough unbelief, had raised in the soul.\n\n5. And thereby also rebuketh those mistakes of God, and prejudices at\nhim and his ways, which Satan hath wrought there, through corruption.\n\n6. He discovereth himself to be a ready help in time of trouble, and the\nhope and anchor of salvation, Heb. vi. 19; and a priest living for ever\nto make intercession for poor sinners, Heb. vii. 25.\n\n7. And hereby he cleareth up to the poor soul a possibility of help and\nrelief; and thus rebuketh despair or preventeth it.\n\n8. He manifesteth himself to be the marrow and substance of the gospel:\nand this maketh every line thereof pleasant and beautiful to the soul,\nand so freeth them from the prejudices that they had at it.\n\n9. So in manifesting himself in the gospel, he revealeth the Father,\nthat the soul cometh to \"the knowledge of the glory of God, in the face\nof Jesus Christ,\" 2 Cor. iv. 6. And this saveth the soul from atheism.\n\n10. When the soul cannot grip him, nor look to him, yet he can look to\nthe soul, and by his love quicken and revive the soul, and warm the\nheart with love to him, and at length move and incline it sweetly to\nopen to him; and thus grip and hold fast a lost sheep, yea, and bring it\nhome again.\n\nBut what should a soul do in such a case? To this, (which is the\n_fourth_ particular to be spoken to), I answer,\n\n1. That they should strive against those evils formerly mentioned, which\nprocured or occasioned this distemper. A stop should be put to those\nmalignant humours.\n\n2. They should be careful to lay again the foundation of solid knowledge\nof God, and of his glorious truths revealed in the gospel, and labour\nfor the faith of God's truth and veracity; for till this be, nothing can\nbe right in the soul.\n\n3. They should be thoroughly convinced of the treachery, deceitfulness,\nand wickedness of their hearts, that they may see it is not worthy to be\ntrusted, and that they may be jealous of it, and not hearken so readily\nto it as they have done, especially seeing Satan can prompt it to speak\nfor his advantage.\n\n4. They should remember also, that it is divine help that can recover\nthem, and cause them grip to the promises, and lay hold on them of new\nagain, as well as at first, and that of themselves they can do nothing.\n\n5. In using of the means for the recovery of life, they should eye\nChrist, and because this eyeing of Christ is faith, and their disease\nlieth most there, they should do as the Israelites did who were stung in\nthe eye with the serpents,--they looked to the brazen serpent with the\nwounded and stung eye: so should they do with a sickly and almost dead\nfaith, grip him, and with an eye almost put out and made blind, look to\nhim, knowing how ready he is to help, and what a tender heart he hath.\n\n6. And to confirm them in this resolution, they should take a new view\nof all the notable encouragements to believe, wherewith the whole gospel\naboundeth.\n\n7. And withal fix on him, as the only \"author and finisher of faith.\"\n\n8. And, in a word, they should cast a wonderfully unbelieving and\natheistical soul on him, who is wonderful in counsel, and excellent in\nworking, and is wonderful in mercy and grace, and in all his ways. And\nthus may he at length, in his own time, and in the way that will most\nglorify himself, raise up that poor soul out of the grave of infidelity\nwherein it was stinking; and so prove himself to be indeed \"the\nresurrection and the life, to the praise of the glory of his grace.\"\n\nWe come now to speak to another case, which is,\n\n\n\n\nCHAPTER XXV.\n\nHOW CHRIST IS MADE USE OF AS THE LIFE, BY ONE THAT IS SO DEAD AND\nSENSELESS, AS HE CANNOT KNOW WHAT TO JUDGE OF HIMSELF, OR HIS OWN CASE,\nEXCEPT WHAT IS NAUGHT.\n\n\nWe spake something to this very case upon the matter, when we spoke of\nChrist as the Truth. Yet we shall speak a little to it here, but shall\nnot enlarge particulars formerly mentioned. And therefore we shall speak\na little to those five particulars; and so,\n\n1. Shew what this distemper is. 2. Shew whence it proceedeth, and how\nthe soul cometh to fall into it. 3. Shew how Christ, as the Life,\nbringeth about a recovery of it 4. Shew how the soul is to be exercised,\nthat it may obtain a recovery; and, 5. Answer some questions or\nobjections.\n\nAs to the _first_, Believers many times may be so dead, as not only not\nto see and know that they have an interest in Christ, and to be\nuncertain what to judge of themselves, but also be so carried away with\nprejudices and mistakes, as that they will judge no otherwise of\nthemselves than that their case is naught; yea, and not only will deny\nor miscall the good that God hath wrought in them by his Spirit, but\nalso reason themselves to be out of the state of grace, and a stranger\nto faith, and to the workings of the Spirit: and hereupon will come to\ncall all delusions, which sometime they had felt and seen in themselves,\nwhich is a sad distemper, and which grace in life would free the soul\nfrom.\n\nThis proceedeth (which is the _second_ particular) partly from God's\nhiding of his face, and changing his dispensations about them, and\ncompassing them with clouds, and partly from themselves and their own\nmistakes: as,\n\n1. Judging their state, not by the unchangeable rule of truth, but by\nthe outward dispensations of God, which change upon the best.\n\n2. Judging their state by the observable measure of grace within them,\nand so concluding their state bad, because they observe corruption\nprevailing now and then, and grace decaying, and they perceive no\nvictory over temptations, nor growth in grace, &c.