will not be mocked 6. Of holy Hatred loathing and abhorrence of sin which maketh us so filthy and odious in the eyes of the Lord. 2. This course would be followed for the purging away of the least sins for till they be purged away we remaine in our filth and cannot exspect God's favourable countenance nor his warme imbracements nor the hearty intimations of his love and kindnesse And a small inconsiderable like spot may grow greater and provoke God to let the accuser of the brethren Satan who alwayes waits for his opportunity losse upon us and a conscience wakened may make much of a little defilement to keep the soul from approaching to God 3. This course would be followed with every sin quickly without delay for the longer those spots continue it will be the more difficult to get them taken away the soul will after some time become the lesse troubled about them and possibly forget them and so they will remaine and this may occasion at last a sad distance and provoke God to hide his face which will cause more bitternesse and sorrow It were good then to keep up a Spirit of tendernesse and feare 4. Let this be our Dayly work and exercise for we are daylie contracting new filth yesterdayes cleansing will not save us from new filth to day nor will our runing to the fountaine to day serve to take away new spots tomorrow new spots call for new washing so that this must be our very life and exercise to be dayly and continually runing to the fountaine with our foule souls and giving Christ the great purger much to do 5. We must not think to be perfectly Washen so long as we are here for we will be contracting new filth dayly our feet will still be to wash Iohn 13 10. We will not be without spote or wrinckle till we come home to that place wherein entereth nothing that defileth 6. Let the beleevers recourse in this matter be wholly to Iesus Christ and his blood and lay no weight on their sorrow repentance or teares or on any outward meane which they are commanded to use yet would they not lay aside these meanes but goe through them to the fountaine to Jesus there and there only to be cleansed 7. They would not be discouraged or dispaire when their spots appear great and not like the spots of his children for Christ's blood can purge from all sin and wash away all their filth of how deep so ever a dye it be Christ's blood is so deep an ocean that a mountain will be sunck out of sight in it as wel as a small peeble stone 8. Though Christ's blood be strong enough to purge from all sin even the greatest yet they would know that scandalous spots or a deep staine may cost them more frequent runing to the fountaine through humiliation godly sorrow prayer and supplication David's scandalous blot cost him more trouble and paines before he got it purged away than many others as we see Psal. 51. 9. When all this is done we must think of having on another righteousnesse as our cloathing and covering in the day of our appearance before our judge even the righteousnesse of Jesus Christ which only is perfect and able to save us from the wrath of God Let us be never so washen in the matter of sanctification and cleansed from our spots we cannot for all that be accounted righteous before God nor will that satisfie justice or take away the guilt so much as of one transgression before God Christ's righteousnesse will be ouâ—… upper-garment for all eternitie Ut his is the fine linning wherewith his bride is busked in heaven 10. At every time we run to the fountaine with our dayly contracted filth we would not forget to carry alongs with us the mother corruption which is the sinck and puddle of all filthinesse I meane our naturall corrupted rottennesse and pollution from whence flow all our other actuall pollutions We would do well to carry mother and daughter both together to the fountaine David prayeth to be washen and purged as well from his originall filthinesse wherein he was conceived and borne as from his bloudguiltinesse Psal. 51 5 7. 11. Let not this occasion our carelesnesse in watching against sin for that would be to turne his grace into wantonness but rather let it sharpen our diligence in watching against all occasions of sin lest we againe defile our soul. 12. Not only must we have our bodyes or our outward conversation washen but our soul within the frame of our heart our understanding will affections and conscience sprinkled with that blood The blood of Christ who through the eternall Spirit offered himself without spot â—…o God must purge our consciences from dead works to serve the living God Heb. 9 14. And we must have our hearts sprinkled from an evil conscience Heb. 10 22. Finally If the beleever feare that he shall not be able to remember all these particular duties let him remember this to wit To put a â—…oule soul defiled with originall and actuall pollutions in Christ's hand dayly and leave it with him to wash by his blood and Spirit And yet remember to lay the weight of his acceptance before God upon the imputed righteousnesse of Iesus Christ and not upon his own cleannesse when thus sanctified and washen which is but imperfect Questions or objections answered But alas some may Object and say That their very faith which must carry the rest of their filth to the fountaine of Christ's blood is defiled How then can they expect to be made clean An. The blood of Iesus Christ is sufficiently able to wash all our filth away and the filth of faith as well as of other actions Therefore when faith as a hand is carrying the filth of the soul away to Christ to be washen in his blood let the foule hand go with the foule hand full give Christ faith and all to wash 2. But what shall I do when notwithstanding of all this my conscience shall still accuse me of uncleannesse and cry out against me as filthy and abominable Ans. Take it away also to the blood of Iesus that there it may be purged Heb. 9 14. and here alone will we get our hearts sprinkled from an evil conscience Heb. 10 22. The conscience must be steeped to speak so in the blood of Iesus and so it shall be cleane and taking our filthy hearts to this cleansing fountaine to be washen we will get them delivered and sprinkled from an evil conscience that it shall no more have ground of accusation against us when we have it to say that we have put our filthy souls in the hands of the great cleanser Jesus Christ and brought all our pollutions to his blood what can conscience say to us The Lord it is true may suffer our consciences still to bark upon us and cast up our filthinesse to us that we may be the more humbled and be put to lye
