returne to the great God upon him Let all the creation of God wonder at this wonderfull condescending love of God that appointed such a way and of Christ that was content to louâ—… so low as to become this way to us this new and living way and that for this end he should have taken on flesh and become Emmanuel God with us and taberrackled with us that through this vaile of his flesh he might consecrate a way to us Let angels wonder at this condescendency 2. Hence we may see ground of being convinced of those things 1 That naturally we are out of the way to peace and favour with God and in a way that leadeth to death and so that our miserie and wreatchednesse so long as it is so cannot be expressed 2. That we can do nothing for ourselves set all our wits a work we cannot fall upon a way that will bring us home 3. That it is madnesse for us to seek out another way and to vex ourselves in vaine to run to this and to that meane or invention of owr owne and be found fools in end 4. That our madnesse is so much the greater in this that we will turne to our owne wayes that will fail us when there is such a noble and excellent every way satisfying way prepared to our hand 5. That our wickednesse is so desperat that the way which is pointed out to us doth not please us and that we will not enter into it not walk in it 6. That this Way which is also the Truth and the Life is only worth the Imbraceing and is only saife and sure we should be convinced and perswaded of the worth sufficiency and desireablenesse of this way Reason with ordinary light from the word may teach these things But grace can only cary them into the heart and make them take rooting there 3. We may read here our obligation unto those particulars 1. To turne our bak upon all other false and deceitfull wayes and not rest there 2. To enter into this way though the gate be narrow straite Mat. 7 13. Luk. 13 24. yet to strive to enter in 3. To resolve to abide in that way as acquiesceing in it resting satisfied with it and this is to be rooted in him Col. 2 7. to dwel in him 1 Iohn 3 24. to live in him or through him 1. Iohn 4 9. 4. To walk in this way Col. 2 6. that is to make constant use of him and to make progresse in the way in through him to goe from strength to strength in him drawing all our furniture from him by faith according to the covenant And this sayeth that the soul should guaird against 1 stepping aside out of this good pleasant way 2. backslideing 3. sitting up fainting by the way In a word This pointeth out our duty to make use of Christ as our way to the father and only of Christ and this leads us to the particulars we shall speak a little to There are two maine things which stand in our way and hinder us from approaching to the Father 1. Unrighteousnesse and guilt whereby we are legally banished because of the broken covenant and the righteous sentence of God according to that covenant 2. Wickednesse impurity unholinesse which is as a physicall bar lying in our way because nothing that is uncleane can dwell and abide with him who is of purer eyes then he can behold inquitie and nothing that is uncleane can enter in there where He is So then there must be an usemaking of Christ as a way through both these impediments We need justification pardon for the one and sanctification cleansing for the other Now Christ being the way to the Father both as to justification in taking away the enmitie in changeing our state removing our unrighteousnesse guilt whereby we were lying under the sentence of the law adjudging such sinners as we are to hell and as to sanctification in cleansing us from all our pollutions renewing our souls washing away our spots defilements c. He must be made use of in reference to both In speaking to the first we shall be the shorter because through God's great mercy the gospell pure way of justification by faith in Christ is richly and aboundantly cleared up by many worthy authors of late both as concearning the theoreticall and practicall part CHAP. IV. How Christ is made use of for justification as a Way WHat Christ hath done to purchase procure to bring about our justification before God is mentioned already viz. That He stood in the room of sinners engadging for them as their cautioner undertaking at length paying down the ransome becoming sin or a sacrifice for sin a curse for them and so laying downe his life a ransome to satisfie divine justice and this he hath made known in the gospell calling sinners to an accepting of him as their only Mediator and to a resting upon him for life salvation and withall working up such as belong to the election of grace to an actuall closeing with him upon the conditions of the covenant to an accepting of him beleeving in him resting upon him as satisfied with and acquiesceing in that soveraigne way of salvation justification through a crucified mediator Now for such as would make use of Christ as the way to the Father in the point of justification those things are requisite to which we shall only premit this word of caution That we Judge not the want of these requisites a ground to exeem any that heareth the gospell from the obligation to believe rest upon Christ as He is offered in the gospell First There must be a conviction of sin miserâ—… a conviction of originall guilt whereby we are banished out of God's presence favour are in a state of enmity death are come short of the glory of God Rom. 3 23. becomeing dead or under the sentence of death through the offence of one Rom. 5 15. being made sinners by one Mans disobedience vers 19. and therefore under the reigneing power of death vers 17. and under that judgement which came upon all men to condemnation vers 18. And of originall innate wickednesse whereby the heart is filled with enmity against God and is a hater of Him of all his wayes standing in full opposition to him to his holy lawes loving to contradict and resist him in all his actings despiseing and undervalueing all his condescensious of love obstinately refuseing his goodnesse offers of mercy peremptoâ—…ily persisting in rebellion heart opposition not only not accepting his kindnesses offers of mercy but contemning them trampling them underfoot as imbittered against him As also there must be a conviction of our actuall transgressions whereby we have corrupted our wayes yet more run further away from God brought on more wrath upon our souls according to that sentence of the law
