iniquity Luk. 13 26 27 were not the jewes much in duties outward ordinances and yet see how the Lord rejecteth them all Esa. 1 11 12 13 14 15 66 3. 6. Much knowledge doth deceive many They think because they can talk of religion speak to cases of consciences handle places of scripture and the like that therefore all is right with them when alas that is but a slippery ground to stand upon The Phariâ—…ees sat in Moses seat taught sometimes sound doctrine and yet were heart enemies to Jesus Mat. 23. And will not many think to plead themselves in to heaven By saying that they have Prophecyed in his name Mat. 7 22 There is a knowledg that puffeth up 1 Cor. 13 2 Some there are whose knowledge seemeth to be operative and practicall and not meerly speculative Some may escape the pollutions of the world through the knowledge of the Lord Saviour Iesus Christ and yet againe become entangled therein overcome so that their latter end is worse than the beginning See 2 Pet. 2 20 21 22. knowledge I grant is good but it is not Christ and so it is not the way to the Father and many alas leane to it are deceived at last 7. A kinde of seeming seriousnesse in the performance of duties and in seeking of God deceiveth many They think because they are not conscious to their owne dissembling but they look upon themselves as earnest in what they do that therefore all is well Sayeth not Christ that not every 〈◊〉 that sayeth Lord Lord shall enter into the kingdom of God Mat. 7 21 that is not every one that reneweth their sutes ingeminateth their desires cry and cry over againe and as it were will not give it over And yet they come short of their expectation did not the foolish virgins seem earnest and serious when they continued waiting with the rest and at length cryed Lord Lord open unto us and yet they were keeped at the door Many consider not that there is a secret and closse hypocrisie that some may be under and not know it as well as a grosse hypocrisie and dissimulation which may be easily observed Will not many seek to enter in that shall not be able Mat. 7 13. Luk. 13. 24. 8. Many may deceive themselves with this that they are looked on by others godly discerning persons ministers as good serious Christians and that they carry so handsomely and faire that no man can judge otherwayes of them than that they are good serious seekers of God But alas the day is comeing which will discover many things and many one will be deceived both of themselves of others Not he who commendeth himself is approved but whom God approveth 2 Cor. 10 18. Therefore Paul exhorts Timothie to study to show himself approved unto God 2 Tim. 2 15. Men look only on the outside and cannot see in to the heart but God searcheth the heart and it is an easie matter to deceive Men But God will not be deceived 9. Some may suppose themselves in a saife and sure way if they out stripe others in religious dutyes and be much in extraordinary dutyes when alas for all that the heart may be rotten The Pharisee fasted twice a week Luk. 18 12. and yet was but an enemie to Christ. O how deceitfull is the heart of Man 10. Inward peace and quietnesse of conscience may deceive some and they may suppose that â—…ll is right with them because they do nothing over the belly of their conscience Their heart doth not accuse them of falshood and dissimulation in their way with God or Man but they do all things according to their light No doubt that young Man Luk. 18 21. spoke according to his judgment and light when he said all these things have I observed from my youth And Paul sayeth of himself Act. 23 1. that he had lived in all good conscience before God till that very day Meaning that even while he was a Pharisee unconverted he had not thortured his conscience nor done any thing directly against it but had alwayes walked according to his light See Act. 26 9. 11. A way of Zeal may deceive many who may think their case unquestionable because they are Zealous for their way and as they think their Zeal is pure zeal for God was not Paul while a Pharisee very Zealous when out of zeal to his way he persecuted the Church Phil. 3 6. See my zeal for the Lord could a Iâ—…hu say 2. King 10 16. and the jewes had a zeal of God but not according to knowledge Rom. 10 2. and Christ tells us that such as should persecute the Apostles unto death wouldthink they did God good service Iohn 16 2. 12. Some also may put it beyond question that they are in the right way because they are more strick in all their wayes than others and will not so much as keep fellowship or company with them saying with those Esa. 65 5. Stand by I am holier than thou come not neare to me who yet are but a smoak in Gods nose a fire that burneth all the day 13. Some may rest on and deceive themselves with their great attainments and more then ordinary experiences When alas we see to what a hieght some may come and yet prove nothing Let such souls read with trembling that word of Paul Heb. 6 4 5. where we see some may come to be enlightened to taste of the heavenly gift to be made partakers of the holy ghost to taste the good word of God the powers of the world to come and yet prove castawayes taking these expressions as pointing forth some thing distinct from reall grace Many such false wayes wherein Men please themselves might be mentioned By these every one may see cause of Searching trying over over againe It is a dreadfull thing to be deceived here and it is best to put it to a tryall when there is a possibility of getting the matter helped and many may feare and tremble when they see they are not yet come the length of many such as sit downe without Christ and lose all their labour O if this could put people to a serious examination tryall of themselves and of the nature of that way wherein they are rest at present Thirdly We might here observe That this true living way is but one for all There is but one Mediator betwixt God Man 1 Tim. 2 5. One Mediator for both old new Testament the Seed of the woman Howbeit the Lords dispensations with his people in that one way may be various as his way with his people under the Law is different from his way with his people under the gospell and his dispensations with individual beleevers whether under the law or under the gospell is not the same in all things And this should teach us to relinquish our owne wayes and to enter into this one only way and it
But to close this short account of that new gospel that other gospel introduced and obtruded upon us with a foameing flourish of words and to say it before thee in its pure and perfect opposition to the gospel of the grace of God take a short compend of it in the words of one of its great patrons they are set down in that new piece called Claustrum animae Pag. 114. where the Author haveing cited some scriptures which do indeed press and perswade to the practice of pure religion and undefiled lest his morality should suffer loss and be found reprobat mettal if tried by such a touchstone he guards his Reader from falling into such a mistake a dangerous one it is indeed to his designe for if thou fall in it thy soul is escaped out of his cloister he loses his prey and he will not be able to carâ—…y thee hood-winked to the pit as if he meant or were pressing that holiness which for its foundation hath peace with God through Christ Jesus and for its working principle hath the life of God whereby the dead is quickened and for its progress the renewed influences of the Spirit no by no means he cleares himself that he is of a far other minde and therefore to make his Reader of his minde too he adds Here is nothing to countenance these frightful fanatical pangs of the new birth which proceed from Enthusiasme or Melancholy nothing to countenance the 〈◊〉 applications of a barrowed or rather snatcht away righteousnesse why not The change says he that our religion requires the scripture supposeth it in all that have embraced Christianity Pag. 113. And again to the same purpose Pag 114. in opposition to the new creature which he mocks and murthers the real change in our affections is supposed and recommended Pelagius redivivus which is this upon the matter it is frightful fanatical melancholy mad fansy to talk and tell people of being borne againe of quickening the dead no the soul is alive itis not dead itis but at worst a little drowsy or a sleep there needs no more but knock at the door and the man will rise and run in the way of commanded duties and acquire more liveliness and agility by a frequent and reiterat eduction of his innare power into act let objective grace be but given and to these great wits every stone and brute is a bible on which they can read what will regulat them in their walk so that there is no simple necessity of the scriptures to them for makeing them wise to salvation these concurre onely ad bene esse and are given ex superabundante there is subjective grace enough one needs not go without the powers of his own soul to seek a sufficiency he can will and he can do without a dependence upon any real life-giving power or supervenient influence working in him to will and do And then in opposition to that fansieful borrowed and snatched away righteousnesse to him an odde and new devised doctrine do and live is substitute at the close of the Paragraph and that to him is the onely way how the offered salvation is obtained Now Reader if thou be not an utter stranger to the work of God upon the souls of his people the poison dropped from this impure and impious pen is so hell-blake and bitter that it needs not my antidot and it is so palpable and plain a perversion of the gospel as will vindicat and acquite any thing which hath been said of these perverters of the right wayes of the Lord and layers of another foundation besides Jesus Christ from the imputation of severity Christ had told us that the way to heaven is strait and narrow and few finde it but out comes one out of the Cloister I suspect hell is broke loose against us and having laid aside Christ who is the door and the way and the light and the life showes us an easy plaine and pleasant way to heaven Well before thou follow such a guid I desire thee to take notice how well the all of what is contained in this cursed claustrum doth agree unto and is a just commentar upon what is prefixed in his frontispeece wherein he hath Christ drawn upon the crosse but not satisfied to crucify him in effigie he through the whole of his discourse doth really crucify him againe and put him to an open shame the sense and soul of every line as it lies in his book is levelled to his designe is away with him away with him he calls him self the Lord our righteousnesse take away that name from him we owne him not we acknowledge him not as our righteousnesse we will not beg nor borrow a rob from him our owne mantle of morality must be to us in stead of this Mediator and for the two theevs that must be crucified with him the one is the new birth the other is the all of that gospel obedience performed by vertue of supervenient influences communicat from that sole spring of spiritual life Christ dwelling in the soul of the regenerat person two in their account as great theeves as ever run for they have stole away mistresse morality her plumash and stript her of her ornaments so that it is impossible to hide the shame of her nakednesse but in their death and for this must they be taken and crucified with their Master that morality having what these took from her restored may bewitch the world with her beauty and ravish them with her charmes And for his title to his book The love of Iesus I judge considering how he explaines it in his book and how true he is to his undertaking this question is a suteable returne to it betrayest thou the son of man with a kisse O he is killing kind it is not enough that he act Pilaâ—…'s part unlesse he act Iudas his part also But why did he not speake more modestly of the new birth lest men should remember that it was Jesus his own doctrine Why the man goes not mad without reason first because in prejudice to morality and its merite he had delivered this doctrine with such a severe certification that there is no seeing the kingdome of God without it But secondly lest any thing of the solemnity that attended the crucifieing of Christ should be wanting after he hath nailed him upon the crosse and thrust a speare in his side falls a mocking to encrease his pangs for having taught so frightful fanatical enthusiastick and melancholy a doctrine as the necessity of being in pangs of the new birth if ever men would be in heaven However I perceive some are now upon a reformation good newes if true for the world will beare them witness of its necessity But is this it is this the mode of the Religion to be introduced with such a pomp and parad Is this the reformation that the reformed Church must be taken away and thrown down to make way for the