Christ the Way and the Truth and the Life OR A Short Discourse Pointing forth the way of making use of Christ for justification and especially and more particularly for Sanctification in all its parts from JOHAN XIV Vers. VI. Wherein several cases of conscience are briefly answered chiefly touching Sanctification By JOHN BROWN Preacher of the Gospel ROTTERDAM Printed by H. G. for Iohn Cairns book seller in Edinburgh and are to be sold there 1677. THE EPISTLE DEDICATORY TO The Right Honourable and Religious Lady The Lady STRATHNAVER MADAM IEsus Christ himself being the cheife corner stone in whom all the building fitly framed together groweth unto an holy temple in the Lord as it ought to be the principal concearne of all who have not sitten down on this side of Iordan to satisfy their souls once created for and in their owne nature requireing in order to satifaction Spiritual immortal and incorruptible substance with husks prepared for beasts to be built in and upon this corner stone for an habitation of God through the Spirit So it ought to be the maine designe and work of such as would be approven of God as faithful labourers and co-workers with God to be following the example of him who determined not to know any thing among those he wrote unto save Iesus Christ and him crucified O! this noble heart-ravishing soul-satisfying mysterious theme Iesus Christ crucified the short compend of that uncontrovertibly great mysterie of godliness God manifest in the flesh justified in the Spirit seen of Angels preached unto the Gentiles beleeved on in the world received up into glory wherein are things the Angels desire to look into or with vehement desire bend as it were their necks and bow down their heads to look and peep into as the word used 1 Pet. 1 12. importeth is a Subject for angelical heads to prie into for the most indefatigable industrious Spirits to be occupyed about The searching into and studying of this one Truth in reference to a closeing with it as our life is an infallible mark of a soul divinely enlightened and endued with spiritual and heavenly wisdom for though it be unto the jewes a stumbling block unto the Greeks foolishness yet unto them who are called it is Christ the power of God the wisdom of God because the foolishness of God is wiser then men the weakness of God is stronger then men O! what depths of the manifold wisdom of God are there in this mysterie The more it is preached known beleeved aright the more is it understood to be beyond understanding to be what it is a mysterie Did ever any Preacher or beleever get a broad look of this boundless ocean wherein infinite Wisdom Love that passeth all understanding Grace without all dimensions justice that is admirable and tremenduous and God in his glorious Properties Condescensions high and noble Designes and in all his Perfections and Vertues flow over all banks or were they ever admitted to a prospect hereof in the face of Iesus Christ were not made to cry out O the depth and height the breadth and length O the inconceivable and incomprehensible boundlesness of all infinitly transcendent perfections Did ever any with serious diligence as knowing their life lay in it study this mysterious Theme and were not in full conviction of soul made to say the more they promoved in this study and the more they descended in their diveings into this depth or soared upward in their mounting speculations in this height they found it the more an unsearchable mystery The study of other Themes which Alas many who think it below them to be happy are too much occupyed in when it hath wasted the spirits wearyed the minde worne the body and rarified the braine to the next degree unto a distraction what satisfaction can it give as to what is attained or encouragement as to future attainments And when as to both these something is had and the poor soul puft up with an aery and fancyful apprehension of having obtained some great thing but in truth a great Nothing or a Nothing pregnant with Vanity and vexation of Spirit foolish twines causing no gladness to the Father for he that increaseth knowledge increaseth sorrow Eccles. 1 18. what peace can all yeeld to a soul reflecting on posting-away time now near the last point and looking forward to endless Eternity Oh! the thoughts of time wasted with and faire opportunities of good lost by the vehement pursueings and huntings after shadowes and vanities will torment the soul by assaulting it with pierceing convictions of madness and folly in forsaking All to overtake Nothing with dreadful and soul-terrifying discoveries of the saddest of disappointments and with the horrour of an everlastingly irrecoverable losse And what hath the laborious Spirit than reaped of all the travail of his soul when he hath lost it But on the other hand O with what calmness of minde serenity of soul and peace of conscience because of the peace of God which passeth all understanding will that poor soul look back when standing on the border of Eternity on the bygone dayes oâ—… houres it spent in sâ—…eking after praying â—…seing all appointed meanes for some saying acquantance with and interest in this only soul up making and soul satisfying Mystery and upon its yeelding up it self through the efficaâ—…ious operations of the Spirit of grace wholly without disputing unto the powerful workings of this mystery within and in becoming crucified with Christ and living throughâ—… crucified Christ's living in it by his Spirit and power and with what rejoyceing of heart and gloriou singing of soul will it look forward to Eternity and its everlasting abode in the prepared mansions remembering that there it s begun study will be everlastingly continued its capacity to understand that unsearchable mystery will be inconceivably greater and the spiritual heavenly and glorious joy which it will have in that practical reading its divinity without book of ordinances will be its life and felicity for ever And what peace joy in the holy Ghost what inward and inexpressible quiet and contentment of minde will the soul enjoy in dwelling on these thoughts when it shall have withall the inward and well grounded perswasion of its right through Jesus Christ to the full possession of that All which now it cannot conceive let be comprehend the foretastes whereof filleth it with joy unspeakable and full of glory and the hope of shortly landing there where it shall see and enjoy wonder praise and rest in this endless and restless felicitating work making it to sing while passing thorow the valley of the shadow of death O if this were beleeved O that we were not drunk to a distraction and madness with the adulterous love of vaine and aery speculations to the postponing if not utter neglecting of this maine and only upmaking work of getting real acquaintance with and a begun possession of this