perish O Lord. How to make the whole more useful for thee for whose advantage it s mainly intended I leave to the Author 's own direction onely this I must say his method and mould wherein he casts this sweet matter and his way of handling this so seasonable a subject it so accommodat to each case and brought home to the conscience and down to the capacity of the meanest Christian which was his aim that the feeble in this day might be as David that howbeit many worthy men have not onely hinted but enlarged upon the same matter yet thou canst not but see some heart-endeareing singularity in his way of improveing and handleing this great gospel truth Next I must tell thee that as I my self read it with much satisfaction though Alas I dar not say I have by reading reaped the designed advantage so that thou mayest be blushed into a peruseal thereof and profiting thereby I must likewise tell thee I say it hath been turned into dutch and that it hath not onely met with great acceptation amongst all the serious and Godly in these parts who have seen it but is much sought after and they professe themselves singularly thereby edified and set a going after God by its efficatious perswasivenesse with a singing alacrity and if it have not the same effect upon thee and me they and it will rise up against us in judgment Up therefore Christians and be doing listen to such a teacher who lest thou tire in thy race or turne bake teacheth thee a certaine and sweet way of singular proficiency and progresse in the wayes of God It may be it is not thy work nor mine to writ books against these soul murthering however magnified methods of takeing men off Jesus Christ but our peâ—…ury of parts for that should 1. Put us to seek plenty of teares that we may weep to see our Master so wounded by the piercing pens of those who to patronize their mock religion wrest the Scriptures and with wicked hands wring the word of the Lord till it weep blood this I say should provoke thee and me to weep upon Him till He appeare and beat the pens of such deceivers out of their hand by a blow of his 2. It should provoke us to know the truth that we may contend earnestly for the faith delivered to the saints and to have these contradicted truths so impressed in their life upon our souls that the pen of the most subtile pleader for this perversion of the gospel may neither delet thâ—…se nor be able to stagger us but we may from the efficacious workings of these have the witnesse in our selves and know the men who teach otherwayes not to be of God 3. It should be our ambition when the all of religion is cryed down and a painted shadow a putrid however perfumed nothing put in its place to make it appeare by our practise that Religion is an elevation of the soul above the sphere and activity of dead morality and that it is no lesse or lower principle that acts us than Christ dwelling in us and walking in us how can the love of God of Christ of the Spirit be in us if these perverse pratters against the power of godlinesse provoke us not to emit a practical declaration to the world extort a Testimony to his grace by our way from the enemies thereof Improve therefore this his special help to that purpose which in a most sensonable time is brought to thy hand But to sum up all shortly there are but three things which make religion an heavy burden First the blindnesse of the minde here thou art taught to make use of that eye-salve whereby the eyes of the blind see out of obscurity and out of darkenesse he who formerly erred in Spirit by the light held forth in these lines may see a surpasseing beauty in the wayes of God Secondly That aversion and unwillingnesse which is in the minde whereby the sweet easy yoke of his commands iâ—… spurned at as heavy in order to the removing thereof that thou mayest be among his willing people here thou hast Christ held forth in his conquering beauty displaying his banner of love over souls so that thou canst not look upon him as held forth but â—…ith will bow thy neck to take on his yoke because it sees it is lined with the love of Christ then this love that line the yoke shed abroad in the heart will constraine to a bearing of it O it must be an easy yoke because itis love tender love that imposeth it and it must be easy delightful to the bearer because itis the nature of love to think the greatest difficulties easy if thereby an evidence of loves reality may be given to the party beloved now if Christ thought the greatest burden easy even that which with its weight wrung these words from him now is my soul troubled c. to perswade souls of the reality and riches of his love to them Then the soul can think nothing heavy that he imposeth since he will interpret the bearing of it an evidence of its love to him none of his commandments can be grievous to the man now since he hath saide This is the love of God that yee keep his commandments Now there is a readinesse of minde to do all things without disputings murmurings as love knowes no lyon in its way so it is no murmuring disputant when this question is cleared Lord what wilt thou have me to do then love hath no moe questions its greatest difficulty is solved But Thirdly when the Spirit is willing there remains yet much weaknesse love kindled in the heart conquers the mind into a compliance with his will and a complacency in his commands but it s greatest strength is often to weep over a withered hand now that thy hands which fall down may be made strong for labour and thou mayest be girded with strength and have grace for grace yea all grace to make thee abound unto every good word and work The Author leads thee up unto the sull fountaine of all Gospel furniture and strength and teacheth thee how to make use of Jesus Christ as thy sufficiency for working all thy works in thee and for thee Take heart therefore unto thee when thy looking unto duâ—…y may make thee dispair of performance lift up thine eyes to him who is here set before thee look till every new look upward bring light and life inward and capacitat thee for makeing a new louse foreward in the power of 〈◊〉 might â—…he was but a wicked servant who said I 〈◊〉 thou art a hard master No it is false That religion which gives ease must be an easy religion and truely such 〈◊〉 Gospel holinesse not onely in regaird that it is the liberation of the soul from the basest bondage but in regaird that he who is thy Master will be served of his own the allowed supplies for all