\n\n3. Judging also their state by others; and so they suppose that they\ncannot be believers, because they are so unlike to others, whom they\njudge true believers. This is also to judge by a wrong rule.\n\n4. Judging themselves by themselves, that is, because they look so\nunlike to what sometimes they were themselves, they conclude that their\nstate cannot be good, which is also a wrong rule to judge their state\nby.\n\n5. Beginning to try and examine their case and state, and coming to no\nclose or issue, so that when they have done, they are as unclear and\nuncertain what to judge of themselves, as when they began; or,\n\n6. Taking little or no pains to try themselves seriously, as in the\nsight of God, but resting satisfied with a superficial trial, which can\ncome to no good issue.\n\n7. Trying and examining, but through the sleight of Satan, and because\npitching upon wrong marks, coming to no good issue, but condemning\nthemselves without ground.\n\n8. There is another thing which occasioneth this misjudging, to wit, the\nwant of distinctness and clearness in covenanting with Christ, and the\nignorance of the nature of true saving faith.\n\nAs to the _third_ particular, how Christ is Life to the believer in this\ncase,\n\nI answer, Christ manifesteth himself to be life to the soul in this\ncase:\n\n1. By sending the Spirit of life, that enlighteneth, informeth,\npersuadeth, and sealeth.\n\n2. By actuating grace so in the soul, that it manifesteth itself, and\nevidenceth itself to be there; as the heat and burning of a fire will\ndiscover itself without other tokens.\n\nThe _fourth_ particular, to wit, how the soul should be exercised, or\nhow it should employ Christ, for an outgate from this, hath been\nabundantly cleared above, where we shewed, that believers in this case\nshould,\n\n1. Be frequent in gripping Christ and closing with him as their\nall-sufficient Mediator; and faith thus frequently acting on him may\ndiscover itself at length.\n\n2. Look to Christ that hath eye-salve, and is given for a witness.\n\n3. Keep grips fast of him, though they be in the dark; and walk on\ngripping to him.\n\n4. Keep love toward him and his working, and in exercise.\n\n5. Beg of him to clear up their state, by his Spirit explaining the true\nmarks of grace, and discovering the working of grace in the soul.\n\nBut it will be said, and so I come to the _last_ particular, what, if\nafter all this, I remain as formerly, as unable to judge aright of my\nstate as ever?\n\n_Answer._ Yet thou shouldst continue gripping Christ, loving him,\nlooking to him, casting a lost, dead soul with all thy wants upon him,\nand mind this as thy constant work. Yea, thou shouldst labour to be\ngrowing in these direct acts of faith; and learn to submit to God\nherein, knowing that those reflect acts are not absolutely necessary;\nand that thou shouldst think it much if he bring thee to heaven at\nlength, though covered with a cloud all thy days.\n\n_Obj._ 2. But others get much more clearness.\n\n_Ans._ I grant that; yet know, that every one getteth not clearness, and\nsuch as have it, have it not in the same measure. And must God give thee\nas much as he giveth to another? What if thou could not make that use of\nit that others do, but wax proud thereby, and forget thyself? Therefore\nit will be best to give God liberty to dispense his favours as he will,\nand that thou be about thy commanded duty, the exercise of faith, love,\nfear, patience, &c.\n\n_Obj._ 3. But if at any time I got a sight of my case, it would be some\npeace and satisfaction to me.\n\n_Ans._ I grant that, and what knowest thou; but thou mayest also get\nthat favour ere thou die. Why then wilt thou not wait his leisure?\n\n_Obj._ 4. But the want of it in the mean time maketh me go heartlessly\nand discouragedly about commanded duties, and maketh that I cannot apply\nthings distinctly to myself.\n\n_Ans._ Yet the word of command is the same, the offer is the same, and\nthe encouragement is the same. Why then should thou not be going on,\nleaning to Christ in the wilderness, even though thou want that\ncomfortable sight?\n\n_Obj._ 5. But it is one thing to want a clear sight of my state, it is\nanother thing to judge myself, to be yet in the state of nature; and\nthis is my case.\n\n_Ans._ I grant, this is the worst of the two; yet, what if thou misjudge\nthyself without ground; should thou not suffer for thy own folly; and\nwhom can thou blame but thyself? And if thou judge so, thou cannot but\nknow that it is thy duty to do the thing that thou supposeth is not yet\ndone, that is, run away to Christ for life and salvation, and rest on\nhim and abide there; and if this were frequently renewed, the grounds of\nthy former mistake might be easily removed.\n\nYet further, I would add these few things:\n\n1. Take no pleasure in debating against your own soul; for that is but\nto serve Satan's design.\n\n2. Be not too rash or ready to drink in prejudices against the work of\nGod in your own souls; for that is to conclude with Satan against\nyourselves.\n\n3. Make much of any little light he is pleased to give, were it but of\none mark, and be not ill to please; for one scriptural mark, as love to\nthe brethren, may sufficiently evidence the thing.\n\n4. See how thy soul would like the condition of such as are carnal,\nprofane, careless in the matters of God; and if thy soul doth really\nabhor that, and thou would not upon any account choose to be in such a\ncase, thou may gather something from that to thy comfort. But enough of\nthis case here.