and the basis of mans blessednesse advanceing him both to a conformity to God and qualifying him for the fruition of Him by the generality of those called to be saints that they may be haved is not onely upon deliberation and choice laid aside as having nothing in it to recommend and endeare it to the souls of men but hated floured fled from and forsaken as if it came on purpose to marre mens tranquillity and torment them before the time While I say it is thus some faithful Servants who make conscience to carry on His work who came to destroy the works of the Devil and went about while in the world healing all that were oppressed of him set themselves to pray preach and perswad the things concerning the Kingdome of God yea to write and warne and weep men into a compliance with their own happipinesse they endeavour solicitously to informe mens minds that they may reforme their manners and rescue them with feare who are runing upon their own ruine but alas with so little successe that they doe the work of the Lord with grief and have much sorrow of those of whom they ought to have joy and after all their beseechings obtestings requestings and cryings this is the way walke yee in it turne you turne oh why will you dye have this as the last returne to all their importunities Nay there is no hope speake no more to us of that matter do not offer to perswade us to relinquish the old road or disswade us from following our lovers for when ye have done all after these we will go we resolve to abide what we have been children of imperswasion But if his Servants in following their work closly seem to have gained a little ground upon men and almost perswaded them to be Christians Satan to the end he may make all miscarry and counter worke these workers together with God and poison poor souls by a perversion of the Gospel beyond the power of an antidot hath raised up instigat and set on work a race of proud Rationalists for they are wiser then to classe themselves amongst those poor fools those base things those nothings to whom Christ is made all things to whom Christ is made wisdome that he may be righteousnesse sanctification and redemption to them nay they must be wise men after the flesh wise above what is written a crucified Christ is really unto them foolishnesse and weaknesse though the power of God and the wisdome of God they will needs go to work another way they will needs glory in his presence and have a heaven of their own hand-wind O my soul enter not into their secrets and O sweet Jesus let thy name be to me the Lord my righteousness thou hast wone it weare it and gather not my soul with such who make mention of any other righteousness but of thine onely to bring-in another Gospel amongst men then the Gospel of the grace of God as they determine to know some other thing then Christ and him crucified so with the inticeing words of mans wisdom they bewitch men into a disobedience to the truth setting somewhat else before them then a crucified Christ And this they do that they may remove men from those who call them into the grace of Christ unto another Gospel A Christ it is true they speake of but it is not the Christ of God for all they drive at O cursed and truely Antichristian designe is that he may profite them nothing while they model all Religion according to this novel project of their magnified morality This is that which gives both life and lustre to that image they adore to the Dagon after whom they would have the world wonder and Worship That there is such a moralizeing or muddizeing if I may be for once admitted to coine a new word to give these men their due of Christianity now introduced and comeing in fashion many of the late pieces in request do evince Now that Christianity should moralize men above all things I both give and grante for he who is partaker of the divine nature and hath obtained precious faith must adde vertue to his faith But that it should be only conceived and conceited as an elevation of nature to a more cleare light in the matter of morality wherein our Lord is onely respected as an heavenly teacher and perfect paterne proposed for imitation is but a proud pleasing fansie of self conceited darkened and deluded dreamers robing God of the glory of his mercy and goodnesse our Lord Jesus Christ of the glory of his grace and merit The Spirit of the efficacy of his glorious and mighty operations and themselves and their pilgrimes who give them the hand as guids of the comfort and frute of all This is the pilgrimage we are perswaded to undertake to the holy Land this is that reasonablenesse of Christianitie which with great swelling words of vanitie is ventilat to the allureing and ensnareing of such who had almost escaped the corruption which is in the world through lust and the pollutions of the flesh through the knowledge of the Lord and Saviour Jesus Christ This is the way which they who undertake to publish to the world the true causes of the decay of pietie take to revive and introduce that pietie which they complain is wanting O impious invention not only encroaching upon the unsearchable mysterie of the Gospel but subversive of the whole method and blessed and beautiful contrivance of salvation and rendering salvation impossible to the greatest proficients in this studie and the grand patrons and practitioners in this new art the greatest opposers of that grace of God which bâ—…ingeth salvation unto all men It is true they will not plainly plead for profanitie Nay they may and do make a great noise about the practise of pietie as if they were the only patrons thereof that with lesse observation and greater facility they may beguile themselves and their followers of the reward they may possibly perswade even to a pinching of the body that they may puffe up and pamper their fleshly minde and while they overdrive men to the practise of will worship and performance of those things which have a shew of wisdome it is that they may withdraw them from holding that blessed head from which all the body by joints bands having nourishment ministred and knit together encreaseth with the encrease of God yet the grace of God that onely liveing principle of all true pietie which they dispute out of the souls of men that they may debauch them into a contempt of the Spirits working in men to will and to do takes frequent vengance on this their invention by leaving them not onely to play the Devil in disguise that they may be known by their fruits but also to lay aside that garbe of external godlinesse for the Devil nor his Domesticks cannot long weare a strait doublet that it may appeare how it is verified in them from
in me a soul animating my body as the principle of all my vital and natural actions I have Jesus Christ animating my soul and by the impulse and communicat vertue and strength of an indwelling Christ I am made to run the wayes of his commandements wherein I take so great delight that I am found of no duty as of my enemy Secondly This gospel holinesse respects Jesus Christ as its patern It proposeth no lower patern for imitation then to be conforme to his image he that is begotten againe unto a lively hope by the resurrection of Christ from the dead girds up the loins of his minde wh◅ch are the affections of his soul lest by falling flat upon the earth he be hindered in runing the race set before him as looking to the foreruner his patern in this girdle of hope that he may be holy in all manner of conversation keeping his eye upon the precept and paterne that his practice may be conforme It is written saith he Be ye holy for I am holy the hope of seeing God and being ever with him imposeth a necessity upon him who hath it to look no lower then at him who is glorious in holinesse and