what benefites pardons favours and other things they need from all which they have strong ground of comfort and of hope yea and assurance of pardon would acquiesce in this way and having laid those particular sins under the burden whereof they now groan on Christ the mediator dying on the crosse to make satisfaction and ariseing to make application of what was purchased and having put them in his hand who is a faithfull High priest and a noble Intercessour would remember that Christ is a Prince exalted to give Repentance and Remission of sins and so exspect the sentence even from Him as a Prince now exalted and as having obtained that of the Father even a power to forgive sins justice being now sufficiently satisfied through his death yea as having all power in heaven and in earth as being Lord both of the dead and of the living Sure a right thought of this would much quiet the soul in hope of obtaining pardon through Him seing now the pardon is in his owne hand to give out who loved them so dearly that he gave himself to the death for them and shed his heart blood to satisfie justice for their transgressions Since he who hath procured their pardon at so dear a rate and is their atturnay to agent their businesse at the throne of grace hath now obtained the prayed-for looked-for pardon and hath it in his ownehand they will not question but He will give it and so absolve them from their guilt 12. The beleever having taken this course with his dayly provocations and laid them all on Him would acquiâ—…sce in this way and not seek after another that he may obtaine pardon Here he would rest committing the matter by faith in prayer to Christ leaving his guilt and sins on Him expect the pardon yea conclude that they are already pardoned and that for these sins he shall never be brought unto condemnation whatever Satan and a misbeleeving heart may say or suggest afterward Thus should a beleever make use of Christ for the taking away of the Guilt of his dayly transgressions and for further clearing of it I shall adde a few cautions Cautions 1. However the beleever is to be much moved at affâ—…cted with his sins and provocations which he committeth after God hath visited his soul with salvation and brought him into a covenant with himself yet he must not suppose that his sins after justification do marre his state as if thereby he were brought into a Non-justified state or to a Non reconciled state It is true such sins especially if grosse whether in themselves or by reason of circumstances will darken a mans state and put him to search and try his condition over againe But yet we dar not say that they make any alteration in the state of a beleever for once in a justified state alwayes in a justified state It is true likewise that as to those sins which now he hath committed he cannot be said to be acquited or justified till this pardon be got out by faith and repentance as is said yet his State remaineth fixed and unchanged so that though God should seem to deal with such in his dispensations as with enemies yet really his affections change not he never accounteth them real enemies nay love lieth at the bottom of all his sharp st dispenâ—…ations If they for sake his law and walk not in his judgements if they break his statutes and keep not his commandements he will visite their transgression with the rod and their iniquitâ—… with stripes neverthelesse his loving kindnesse will he not utterly take from them nor suffer his faithfulnesse to â—…ail his covenant will he not break nor alter the thing that is gone out of his lips Psal. 89 30 31 32 33 34. And againe though after-transgressions may waken challenges for former sins which have been pardoned and blotted out and give occasion to Satan to raise a storme in the soul and put all in confusion yet really sins once pardoned cannot become againe unpardoned sins The Lord doth not revoke his sentence nor alter the thing that is gone out of his mouth It is true likewise that a beleever by committing of grosse sins may come to misse the effects of God's favour and good will and the intimations of his love and kindnesse and so be made to cry with David Psal. 51 8. make me to heare joy and gladnesse and vers 12. restore unto me the joy of thy salvation c. Yet that really holdeth true that whom he loveth he loveth to the end and He is a God that changeth not and his gifts are without repentance Yea though grieving of the Spirit may bring souls under sharp throwes and pangs of the Spirit of bondage and the terrors of God and His sharpe arrowes the poyson where of may drink up their spirits and so be far from the actuall witnessings of the Spirit of Adoption yet the Spirte will never be againe really a Spirit of bondage unto fear nor deny his his owne work in the soul or the souls real right to or possession of that fundamentall privilege of Adoption or say that the soul is no more a Son noâ—… within the covenant 2. The course before mentioned is to be taken with all sins though 1. They be never so haiâ—…ous and grosse 2. Though they be accompanyed with never such aggravating and crying aggravations 3. Though they be sins frequently fallen into and. 4. Though they be sins many and heaped together Davids transgression was a hainous sin and had hainous aggravations yea there was an heap and a complication of sins together in that one yet he followed this course We finde none of those kinde of sins excepted in the new covenant and where the law doth not distinguish we ought not to distinguish where God's law doth not expressely exclude us we should not exclude our selves Christs death is able enough to take away all sin If through it a beleeveâ—… be justified from all his transgressions committed before conversion why may not also a beleever be through vertue of it justified from his grosse and multiplied sins committed after conversion The blood of Christ cleanseth from all sinâ—… Christ hath taught his followers to pray forgive us our sins as we forgive them that sinne against us and he hath told us also that we must forgive our brother seventy times seven times Mat. 18 22. We would not be discouraged then from taking this course because our sins are such and such nay rather we would look on this as an argument to presse us more unto this way because the greater our sins be the greater need have we of pardon and to say with David Ps. 25 11. Pardon mine iniquity for it is great 3. We would not think that upon our taking of this course we shall be instantly freed from challenges because of those sins for pardoning whereof we take this course nor should we think that because challenges remaine
mystery in our souls Christ the grand mystery formed within us living and working within us by his Spirit and working us up unto a conformity unto and an heart-closeing with God manifested in the flesh that we may finde in experience or at least in truth and reality have a true transumpte of that Gospel mystery in our souls Oh when shall we take pleasure in pursueing after this happiness that will not flee from us but is rather pursueing us when shall we receive with joy and triumph this King of glory that is courting us dayly and is seeking accesse and entry into our souls Oh why cry we not out in the hieght of the passion of spiritual longing desire O come Lord Iesus King of glory with thine owne key and open the door and enlarge dilate the chambers of the soul that thou may enter and be entertained as the King of glory with all thy glorious retinue to the ennobling of my soul satisfying of all the desires of that immortal spark Why do we not covet after this knowledge which hath a true and firme connexion with all the best and truely divine gifts O happy soul that is wasted and worne to a shadow if that could be in this study and exercise which at length will enliven and as it were bring in a new heavenly spiritual soul into the soul so that it shall look no more like a dead disspirited thing out of its native soile and element but as a free elevated and spiritualized Spirit expatiating it self fleeing abroad in the open aire of its owne element and country O happy day O happy houre that is really and effectually spent in this imployment what would souls sweeming in this ocean of all pleasures and delights care for yea with what abhorrency would they look upon the bewitehing allurements of the purest kinde of carnal delights which flow from the mindes satisfaction in feeding on the poor apprehensions groundlesly expected comprehensions of objects suited to its natural genius and capacity O! what a more hyperbolically exceeding and glorious satisfaction hath a soul in its very pursueings after when it misseth cannot reach that which is truely desireabâ—…e How doth the least glimpse through the smallest cranie of this glorious and glorifying knowledge of God in Christ apprehended by faith raise up the soul to that pitch of joy and satisfaction which the knowledge of natural things in its purest perfection shall never be able to cause and to what a surmounting measure of this joy and contentation will the experienceing feeling by spiritual sense the sweet and spiritual relish of this capivating and transcendently excellent knowledge raise the soul unto O! must not this be the very suburbs of heaven to the soul When the soul thus seeth apprehendeth God in Christ and that as its owne God through Christ for as all saving knowledge draweth out the soul unto an imbraceing closeing with the object so it bringeth in the object to the making up of the recâ—…procal union and in-being it cannot but admire with exultation and exult with admiration at that condescendence of free grace that hath made it in any measure capable of this begun glory and will furâ—…her mak it meet by this begun glory to be a 〈◊〉 of the inheritance of the Saints in light and what will a soul that hath tasted of the pure delights of this river of gospel manifestations hath seen with soul-ravâ—…shing delight in some measure the manifold wisdome of God wrapped up therein and the compleâ—…t and perfect â—…ymmetrie of all the parts of that noble contexture and also the pure designe of that contrâ—…vance to abase Man and to extoll the riches of the free grace of God that the sinner when possessed of all designed for him and effectuated in him thereby may know who alone should weare the crown and have all the glory what I say will such a soul see in another gospelâ—… calculated to the meridian of the natural crooked and corrupted temper of proud man who is soon made vaâ—…ne of nothing which in stead of bringing a sinner fallâ—…n from God through pride back againe to the enjoyment of Him through a Mediator doth but foster that innate plague and rebellion which caused and procured his first excommunication from the favour and banishment out of the paradice of God that shall attract its heart to it and move it to â—… compliance with it When the poor sinner that hath bin made to pant after a Saviour and hath bin pursued to the very ports of the city of refuge by the aveâ—…ger of blood the justice of God hath tasted and seen how good God is and felt the sweetness of free love in a crucified Christ and seen the beauty and glory of the mystery of free grace sutably answeringâ—… and overcoming the mystery of its sin and misery O what a complacency hath he therein and in the way of gospel salvation wherein free