them that are out of the way and can be touched with the feeling of our infirmities Heb. 4 15. 5 2. Which truth as upon the one hand it should encourage all to choose him for their leader give up themselves to Him who is so tender of his followers so upon the other hand it should rebuke such as are ready to intertaine evill and hard thoughts of Him as if he were an hard Master and ill to be followed and put all from interteaning the least thought of his untendernesse and want of compassion But moreover Secondly WE see That weaknesses and corruptions breaking out in beleevers when they are honestly and ingenuously laid open before the Lord will not scarre Him away But rather engadge Him the more to helpe and succour Much of Thomas his weaknesse and corruption appeared in what he said yet the same being honestly and ingenuously laid open to Christ not out of a spirit of contradiction but out of a desire to learne Christ is so far from thrusting him away that He rather condescendeth the more out of love and tendernesse to instruct him better and to cleare the way more fully And that because 1. He knoweth our mould and fashion how fecklesse and frail we are and that if he should deal with us according to our folly we should quickly be destroyed 2. He is not as Man hasty rash Proud but gentle loving tender and full of compassion 2. It is his office and proper work to be an instructer to the ignorant and a helper of our infirmities and weaknesses a phisitian to binde up and cure our sores wounds Who would not then willingly give up themselves to such a teacher that will not thrust them to the door nor give them up to themselves alwayes when their corruptions would provoke Him thereunto And what a madnesse is this in many to stand aback from Christ because of their infirmities and to scarre at Him because of their weaknesse when the more corruption we finde the more should we run to him and it is soon enough to depart from Christ when he thrusts us away sayeth he will have no more to doe with us yea he will allow us to stay after we are as it were thrice thrust away only let us take heed that we approve not ourselves in our evils that we hide them not as unwilling to part with them that we obstinatly maintaine them not nor ourselves in them but that we lie open before him and deal with him with honesty ingenuity and plainnesse Thirdly WE see further That ignorance ingenuously acknowledged and laid open before Christ puts the soul in a faire way to get more instruction Thomas having candidely according as he thought in the simplicity of his heart professed his ignorance is in a faire way now to get instruction for this is Christs work to instruct the ignorant to open the eyes of the blinde Why then are we so foolish as to conceale our ignorance from him and to hide our case and condition from him and why doth not this commend Christ's School to us so much the more why do we not carry as ingenuous schollars really desireous to learnâ—… But. Fourthly WE may learne That our ill condition and distempers put into Christs hand will have remarkable ouâ—…gates and an advantagious issue seeing Christ taketh occasion here from Thomas his laying open his condition not without some mixture of corruption to cleare up the truth more fully and plainely than it was before for hereby 1. Christ giveth an open declaration of the glory of his power mercy goodnesse wisdome c. 2. He hath occasion to give a proof of his divine art and glorious skill of healing diseased souls and of making brocken bones stronger than ever they were 3. Thus he effectually accomplisheth his noble designes and perfecteth his work in a way tending to abase Man by discovering his infirmities and failings and to glorifie Himself in his goodnesse and love 4 Thus he triumpheth more over Satan and in a more remarkable and glorious manner destroyeth his works 5. Thus he declareth how wonderfully he can make all things work together for good to his chosen ones that love him and follow him 6 Yea thus he engadgeth souls to wonder more at his divine wisdome and power to despaire lesse in time comeing when cases would seem hard to acknowledge his great and wonderfull grace and his infinite power and wisdome that can bring death out of life and also to be more sensible of the mercy and thankfull for it O beleever what matter of joy is here how happy art thou that hath given up thy self to him Thy worst condition can turne to thy advantage He can make thy ignorance vented with a mixture of corruption turne to the increase of thy knowledge Blesse him for this and with joy and satisfaction abide thou under his tutory at his school And withall be not discouraged be thy â—…ase of ignorance and corruption what it will lay it out before him with sincerity and singlenesse of heart and then thou mayest glory in thine infirmities that the power of Christ may rest on thee 2 Cor. 12 9. for thou shalt see in due time what advantage infinite love and wisdome can bring to thy soul thereby May not this be a strong motive to induce strangers to give up themselves to him who will sweetly take occasion at their failings and short comeings to helpe them forward in the way and what excuse can they have who sit the call of the gospell and say in effect they will not goe to Christ because their case is not good And oh that beleevers were not sometimes led away with this errour of scarring at Christ because of Infirmities seen and discovered Fiftly IT is remarkeable that as the disciples did ofttimes vent much of their carnall conceptions of the kingdome of Christ as apprehending it to be some carnall outward pompous stately and upon that account desireable condition so there might be much of this carnall apprehension lurking under this acknowledgment and question of Thomas And the Lord who knew their thoughts doth here wisely draw them off those notions and 〈◊〉 them about another study To tell us That it is â—…est and most usefull and profitable for us to be much taken up in the study searâ—… of necessary and fundamentall truths and particularly of the way to the father for 1. Here is the substantiall food of the soul other notions are but vaine and oftentimes they make the case of the soul worse but the study of this is alwayes edifying 2 The right understanding of this other fundamentall truthes will not puff up but keep the soul humble and will make the soul active and diligent in duty 3 The fruite of this study is profitable and lasting 4 And the right uptaking of these truthes will discover the vanity of other sciences falsly so called and the folly of spending our time about other