therefore he is said to purify himself even as he is pure and knowing that this is the end of their being quickened together with Christ that they may walk even as he walked they in their working and walking aime at no lesse then to be like him and therefore never sit down upon any attained measure as if they were already perfect the spotlesse purity of God expressed in his laws is that whereto they study assimilation therefore they are still in motion towards this mark and are changed from one degree of glorious grace into another into the same image even as by the Spirit of the Lord who never gives over his putting them to cleanse from all filthinesse of the flesh and of the Spirit till that be true in the truest sense thou art all fair my love there is no spot in thee And knowing that perfect fruition of him cannot be without perfect conformity to him herein do they exercise themselves to grow in grace and to be still advanceing towards some more likenesse to his image forgetting all their attainments as things that are behind and by their reachings forth unto that which is before make it evident that they make every begun degree of grace and conformity to God a prevenient capacity for a new degree which yet they have not attained I know our maralists look upon themselves as matchlesse in talkeing of following his steps as he hath left us an example in this they make a flourish with flanting effrontry but for all their boasting of wisdom such a poor simple man as I am made to wonder at their folly who proposeing as they say the purity of Christ for their paterne are not even thence convinced that in order to a conformity thereto there is a simple absolute necessity of the mighty operations of that Spirit of God whereby this end can be reached but while they flout at the Spirits working as a melancholy fancy whereby the soul is garnished with the beauty of holinesse and made an habitation for God I doubt not to say of these great sayers that they understand neither what they say nor whereof they affirme nay doth not their talking of the one not only without seeing the necessity of the other but speaking against it say in the heart of every one who hath not the heart of a beast that they have never yet got a sight of the holinesse of that paterne nor of their own pollutions and impotency for if they had they would give themselves up to Jesus Christ to be washed by him without which they can have no part with him O there will be a ◅ast difference at the latter day betwixt them who have given their blake souls to Jesus Christ to bletch when he shall present them without spot not onely cloathed with wrought gold but all glorious within and these who have never dipped yea who have despised to dip their defiled souls in any other fountain save in the impure pudle of their own performances this will make them loathsome in his sight and cause his soul abhorre those whō have done this despite unto the Spirit of grace as to slight that bl◅ssed fountaine opened for sin for uncleannesse let them pretend as high as they will to look to him as a paterne while because the plague sore i◅ got up in their eye they look not to him as a price no◅ to the grace of Jesus Christ as that which can onely principle any acceptable performance of duety he will plunge them in the ditch and it Will cost them their souls for rejecting the counsel of God against themselves in not making use of him who came by water as well as by blood Thirdly This gospel holinesse respects Christ as the Altar It is in him and for him that his soul is well pleased with our performance this is the Altar upon which thou must lay thy gift leave it without which thy labour is lost and whatsoever thou dost is loathed as a corrupt thing As beleevers draw all their strength from him so they expect acceptation onely through him and for him they do not look for it but in the beloved they dare not draw near to God in duty but by him this is the new and liveing way which is consecrat for them and if such who offer to come to God do no enter in hereat in stead of being admitted to a familiar converse with God they shall finde him a consumeing fire when the saints have greatest liberty in prayer and so of all other performances when their hearts are most lifted up in the wayes of the Lord they abhorre at thinking their prayer can any otherwise be set forth before him as incense or the lifting up of their hands as the evening sacrifice but as presented by the great intercessor and perfumed by the merit of his oblation If they could weep out the marrow of their bones and the moisture of their body in mourning over sin yet they durst not think of having what comes from so impure a spring and runs thorow so polluted a channel presented to God but by Jesus Christ in order to acceptation for as they look to the exalted Saviour to get their repentance from him so when by the pourings out upon them the Spirit of grace and supplication he hath made them pour out their hearts before him and hath melted them into true tendernesse so that their mourning is a great mourning they carry backe these teares to be washen and bathed in his blood as knowing without this of how little worth and value with God their salt water is but when they are thus washed he puts them in his bottle and then pours them out again to them in the wine of strong consolation thus are they made
for the breathings of his Spirit and open at his call least afterward they be put to call and seek and not attaine what they would be at as we see in the Spouse Cant. 5 2 3 4. 5 6. c. 7. They would also guaird against the quenching of the Spirit 1 Thes. 5 12. or greiving of the Spirit Ephes. 4 30. by their unchristian unsuteable carriage for this will much marre their sanctification It is by the Spirit that the work of sanctification is carryed on in the soul and when this Spirit is disturbed and put from his work how can the work go on When the motions of this indwelling Spirit are extinguished his work is marred and retarded and when He is grieved he is hindered in his work Therefore souls would guard against unbeleefe despondency unsuteable unchristian carriage c. 8. Especially they would beware of wasteing sinns Psal. 51 10. Sins against light and conscience such as David calleth presumptuous sinâ—… Psal. 19 13. They would beware also of favouring any known corruption or any thing of that kinde that may hinder the work of sanctification Secondly It were usefull and of great adâ—…antage for such as would grow in grace and advance in the way of holinesse to be living in the constant conviction 1. Of the necessity of holinesse without which no man shall see God Heb. 12 14. nothing entering in into the new Ierusalem that defileth Revel 21 27. 2. Of their owne inability to do any one act aright how they are not sufficient of themselvs to think any thing as of themselvs 2 Cor. 3 5. and that without Christ they can do nothing Iohn 15 5. 