\n\n\n\n\nCHAPTER XXVI.\n\nHOW IS CHRIST, AS THE LIFE, TO BE APPLIED BY A SOUL THAT MISSETH GOD'S\nFAVOUR AND COUNTENANCE.\n\n\nThe sixth case, that we shall speak a little to, is a deadness,\noccasioned by the Lord's hiding of himself, who is their life, and \"the\nfountain of life,\" Ps. xxxvi. 9, and \"whose loving-kindness is better\nthan life,\" Ps. lxiii. 3, and \"in whose favour is their life,\" Ps. xxx.\n5. A case, which the frequent complaints of the saints manifest to be\nrife enough, concerning which we shall,\n\n1. Shew some of the consequences of the Lord's hiding his face, whereby\nthe soul's case will appear. 2. Shew the reasons of this dispensation.\n3. Shew how Christ is life to the soul in this case; and, 4. Point out\nthe soul's duty; or how he is to make use of Christ for a recovery.\n\nAs to the _first,_ we may take notice of those particulars:\n\n1. They complain of God's hiding of himself, and forsaking them, Ps.\nxxii. 1, \"My God, my God, why hast thou forsaken me?\" and Ps. xiii. 3,\n\"How long wilt thou forsake me?\" &c.\n\n2. They cry out for a blink of his face, and get it not; for he hath\nwithdrawn himself, Ps. xiii. 1, \"how long wilt thou hide thy face from\nme?\" Heman, Ps. lxxxviii., cried out night and day, but yet God's face\nwas hid, ver. 1, 9, 14. The spouse seeketh long, Cant. v.; see Ps. xxii.\n1, 2.\n\n3. They are looking for an outgate, but get none. And \"hope deferred\nmaketh their heart sick,\" Prov. xiii. 12.\n\n4. They are in the dark, and cannot tell' why the Lord dispenseth so\ntowards them; \"Why,\" said Heman, Ps. xviii. 14, \"castest thou off my\nsoul? why holdest thou thy face from me?\" They cannot understand\nwherefore it is. So Job cried out, \"shew me wherefore thou contendest\nwith me,\" Job x. 2.\n\n5. They may also be walking, in the mean while, without light or\ncounsel, so as they shall not know what to do. \"How long shall I take\ncounsel in my soul,\" Ps. xiii. 2.\n\n6. Moreover, they may have their heart filled with sorrow; as we see,\nPs. xiii. 2, \"having sorrow in my heart,\" said David. He also saith, Ps.\nxxxviii. that his sorrow was continually before him, ver. 17; and Ps.\ncxvi. 3, \"I found trouble and sorrow.\"\n\n7. They may be so, as the sweet experience of others may yield them no\nsupply of comfort at present, Ps. xxii. 4-6, \"Our fathers trusted in\nthee,\" said David, \"and thou didst deliver them; they cried to thee, and\nwere delivered; they trusted in thee, and were not confounded.\" But that\ngave him no present ease or comfort; for immediately he addeth, ver. 6,\n\"but I am a worm and no man, a reproach of men,\" &c.\n\n8. Yea, all their own former experiences may yield them little solace;\nas we see in the same place, Ps. xxii. 9, 10, compared with ver. 14,15,\n\"Thou art he,\" says he, ver. 9, \"that took me out of the womb,\" &c. And\nyet he complains, ver. 14, \"that he was poured out like water, and his\nbones out of joint, that his heart was melted in the midst of his\nbowels,\" &c.\n\n9. They may be brought near to a giving over all in despondency, and be\nbrought, in their sense, to the very dust of death, Psal. xxii. 16.\n\nIf it be inquired, why the Lord dispenseth so with his own people?\n\nWe answer, and this is the _second_ particular, that he doeth it for\nholy and wise reasons, whereof we may name a few; as,\n\n1. To punish their carelessness and negligence; as we see he did with\nthe spouse, Cant. v.\n\n2. To chastise them for their ill-improving of his favour and kindness\nwhen they had it; as the same passage evidenceth.\n\n3. To check them for their security and carnal confidence, as he did\nDavid, Psal. xxx. 6, 7, when he said his mountain stood strong, and he\nshould never be moved. Then did the Lord hide his face, and he was\ntroubled.\n\n4. To try if their obedience to his commands be pure and conscientious,\nand not in a sort mercenary, because of his lifting up upon them the\nlight of his countenance; and to see if conscience to a command driveth\nthem to duty, when they are in the dark, and have no encouragement.\n\n5. To put the graces of the Spirit to trial and to exercise; as their\nfaith, patience, hope, love, &c. Psal. xiii. 5, 6, 22, 24.\n\n6. To awaken them from their security, and to set them to a more\ndiligent following of duty; as we see in the spouse, Cant. v.\n\n7. To sharpen their desire and hunger after him, as this instance\ncleareth.\n\nEven in such a case as this, Christ is life to the soul, which is the\n_third_ particular,\n\n1. By taking away the sinful causes of such a distance, having laid down\nhis life and shed his blood for the remission of their sins, so that\nsuch a dispensation is not flowing from pure wrath, but is rather an act\nof mercy and love.\n\n2. By advocating the poor man's cause in heaven, where he is making\nintercession for his own, and thereby obtaining a delivery from that\ncondition, in God's own time, even the shining again of his countenance\nupon them.\n\n3. By keeping life in, as to habitual grace, and by breathing thereupon,\nso that it becometh lively, and operative even in such a winter day.\n\n4. By supporting the soul under that dispensation, and keeping it from\nfainting, through the secret influences of grace, which he conveyeth\ninto the soul; as he did to the poor woman of Canaan, Matth. xv.\n\n5. By setting the soul a-work, to use such means as God hath appointed\nfor a recovery; as, to cry, to plead, to long, to wait, &c. \"Their heart\nshall live that seek him.