grace is seen to overflow all banks to the eternal praise of the God of all grace How saltless and unsavoury will the most cunningly devised and patch together mode of salvation be that men studying the perversion of the gospel and seeking the ruine of souls with all their skill indusery and learning are setting off with forced rhetorick and the artifice of words of mans wisdom and with the plausible advantages of a pretended sanctity and of strong grounds and motives unto diligence and painfulness to a very denying and renunceing of Christian liberty when once itis observed how it entrencheth upon and darkneth the lustre or diminisheth the glory of free grace and hath the least tendency to the setting of the crown on the creatures head in whole or in part The least perception that hereby the sinners song ascribeing blessing honour glory and power unto him that was sâ—…ain hath redeemed them to God by his blood out of every kinâ—…ed and tongue and people and nation and hath made them unto their God kings and prieâ—…ts shall be marred will be enough to render that device detestable and convince the soul that itis not the gospel of the grace of God nor that mystery of God and of Christ but rather the mystery of â—…niquity What a peculiar savouriness doth the humbled beleever finde in the doctrine of the true gospel grace and the more that he be thereby made Nothing and Christ made All that he in his highest atainments be debaised and Christ exalted that his most lovely peacoke feathers be laid the crown flourish on Christ's head that he be laid flat without one foot to stand upon and Christ the only supporter and carryer of him to glory that he be as dead without life and Christ live in him the more lovely the more beautiful the more desireable and acceptable is it unto him O what a complacency hath the graced soul in that contrivance of infinite wisdom wherein the mystery of the grace of God
is so displayed that nothing appeareth from the lowest foundation stone to the upper most cope-stone but grace grace free grace making up all the materials and free grace with infinite wisdom cementing all The gracious soul can be warme under no other covering but what is made of that web wherein grace and only grace is both wooft and werpe and the reason is manifest for such an one hath the clearest sight and discovery of his owne condition and seeth that nothing suiteth him and his case but free grace nothing can make up his wants but free grace nothing can cover his deformities but free grace nothing can help his weaknesses shortcomings faintings sins and miscarriages but free grace therefore is free grace all his Salvation and all his Desire itis his glory to be free grace's debtor for evermore the crown of glory will have a far more exceeding and eternal weight and be of an hyperbolically hyperbolick and eternal weight and yet easily carryed and worne when he seeth how free grace and free love hath lined it and free grace and free love sets it on and keeps it on for ever this maketh the glorified Saint weare it with ease by casting it down at the feet of the gracious and loving purchaser and bestower His exaltation is the Saints glory and by free grace the Saints receiving and holding all of free grace is He exalted O what a glory is it to the Saint to set the crown of glorious free grace with his owne hands on the head of such a Saviour and to say not unto me not unto me but unto thee even unto thee alone be the glory for ever and ever With what delight satisfaction and complacency will the glorified Saint upon this account sing the Redeemed and Ransomed their song And if the result and effect of free grace will give such a sweet sound there and make the glorified's heaven in some respects another thing or at least in some respect a more excellent heaven than Adam's heaven would have been for Adam could not have sung the song of the Redeemed Adam's heaven would not have been the purchase of the blood of God nor would Adam have sitten with Christ Redeemer on his throne nor would there have been in his heaven such â—…ich hangings of free grace nor such mansions prepared by that gracious and loving husband Christ who will come and bring his boughâ—…-bride home with Him Seing I say heaven even upon the account of free grace will have such a special lovely desireable and glorious lustre O how should Grace be prized by us now How should the Gospel of the Grace of God be esteemed by us What an antipaâ—…hy to Glory as now prepared and dressed up for sinful man must they show whose whole wit and parts are busied to daâ—…ken the glory of thâ—… Grace which God would have shineing in the Gospel and who are aâ—… so much paines and labour to dresse up another gospel though the Apostle hath told us Gal. 1 7. that there is not another wherein Gospel-grace must stand by and law grace take the throne that so man may sacrifice to his owne net and burn incense to his own drag and may at most be graces debtor in part and yet no way may the saved man account himself more graces debtor than the man was who wilfully destroyed himself in not performing of the conditions for Grace as the new Gospelers or rather Gospel spillers meane and say did equally to both frame the conditions make known thâ—… contrivance and tender the conditional peace and salvation But as to the difference betwixt Paul and Iudas it was Paul that made himself to differ and not the free grace of God determineing the heart of Paul by grace to a closeing with and accepting of the bâ—…rgan It was not grace that wrought in him both to will to do It waâ—… he not the grace of God in him What more contradictory to the gospel of the grace of God And yet vaine Man will not condescend to the free grace of God Pelagianisme Arminianisme needeth not put a man to much study and to the reading of many books to the end it may be practically learned though the patrons hereof labour hote in the very fires to make their notions hang together and to give them such a lustre of unsanctified and corrupt reason as may be taking with such as know no other conduct in the matters of God for nâ—…turally we are all borne Pelagians and Arminians these Tenets are deeply engraven in the heart of every Son of fallen Adam what serious servant of God findeth not this in his dealing with souls whom he is labouring to briâ—…g into the way of the Gospel Yea what Christian is there who hath acquantance with his owne heart and is observing its byasses and corrupt inclinations that is not made to cry out O wretched man that I am who shall deliver me from these dregs of Pelagianisme Arminianisme and Iesuitisme which I finde yet within my soul Hence it may seem no wonderful or strange thing though after so much clear light it may be astonishing to think that now in this age so many are so openly and aâ—…wedly appearing for this dangerous and deadly errouâ—… to us to hear and see this infection spreadâ—…ng and gaining ground so fast there needeth few arguments or motives to worke up carnal hearts to an imbraceing thereof and to a cheerful acquiesceing therein little labour will make a spark of fire worke upon gunpowder And me thinks if nothing else will this one thing should convince us all of the errour of this way that nature so qâ—…imely and readyly complyeth therewith for who that hath any eye upon or regaird of such things seeth not what a world of carnal reasonings objections prejudices and scruples natural men have in readiness against the Gospel of Christ and with what satisfaction peace and delight they reason and plead themselves out of the very reach of free grace and what work there is to get a poor soal in any measure wakened and convinced of its lost condition wrought up to a compliance with the gospel way of Salvation How many other designes projects and essayes doth it follow with a piece of natural vehemency and seriousness without wearying were it even to the wasteing of its body and spirits let be its substance riches before it be brought to a closeing with a crucified Mediator and to an accounting of all its former workings attainments and painful labourings and gaine as losse for Christ and for the excellency of the knowledge of Christ and as dung that it may win Christ and be found in Him not having its own righteousness which is of the laâ—… but that which is through the faith of Christ the righteousness which is of God by faiâ—…h Phil. 3 7 8 9. Aâ—…d mâ—…y it not seem strange that now after so many have found through the grace of God the sweet experience of
erection of this new monastry Well when it is built which onely mercy can prevent to give it its due you see lesse cannot be writen over the poarch of this aedifice if according to the paterne then this The unclean spirit that was cast out is returned and hath taken possession with seven devils worse then himself Now while Satan drags most men with their own consent thorow the pudle of grosse profanity these swine swallowed up in sensuality run as he drives being led captive of him at his pleasure without all dread of being drowned in the lake where he will land them And while he besots the soreing witts of the age into a slighting and setting at naught the glorious Saviour with that invaluable and precious salvation which he brings to poor self destroyed sinners some few there are whom he will not want and whom he will not suffer to wander from the refuge and resting place of souls and whom he will not suffer to rest satisfied while they want him these he delivers from the imposeings of Satan and the betrayings of their own deceitful and desperatly wicked heart by opening their eyes so that they are made to approve the things which are more excellent being taught of God and are prevailed with through the efficacious perswasions of that grace which will take no refusâ—…l from some to subject their consent unto the gospel But Alas even many of these into soul the light hath shined and who have a liveing principle implanted in them which will spring up into everlasting life and therefore cannot misse of the end of their faith the salvation of their souls yet how busy is Satan and how doth he hang upon their working hand so that the good which they would that they do not and in this he hath the concurrence of that law which is in their members carrying them impetuously to do what they would not and captivating them unto that law of sin which is in their members How often Alas are they engaged by the slye suggestions of Satan and specious solicitations of their own hearts into things unworthy of their high and holy calling so that however grace which prevented them at first will also rescue them at last yet by their untender way and walk as they rob God of the glory of his grace in not shewing forth his vertueâ—… in all things they also deprive themselves of the comfort thereof through their uncircumspect walking and of that sweet inward serenity of minde and unspeakable joy which is to be had in fellowship with him and in the end must suffer loss by heaving their works burnt and they themselves but almost yea scarcely saved saved they must be because on the foundition yet so as by fire while the tender Christian who exerciseth himself to godlinesse hath a sweet life his heaven is serene and cleare his study to purge his heart from corruption and cleanse his hands in innocency keeps his interest unclouded his care not to grieve the Spirit in his workings delivers him from the grief flowing from the Spirits ceasing to witnesse he so thinks on whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report as to do them knowing this is the way to have that peace of God which passeth all understanding to guard his heart and mind through Christ Jesus he who hath a conversation in heaven cannot want a consort of sweet musick in his own soul. O what melody must it make in the soul how sweet must the chirpings and chimeings of such a bird be singing in the bosome as the testimony of a mans consesence that in simplicity and Godly sincerity not with fleshly wisdome but by the grace of God O mark how the crown of his gloriation and gladness is put upon grace's head he