3. Of the insufficiency of any humane helpe or meanes or way which they may think good to choose to mortifie aright one corruption or to give strength for the right discharge of any one duty for our sufficiency is of God 2. Cor. 3 5. and it iâ—… through the Spirit that we must mortifie the deedâ—… of the body Rom. 8 13. 4. And of the treachery and deceitfulnesse of the heart which is bent to follow by wayes being not only deceitfull above all things but also desperatly wicked Ier. 17 9. That by this meanes the soul may be jealous of it self and despaire of doing any thing in its owne strength and so be fortified against that maine evill which is an enemy to all true sanctification viz confidence in the flesh Thirdly The soul would keep its eye fixed on those things 1. On Christ's alsufficiency to helpe in all cases that He is able to save to the uttermost Heb. 7 v. 25. 2. On his compassionednesse to such as are out of the way and ready nesse to helpe poor sinners with his grace and strength and this will keep up the soul from fainting and dispaireing 3. On the commands to holinesse such as those cleanse your hands and purify your hearts Iam 4 8. and be ye holy for I am holy 1 Pet. 1 15 16. and the like That the authority of God and conscience to a command may set the soul a work 4. On the great recompense of reward that is appointed for such as wrestle on and endure to the end and on all the great promises of great things to such as are sanctified whereof the Scriptures are full that the soul may be encouraged to run thorow difficultyes to ride out stormes to endure hardnesse as a good souldier and to persevere in duty 5. On the other hand on the many sad threatnings and denunciations of wrath against such as transgresse his lawes and on all the sad things that such as shake off the fear of God and the study of holinesse have to look for of which the Scripture is full that by this meanes the soul may be keeped in awe and spurred forward unto duty and made the more willing to shake off Leazynesse 6. On the Rule the word of God by which alone we must regulate all our actions and this ought to be our meditation day and night and all our study as we see it was Davids and other holy men of God their dayly work See Psal. 1. and 119. Fourthly In all this study of holinesse and aimeing at an hiegher measure of grace the beleever would lavell at a right end and so would not designe holinesse for this end that he might be justified thereby or that he might thereby procure and purchase to himself heaven and God's favoure for the weight of all that must lie on Iesus Christ who is our Righteousnesse and our holinesse must not dethrone Him nor rob Him of his glory which He will not give to another But would study holinesse to the end he might glorifie God Father Son and holy Spirit and please Him who calleth to holinesse and thereby be made meet to be partaker of the Inheritance of the saints in light Col. 1 10 12. and be made a meet bride for such a holy bridegroome and a member to such an holy head that hereby others might be edified Mat. 5 16 1. Pet. 2 12. and 3 1 2. that the soul may look like a temple of the holy ghost and like a servant of Christ's bought with a price 1 Cor. 6 17 18 10. 20. And have a clear evidence of his regeneration and justification and also that he may expresse his thankfulnesse to God for all his favours and benefites Fiftly The soul would by faith lay hold on and grip fast to the ground of sanctification that is to say 1. To what Christ hath purchased for his people 2. To what as a publike person He hath done for them And so by faith 1. Challenge a right to and lay hold on the promises of grace strength victory and throw-bearing in their combating with corruption within and Satan and a wicked world without 2. Reckon themselves dead unto sin through the death of Christ and alive unto God through his resurrection Rom. 6 4 11. and that the old man is crucified with Him that the body of sin might be destroyed vers 6. and that they are now not under the law but under grace vers 14. That by this meanes they may be encouraged to continue fighting against a vanquished enemy and not give over notwithstanding of disappointments discouragements prevailings of corruption c. and the beleever may know upon what ground he standoth and what is the ground of his hope and exspectation of victory in end and so he may run not as uncertanely and so fight not as one that beateth the aire 1 Cor. 9 26. Sixtly In this work of sanctification the beleever would be much in the lively exercise of faith fight by faith advance by faith grow up and bring forth fruit by faith and so 1. The beleever would be oft renewing his grips of Christ holding Him fast by faith and so abideing in Him that he may bring forth fruit Iohn 15 4 5. 2. Not only would he be keeping his union fast with Christ but he
and death And beside this slight and cunning it hath strength and power to draw by lusts into destruction and perdition 1 Tim. 4 9. and to carry the soul headlong So that it makes the mans case miserable Rom. 7 24. All which would say that the beleever should call in other help than his owne and remember that through the Spirit he must mortifie the deeds of the body Rom. 8 13. 7. And therefore the beleever must lay aside all his carnall weapons in dealing with this adversary and look out for divine help assistance even for the promised Spirit through which alone he can be instructed inabled for this great work for of himself he can do nothing not so much as think a good thought as of himself 2 Cor. 3 5. faâ—… lesse will he be able to oppose such a mightie adversary that hath so great many advantages and therefore all his carnall meanes purposes vowes fightings in himself will but render himself weaker a readyer prey unto this adversary which gaineth ground while he is so opposed It is Christ alone and his Spirit that can destroy the works of the devil and kill or crucify this enmity 8. So that the beleever must have his recourse for help and succour here unto Iesus the Captaine of salvation and must follow Him and fight under his bâ—…nner make use of his weapons which are spirituâ—…ll fight according to his counsell and conduct taking Him as a leader commander lying open for his orders instructions waiting for the motions of his Spirit following them and thâ—…s oppose fight against this deadly enemie with an eye alwayes on Christ by â—…aith depending on Him for light to the minde resolution to the will and grace to the whole soul to stand in the battel and to withstand all assaults and never engadge in a disput with this enemie or any lust or member of this body without Christ the Principall that is the soul would dispaire in it self and be strong in Him and in the power of his might by faith gripping to Him as Head Captaine and Commander in chiefe resolving to fight in his strength and to oppose through the helpe of his Spirit 9. And for this cause the beleever would eye the covenant of Redemption the basis of all our hope and consolation wherein finall and full victory is promised to Christ as head of the elect viz that He shall bruise the serpents head and so that in Him all