\"\n\n6. By teaching the soul to submit to and acquiesce in what God doth,\nacknowledging his righteousness, greatness, and sovereignty; and this\nquietness of heart is its life.\n\n7. By keeping the heart fast to the covenant of grace; so that whatever\ncome, they will never quit that bargain, but they will trust in him\nthough he should kill them; and they will adhere to the covenant of\ngrace, though they should be dragged through hell.\n\n8. At length when he seeth it fit and convenient, he quickeneth by\ndrawing back the veil, and filling the soul with joy, in the light of\nGod's countenance; and causing it to sing, as having the heart lifted up\nin the ways of the Lord.\n\nAs to the _last_ particular, concerning the duty of a soul in such a\ncase; we say,\n\n1. He should humble himself under this dispensation, knowing that it is\nthe great God with whom he hath to do; and that there is no contending\nwith him; and that all flesh should stoop before him.\n\n2. He should justify God in all that he doth, and say with David, Psal.\nxxii. 3. \"But thou art holy, O thou that inhabitest the praises of\nIsrael.\"\n\n3. He should look upon himself as unworthy of the least of that kind: \"I\nam a worm,\" said David, Psal. xxii. 6, \"and no man.\"\n\n4. He should search out his provocations, and run away to the fountain,\nthe blood of Christ, that these may be purged away, and his conscience\nsprinkled from dead works, and his soul washed in the fountain opened to\nthe house of David for sin and for uncleanness.\n\n5. He must also employ Christ, to discover to him more and more of his\nguiltiness, whereby he hath grieved the Spirit of God; and as sins are\ndiscovered to him, he would repent of them, and run away with them to\nthe blood that cleanseth from all sin. This was Elihu's advice to Job,\nchap. xxxiv. 31, 32. \"Surely it is meet to be said unto God, I have\nborne chastisement, I will not offend. That which I see not, teach thou\nme; if I have done iniquity, I will do no more.\"\n\n6. He should grip to Christ in the covenant, and rest there with joy and\nsatisfaction; he should hold that fast that he may ride out the storm in\na dark night; \"though he make not mine house to grow,\" said David, 2\nSam. xxiii. 5; yet this was all his salvation and all his desire, that\nhe \"had made with him an everlasting covenant, ordered in all things and\nsure.\" The spouse took this course, when she could not get a sight of\nhim whom her soul loved, Cant. vi. 3, and asserted her interest in him;\n\"I am my beloved's, and my beloved is mine.\"\n\n7. He should be entertaining high and loving thoughts of God, commending\nhim highly, let his dispensations be what they will. So did the spouse,\nCant. v. 10, 16.\n\n8. He should earnestly seek after him. The spouse did so, Cant. v. 6.\nThe discouragement she met with at the hands of the watchmen, did not\nput her off her pursuit, ver. 7, but she continued, yea, was \"sick of\nlove;\" ver. 8; and her looks had a prevailing power with him, as we see,\nCant. vi. 5, where the bridegroom uttered that most astonishing word,\n\"Turn away thine eyes from me, for they have overcome me.\"\n\n9. This new manifestation which he is seeking for, must be expected in\nand through Christ, who is the true tabernacle, and he who was\nrepresented by the mercy-seat. He is the only trusting-place; in him\nalone will the Father be seen.\n\n10. He should also look to him for strength and support, in the mean\ntime; and for grace, that he may be kept from fainting, and may be\nhelped to wait till he come, who knoweth the fittest season wherein to\nappear.\n\nBut it will be said, what if, after all this, we get no outgate, but he\nhideth his face still from us?\n\nI answer, such should know, that life is one thing, and comfort is\nanother thing; grace is one thing, and warm blinks of God's face is\nanother. The one is necessary to the very being of a Christian, the\nother not, but only necessary to his comfortable being; and therefore\nthey should be content, if God give them grace, though they miss comfort\nfor a time.\n\n2. They should learn to commit that matter to Christ who knoweth how to\ngive that which is good and best for them.\n\n3. They should be hanging on him for strength and for duty; and in his\nstrength setting about every commanded duty, and be exercising faith,\nlove, patience, hope, desire, &c.\n\n4. Let the well-ordered covenant be all their salvation, and all their\ndesire; and though they should not get a comfortable blink of God's\nface, so long as they were here, yet holding fast this covenant, they\nshould at length be saved souls, and what would they have more? and when\nthey get this, what will they miss?\n\n\n\n\nCHAPTER XXVII.\n\nHOW SHALL ONE MAKE USE OF CHRIST AS THE LIFE, WHEN WRESTLING WITH AN\nANGRY GOD BECAUSE OF SIN?\n\n\nThat we may give some satisfaction to this question, we shall,\n\n1. Shew what are the ingredients in this case, or what useth to concur\nin this distemper.\n\n2. Shew some reasons why the Lord is pleased to dispense thus with his\npeople.\n\n3. Shew how Christ is life to the soul in this case.\n\n4. Shew the believer's duty for a recovery; and,\n\n5. Add a word or two of caution.\n\nAs to the _first,_ There may be those parts of, or ingredients in this\ndistemper:\n\n1. God presenting their sins unto their view, so as they shall cry out,\n\"Our sin is ever before us,\" Psal. li. 3, and say, as it is, Psal. xc.