hath his conversation in the world and then when he hath served his generation thus according to the will of God haveing made it his work as one made partaker of the divine nature to adde one grace to another he enters his harbour O glorious landing where God is seen and glory dwels with a roome sea and a porting winde for says the Holy Ghost an enterance shall be ministered unto you aboundantly into the everlasting kingdome of our Lord and saviour Iesus Christ whereas the man whose work it hath not been so to walk as he might adorne the doctrine of God the saviour in all things hold forth in his way the word of life dies often in the dark because he did not walk as become a child of light though that God whose gifts calling are without repentance may save him yet his glory may require it to withhold from him the testimony of the Spirit which is by watter and never while he is in this world either let himself or others wit of it nay not onely so but he may go off the stage with horrour and go out of this life under the terrors of God for though the Spirit of God being the spirit of truth will never alter the word that is gone out of his mouth and once having said thou art a son and in a gracious state will never againe say thon art no son and thy grace is no grace but yet when his conscience awaks upon him and aggravats his guilt from what he had formerly been helped to do and stings him till he roar by reason of the disquietnesse of his heart and all his evidences for heaven are so blurred though not delet as there is not one legible letter in them he cannot say when he is just laying speech that he hath one toaken for good and in this mist the sincerity and reality of the whole may not onely be questioned but denied The Spirit I say though once haveing wrought the good work and translated the soul out of a state of bondage into a state of glorious liberty will never againe deny his owne work yet may he stand by silent and say nothing and see the poor man whom he will save for all this as a just punishment for his untendernesse and that all who heare or look on my learne to walk more circumspectly and take heed of grieving the Spirit whereby they are sealed expire under these pangs throwes tossings terrors affrightments and soul-distracting feares wherewith he was filled and overwhelmed under the first workings of the Spirit of bondage But besids these a little lovely flock there is a few number who through grace obtaine mercy to walk as hateing the garment spotted with the flesh they make Religion their businesse it is their one thing to abstaine from all appeareance of evil and to excercise themselves to godlinesse by the circumspection of their walking it is evident they are upon their watch and make it their work not onely to keep their heart with all keeping but so to keep themselves in their converseings in
commanded duties are full measure heaped up shaken together and runing over And though he who hath much hath nothing over yet he 〈◊〉 hath little hath no inlâ—…ke for he abounds towards us in 〈◊〉 wisdome I say therefore againe unto thee take heart let not thine hands fall down essay nothing thou would have well done or easily done in thine own strength but yet how difficult so ever the duty be approach it as haveing no confidence in the flesh but with an eye to thy stocâ—… that rich store house of all furniture and it shall be with thee as it was with the priests before whom jordan recoiled so soon as their foot entered within the 〈◊〉 God shall make thy difficulties evanish and by the 〈◊〉 the Spirit of power and might from Jesus Christ depended upon shall so strengthen thee that thy duty is made easy to admiration and becomes the delight of thy souli 〈◊〉 I have exceeded the just limits of an Epistle pray for the continuance of the life of the Author who by his assiduous working for Christ hath been often neir unto death not reguarding his own life to supply the lake of other meus service 〈◊〉 the interest Church of God let him be comforted for this piece of travel undertaken for thy soul's mâ—…erest by hearing thou dost improve it to thy advantage for which it is so exactly calculat And withall I beg thy fervent earnest intercessions for grace more grace to him who is Thy poor yet souls well wisher and servant for Christ's sake R. Mc. W. The Author to the Reader Christian Reader AFter the foregoing adress I need not put thee to much more trouble only I shall say That he must needs be a great stranger in our Israel or sadly smitten with that epidemick plague of indifferency which hath infected many of this Generation to a benumming of them and rendering them insensible and unconcearned in the matters of God and of their own souls and sunck deep into the gulfe of dreadful inconsideration who seeth not or taketh no notice of nor is troubled at the manifest and terrible appearances of the unexpressibly great hazard our all as Christians in this life is this day into I meane the mystery of the Gospel of the grace of God wherein the exceeding riches of His grace in his kindness towards us through Christ Jesus hath been shoune VVe have enjoyed for a considerable time a clear and powerful dispensation hereof in great purity and plenty but Alas is it not manifest to all that will not wilfully shut their eyes that this Mercy and Goodness of God hath been wickedly abused and the pure administration of His Grace Love perfidiously sinned away by this Apostate Generation Are our spots this day the spots of his children Are there fruits answerable to the Lord's paines and labour about us to be seen even among the greatest of Professours Is there that gospel holiness tenderness watchfulness growing in grace and in the knowledge of Jesus Christ that growing up 〈◊〉 Christ in all things that heavenly mindedness that followshipe with the Father and with his Son Christ Iesus and that conversation in heaven that the dispensation of grace we have been favoured with beyond many and have been long living under did call for at our hands Alas our grapes are but wilde and stincking VVherefore and who can think it strange if it be so the Lord seemeth to be about to contend with us by covering our horizon with Egyptian darkness many who would not receive the love of the Truth that they might be saved being already given up to strong delusion that they should beleeve a lie and many moe in hazard to be drawn aside to crooked pathes by men of corrupt mindes who have been and are still busie to vent and spread abroad with no little petulancy and confidence damnable doctrines to the perverting of the doctrine of the Gospel of Iesus Christ and to the subverting and overturning of the very foundations of our Hope Assurance and that in such a way and by such meanes and stratagems as seem to have wrath written upon them in legible letters for the more plausible and taking a corrupt doctrine be it is the more dangerous judgment-like and moe are thereby in hazard to be deluded and drawn away Nay which is yet more terrible and dreadful it is to be feared that the jealous God in his holy and righteous judgment hath given a providential commission to speak so unto the seduceing Spirit to perswade and prevail for is not this the clear language of the present holy and righteous dispensations of God and of the stupenduously indifferent frame and disposition of the generality of men called Christians not only provoking God to spew them out of his mouth but disposeing them also unto a receiving of whatsoever men lying in waite to deceive shall propose and obtrude Alas the clouds are not now a gathering but our horizon is covered over with blakness and great drops are a falling that presage a terrible overflowing deluge of errour and Apostasie from the Truth and Profession of the Gospel of Iesus Christ to be at hand if the Lord wonderfully prevent it not And behold O wonderful the generality of Professours are sleeping in security apprehending no danger Satan is more cunning now than to drive men to Popery by rage and cruelty and yet what he may be permitted to do after this manner who can tell or by openly pleading in his emissaries for this abomination and yet even thus is he already prevailing with not a few or to send forth his agents for Arminianisme and Socinianisme though even this way too he is too much prevailing But his maine work now seemeth to be to bring in another Gospel and yet there is not another or rather an Antievangelick and Antichristian delusory dream overturning at once the whole Gospel of our Lord and Saviour Iesus Christ and for this end he inployeth the Quakers one the one hand Men of desperat and antievangelick principles the very sinke of all abominations old and late as I shall show if the Lord will continue health and strength in an examination of their doctrine and principles lately emitted by one Robert Barclay and on the other hand Men or Moralists if you will call them so pleading for and crying up an antievangelick holiness a meer shadow without substance or reality and that in place of Christ himself And in order to the carrying on of this desperat designe The old dragon is imploying men of seeming different principles and wayes whom though their faces seem to look to contrary aâ—…rths yet he holdeth notwithstanding fast tyed by their tails as Samson's foxes were that thereby if the Lord permit it he may by the fire of enmity to the pure Gospel of the grace of God burning in their tails cause a conflâ—…gration of that Truth wherein lyeth all our hope for this new model of Religion
things 5 The right understanding of this fundamentall will helpe us to understand other truthes the better 6 A mistake in this and such like fundamentals or the ignorance of them is more dangerous then the ignorance of or a mistake in other things Oh if this were teaching us all in humility to be much in the study of such fundamentall necessary truthes as this is and to guaird against a piece of vanity in affecting knowledge the effect of which is nothing but a puffing of uâ—… up with pride conceite Sixtly WE may here take notice of what may serve to discover Thomas his mistake and what is the ground of Christ's assertion vers 4. which Thomas doth little lesse than contradict vers 5. viz. That such as had any acquantance with Christ did according to the measure of their knowledge of him both know heaven and the way to it whence we see those truthes 1 Persons may have some reall acquantance with Christ and yet be for a time very indistinct in their notions about him and apprehensions of him They may know Christ in some measure and yet look upon themselves as great strangers to the knowledge of heaven and be oft complaineing of their ignorance of the right way to heaven 2. Where there is the least measure of true acquantance with Christ with love to him and a desire to know more of him Christ will take notice thereof though it be covered over with a heap of mistakes and accompanyed with much ignorance weaknesse and indistinctnesse He seeth not as man seeth which is good newes to some that are weak in knowledge and unable to give any good account of any knowledge they have yet one thing they can say That he who knoweth all things knoweth that they love him 3. Various are the dispensations of Gods grace unto his owne to some he giveth a greater to others a lesser measure of knowledge of the mysteries of the kingdom of heaven And to one the same person more at one time than at another Various are his manifestations and outlettings of grace and love Small beginnings may come to much at length Thomas and the rest of the disciples had but little cleare and distinct apprehensions of the way of Salvation through Iesus Christ and yet ere all was done they attained to such a measure of understanding in the mysteries of God as that we are said to be built upon the foundation of the Apostles Christ Iesus being the chief cornâ—…r stone Ephes. 