his followers and members of his mysticall body shall lift up the head and get full victory at length over both sin and death Now it is God thâ—…t giveth us the victory through our Lord Iesus Christ 1 Cor. 15 57. The bâ—…leever would also eye by faith the covenant of Grace where in particularly this same victory is promiâ—…ed to the beleever in and through Jesus Rom. 16 20 the God of peace shall brâ—…ise Satan under your feet shortly and Sin shall not have dominion over you for yee are not under the law but under grace Rom. 6 14. The beleever I say would look out by faith unto and lay hold on these and the like promises and thereby get strength conveyed to him self whereby he may strive lawfully and fight valiently and oppose with courage and resolution 10. Further the beleever would eye Christ as a fountaine of Furniture as a full and compleat magazine standing open ready for every one of his honest souldiers to run to for new supply of what they want so that whatever they finde wanting in their Christian armour they must run away to the open magazine Christs fulnesse that standeth ready for them and by faith take put on what they want stand in need of in their warfare If their girdle of truth be slacked loosed or weakened and they be meeting with temptations anent their hypocrisie and Satan objecting to them their double dealing of purpose to discourage them and to make them fainte give over the fight they must away to Him who is the Truth that He may binde on that girdle better and make their hearts more upright before God in all they do And if their breast plate of righteousnesse be weakened Satan there seem to get advantage by casting up to them their unrighteous dealings towards God or Men they must flee to Him who only can help here and beg pardon through his blood for 〈◊〉 failings and set to againe a fresh to the battel If their resolution which is understood by the preparation of the gospell of peace grow weak it must be renewed in Christs armory and the feet of new be shode therewith If their shield of faith beginne to fail theâ—… away must they get to Him who is the Author finisher of faith Heb 12 2. And if their helmet of hope beginne to fail them In this armory alone can that be supplied And if their sword be blunted in their hand or they unable to weild it aright the Spirit of Jesus can only teach their hands to fight and instruct them how to mannage that usefull weapon with advantage Thus must the beleever be strong in Him and in the power of his might Ephes. 6 10. He is their God that girdeth them with strength and maketh their way perfect He maketh their feet like hindes feet setteth them upon their high places He teacheth their hands to war so that a bow of steal is brocken by their armes He giveth them the shield of Salvation His right hand upholdeth them He girdeth with strength unto the battell c. Psal. 18 vers 32 33 34 35 39. c. 11. For the further strengthening of their Hope Faith Confidence beleevers would eye Christ as hanging on the crosse and overcomeing by death Death and him that had the power of death the Devill so as meritoriously purchaseing this redemtion from the slavery of sin and Satan and particulary from the slavery of that body of death and of the law of sin death for the Apostle tells us Rom. 8 2 that the law of the Spirit of life in Christ Iesus doth make us free from the law of sin and death and that because as he sayeth further vers 3 4. what the law could not do in that it was weak through the flesh God sending his owne son in the likenesse of sinfull flesh and for sin condemned sin in the flesh That the rigâ—… teousnesse of the law might be fulfilled in us So that the beleever may now look upon that enemy how fearfull so ever it appear as condemned and killed in the death of Christ. He having laid downe the price of Redemption hath bought this freedom from the chaines fetters with which he was held in captivity faith then on the death of Jesus satifying justice for the poor captive may should support and strengthen the hope confidence of the beleever that he shall obtaine victory at length 12. And it will
the evil of their former wayes and courses He worketh up the heart to godly sorrow and remorse for what is done making their bowels move for grief and sorrow that they should have so dishonoured and grieved Him 7. By setting the soul thus on work to do what formerly it neither could nor would do and thus He maketh the soul strong in the Lord and in the power of his might Epes 6 10. and able to run and not be weary and to walk and not be faint Esai 40. 8. By discovering the great recompence of reward that is comeing and the great help they have at hand in the Covenant and promises thereof and in Christ their Head and Lord He maketh the burden light and the duty easie As to the Last particular viz. How a beleever in such a case should make use of Christ as the Life that he may be delivered therefrom When the poor beleever is any way sensible of this decay and earnestly desireing to be from under that power of death and in case to go about commanded duties he would 1. Look to Christ for enlightened eyes that he may get a more through discovery of the hazard wreatchednesse of such a condition that hereby being awakened and alarmed he may more willingly use the meanes of recovery and be more willing to be at some paines to be delivered 2. He would run to the blood of Jesus to get the guilt of his by gone sinful wayes washen away and bloted out to the end he may obtaine the favour of God and get his reconciled face shineing upon him againe 3. He would eye Christ as a Prince exalted to give repentance that so his sorrow for his former sinful courses may be kindely spiritual through and affecting the heart He would cry to Christ that He would put in his hand by the hole of the door that his bowels may become moved for Him 4. He would also look to Him as that good Shepherd who will strengthen that which is sick Ezech. 34 16. And take notice also of his other Relations and of his Obligations thereby and by the Covenant of Redemption and this will strengthen his hope 5. He would lay hold on Christ as his Strength whereby his feet may be made like hindes feet and he may be made to walk upon his high places Habb 3 19. and he would grippe to that promise Esai 41 10 I will strengthen thee and lay hold on Christ in it 6. Having done thus he would set about every commanded duty in the strength of Jesus looking to Him for help and supply from whom cometh all his strength and though he should not finde that help and assistance which he expected yet he would not be discouraged but continue and when he can do no more offer himself as ready and willing to go about the duty as if he had strength 7. He would lye open to and be ready to receive the influences of strength which He who is the Head shall think good to give in his own time manner and measure and this taketh in those duties 1. That they would carefully guaird against the evils formerly mentioned which brought on this distemper such as Carelesnesse Untendernesse