\n8. \"Thou hast set our iniquities before thee, our secret sins in the\nlight of thy countenance;\" and so cause them see the Lord contending for\nsin, as the church did, Isa. lix. \"We roar all like bears, and mourn\nsore like doves. We look for judgment but there is none, for salvation\nbut it is far off from us; for our transgressions are multiplied before\nthee, and our sins testify against us; for our transgressions are with\nus; and as for our iniquities, we know them,\" &c.\n\n2. Yea, God may bring upon them the iniquities of their youth, as Job\nspeaketh, chap. xiii. 26, and so bring upon them, or suffer conscience\nto charge them, with their old sins formerly repented of and pardoned.\nAnd this is more terrible: David is made to remember his original sin,\nPsal. li.\n\n3. And, as Job speaketh, chap. xv. 17, God may seem to be sealing up all\ntheir sins in a bag, that none of them may be lost or fall by, without\nbeing taken notice of; and, as it were, be gathering them together in a\nheap.\n\n4. He may pursue sore with signs of wrath and displeasure, because of\nthose sins, as we see in David, Psal. iv.; xxxviii. 51, and in several\nothers of his people, chastened of the Lord because of their\ntransgressions; whereof there are many instances in Scripture.\n\n5. Yea, and that for a considerable time together, and cause them cry\nout, with David, Psal. iv. 3, \"But thou, O Lord, how long!\"\n\n6. And that not only with outward, but also with inward plagues and\nstrokes, as David's case cleareth, in the fore-cited Psalms.\n\n7. Yea, and not even themselves, but even their posterity; as David's\nchild was smitten with death, and the posterity of Manasses, who found\nmercy himself, 2 Chron. xxxiii. 13, was carried into captivity for his\nsin, 2 Kings xxiii. 26, 27.\n\n8. Further, the Lord may deprive them of all their former joy and\ncomfort, which made David cry out, Psalm li. 12, \"Restore unto me the\njoy of thy salvation, and grant me thy free Spirit.\"\n\n9. And, which is yet more terrible, write their sin upon their judgment,\nas when he caused the sword and whoredom follow David's house.\n\n10. And, finally, he may cause them fear utter off-casting, as Psalm li.\n12, \"cast me not away,\" said he, \"from thy presence.\"\n\nAnd this the Lord thinketh good to do (that we may speak a word to the\n_second_ particular) for those, and the like reasons:\n\n1. To discover to them, and to all the world, how just, holy, and\nrighteous a God he is, that cannot approve of, or bear with sin, even in\nhis own children.\n\n2. To make all fear and tremble before this great and holy God, who is\nterrible in his judgments, even when they come from a Father's hand that\nis not pursuing in pure anger and wrath, but chastening in love. Sure\nall must think that his dispensations with the wicked will be much more\nfearful and horrible, seeing they are not yet reconciled to him through\nthe blood of Jesus.\n\n3. To press believers more earnestly into Christ, that they may get a\nnew extract of their pardon, and their souls washed in the blood of\nJesus.\n\n4. To teach them to walk more circumspectly afterwards, and to guard\nmore watchfully against Satan's temptations, and to employ Christ more\nas their strength, light, and guide.\n\n5. To cause them see their great obligation to Jesus Christ, for\ndelivering them from that state of wrath, wherein they were by nature,\nas well as others, and would have lain in to all eternity, had he not\nredeemed them.\n\n6. To exercise their faith, patience, and hope; to see if in hope they\nwill believe against hope, and lay hold on the strength of the Lord,\nthat they make peace with him, Isaiah xxvii. 5.\n\n7. To give a fresh proof of his wonderful mercy, grace, love, and\ncompassion, upholding the soul in the mean time, and at length pardoning\nthem, and speaking peace to their souls through the blood of Jesus.\n\nBut as to the _third_ particular, we may look on Christ as the Life to\nthe soul in this case, upon those accounts,\n\n1. He hath satisfied justice, and so hath borne the pure wrath of God\ndue for their sins. \"He hath trodden the wine press alone,\" Isaiah\nlxiii. 5. \"He was wounded for our transgressions, and bruised for our\nsins,\" Isaiah liii. 5, 10; and therefore they drink not of this cup\nwhich would make them drunk, and to stagger, and fall, and never rise\nagain.\n\n2. Yea, he hath procured that mercy and love shall accompany all those\nsharp dispensations, and that they shall flow from mercy; yea, and that\nthey shall be as a covenanted blessing promised in the covenant, Psalm\nlxxxix. 30, &c.\n\n3. And sometimes he is pleased to let them see this clear difference\nbetwixt the strokes they lie under, and the judgments of pure wrath\nwhich attend the wicked; and this supporteth the soul; for then he seeth\nthat those dispensations, how sharp soever they be, shall work together\nfor good to him, and come from the hand of a gracious loving Father,\nreconciled in the blood of Christ.\n\n4. \"He is a Prince, exalted to give repentance and remission of sins to\nIsrael,\" Acts v. 31. Yea, he hath procured such a clause in the\ncovenant, which is well ordered in all things and sure, that upon their\nrenewing of faith and repentance, their after sins shall be pardoned;\nand besides the promises of faith and repentance in the covenant, his\nbeing a Prince exalted to give both, giveth assurance of their receiving\nof both.\n\n5. He cleareth to them their interest in the covenant, and their right\nto the promises of the covenant; and through their closing with Christ\nby faith, he raiseth up their heart in hope, and causeth them to expect\nan outgate, even remission of their sins, and turning away the\ndispleasure in due time through him. And this is a great part of their\nlife.