2 20. This should teach the best much sobriety and not to judge of all by themselves or to think that Gods way with them must be a standart or a rule whereby to judge of all the rest as if his way of dealing were one and the same with all 4 The knowledge of Christ is all know him and we know heaven and the way to it for upon this ground doth Christ make good what he had said touching their knowing whither he went the way and answereth the objection that Thomas did propose viz Because he was the way c and they being acquant with him which here is presupposed were not ignorant of the place whither he was going nor of the way leading thither The knowledge then of Iesus Christ is a true and full compend of all saveing knowledge Hence It is life eternall to know him Ioh. 17 3. They that know him know the Father Ioh. 14 9. 8 19. They that see him see the Father also Iohn 14 9. He is in the Father and the Father in him Iohn 14 10 11 10 38. 17. 21. And so knowing him they know heaven for what is heaven else but the presence and glorious manifestations of the Father for when Christ speaks of his going to heaven he sayeth he was going to the Father So knowing him they knew the way both how Christ was to goe to heaven as our Cautioner Head Atturnay and how we must follow Let then a Man have never so much knowledge be acquanted with the mysteries of all artes sciences with the deepths of nature and intrigues of States and all the theorie of Religion if he be unacquanted with Iesus Christ he knoweth nothing as he ought to know And upon the other hand let a poor soul that is honest and hath some knowledge of and acquantance with him be satisfied though it cannot discourse nor dispute nor speak to cases of consciences as some others If we know him it matters not though we be ignorant of many things and thereby become lesse esteemed of by others Here is the true teste by which we may take a right â—…stimate of our owne or of others knowledge The true rule to try knowledge by is not fine notions clear and distinct expressions but heart acquantance with him in whom are hid all the treasures of wisdome and knowledge Col. 2 3. O sad that we are not more taken up in this study which would be a compendious way for us to know all Why spend we our money for that which is not bread and our labour for that which will not profite us Why waste we our time and spirits in learning this science and that art when alas after we with much labour and toyl have attained to the youdmost pitch there we are never one white the nearer heaven and happinesse yea it were well if we were not further off Oh! if we were wise at length and could think more on this one thing necessary and could be stirred up to learâ—…e more of him and to make this the subject of all our study and labour CHAP. II Of the words themselves in generall WE come now to the words themselves wherein Christ asserts that He is â—…1 the Way 2 the Truth 3 the Life 4 That no man cometh to the Father but by him In them we learne those two things in generall first The miserie of wretched man by nature This câ—…nnot be in a fâ—…w words expressed These words will point out those particulars thereof which we will but mention 1. That he is borne an enemie to and living at a distance from God by vertue of the curse of the broâ—…ken covenant of life made with Adam 2. That he neither can nor will returne to God of himself His way is not in himself He hath need of another to be his way 3. That he is a blinde wandering creature ready to take by wayes and to wander yea he loveth to wander He goeth astray as soon as he is borne speaking lyes 4 He cannot discerne the true way but is blinded with prejudice thereat and full of mistakes he is nothing but a lump of error 5 He is dead legally and really how can he then come home How can he walk in the way though it were pointed out to him 6. He even when entred into the way is subject to so many faintings swoonings upsittings c. that except he get new quickening he must lye be the way
should move such as are in this way to study unity and agreement among themselves and yet not inferre or suppose that Gods way with them must be in all things alike Yea though the Lords way with them be different from his way with others more dark disconsolate and bitter yet let them be quiet and silent before the Lord and acknowledge his goodnesse that hath brought them into the one only way Iesus Christ and keepeth them there But fourthly the maine thing here and which is obvious is this That Iesus Christ is the Way to the Father the one and only way the soveraigne and excellent way and he alone is this way There is not another Neither is there salvation in any other for there is none other name under heaven given among men whereby we must be saved Act. 4 12. For clearing of this we shall speak a little to those foure things and show 1. What is our case and what need we have of a way 2. How Christ answereth this our case necessitie and is a fit way for us 3. How he alone is this way and answereth this our case 4. What are the rare advantages specialities of this way And this will make way for our clearing up how Christ is made use of as a way by poor sinners For the first of these our present case necessitie something was spoken to it before we shall reduce all to those two heads The first is our state of guilt and separation from God because of sin guilt The next is our state of wickednesse and enmity against God As to the first we may take notice of those things 1. That sin originall and actuall hath separated us from God and cast us out of his favour and out of that station of favour friendshipe which once we were advanced to in Adam 2. That we are under Gods curse wrath and excommunicated from the presence of the Lord by a sad yet just sentence according to law and so are under death As to the next thing we may take notice of those particulars 1. That we are impure and polluted with sin and dayly iniquity 2. That we are ignorant of the right way of returning into favour with God seeking out to ourselves many inventions 3. That we are impotent for any good work or commanded duty 4. That not only so but we are unwilling to do any thing that is good or to enter into the way when pointed out unto us yeâ—… we are enemies to God by wicked works have an innate hatred to all his wayes 5. We desire not to be out of the condition whereinto we are there we love to lie and sleep and desire not to be roused up or awakened 6. We are under the power command of Satan who leadeth us out of the way yea driveth us forward in the wrong way to our perâ—…tion These things are plaine undeniable and need no further confirmation though alas it is little beleeved laid to heart by many For the second How Christ answereth this our â—…ase and necessitie He is a way to us to helpe us out of both these both out of our state of guilt and separation and out of our state of wickednesse enmity And first he helpeth us out of our state of guilt separation 1. By Taking away our guilt sin being made sin for us who knew no sin that we might be made the righteousnesse of God in him 2 Cor. 5 21. He hath filled up the great gap betwixt God us with his body and hath made of it as it were a bridge by which we may goe over unto the Father we enter now into the holyest by the blood of Iesus by a new living way which he hath consecrated for us through the vail that is to say his flesh Heb. 10 19 20. we are now brought neer by his blood Ephes. 2 13. So that through him we are restored againe to friendship with God made one with him for Christ the Mediator hath made both one reconcileing jewes Gentils both unto God in one body by the crosse having slaine the enmity Ephes. 2 16. 2. By taking way the curse wrath that was â—…ue to us being made a curse for us Gal. 3 13. So that he is become our peace and through him we have an accesse by one Spirit unto the Father and are no more strangers forreigners but fellow citizens with the saints and of the houshold of God Ephes. 2 14 18 19. He is set forth to be a propitiation through faith in his blood Rom. 3 25 1 Iohn 2 2. 4 10. by him have we now received atonement Rom. 5 11. Next He helpeth us out of our state of wickednesse enmity 1. By taking away our impurity and uncleannesse by washing us cleansing us in his blood Ephes. 5 26. 27. Col. 1 22 having purchased grace for us Ephes. 1 3. we are blessed with all spirituall blessings in Him He applyeth his merites and layeth the foundation of grace holinesse in the soul carryeth on the work of mortification and vivification and so killing the old man by his Spirit both meritoriously efficiently he cleanseth and washeth Hence we are said to be Baptized with him in his death and buryed with him by baptisme into death that we should walk in newnesse of life and so our old Man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin Rom. 6 3 4 6. And for our dayly infirmities escapes whereby we pollute ourselves his blood is a fountaine opened to the house of David to the inhabitants of Ierusalem for sin uncleannesse Zach. 13 1. and to this fountaine he bringeth by the spirit of repentance which he as an exalted prince bestoweth Act. 5 31. by faith So 1 Ioh. 2 1. If any Man sin we have an advocat with the Father c. 2. As for our ignorance blindnesse he taketh that away being given for a light to the Gentiles Esai 42 6. 49. 6. Luk. 2. 32. He is sent to open the blinde eyes Esa. 42 7. to bring out the prisoners from their dark prisons Esa. 42 7. 61 1. Yea he is anoynted for this end So that such as walk in darknesse see a great light and they that dwell in the land of the shadow of death upon them the light hath shined Esai 9 2. Mat. 4 15. and he hath eye salve to give Revel 3 18. 3. He is qualified for taking away our impotency so that through Him we can do all things Phil. 4 13. When we are weak we are strong in him who is our strength and liveth in us 2 Cor. 12. 10. Gal. 2 20. Hence He worketh in us both to will to do of his owne good pleasure Phil. 2 13. 4. He also taketh away our naturall aversenesse unwillingnesse wickednesse hatred of his wayes making his people
cursed is every one that abideth not in all that is written in the law to do it Deut. 27 26. Gal. 3 10. What way this conviction is begun carryed on in the soul and to what a measure it must come I cannot now stand to explaine only in short know That upon whatsoever occasion it be begun whether by a word carryed home to the heart by the finger of God or by some sharpe crossing dispensation feare of approaching death some hainous outbreaking or the like it is a reall thing a heart reaching conviction not generall notionall but particular plaine and pinching affecting the heart with fear terrour making the soul seriously really to minde this matter to be taken up with the thoughts of it and anxiously earnestly to cry out what shall I do to be saved and finally will make the soul willing to hearken hear what hopes of mercy there is in the gospell and to imbrace the way of salvation which is there laid downe And the reason of this is because Christ himself tells us The whole needeth not the phisitian but the sick Mat. 9 12. He is not come to call the righteous that is such as are righteous in their owne eyes but sinners that is such as are no more now whole at the heart as seeing no evill no hazard or danger but pricked pierced with the sence of their lost condition being under the heavy wrath vengeance of the great God because of sin and seeing their owne vilenesse cursednesse wickednesse desperat madnesse Because naturally we hate God Christ Iohn 15 23 24 25. and have a strong naturall antipathy at the way of salvation through Iesus therefore nothing but strong inevitable necessity will drive us to a complyance with this gospell device of love 2. There must be some measure of humiliation under this conviction the man is bowed down and made mute before God no more boasting of his goodnesse of his happy condition no high or great thoughts of his righteousnesse for all are now to be looked on as filthy rags Esai 64 6. what things were as gaine before to the soul must now be counted losse yea and as dung Phil. 3 7 8. The man must be cast downe in himself and far from high and conceity thoughts of himself or of any thing he ever did or can do for the Lord resisteth the proud but giveth grace to the humble Jam 4 6. 