Unwatchfulnesse Lazynesse carnal Security Formality and want of Seriousnesse c. 2. That they would beware of giving way to despondency or of concludeing the matter hopelesse and remedilesse for that is both discourageing to the soul and a tempting provocation of God 3. That they should be exerciseing the grace of patient Waiting 4. That they should be waiting in the use of the appointed meanes and thereby as it were rubbing the dead and cold member before the fire till it gather warmth 5. That they should be keeping all their sails â—…p waiting for the gaile of the Spirit that should make their shipe sail 6. That they should be looking to Him alone who hath promised that quickening Spirit and patiently waiting his leasure not limiting Him to any definite time 7. That they should be cherishing and stirring up any small beginnings that are 8. That they should be welcoming most cheerfully every motion of the Spirit and improveing every advantage of that kinde and stricking the yron when it is hote and hold the wheels of the soul a going when they are once put in motion and so be loath to grieve the good and holy Spirit of God Ephes. 4 vers 30. or to quench his motions 1 Thes. 5 vers 19. If these duties were honestly minded and gone about in Him and in His strength none can tell how soon there might be a change wrought in the soul. But of it be asked what such can do to whom the very thoughts of the duty and aimeing at it is matter of terrour Ans. It may be something if not much of that may flow from such a bodyly distemper as occasioneth the alteration of the body upon the through apprehension of any thing that is weighty and of moment so as they cannot endure to be much affected with any thing But leaving this to others I would advise such a soul to those duties 1. To be frequently seting to the duty as for example of prayer though that should raise the distemper of their body for through time that may weare away or at least grow lesse while as their giving way thereto will still make the duty the more and more terrible and so render themselves the more unfit for it and thus they shall gratifie Satan who it may be may have a hand in that bodyly distemper too when the poor soul is thus accustomed or habituated to the attempting of the duty it will at length appeare not so terrible as it did so the body may become not so soon altered thereby as it was 2. When such an one can do no more He would keep his love to the duty and his desires after â—…t fresh and lively and would not suffer these quite to die out 3. He would be much in the use of frequent ejaculations and of short supplications darted up to God for these will not make such an impression on the body and so will not so occasion the raiseing and wakening of the bodyly distemper as more solemne addresses to God in prayer would possibly do 4. If he cannot go to Christ with confidence to draw out of Him life and strength according to his need yet he may give a look to Him though it were from a farre and he may think of Him and speak of Him frequently and would narrowly observe every thing that pointeth Him out or bringeth any thing of Him to remembrance 5. Such souls would not give way to despairing thoughts as if their case were wholly helpelesse and hopelesse for that is a reflecting upon the power skill of Christ and therefore is provoking and dishonourable to Him 6. Let Christ and all that is His be precious alwayes and lovely unto them And thus they would keep some room in their heart open for
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
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
glade in his house of prayer and their sighes and groans come up with acceptance upon his Altar O blessed Altar that sanctifies the gold This is that Altar whereto the mocking moralist hath no right It is by him that the poor beleever offers up his sacrifice to God continually what ever he doth in word oâ—… deed he desires to do all in the name of the Lord Jesus as he knowes He lives to make intercession and to appeare in the presence of God for his poor people both to procure influences for duety and plead for acceptation so he depends upon him for both as knowing he can never otherwise heare or have it said unto him well done good and faithful servant It may be he can do little he hath but a mite to offer but he puts it in the mediators hand to be presented to God he hath not gold nor silver nor purple to bring he can do no great things he hath but goats hair or rams skins but he gives them the right tincture he makes them red in the blood of Christ and so they are a beautiful incarnat Lastly This Gospel holinesse respects Jesus Christ as its last end as it hath its being from him so it is all directed toward the praise of his grace while the beleeving soul in whom Christ dwells designes no lâ—…sse and aims at no lower mark then assimilition to God and fâ—…uition of him while he is endeavouring alwayes and in all things to be unlike himself and what he was that he may be like God it is not to be like him on that wicked and wretched designe which man had at first in his eye whereby he lost his God and unmade a man but it is that thereby he may be in better case to glorâ—…fy him and that God may be the more endeared to his own soul because of what he hath done for him and commended and madâ—… precious to the souls of others while they take notice of what a change grace hath not onely made in his most eminent appearances for God he contracts himself into a disappearance that God may appeare and be seen in the shinâ—…ing glory of his grace bestowed upon him for the godly man of all men is â—…he most humble this is the garbe he cloaths himself with if his face shine in his accesses to God that pride may be hâ—…d fâ—…om his eyes he wots not of it the very thoughts of â—…obing God of his glory and clothing himself with thâ—… spoils of his honour are terrible to him and looked upon as that wherein thâ—… soul resembls Satan most manifestly and therefore that great practitioner who ouâ—… stript all others in doing and suffâ—…ring for God dare not stand up to intercept the glory due to his Master but ascribes all to him with a neverthe lesse neverthelesse not I but the grace of God which was with me what hast thou which thou hast not received prevents his boasting and imposeth the necessity of blessing the donor the marke he aims at in his exerciseing himself to godlinesse is mainly this that men seeing his goods works may glorify his Father which is in heaven As he knowes he acts not in his own strength but in his who counts him worthy of the high calling and fulfils all the good pleasure of his goodnesse in him and the work of faith with power so he considers for what all this is it is that the name of our Lord Jesus Christ may be glorified in us and we in him according to the grace of our God the Lord Jesus Christ and he hath a sweet complacency in complying with this God-exalting and grace-magnifiing designe when grace hath set a crown upon his head and made him a king for the meanest