short of infinitnesse in this respect that it can be swallowed up of infinit mercy But whence hath the soul all this light It owes all this and owns it self as debtor for it to him who opens the eyes of the blind it is he who commands the light to shine out of darkenesse who hath made these blessed discoveries and hath given the poor benighted soul the light of the knowledge of the glory of God in the face of Iesus Christ These irradiations are from the Spirits illumination it is the Spirit of wisdom and revelation that hath made day light in the darkened soul the man who had the heart of a beast as to any saveing or solid knowledge of God or himself hath now got an understanding to know him that is true now is Christ become the poor mans wisdome he is now renewed in knowledge after the image of him that oreated him he might well bable of spiritual things but till now he understood nothing of the beauty excellency of God and his wayes Nay he knew not what he knew he was ignorant as a beast of the life and lustre of those things which he knew in the letter nothing seemed more despicable to him in the world then true godlinesse but now he judgeth otherwise because he hath the mind of Christ the things which in his darkenesse he did undervalue as trifles to be mocked at he now can onely minde and admire since he became a child of light now being delivered from that blindnesse and brutishnesse of Spirit which possesseth the world and possessed himself till he was transformed by the renewing of his minde who esteem basely of spiritual things and set them at nought he prizeth as alone precious the world wonders what pleasure or content can be in the service of God because they see not by tasteing how good he is to be pryeing into and poreing upon invisible things is to them visible madnesse but to the enlightened minde the things that are not seen are onely worth seeing and while they appeare not to be they onely are whereas the things that are seen appeare but to be and are not Though the surpassing sweetnesse of spiritual things should be spoke of to them who cannot savour the things of God in such a manner as the giorious light of them did surround men yet they can perceive no such thing all is to them cuningly devised fables let be spoke what will they see no forme no comelinesse no beauâ—…y in this glorious object God in Christ reconcileing sinners to himself Alas the mind is blindâ—…d the dungeon is within and till Christ open the eyes aswell as reveal his light the foul abideâ—… in its blindnefse and is buryed in midnight darkenesse but when the Spirit of God opens the mans eyes and he is translated by an act of omnipotency out of the kingdome of darkenâ—…sse into the kingdome of his dear son which is a kingdom of marvellous light O! what matchlesse beauty doth he now see in these things which appeared despicable and â—…ke rothings to him till he got the unction the eye salve which teacheth all things now he sees what none without the Spirit can see the things which God hath prepared for them that love him and are freely given them of God and these though seen at a distance reflect such rayes of beauty into his soul that he beholds and is ravished he sees and is swallowed up in wonder But then in the next place this is not a Spiritlesse inefficacious speculation about these things to know no evil but sin and separation from God and no blessednesse but in the fruition of him it is not such a knowledge of them as doth not principle motion to pursue after them This I grant is part of the image of God when the sun of righteousnesse by ariseing upon the man hath made day light in his soul and by these divine discoveries hath â—…aught him to make the true parallel betwixt things that differ and to put a just value upon them according to their intrinsick worth But this divine illumination doth not consist in a meer notion of such things in the head nor doth it subsist in enlightening the mind but in such an impression of God upon the soul as transformes and changes the heart into his likenesse by love knowledge is but one line one draught or lineament of the souls likenesse to him that alone doth not make up the image but knowledge rooted in the heart and engraven on the soul shineing shewing it self forth in a gospel adorneing conversation that makes a comely proportion when the same hand that touched the eye and turned the man from darkenesse to light and give an heart to know him that he is the Lord doth also circumcise the mans heart to love the Lord his God with all his heart and with all his soul and with all his minde and this love manifesting its livelinesse in its constraining power to live to him and for him light without heat is but wild fire but light in the mind begetting heat in the heart making it burne Godward Christward and Heavenward light in the understanding setting on fire and enflameing the affections and these shining out in a heavenly conversation makes up the lively image of God both in feature stature both in proportion and colour faith begins this image and drawes the lineaments and love bringing forth obedience finishes and gives it the lively lustre the burneings of love in obedience to God is that which illuminats the whole and maks a man look indeed like him to whose image he is predestinat to be conforme and then maks him who is ravished with the charmes of that beauty say as in a manner overcome thereby how fair is thy love my Sister my spouse How much better is thy love then wine and the smell of thine ointments then all spices But consider that as these beames which irradiat the soul are from the Spirit of Christ so that spiritual heat and warmth come out of the same airth and proceed from the same Author for our fire burnes as he blowes our lampe shines as he snuffes and furnisheth oile men therefore would not indulge themselves in this delusion to think that that which will passe for pure Religion and undefiled before God consists either in an outward blamelesse conversation or in putting on and weareing an external garbe of profession no as the top of it reacheth higher so the root of it lies deepâ—…r it is rooted in the heart this seed being sowen in an honest heart or makeing the heart honest in which it is sowen takes root downe ward and brings forth fruit upward as trees that gâ—…ow as far under ground as above so these trees of righteousnesse the planting of the Lord that he may be glorified grow as far and as fast under ground as above godlinesse growes as far downward in self emptying self denyal and self abaseing in hungring and thirsting