1 Pet. 5 5. He reviveth the Spirit of the humble Esa 57 15. He that humbleth himself shall be exalted Mat. 18 4. 23 12. Luk. 14 11. 18 14. 3. There must be a despaireing of getting help or relief out of this condition by our selves or any thing we can do a conviction of the unprofitablenesse of all things under the sun for our reliefe No expectation of help from our supposed good heart good purposes good deeds works of charity many prayers commendation of others sober harmlesse walking or any thing else within us or without us that is not Christ for so long as we have the least hope or expectation of doing our owne businesse without Christ we will never come to Him Our heart hangeth so after the old way of salvation through works that we cannot endure to hear of any other nor can we yeeld to any other could we but have heaven by the way of works we would spare no paines no coast no labour no expences Nay we would put ourselves to much paine torment by whippings cuttings fastings watchings and the like we would not spare our first borne nay we would dig our graves in a rock with our nailes and cut our owne dayes could we but get heaven by this meanes such is our antipathy at the way of salvation through a crucified Christ that we would choose any way but that cost what it would therefore before we can heartyly close with Christ accept of him we must be put from those refuges of lies and see that there is nothing but a disappointment written on them all that all our prayers fastings cryes dutyes reformations sufferings good wishes good deeds c are nothing in his eyes but so many provocations to the eyes of his jealousie and so further causes of our misery 4. There must be a rational deliberate resolute relinquishing of all those things in our selves on which our heart is ready to dote The Man being convinced of the vanity of all things by which he hath been hopeing for salvation must now purpose to loose his grips off them to turn his back upon them to quite them with purpose of heart say to them get you hence as Esa. 30 22. This is to deny our selves which we must do ere we become his disciples Mat. 16. 24. This is to forsake our Fathers house Psal. 45 10. and to pluck out our right eye to cut off our right arme Mat. 5 29 30. This abandoning of all our former false props subterfuges must be resolute over the belly of much opposition within from the carnall naturall inclinations of the heart and of much opposition without from Satan's insnareing suggestions deceitfull temptations It must be a real rational act of the Soul upon solide and through conviction of their unprofitablenesse yea of their dangerousnesse destructivenesse 5. There must be some knowledge of the nature of the gospell covenant and of the way which now God hath chosen whereby to glorifie his grace in the salvation of poor sinners That God Father Son Holy ghost thought good for the glory of free grace and wisdome in a way of Justice mercy to send Jesus Christ to assume mans nature and so become God man in two distinct natures one person for ever to become under the law to undergoe the curse thereof and to die the cursed death of the crosse to satisfie Iustice and to pay the ransome for the redemption of the elect In which undertaking our Lord was a servant Esa. 42 1. 49 6. 52 13. 53 11. Zech. 3 8. Matth. 12 18. and had furniture from God for all his undertaking Esai 42 1. â—…1 1 2. Mat. 12 18. and had a promise of seeing his seed of prolonging his dayes c. Esa. 53 10. 11. Thus there was a covenant of Redemption betwixt God the Mediator and the Mediator undertaking was obliged to performe all that he undertook and accordingly did so for as the Lord laid on him or caused to meet together on him the iniquitie of us all Esa. 53 6. So in due time He bear our griefs and carryed our sorrowes He was wounded for our transgressions bruised for our iniquities the chastisement of our peace was upon him He was cut off out of the land of the living and stricken for the transgression of his people He made his soul an offering for sin bear the iniquities of his people Pouring out his soul
further confirme the hope and faith of the beleever to look to Christ hinging on the crosse and there vanquishing and evercomeing this 〈◊〉 as a publick person representing the elect who died in him and virtually and legally did in him overcome that Jailour and break his fetters and the soul now beleeving may yea should reckon it self in Christ dying as it were upon the crosse and there overcomeing all those spirituall enemies likewise sayeth the Apostle Rom. 6 11. Reckon ye also yourselves to be dead indeed unto sin From hence even while fighting the beleever may account himself a conquerour yea more then a conquerour through Him that loved him Rom. 8 37. Now faith acting thus on Christ as a publick person dying and overcomeing death and sin the beleever may not only inferte the certainty of victory knowing that our old man is crucified with Christ Rom 6 6. but also from the crosse of Christ draw strength to stand fight against the struglings of this vanquished and killed enemy They that are Christs have crucified the flesh with the affections lusts Gal. 5 24. But how even by the crosse of Christ for thereby is the world crucified unto me sayeth the Apostle Gal. 6 14. I unto the world your old man is crucified with him that the body of sin might be destroyed Rom. 6 6. 13. The beleever being dead indeed unto sin through the crosse of Christ is to look upon himself as legally freed from that yock of bondage under sin death The law hath dominion over a man so long as he liveth Rom. 7 1. but by the body of Christ beleevers are become dead to the law vers â—… That law of sin death which hath dominion over a man that liveth still in nature and is not yet by faiâ—…h planted in the likenesse of Christs death noâ—… buryed with him by baptisme into death Rom. 6 4 5. hath not that dominion over beleevers it had once for the law of the Spirit of life in Christ Iesus hath made them free from the law of sin death Rom. 8 2. So that now the beleever is free from that tyranny and that tyrant can exerce no lawfull jurisdiction or authority over him and therefore he may with the greater courage repell the insolencies of that tyrant that contrare to all right and equity seeketh to Lord it over him still They are no lawfull subjects to that cruell and rageing Prince or to that spirituall wickednesse 14. So that the beleever renunceing that jurisdiction under which he was formerly and being under a new husband and under a new law even the law of the Spirit of liâ—…e in Christ Iesus is to look upon all the motions of sin as illegall and as treasonable acts of a tyrant The old man being crucified with Christ that the body of sin might be destroyed the beleever is not any more to serve sin Rom. 6 6. And being now dead they are freed from sin vers 7. and are married to another even to Him who is raised from the dead so they should not serve sin but bring forth fruit unto God Rom. 7 4. therefore look upon all motions of the flesh and all the inclinations and stirrings of the old law of sin as acts of treachery and rebellion against the right and jurisdiction of the beleevers new Lord Husband and are therefore obliged to lay hold on this old man this body of death and all the members of it as traitours to the rightfull King Husband and to take them prisoners to the King that He may give out sentence and execute the same against them as enemies to his kingdome and interest in the soul They being now no more servants of sin but of righteousnesse Rom. 6 18. they ought no more to yeeld their members servants to uncleannesse iniquity unâ—…o iniquity vers 19. and being debters no more to the flesh to live after the flesh Rom. 8 12. they are to mortifie the deeds of the body through the Spirit vers 13. and to crucify the flesh with the affections lusts Gal. 5 24. that is by bringing them to the crosse of Christ where first they were condemned and crucified in their full body and power that a new sentence as it were may goe out against them as parts of that condemned Tyrant and as belonging to that crucified body 15. So that the beleever that would carry faithfully in this matter and fight lawfully in this warfare and hope to obtaine the victory through Jesus Christ must bring these Traitours that appeare in their sinfull motions and lusts in the soul working rebellion against the lust authority and equitable lawes of the lawfull Prince Iesus before the tribunal of Him who hath now gote all power and authority in heaven and earth Mat. 28 18. and hath all judgment committed to Him Ioh. 5 22. And to this end both died and rose revived that he might be Lord both of the dead and living Rom. 14 9. that He may execute justice upon the Tâ—…aitor head and members that He may trâ—…mple these devils under and bruise the head of these serpents within us The beleever then is by faith in prayer to carry these open enemies to Christ and declare and witnesse against them as Traitours by what mischief they have done in the soul by their hindering the righteous lawes of the king to be obeyed and constraining forceing what by arguments or allurements and what by forceable inclinations and pousings to disobedience and a counteracting of Christ and he should urge and plead upon the fundamentall lawes of the land viz the articles of agreement betwixt the Father and the Son and the faithfull promises of the Covenant of grace and upon Christs office as King and Governour and his undertaking as Mediator upon the merites of his death and sufferings upon his dying as a common person upon the constitution of the gospell whereby they are in law repute as dying in him and so free from the law of sin and death and upon their relation to Him as their new Lord Head Husband King Commander c. Upon these arguments I say to plead for justice against the rebell that is now brought to the barre and so by faith leave the prisoner in His hand that He may in his own time and way give a second blow unto the neck of this implacable and rageing enemy that he may noâ—… rise up to disturbe the peace of the soul as before or to trouble impede and molest the soul in paying the homage and obedience due to his lawfull Master and Soveraigne King Jesus Cautions Directions For furder clearing of the premises I would propose a few particulars for caution direction as 1. This work of laying the burthen of this businesse on Christ by faith would be gone about with much singlenesse of heart aimeing at the glory of God and the carying on of his work in the soul and not for