\n\n6. Being the author and finisher of faith, and a prince to give\nrepentance, he, by his Spirit, worketh up the soul to a renewing of its\ngrips of himself by faith, and to a running to the death and blood of\nChrist for pardon and washing, and worketh godly sorrow in the heart,\nwhereupon followeth pardon, according to the gospel constitution, though\nthe believer as yet perceiveth it not; and sin being pardoned before\nGod, conform to the tenor of the covenant of grace, the man is a living\nman, whatever fears of death he may be kept under for a time.\n\n7. He helpeth also to a justifying of God, and to a holy, submissive\nframe of spirit under that dispensation; so that they are willing to\nbear the indignation of the Lord, because they have sinned against him,\nMicah vii. 9; and to wait for an outgate in God's own time, and to kiss\nthe rod, and to accept of the punishment of their sin.\n\n8. When he seeth it fit for his own glory, and their advantage, he\nspeaketh peace at length to the soul, and saith, \"son (or daughter) be\nof good cheer, thy sins are forgiven thee; and then is the soul restored\nto life.\"\n\nAs to the _fourth_ particular. The soul that is wrestling with an angry\nGod for sin, and would make use of Christ as the Life, should do these\nthings:\n\n1. He should look to Christ as standing under God's curse in our room,\nand as satisfying justice for all the elect, and for all their sins.\n\n2. He should eye the covenant wherein new pardon is promised, upon the\nrenewing of faith and repentance.\n\n3. He should eye Christ as the great Lord dispensator of both faith and\nrepentance, and hang on him for both, and thus believe, that he may\nbelieve and repent, or lay his soul open to him, that he may work in him\nboth repentance and faith.\n\n4. He should flee to the blood of sprinkling, \"that speaks better things\nthan the blood of Abel,\" that he may be washed, and sprinkled with\nhyssop, as David did, Psalm li. 7.\n\n5. He should eye Christ as a prince to give pardon and remission of\nsins, and as exalted for this end, and should fix his eye upon him, as\nnow exalted in glory for this end.\n\n6. He should close with Christ of new, as his only all-sufficient\nMediator; and having done this, and repented of his sins, whereby God\nhath been provoked, he should conclude through faith, that a pardon is\npassed in the court of heaven, conform to the tenor of the gospel, and\nwait on Christ until the intimation come.\n\nAs for the cautions which I promised to speak to, in the _last_ place,\ntake those few:\n\n1. Do not conclude there is no pardon, because there is no intimation\nthereof made to thy soul as yet. According to the dispensation of grace\ncondescended upon in the gospel, pardon is had immediately upon a soul's\nbelieving and repenting; but the intimation, sense, and feeling of\npardon, is a distinct thing, and may, for several ends, be long kept up\nfrom the soul. Sure they go not always together.\n\n2. Do not conclude there is no pardon, because the rod that was\ninflicted for sin is not as yet taken off. God pardoned David's sin, and\ndid intimate the same to him by Nathan, and yet the sword did not depart\nfrom his house till he died. God can forgive, and yet take vengeance on\ntheir inventions, Psalm xcix. 8.\n\n3. Do not upon this ground question God's faithfulness, or conclude\nthat God's covenant doth not stand fast. He is the same, and the\ncovenant abideth fast and firm; but the change is in thee.\n\n4. Do not think that because thou hast once received Christ, that\ntherefore, without any new act of faith on him, or of repentance towards\nGod, thou should immediately be pardoned of thy sins, as soon as they\nare committed; for the gospel method must be followed, and it should\nsatisfy us.\n\n\n\n\nCHAPTER XXVIII.\n\nNO MAN COMETH TO THE FATHER BUT BY ME.\n\n\nThis being added for further confirmation of what was formerly said,\nwill point out unto us several necessary truths, as,\n\nI. That it is most necessary to be sound and clear in this fundamental\npoint of coming to God only in and through Christ. For,\n\n1. It is the whole marrow of the gospel.\n\n2. It is the hinge of our salvation, Christ is \"the chief corner stone,\"\nIsa. xxxviii. 16. 1 Pet. i. 5, 6; and,\n\n3. The only ground of all our solid and true peace and comfort.\n\n4 An error or a mistake here, is most dangerous, hazarding, if not\nruining all.\n\n5. Satan endeavours mainly against this, raiseth up heresies, errors,\nand false opinions, and prompteth some to vent perplexing doubts and\nobjections, and all to darken this cardinal point. So doth he muster up\nall his temptations for this end, at length to keep poor souls from\nacquaintance with this way, and from making use of it, or entering into\nit.\n\n6. Our corrupt hearts are most averse from it, and will close with any\nway, how troublesome, how expensive and costly soever it may seem to be,\nrather than with this.\n\n7. There are a multitude of false ways, as we did shew above.\n\nAll which do clear up this necessity, and should teach us to be very\ndiligent to win to acquaintance with it, and to make sure that we are in\nit, and to hold it fast, and to keep it pure in our practice, without\nmixing any thing with it, or corrupting of it.\n\nII. That it is no small difficulty to get this truth believed and\npractised, that through Christ alone we come to the Father. Therefore is\nthe same thing asserted and inculcated again upon the same matter; for,\n\n1. Nature will not teach this way; it is far above nature.