c. 8. A waiting with patience on Him who never said to the house of Iacob seek me in vaine Esai 45 19. still crying and looking to Him who hath commanded the ends of the earth to look to him and waiting for him who waiteth to be gracious Esai 30 18. remembering that they are all blessed that waite for him Ibid. and that there is much good prepared for them that waite for Him Esai 64 4. 8. The sinner would essay this beleeving and closeing with Christ and set about it as he can seriously heartily willingly yea and resolutely over the belly of much opposition and many discouragements looking to Him who must helpe yea and worke the whole work for God worketh in and with Man as a rationall creature The soul then would set the willingnesse it findeth on work waite for more and as the Lord is pleased to commend by his Spirit the way of grace more unto the soul and to warme the heart with love to it and a desire after it strick the yron while it is hote and looking to Him for help gripe to Christ in the covenant and so set to its seal though with a tembling hand and subscribe its name though with fear and much doubting remembring that He who worketh to will must work the deed also Phil. 2 13. and He that beginneth a good work will perfect it Phil. 1 6. 9. The soul essaying thus to beleeve in Christ's strength and to creep when it can not walk or run would hold fast what it hath attained and resolve never to recall any consent or half consent it hath given to the bargane but still look forward hold on wreastle against unbeleefe and unwillingnesse intertaine every good motion of the Spirit for this end and never admit of any thing that may quench its longings desires or exspectation Nay 10. If the sinner be come this length that with the bit willingnesse he hath he consenteth to the bargane is not satisfied with any thing in himself that draweth back or consenteth not with the little skill or strength he hath is writing downe his name and saying even so I take Him and is holding at this peremptorily resolving never to goe bake or unsay what he hath said but on the contrare is firmly purposed to adhere as he groweth in strength to grippe more firmly and adhere to Him he may conclude that the bargan is closed already and that he hath faith already for here ther is an accepting of Christ on his owne tearmes a reall consenting unto the covenant of grace though weak and not so discernable as the soul would wish The soul dar not say but it loveth the bargane and is satisfied with it and longeth for it and desireth nothing more than that it might partake thereof and enjoy Him whom it loveth hungereth for panteth after or breatheth as it is able that it may live in Him be saved through Him But Some will say If I had any evidence of God's approbation of this act of my soul any testimony of his Spirit I could then with confidence say that I had beleeved accepted of the covenant and of Christ offered therein but so long as I perceive nothing of this how can I suppose that any motion of this kinde in my soul is real faith For answere 1. We would know that our beleeving and God's sealing to our sense are two distinct acts and separable and oft separated our beleeving is one thing and God's sealing with the holy Spirit of promise to our sense is another thing and this followeth though not inseparably the other Eph. 1 13. In whom also after that yee beleeved yee were sealed with that holy Spirit of promise And so 2. We would know that Many a man may beleeve yet not know that he doth beleeve He may set to his seal that God is true in his offer of life through Iesus and accept of that offer as a truth and close with it and yet live under darknesse doubtings of his faith long many aday partly through not discerning the true nature of faith partly through the great sense and feeling of his owne corruption and unbeleefe partly through a mistake of the operations of the spirit within or the want of a clear distinct uptaking of the motions of his owne soul Partly because he findeth so much doubting and feare as if there could be no faith where there were doubting or fear contrare to Mark 9 24. Mat. 8 26. 14 31. Partly because he hath not that perswasion that others have had as if there were not various degrees of faith as there is of other graces the like Therefore 3. We would know that many may really beleeve and yet misse this sensible sealing of the Spirit which they would be at God may think it not yet seasonable to grant them that lest they forget themselves and become too proud and to traine them up more to the life of faith whereby He may be glorified and for other holy ends He may suspend the giving of this for a time 4. Yet we would know that all that beleeve have the seal within them 1. Iohn 5 10. He that beleeveth on the Son of God hath the witnesse in himself that is He hath that which really is a seal though he see it not nor perceive it not even the work of God's spirit in his soul inclining and determineing him unto the accepting of this bargan to a likeing of endeavouring after holinesse and the whole gospel clearing up what faith is is a seal confirmation of the businesse So that the matter is sealed and confirmed by the word though the soul want those sensible breathings of the Spirit sheding abroad his love in the heart and filling the soul with a full assurance by hushing all doubts and feares to the door yea though they should be a stranger unto the Spirits witnessing thus with their spirits that they are the children of God and clearning up distinctly the reall wotâ—… of grace within their soul and so saying in effect that they have in truth beleeved But enough of this seing all this and much more is abundantly held forth and explained inthat excellent usefull treatise of Mr. Guthries intituled The Christians great interest CHAP. V. How Christ is to be made use of as the VVay for Sanctification in generall HAving shown how a poor soul lying under the burden of sin wrath is to make use of Iesus Christ for righteousnesse justification and so to make use of Him goe out to Him and apply Him as He is made of God to us righteousnesse 1. Cor. 1 v. 30. and that but briefly this whole great businesse being more fully and satisfactoryly handled in thâ—…t fore mentioned great though small Treatise vix The Christians great Interest We shall now come and show how a beleever or a justified soul shall furder make use of Christ for Sanctification