our looking long and waiting and asking and labouring and yet seeing no sensible advantage Such and such a beleever sayeth the soul made great progresse in a short time but I come no speed for as long as I have been at this school O! we should beware of limiteing the holy one of Israel Let us be at duty and commit the event to Him 9. It is not a fit time to take the measure of our graces as to their sensible grouth and fruitfulnesse when devils are broken loose upon us temptations are multiplyed corruptions make a great noise and we are meeting with an horrible tempest shaking us on all hands for it will be strong grace that will much appear then It will be a strong faith that will say though He kill me yet will I trust in Him At such a time it will be much if the man keep the ground he hath gained though he make no progress It will be much for a tree to stand and not be blowne out of the ground in the time of a strong and vehement storme of winde though it keep not its flourishes yeeld not fruit The trees which in a cold winter day bear neither leafs nor fruit must not be said to go back nor not to grow because when the spring cometh againe they may revive and be as fruitfull as ever 10. We would not alway measure our graces by what appeareth outwardly for there may be some accidental occurrence that may hinder that and yet grace be at work within doors which few or none can observe The Believer may be in a sweet and gracious frame blushing before the Lord yâ—…a melting in love or taken up with spirituall meditations wondering when as to some externall duties it can finde no present disposition through some accidentall impediment or other so that to some who judge most by out ward appearance no such thing as the active working of grace in life can appeare 11. We would think it no small measure or degree of holinesse to be with singlenessâ—… of heart pursueing it even though it should seem to flee from us to be earnestly panting after it and hungering and thirsting for it Nehemiah thought this no small thing when he said Neh. 1. last O Lord I beseech thee let now thine eare be attentive to the prayer of thy servants who desire to feare thy name 12. Whatever measure of holinesse the beleeveâ—… win to he would take speciall heed that he place no part of his confidence of his being accepted and justified before God in it as if that could come in as any part of the price to satisfy justice but when he hath done all let him call and account himself an unprofitable servant Though beleevers will not be so grosse as to speak thus yet sure their justifying of their holding aback from God because they finde not such a measure of grace and holinesse as they would have looketh too much this way and sayeth that they leane too much hereunto in the matter of the acceptance of their persons before God Now this would be specially guairded against lest their labour be in vaine Objections answered An Objection or two must here also be removed and first some may say That though they have been labouring and striveing and working now for some long time yet they can perceive no advancementâ—… they are as far short as ever Answer 1. Hath it not been found that some have compleaned without cause Have not some complained of their fruitlesnesse and want of grouth that other good Christians would have thought themselves very happy if they had but advanced half so farre as they saw them to have done 2. But be it so as it is alleiged what if the fault be their owne what if the cause of this be that they attempt things in their owne strength leaning to their own understanding or habites of grace or meanes c. and that they do not go about duties with that single dependence on Christ that is requisite nor do they suck life strength and sap from Him by faith through the promises nor give themselvs up to Him by faith that He may worke in them both to will and to do Should not this be seen mourned for and helped 3 If all this shortcoming and disappointment cause them lye in the dust and humble themselves more and more before the Lord the grace of humility is growing and that is no small advantage to be growing downward 4. Withall they would do well to hold on in duty looking to Christ for help and rolling all difficulties on Him give themselves away to Him as their Head and Lord and so continue their life of faith or their consenting to let Christ live in them by faith or work in them by his Spirit what is welpleasing in his sight and waite for the blessing and fruit in God's own time Next it will be Objected Though we might wait thus yet how unedifying are we unto others when there appeareth no fruit of the spirit of grace 〈◊〉 Answer A Christian behaviour and deportment under the sence of fruitlesnesse expressing an holy submission of soul unto God as Soveraigne much humility of minde before Him justifying of God and taking guilt to themselves with a firme resolution to waite on patiently in the use of meanes appointed cannot but be edifying to Christian soules such exercises being really the works and fruit of the Spirit of grace working within But thirdly Some may say How are then the promises of the covenant made good Answere 1. The same measure of sanctification and holinesse is not promised to all 2. No great measure is promised to any absolutly So much indeed is secured to all beleevers as shall carry them to heaven as without which they cannot see God but much as to the degrees depends on our performing through faith the conditions requisite to wit on condition of our abideing in the vine of our acting faith on Him c. and when these the like conditions are not faithfully performed by us what can we exspect So the Lord hath appointed a way wherein He will be found and will have us to waite for strength and influence from Him and if we neglect those meanes which He hath appointed how can we exspect the good which He hath promised in the use of these means 3. The Lord hath his owne time of making good all his promises and we must not limite Him to a day 4. Hereby the Lord may be trying and exerciseing thy Faith Patience Hope Dependence Submission Diligence c. and if these be in thee and abound they shall make that thou shall neither be barren noâ—… unfruitfull in the knowledge of our Lord Jesus Christ 2. Pet. 1 11. But lastly it will be enquired what can support the beleeving soul in this case Answere 1. The consideration and saith of the covenant of Redemption wherein both the Fathers engadgment to the Son and the Sons engadgment to the Father secureth
truth should no more be mentioned are promoveing his work His wheel is the great wheel that ordereth all the lesser and subordinate wheels whatever contrary motions they may have the one to the other and all or many of them may seem to have to this great wheel So that do they what they will the work of our Lord goeth on Their opposition is setting his work forward though they intend the contrary However their faces look they row to the port He would be at This is an undoubted truth and confirmed in all ages and yet is not firmly beleeved and a truth it is which if beleeved would do much to settle our staggering souls in a stormy day 10 That at last He shall come to be glorifyed in his saints 2 Thes. 1 10 when He shall be revealed from heaven with all his mighty angels vers 7. Then shall it be seen whose shall counsel stand His or mens and whose work shall prosper His or Satans Cautions Yet let me adde a few words for caution and direction here 1. The consideration of those things mentioned should not make us slacken our diligence in prayer and other duties and when they are a right considered they will rather prove a spurre and a goad in our side to set us forward than a bridle to hold us aback 2. We would not think that Christ's work and interest is going backward alwayes when it seemeth so to us Even when He is casting downe what He hath built up and plucking up what He hath planted his work is prospering for all that is in order to the laying of a better foundation and to the carrying on of a more glorious work when He shall lay all the stones with faire colours the foundations with saphires and make the windowes of crystal c. Esai 5 4 11 12. 3. Though his work be alwayes going on and his truth prospering yet we would not think that it will alwayes prosper alike in our apprehensions many times we judge by rules of our own making and not by the rule of truth and hence it is that we mistake oftentimes We walk little by faith and too much by sense and hence we judge too much by sense and so passe a wrong judgement to his dishonour and the sadning of our own hearts 4. Nor would we think that His Truth and interest is ruined and gone because it is sore oppressed in this or that particular place of the world as if his work were not of an universal extent and in all the churches If his truth thrive and prosper in some other place of the world shall we not say that his kingdome is coming Or shall we limite all his work and interest to one small part of the world 5. We would not think the worse of his work because it is carryed on with so many stops and doth meet with so many Impediments in its way We are not acquanted with the depths of his infinite wisdome and counsel and so we see not what noble ends He hath before Him in suffering those impediments to lie in the way of his chariot We think He should ride so triumphantly all alongs that none should once dar to cast the least block in his way but we judge carnally as unacquanted with the many noble and glorious designes which He hath in ordering matters As Himself was for a stone of stumbling and a rock of offence so will he have the way of the carrying on of his work prove in his holy and spotlesse justice a stumbling stone to many that shall stumble thereat and fall and never rise any more 6. We would beware to think that Christ-hath forgotten his work because He seemeth to take no notice of our prayers which we are putting up now and then for his work He may be doing that which we are desireing in the general and yet not let us know that He is answering our prayers that for wise and holy ends to keep us humble diligent He may seem to misregaird our suites and yet be carrying on his work and granting us our desires upon the matter 7. Hence we â—…ould beware of desponding and growing heartlesse and fainte when we see few owneing truth Or standing upon Christ's side for He needeth not mans help to carry on his work though He sometimes thinketh good to condescend so far as to honour some to be instrumental in setting of it forward who yet have nothing but as He giveth let us not then think that his work cannot prosper because great ones and meane ones oppose it and such as should stand for it and owne it are few and fainting without strength courage or Zeal CHAP. XV. How to make use of Christ for stedfastness in a time when truth is oppressed and borne downe WHen enemies are prevailing and the way of truth is evil spoken of many fainte and many turne aside and do not plead for truth not stand up for the interest of Christ in their houre and power of darknesse many are overcome with base feare and either side with the workers of iniquity or are not valient for the truth But being faint-hearted turne back Now the thoughts of this may put some who desire to stand fast and to owne Him and his cause in a day of tryall to enquire how they shall make use of Christ who is the Truth so as to be inabled to stand in the day of temptation and to keep fast by Truth when it is loaded with reproaches and buryed under an hâ—…pe of obloquy For satisfaction to this question I shall shortly point out those directions which if followed may prove helpful to keep the soul from fainting misbeleeving doubting quarrelling at the Lord's dispensations and from yeelding to the temptatitions in such a day 1. The beleever would live in the conviction of his hazard through the slight of Satan the strength of the temptation the wickednesse and treachery of the heart the evil example of others and the want of sanctified courage Zeal and resolution and this will keep the soul humble and farr from boasting of its own strength which was Peter's fault 2. They would live in the faith and perswasion of this That it is Christ alone who is the Truth who can help them to stand for truth in a day of temptation and that all their former purposes vowes resolutions solemne professions and the like will prove but weak cables to hold them fast in a day of storme and that only the rock of ages must save them and their being a ley ward of Him and partaking of his warme and saife protection will do their businesse That all their stock of grace and knowledge and that confirmed with resolutions and sincere purposes will helpe but little in that day and that new influences of grace and truth from the fountaine that is full of grace and truth will only prove establishing to the soul and confirme it in the truth in that day 3. Therefore they