\n\n2. Yea, our natural inclinations are much against it, opposing it, and\nfighting against it.\n\n3. This way is altogether contrary to that high esteem which naturally\nall of us have of ourselves.\n\n4. And is opposite to that pride of heart which naturally we are subject\nto.\n\n5. Yea, there is nothing in us by nature that will willingly comply with\nthis way; but, on the contrary, all is opposite thereunto.\n\n6. And therefore it is the Christian's first lesson to deny himself.\n\nThe consideration of which should humble us, and make us very jealous of\nour own hearts and inclinations, and of all those courses which they are\ninclinable to and bent upon. And it should put us to try if ever we have\novercome this difficulty; and have now all our hopes and comforts\nfounded on him, and on nothing else; and are up and down in our peace\nand joy according as we win in to him, or are shut out from him; and in\nall our approaches to God, upon whatsoever account, are leaning to him\nand resting upon him alone, expecting access, acceptance, and a hearing,\nonly in him; and are quieted under all our fears and temptations, with\nthis,--that Christ is our way to the Father.\n\nIII. That even believers have need to have this truth inculcated often:\nFor,\n\n1. Satan is busy pulling them off this ground by all the wiles and\ntemptations he can.\n\n2. Their own corruption within, and the evil heart of unbelief, is\nalways opposing this way, and drawing them off it.\n\n3. Through the sleight of Satan and the power of corruption, they are\noftentimes declining from this pure gospel way.\n\n4. The experience of believers can tell, that when they are at their\nbest, it is a great work and exercise to them to keep their hearts right\nin this matter.\n\n5. Is it not too often seen, that they are the spiritual plague of\nformality, which stealeth them off their feet here?\n\n6. And is it not found oftentimes that they are too ready to lean to\nsomething beside Christ?\n\nHow ought all to be convinced of this, and humbled under the sense of\nit! And see also how necessary it is to be often preaching on this\nsubject, and to be often thinking upon and studying this fundamental\ntruth.\n\nIV. It should be a strong motive and incitement to us to make use of\nChrist as the way to the Father, that no man cometh to the Father but by\nhim; for this may be looked upon as an argument enforcing their\nuse-making of him as the way.\n\nV. It discovereth the ground of that truth, that there are but few that\nare saved, for none cometh to the Father but by him; few, in respect of\nthe whole world, once hear of him; and of such as hear of him, few have\nthe true way of employing and applying him, as the way to the Father\ncleareth up unto them. And again, of such as have the truth, as it is in\nJesus, preached unto them, O how few go to him and make use of him\naccording to the truth, and believe and practise the truth!\n\nVI. That in and through Christ alone we must come,\n\n1. To the knowledge of the Father; \"for no man knoweth the Father but\nthe Son;\" and he alone, who came out of the bosom of the Father,\nrevealeth him.\n\n2. To the favour and friendship of the Father; for he alone is our\npeace, and in him alone is the Father well pleased.\n\n3. To the kingdom of the Father here; for here only is the door, John\nx.; and by his Spirit are we effectually called.\n\n4. To the kingdom of the Father above; for he alone hath opened that\ndoor, and is entered into the holiest of all, as our forerunner, and is\ngone to prepare a place for us.\n\n5. Through him alone must we address ourselves to the Father in our\nsupplications, John xvi. 23. Rev. viii. 3; in our thanksgiving, Rom. i.\n8. Col. iii. 17; and praise, Heb. xiii. 15. Eph. iii. 21.\n\n6. Through him alone have we access and an open door to the Father, Eph.\nii. 18; iii. 21. Heb. iv. 16.\n\nI shall only speak to one case here, viz.\n\n\n\n\nCHAPTER XXIX.\n\nHOW SHOULD WE MAKE USE OF CHRIST, IN GOING TO THE FATHER, IN PRAYER, AND\nOTHER ACTS OF WORSHIP?\n\n\nIn short, for answering of this question, I shall lay down those\nparticulars:\n\n1. There should be a lively sense of the infinite distance that is\nbetween the great God and us finite creatures, and yet more betwixt the\nHoly Ghost and us sinful wretches.\n\n2. There should be an eyeing of Christ as the great peacemaker, through\nhis death and merits having satisfied justice and reconciled sinners\nunto God; that so we may look on God now no more as an enemy, but as\nreconciled in Jesus.\n\n3. There should be, sometimes at least, a more formal and explicit\nactual closing with Christ as ours, when we are going about such duties,\nand always an implicit and virtual embracing of him as our Mediator, or\nan habitual hanging upon him and leaning to him as our Mediator and\npeacemaker.\n\n4. There should be an eyeing of him as our great High Priest now living\nfor ever to make intercession for us, and to keep the door of heaven\nopen to us: upon which account the apostle presseth the Hebrews to \"come\nboldly to the throne of grace,\" Heb. iv. 14,16. See also Heb. v. 24,25.\n\n5. There should be a gripping to him even in reference to that\nparticular act of worship, and a laying hold upon him, to speak so, as\nour master-usher to bring us by the hand in to the Father, conscious of\nour own unworthiness.