heart by faith and by this his people become rooted and grounded in love which is a cardinall grace and knowing the love of Christ which passeth knowledge they become filled with all the fulnesse of God Ephes. 3 17 19. So that the beleever is to commit by faith the work to Christ and leave the stresse of all the businesse on Him who is their life Yet the beleever must not think to do nothing nor to lay aside the means and ordinances but usâ—…ing these diligently would in them commit the matter to Christ and by faith roll the whole work on Him exspecting upon the ground of his relations engadgments promises beginnings c. that He will certanely perfect the work Phil. 1 6. and take it well off their hands and be well pleased with them for putting the work in his hands and leaving it on Him who is made of God to us sanctification Cautions As in the former part so here it will not be 〈◊〉 to give a few words of caution for preventing of mistakes 1. We would bewar of thinking that perfection can be attained here the perfect man and measure of the stature of the fulnesse of Christ is but coming and till then the body will but be a perfecting edifying through the work of the ministery Ephes. 4 12 13. Beleevers must not think of sitting down on any measure of grace which they attaine to here but they must be growing in grace going from strength to strengh till they appeare in the upper Zâ—…on with the Apostle Phil. 3 13. forgetting those things that are behinde and reaching forth unto those things which are before they must presse toward the mark for the prize of the high calling of God in Christ Iesus It must then be a dreadful delusion for any to think that they can reach to such a degree of perfection here as not to stand in need of the ordinance any more Let all beleevers live in the constant convicton of their shortcoming and be humbled and so worke out their salvation with fear and trembling 2. Nor should every beleever exspect one and the same measure of holinesse nor can it be expected with reason that all shall advance here to the same height of sanctity for every part of the body hath its owne measure and an effectuall working in that measure and so every joint of the body supplieth lesse or more according to its proportion and contribureth to the increase of the body and to the edifying of it self in love as the Apostle cleaâ—…ly showeth Ephes. 4 16. As in the naturalâ—… body the diversity of functions and uses of the members requireth diversity of furniture strength so in the mysticall body of Christ the members have not all alike measure but each hath his proper distinct measure according to his place and usefulnesse in the body Beleevers then would learne much sobrâ—…ety here and submission knowing that God may dispense his graces as he will and give them to each member in what measure he thinketh good Only they would take heed that their poverty and leannesse be not occasioned through their own carelesnesse and negligence in not plying the meanes of grace with that faithfulnesse and single dependence on Christ that they ought 3. It would be remembered that there may be some progresse made in the way of holinesse when yet the beleever may apprehend no such thing not only because the measure of the grouth may be so small and indiscernable but also because even where the growth in it self is discernable the Lord may think it good for wise ends to hide it from their eyes that they may be keeped humble and diligent whileas if they saw how matters stood indeed with them they might without a new degree of grace swell and be puffed up yea even forget God and misken themselves and others too Likewise this may proceed from such an earnest desire after more that they forget any measure they have gotten and so despise the day of small things 4. There may be a progresse in holinesse though not in that particular which the beleever is most eying to his sense and apprehension for when he thinks he is not growing in Love to and Zeal for God c. he may be growing in Humility which is also a membâ—…r of the new man of grace and when he can perceive no grouth in Knowledge there may be a grouth in Affection Tendernesse And if the work be carryed on in any joynt or member it decayeth in none though it may be better apprehended in one than in another 5. There may be much holiness where the believer is compleaning of the want of fruits when under that dispensation of the Lord towards him he is made to stoup before the most high to put his mouth in the dust if so be there may be hope and pleasantly to submit to God's wise ordering without grudging or quarrelling with God for what He doth and to accept sweetly the punishment of his iniquity if he see guilt lying at the root of this dispensation Where there is a silent submission to the soveraigne only wise disposeing hand of God and the man is saying if he will not have me to be a frutefull tree in his garden nor to grow and flouriâ—…h as the palme tree Let me be a shrub only let me be keepâ—…d within the precincts of his garden that his eye may be upon me for good let me abide within his courts that I may behold his countenance there is grace and no small measure of grace To be an hired servant is much Luk 15 19. 6. But withall it would be observed that this gracious frame of soul that is silent before God under severall disappointments is accompanied with much singleness of heart in panting after more holiness and with seriousness and diligence in all commanded dutyes waiting upon the Lord who is their hope and their salvation in each of them and with mourning for their own sinfull accession to that shortcoming in their expectations 7. We would not think that there is no progress in Christianity or grouth in grace because it cometh not our way or by the instruments and meanes that we most expect it by possibly we are too fonde oâ—… some instruments and meanes that we preferre to others and we think if ever we get good it must be that way and by that meane be it private or publick and God may give a proof of his Soveraignity and check us for our folly By taking another way He would not be found of the Bride neither by her seeking of him secretly on her bed by night nor more publickly by going about the city in the streets and broad wayes nor by the meanes of the watchmen Cant. 3 1 2 3. 8. Nor would we think that there is no grouth in the work of grace because it cometh not at such or such a prelimited or fore-set time nor would we think the matter desperate because of