And through Him the sting of death which is sin is taken away 1 Cor. 15 56 57. 3. He reconcileth to God taking away that distance and enmity 2 Cor. 5 20. and so He is our peace and peace-maker purchaseing accesse to us to the Father Ephes. 2 14 16. 3 12. 4. He also delivereth from the power of sin and corruption Rom. 7 24. 5. And from all those spiritual stroakes such as blindnesse hardness of heart c for He is our light and hath procured a new heart for us even â—…n heart of flesh 6. So delivereth He from hell fire having satisfied justice and having brought life and immortality to light And He giveth life eternal as â—…e see Rev. 2. 3. Oh! it is sad that Christ is so little made use 〈◊〉 and that so many will forsake the fountaine of â—…wing waters and dig to themselves brocken cisteâ—…s that can hold no water and slight despise â—…d undervalue the gospel of Christ which bringeth life and immortality to light Oh! if the consideration of this could move â—…ch as never found any change in themselves to â—…to and make use of Jesus Christ for life and would for this end 1. Cry to Him that He would make them â—…ensible of their deadnesse and waken them out of their deep sleep 2. Cry to Him to set them a work to renunce â—…ll other helpe beside his as being utterly unable â—…o quicken and put life in them 3. Cry to Him that He would draw and determine their souls to a closeing with Him by faith â—…lone to a hearing of his voice to an obeying â—…f his call to a following of his direction to a giving up of themselves to Him leaning to Him â—…d waiting for all from Him alone in a word to â—…ake Him for their life in all points and to leane â—…o Him for life and to expect it from Him through â—…th in the promises of the gospel Next This being spoken to the disciples whom â—…e suppose to have been beleevers it will give us â—…round to speak of it in reference to beleevers and 〈◊〉 yeeld three points of truth which we shall briefly â—…ch and then come to speak of use-making of â—…hrist as the Life in some particular cases First It is here clearly presupposed that even beleevers have need of Christ to be life unto them so have their fits of deadnesse If it were not so why would Christ have said to beleevers that He was life And daylie experience doth abundantly confirme it For 1. They are oft so weak and unable to resist temptation or to go about any commanded duty as if they were quite dead 2. They are oft so borne down with discouragement because of the strength of opposition which they meet with on all hands and because of the manifold disappointments which they meet with that they have neither heart nor hand and they faint and sit up in the wayes of the Lord and cannot go thorow difficulties but oftimâ—… lye by 3. Through daylie fighting and seeing no victory they become weary and faint hearted so that they lie by as dead Esai 40 29. 4. They oft fall sick and decay and have need of restauration and quickning 5. The want of the sense of God's favour and 〈◊〉 the comforts of the holy ghost maketh them 〈◊〉 dwine and droup and look out as dead 6. While under soul desertions upon one account or other they look upon themselves as fâ—… among the dead that is as dead men of the society of the dead with Heman Psal. 88. 7. Yea many times they are as dead men â—…d captive in chaines of unbeleef and corrupâ—…ons as we see David was when his heaâ—… panted and his strength failed him and 〈◊〉 light of his eyes was gone from him Psal. 38 10. 8. Many times the frequent changes and ups and downs they meet with take all courage and heart from them that they become like men tossed at sea so as they have no more strength And many such things befall them which make them look as dead and to stand in need of quickening reviveing and strengthening cordialls from Him who is the Life And thus the Lord thinketh good to dispense with his owne people 1. That they may be keeped humble and know themselves to be indigent creatures needing influences of life daylie 2. That they may have many errands to Him who is the Life and have much to do with Him and depend upon Him continually 3. That He may shew himself wonderful in and about them giving proof of His skill in quickening the dead and in bringing such thorow unto everlasting life who were daylie as it were giving up the ghost and at the point of death 4. That heaven may be heaven that is a place where the weary are at rest Iob. 3 17. and the troubled rest 2 Thes. 1 7. And where the inhabitants shall not say they are sick Esai 33 vers 24. 5. That they may be taught more the life of faith and of dependence on Him and trained up in that way 6. That He may be owned acknowledged and submitted unto as a Soveraigne God doing what He will in heaven and in earth For all this there is no cause that any should take up any prejudice at christianity for for all this their life is sure and the outgate is sure and saife Nor would they think it strange to see beleevers oft mourning and drouping seing their case will oft call for new supplies of life Their fits are not known to every one nor doth every one know what lyeth sometime at their heart Nor would they think it such an easie matter to win to heaven as they imagine and so deceive themselves The righteous are saved through many deaths And as for beleevers They would not think it strange to meet with such fits of deadnesse nor thence conclude that all their former work was but delusion and that they are still into the state of nature But rather observe the wisdome faithfulnesse and power of God in bringing their brocken shipe thorow so much brocken water yea and ship wracks and his goodnesse in ordering matters so as they shall be keeped humble watchful diligent and constant in dependence upon Him who is and must be their life first and last And hence learne a necessitie of living alwayes neare to Christ and depending constantly upon Him by faith for he being their life they cannot be without Him but they must die and decay Secondly We hence learne That under all these fits of deadnesse to which his people are subject nothing without Christ will helpe Not 1. All their paines in and about ordinary meanes prayer reading hearing meditation conference c. They will all cry out that help is not in them for He is the Life 2. Nor extraordinary duties Such as fasting and prayer and vowes these will never revive quicken a drouping or fainting sickly soul for they are not Christ nor the Life 3. Nor will
marrow of the gospel 2. It is the â—…inge of all our salvation Christ is the chiefe cornerstone Esa. 28 16. 1 Pet. 1 5 6. and 3. The only ground of all our solide and true peace and comfort 4. An errour or a mistake here is most dangerous hazarding if not ruineing all 5. Satan endeavours mainely against this raiseth up heresies errours and false opinions and prompteth some to vent perplexing doubts and objections all to darken this cardinal point So doth he muster up all his temptations for this end at length to keep poor souls from acquantance with this way and from making use of it or entering into it 6. Our corrupt hearts are most averse from it and will close with any way how troublesome how expensive and costly so ever it may seem to be rather than with this 7. There are a multitude of false wayes as we did shew above All which cleare up this necessity and should teach us to be very diligent to win to acquantance with it and to make sure that we are in it and to hold it fast and to keep it pure in our practise without mixing any thing with it or corrupting of it Secondly That it is no small difficulty to get this truth beleeved and practised that through Christ alone we come to the Father Therefore is the same thing asserted and inculcated againe upon the matter for 1. Nature will not teach this way it is far above nature 2. Yea our natural inclination is much against it opposing it and fighting against it 3. This way is altogether contrary to that high esteem which naturally all of us have of ourselves 4. And is opposite to that pride of heart which naturally we are subject to 5. Yea there is nothing in us by natur that will willingly comply with this way but on the contrary all is opposite thereunto 6. And therefore it is the Christians first lesson to deny himself The consideration of which should humble us and make us very jealous of our own hearts and inclinations and of all those courses which they are inclineable to and bent upon And it should put us to try if ever we have overcome this difficulty and have now all our hopes and comforts founded on Him and on nothing else and are up or down in our peace and joy according as we win in to Him or are shut out from Him and in all our approaches to God upon whatsoever account are leaning to Him and resting on Him alone exspecting accesse acceptance and a hearing only in Him and are quieted under all our feares and temptations with this that Christ is our way to the Father Thirdly That even beleevers have need to have this truth inculcated often for 1. Satan is busie pulling them off this ground by all the wiles and temptations he can 2. Their own corruption within and the evil heart of unbeleefe is alwayes opposeing this way and drawing them off it 3. Through the slight of Satan and the power of corruption they are oftimes declineing from this pure gospel way 4. The experience of beleevers can tell that when they aâ—…e at their best it is a great work and exercise to them to keep their heart right in this matter 5. Is it not too oft seen that they are under the spiritual plague of formality which stealeth them off their feet here 6. And is it not found oftentimes that they are too too ready to leane to some thing beside Christ How ought all to be convinced of this and humbled under the sense of it And see also how necessary it is to be oft preaching on this subject and to be oft thinking upon and studying this fundamental truth Fourthly It should be a strong motive and incitement to us to make use of Christ as the way to the Father That no man cometh to the Father but by Him for this may be looked upon as an argument enforceing their usemaking of Him as the way Fiftly It discovereth the ground of that truth that there are but few that are saved for none cometh to the Father but by Him few in respect of the whole world once heare of Him and of such as hear of Him few have the true way of imploying and applying him as the way to the Father cleared up unto them and againe of such as have the truth as it is in Jesus preached unto them O how few go to Him and make use of Him according to the truth and beleeve and practise the truth Sixtly That in and through Christ alone we must come 1. To the Knowledge of the Father for no man knoweth the Father but the son and He alone who came out of the bosome of the Father revealeth Him 2. To the Favour and Friendship of the Father for He alone is our peaâ—…e and in Him alone is the Father well pleased 4. To the Kingdome of the Father here for He only is the door Iohn 10. and by his Spirit are we effectually called 4. To the Kingdome of the Father above for He alone hath opened that door and is entered into the holiest of all as our forerunner and is gone to prepare a place for us 5. Through Him alone must we addresse ourselves to the Father in our supplications Iohn 16 23. Revel 8 3. in our thanksgivings Rom. 1 8 Col. 3 17. and praise Heb. 13 15. Ephes. 3 21. 6. Through Him alone have we accesse and an open door to the Father Ephes. 2 18. 3 21. Heb. 4 16. I shall only speak to one case here viz. CHAP. XXIX How should we make use of Christ in going to the Father in prayer and other pieces of worship IN short for answering of this question I shall lay down those particulars 1. There would be a lively sense of the infinite distance that is betwixt the great God and us finite creaturs and yet more betwixt the holy God and us sinful wreatches 2. There would be an eyeing of Christ as the great peacemaker through his death and merites having satisfied justice and reconciled sinners unto God that so we may look on God now no more as an enemie but as reconciled in Jesus 3. There would be sometimes at least a more formal and explicite actual closeing with Christ as ours when we are going about such duties and alwayes an implicite and virtual imbraceing of Him as our mediator or an habitual hanging upon Him and leaning to Him as our mediator and Peacemaker 4. There would be an eyeing of Him as our great Highpriest now living for ever to make intercession for us and to keep the door of heaven open to us upon which account the Apostle presseth the Hebreewes to come boldly to the throne of grace Heb. 4 14 16. See also Heb. 7 24 25. 5. There would be a griping to Him even in reference to that particular act of worship and a laying hold upon Him to speak so as our Master usher to bring us by the hand in to