\n\n6. There should be a confident leaning to him in our approaching, and so\nwe should approach him without fear and diffidence; and that\nnotwithstanding that we find not our souls in such a good frame as we\nwould Wish, yea, and guilt looking us in the face.\n\n7. Thus should we roll all the difficulties that come in our way, and\nall the discouragements which we meet with, on him, that he may take\naway the one and the other, and help us over the one and the other.\n\n8. As we should take an answer to all objections from him alone, and put\nhim to remove all scruples and difficulties, and strengthen ourselves\nagainst all impediments and discouragements alone, in and through him,\nso there should be the bringing of all our positive encouragements from\nhim alone, and all our hopes of coming speed with the Father should be\ngrounded upon him.\n\n9. We should expect all our welcome and acceptance with the Father only\nin and through Christ, and expect nothing for any thing in ourselves,\nnor for our graces, good frame, preparation, or any thing of that kind.\nSo we should not found our acceptance nor our peace and satisfaction on\nourselves, nor on any thing we have or do; nor should we conclude our\nexclusion or want of acceptance, because we do not apprehend our frame\nso good as it ought to be; so we should not found our acceptance on our\nright performance of duties, for that is not Christ.\n\n10. We should quiet ourselves on him alone in all our approaches,\nwhatever liveliness we find or miss in duty. We are too much tickled and\nfain when duties go well with us, and troubled on the other hand when it\nis not so; and the ground of all this is, because we lean too much to\nour own duties, and do not quiet ourselves on him alone. And hence it\nis, that we are often quieted when we get the duty done and put by,\nthough we have not met with him there, nor gotten use made of him as was\nnecessary. All our comfort, peace, and quiet should be founded on him\nalone.\n\n11. We should look to him for the removal of all the discouragements\nthat Satan casts in our way while we are about this or that piece of\nworship, to put us back, or cause us to advance slowly and faintingly;\nand casting them all on him, go forward in our duty.\n\n12. We should look for all our returns and answers only in and through\nhim, and lay all the weight of our hopes and expectations of a good\nanswer only on him, 1 John v. 13, 14, 15.\n\nFor caution I would add a word or two:\n\n1. I do not think that the believer can explicitly and distinctly act\nall these things whenever he is going to God, or can distinctly perceive\nall these several acts; nor have I specified and particularly mentioned\nthem thus, for this end, but to shew at some length, how Christ is to be\nemployed in those acts of worship which we are called to perform; and\nthat because we oftentimes think the simple naming of him, and asking of\nthings for his sake, is sufficient, though our hearts lean more to some\nother thing than to him; and the conscientious Christian will find his\nsoul, when he is rightly going about the duties of worship, looking\ntowards Christ thus, sometimes more distinctly and explicitly as to one\nparticular, and sometimes more as to another.\n\n2. Though the believer cannot distinctly act faith on Christ all these\nways, when he is going about commanded duties of worship, yet he should\nbe sure to have his heart going out after Christ, as the only ground of\nhis approaching to and acceptance with and of being heard by the Father;\nand to have his heart in such an habitual frame of resting on Christ,\nthat really there may be a relying upon him all these ways, though not\ndistinctly discerned.\n\n3. Sometimes the believer will be called to be more distinct and\nexplicit in looking to and resting upon Christ, as to one particular,\nand sometimes more as to another. When Satan is dissuading him to go to\nGod because he is an infinitely holy One, and he himself is but a\nsinner, then he is called to act faith on Christ as the Mediator making\nreconciliation between God and sinners; and when Satan is dissuading\nfrom approaching to God, because of their want of an interest in God,\nthen should they act faith on Christ, and embrace him according to the\ngospel, and rest there, and so approach. And when Satan casts up his\nunworthiness and former sins, to keep him a-back or to discourage him,\nthen he is called to lay hold on Christ as the great High Priest and\nAdvocate, and casting that discouragement on him, to go forward. So\nlikewise, when Satan is discouraging him in his duty, by bringing before\nhim his sins, he should take this course; and when, because of his\nsinful way of worshipping God, and calling upon him, and other things,\nhe is made to fear that all is in vain, and that neither God regardeth\nhim nor his services, and that he shall not come speed, then should he\ncast all the burden of his acceptance, and of obtaining what he asketh\nand desireth, on Christ, and quiet himself there; and so as _to_ the\nrest. And hence appeareth the usefulness of our branching out of this\nmatter.\n\n4. In all this, there must be an acting in the strength of Jesus; a\nlooking to Christ and resting upon Christ, according to the present case\nand necessity, in Christ; that is, by his strength and grace\ncommunicated to us by his Spirit; then do we worship God in the Spirit,\nand in the newness of the Spirit, when all is done, in the matter of\nworship, in and through Jesus.\n\n\nTHE END.","title":"Christ: The Way, the Truth, and the Life","tradition":"scripture-revelation","translated_text":null,"word_count":125100}