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
of which the Prophet complaineth Esai 64 7. when he sayeth there is none that stirreth up himself to take hold of thee 4. There is a giving way to spiritual drouzinesse upsitting in duties in the wayes of God I sleep said the Spouse Cant. 5 2 3. I have put off my coat c. She knew she was not right but was drousie yet she did not shake it off but composed herself for it tooke off her coat washed her feet so lay downe to sleep 5. There is a satisfaction and contentment with his condition as thinking we are pretty well at least for that time and thus was the spouse in that forementioned place led away she was so far from being dissatisfied with her condition that she rather expresseth her contentment therewith 6. There may be such a love to such a condition such a satisfaction in it as that they may shift every thing that hath a tendency to rouze them up out of that sluggish lazinesse as not loving to be awakened out of their sleep So we see the Bride shiftâ—… putteth off Christ's call invitation to her to arise open to Him 7. Yea there is a defending of that condition as at least tollerable none of the worste a justifying of it or at least a pleading for themselves excuseing the matter covering over their neglect of duty with faire pretexts as the Spouse did when she answered Christ's call with this that she had washed her feet might not defile them agine 8. Yea further there is a pleading for this case by alledging an impossibility to get it helped 〈◊〉 matters now stand or at least they will muster up insuperable-like difficulties in their own way of doing duty as the sluggard will say that there is a lyon in the way the Spouse alledged she could not put on her coat againe 9. Yea it way come yet higher even to a peremptour refuseing to set about the duty for what else can be read out of the Brides carriage than that she would not rise and open to her beloved 10. There is also a desperate laying the duty aside as supposeing it impossible to be gote done and so a resolute laying of it by as hopelesse and as a businesse they need not trouble themselves with â—…l because they will not get it throughed 11. And hence floweth an utter indisposition unfitnesse for duty 12. Yea and in some it may came to this hieght that the thoughts of going about any commanded duty especially of worshipe either in publick or Private or their minting and attempting to set about it shall fill them with terrour and affrightment that they shall be constrained to forbeare yea to lay aside all thoughts of going about any such duty This is a very dead like condition what can be the causes or occasions thereof I answere And this is the Second particular Some or all of those things may be considered as â—…ving a hand in this 1. No care to keep up a tender frame of heart but growing slack loose and carelesse in going â—…bout christian duties may bring on such a disâ—…emper 2. Slighting of challenges for omission of duties or leaving duties over the belly of conscience may make way for such an evil 3. Giving way to carnality and formality in duties is a ready meane to usher in this evil for â—…hen the soul turns carnal oâ—… formal in the discharge of duties duties have not that spiritual luster which they had the soul becometh the sooner wearyed of them as seeing no such desireablnesse in them â—…or advantage by them 4. When people drown themselves in the cares of the world they occasion this deadnesse to themselves for then duties not onely are not gone about heartily but they are looked on as a burden and the man becometh weary of them and from that he cometh to neglect them and by continueing in the neglect of them he contracteth an aversation of heart from them then an utter unfitnesse and indisposition for dischargeing of them followeth 5. Satan hath an active hand here driveing-on with his crafts and wiles from one steppe to another 6. The hand also of a Soveraigne God is to be observed here giving way to this yea and ordering matters in his justice and wisdome so as such persons shall come under such an indisposition and that for wise and holy ends as 1. That by such a dispensation he may humble them who possibly were puft up before as thinking themselves fit enough to go about any duty how difficult or hazardous soever as Peter who boasted so of his own strength as he thought nothing to lay down his life for Christ and to die with him and yet at length came to that that he could not or durst not speak the truth before a damsel 2. That He may punish one spiritual sin with another 3. To give warning to all to watch and pray and to worke out their salvation with fear and trembling and not to be high minded but feare 4. That thereby in his just and righteous judgment He may lay a stumbling block before some to the breaking of their neck when they shall for â—…his cause reject and mock at all religion 5. That He may give proof at length of his admirable skill recovering from such a distemper that no flesh might have ground to despare in the most dead condition they can fall into 6. And to show sometimes what a Soveraigne dispensator of life He is and how free He is in all his favours As to the third particular How Christ is Life in this case We answere 1. By keeping possession of the believer even when he seemeth to be most dead â—…nd keeping life at the root when there is neither frute appearing nor flourishes and hardly many grean leaves to evidence life 2. By blowing at the coal of grace in the soul in his own time and way and putting an end to the winter and sending the time of the singing of the birds a spring time of life 3. By looseing the bands with which he was held fast formerly enlargeing the heart with desires to go about the duty so that now he willingly risâ—… up out of his bed of security and cheerfully â—…aketh off his drousinesse and sluggishnesse and former unwillingnesse and now with willingnesse and cheerfulnesse he setteth about the duty 4. By sending influences of life and strength into the soul whereby the wheels of the soul are made to run with ease being oyled with those divine influences 5. And this he doth by touching the heart and â—…akening it by his Spirit as He raised thâ—… Spouse out of her bed of security and leazinesse by putting in his hand by the hole of the door then were her bowels moved for Him ant 5 vers 4. and thus He setteth faith on work againe having the key of David to open the heart Revel 3 vers 7. 6. By giving a discovery of
parlying too much and too readyly with Satan Eva's practice might be a warning sufficient to us 5. Not living in the sight of their wants and of their dayly necessity of Christ nor acting faith upon Him dayly for the supplying of their wants and when faith is not used it may contract rust and be weakned and come at length not to be discerâ—…ed 6. Intertaining of jealous thoughts of God and harkening too readyly to any thing that foster and increase or confirme these 7. Not delighting themselves in and with pleasure dwelling on the thoughts of Christ of his offices of the gospel and promises so that these come at length to lose their beauty and glory in the soul and have not the lustre that once they had and this doth open a door to much mischiefe 8. In a word not walking with God according to the gospel provoketh the Lord to give them up to themselves for a time We come now to the Third particular which is to show How Chist is life to the poor soul in this case And for the clearing of this consider 1. That Christ is the author and finisher of faith Heb 12 2. and so as He did rebuke unbeleef at the first he can rebuke it againe 2. That He is the great Prophet clearing up the gospel and every thing that is necessary for us to know bringing life and immortality to light by the gospel 2 Tim. 1 11. and so manifesting the lustre and beauty of the gospel 3. He bringeth the promises home to the soul in their reality excellency and truth being the faithful witness and the Amen Revel 3 14. and the confirmer of the promises so that they are all yea and Amen in him 2 Cor. 1 20. And this serveth to establish the soul in the faith and to shoot-out thoughts of unbeleefe 4. So doth He by his Spirit dispel the mists clouds which Satan through unbeleef had raised in the soul. 5. And thereby also rebuketh those mistakes of God and prejudices at Him and his wayes which Satan hath wrought there through corruption 6. He discovereth himself to be a ready help in time of trouble the hope and anchor of salvation Heb. 6 19 and a Priest living for ever to make intercession for poor sinners Heb. 7 25. 7. And hereby he cleareth up to the poor soul a possibility of helpe and reliefe and thus rebuketh dispaire or preventeth it 8. He manifesteth himself to be the maâ—…ow and substance of the gospel and this maketh every line thereof pleasant and beautiful to the soul and so freeth them from the prejudices that they had at it 2. So in manifesting himself in the gospel he revealeth the Father that the soul cometh to the knowledge of the glory of God in the face of Jesus Christ 2 Cor. 4 6. and this saveth the soul from atheisme 10. When the soul cannot grippe Him nor look to Him yet He can look to the soul and by his look quicken and revive the soul and warme the heart with love to Him and at length move and incline it sweetly to open to Him And thus grippe and hold fast a lost sheep yea and bring it home againe But what should a soul do in such a case To this which is the Fourth particular to be spoken to I answere 1. They would strive against those evils formerly mentioned which procured or occasioned this distemper a stop should be put to these malignant humors 2. They would be careful to lay againe the foundation of solide knowledge of God and of his glorious truthes revealed in the gospel and labour for the faith of God's truth and veracity for till this be nothing can be right in the soul. 3. They would be throughly convinced of the treacherie deceitfulnesse and wickednesse of their hearts that they may see it is not worthie to be trusted and that they may be jealous of it and not hearken so readyly to it as they have done especially seing Satan can prompt it to speak for his advantage 4. They would remember also that it is divine helpe that can recover them and cause them grippe to the promises and lay hold on them of new againe as well as at the first and that of themselves they can do nothing 5. In useing of the meanes for the recovery of life they would eye Christ and because this eyeing of Christ is faith and their disease lyeth most there they would do as the Israelits did who were stung in the eye with the serpents they looked to the brazen serpent with the wounded and stung eye so would they do with a sickly and almost dead faith grip Him and with an eye almost put out and made blinde look to Him knowing how ready He is to help and what a tender heart He hath 6. And to confirme them in this resolution they would take a new vieu of all the notable encouragements to beleeve wherewith the whole gospel aboundeth 7. And withal fix on Him as the only author and finisher of faith 8. And in a word They would cast a wonderderfully unbeleeving and atheistical soul on Him who is wonderful in counsel and excellent in working and is wonderful in mercy and grace and in all his wayes And thus may He at length in his own time and in the way that will most glorify Himself raise up that poor soul out of the grave of infidelity wherein it was stincking and so provâ—… Himself to be indeed the resurrection and the life to the praise of the glory of his grace We come now to speak to another case which is CHAP. XXV How Christ is to be made use of as the life by one that is so dead and senselesse as he cannot know what to judge of himself or his own case except that it is naught WE spoke something to this very case upon the matter when we spoke of Christ as the Truth Yet we shall speak alittle to it here but shall not enlarge particulars formerly mentioned and therefore we shall speak alittle to those five particulars and so 1. Shew what this distemper is 2. Shew whence it proceedeth and how the soul cometh to fall into it 3. Shew how Christ as the life bringeth about a recovery out of it 4. Shew how the soul is to be exercised that it may obtaine a recovery and 5. Answere some Questions or Objections As to the first Beleevers many times may be so dead as not only not to see and know that they have an interest in Christ and to be uncertaine what to judge of themselvs but also be so carried away with prejudices and mistakes as that they will judge no otherwayes of themselves than that their case is naught yea and not only will'deny or mis-call the good that God hath wrought in them by his Spirit but also reason themselves to be out of the state of grace and a stranger to faith and to the workings of the Spirit and hereupon will come to call