beleever is truely a more illustrious Prince then the greatest Potentat of the earth not onely because under his rags lyes hide a title to a crown and his expectation is to sit with Christ upon his throne but because he is already crowned with loving kindenesse and tender mercies and doth while on the earth sit together with Christ in heavenly places Christ is possessed of glory in his stead as his representee and head and a man is all crowned and acknowledged as king when his head is crowned he knowes he is made a preist alâ—…o to sacrifice it to the giver and therefore he casts downe his crown before the throne with this thou art worthy to receive glory and honour c. and he esteems the priviledge of doing soâ—… as great as the prerogative of haveing it set on when he works hardest to adorne himself with the beauty of holinesse it is not so much that his beauty may appeare perfect as that that grace to which he is a debtor for all his comelinesse may shine in its lustre and his vertues who hath called him to glory and vertue may be shewed forth he designes not in his diligence in duty to be taken notice of as a singular saint but his great and shineing singularity which he doth most ambitionat lyes in this that Christ in the communications of his grace and efficacy of his influence may be admired in him as in all that beleeve In a word as all he hath is of him and from him so all he does or designs is for him and to him it is Christ to him to live in whom Christ lives now this is the very nature of pure religion and undefiled and that which compleats the image of God and puts it beyond all debat that his soul hath received the stamp and impression of the royal seal on it and that his heart is the epistle of Christ written not with inck and pen but with the Spirit of the liveing God when his glory and the exaltation of the manifold grace and manifold wisdom of God in the contriveance of salvation is upmost in his thinkings desireings Projectings and endeavourings and hath the first place in the roll of his wishings while other men seek their own things it is his own his onely own his one his all to seek the things of Christ that blessed seeker who came to seek him and save him and being found of him he endeavours to carry as one no more his owne the glorifieing of him in his body and Spirit which are his because bought by him is his begun heaven and the greatest errand he hath in heaven is to get a more cleare sight of that blessed object of all admiration and adoration and to be in better case to cry him up for ever Now this is but a short and general Character drawn by an unskilful hand of that holinesse which will abide the test and be found true when tried by the touch stone of the word But let us on the other hand take a short view of what our moralists substitute in its place as in their account both more beautiful to the eye and more beneficial to the souls of men wherein I intend to be breife I
might compend the account to be given shortly and give it most exactly yet trueln in these few words As the most undoubted deviation from and perfect opposition unto the whole contriveance of salvation and the conveyance of it unto the souls of men as revealed in this gospel which brings life and immortality to light that fighters against the grace of God in its value and vertue can forge stretching their blind reason to the overthrow of true religion and ruine of the souls of men for to this height these Masters of reason have in their blind rage risen up against the Lord and against his Anointed this is the dreadful period of that path wherein we are perswaded to walk yea Hectored if we would not forfeit the repute of men by these grand Sophies who arrogat to themselves the name and thing of knowledge as if wisdome were to dy with them The deep mysteries of salvation which Angels desire to look into and onely satisfy themselves with admiration at must appeare as respondents at their bar and if they decline the judge and court as incompetent they flee out and flout at subjecting this blinde mole mans reason to the revelation of faith in a mystery The manifold wisdome of God and the manifold grace of God must either condescend to their unfoldings and be content to speak in their dialect or else these wits these Athenian dictators will give the deep things of God because beyond their diveings the same entertainment which that great gospel preacher Paul met with from men of the same mould kidney and complexion because he preached unto them Jesus what would this babler say said they The Spirit of wisdom and revelation they know not they have not they acknowledge not nay they despise him in his saveing and soul ascertaining illuminations and the workings of that mighty power to them ward who beleeve is to the men of this new mould because they have not found it an insufferable fansy to be exploded with a disdain and indignation which discovers what Spirit acts them in this opposition But what do they say that will found this charge and free us from casting iniquity upon them They are of age and can speake for themselves when they have vomit out their gall against the imputed righteousnesse of Christ and the new birth and that holinesse which is imparted to the real members of Christ with a scoffeing petulancy they then make a great noise of holinesse as who but tâ—…ey the thing they plead for and perswade unto is a kinde of holinesse educed out of natural abilities wherein Christ the Spirit and the Gospel of the grace of God is permitted no greater interest nor allowed a more effectual adjuvancy then to concurre by way of precept motive and example Thiâ—… is now that admired and applauded Diana morality It is true they will sometime chirt thorow their teeth for what ever Christ the Spirit and Gospel gets of our Moralists it is against the hair and they are hard put to it ere they give it a tepid acknowledgement that the gospel doth afford men some special help and is of singular use and advantage in shewing the way and rule with greater clearnesse and guiding and directing how to walk in it with a plain perspicuity and exciting by noble examples and some do also adde some faint and frigid motions of the holy ghost in the dispensation of this truth put forth to make men more foreward but all this salvo jure of the great Diana so much and no more is yeelded to the gospel then to shew men with clearnesse how they may exert and put forth their proper and innat power it affords them some special help in holding the candle or rather snufing it that so they may with more promptitud see how to operat and by the motives it adduceth and examples it brings have a special provocation to the exercise of these vertues commanded the gospel with all it brings and doth does no more but hold the candle till these artists weave their web shape and shew their garment and then let them see how to put it on and being put on perswade them to weare it as the highest beauty and chief ornament of the soul this is all the provision they lay up for eternity and in this dresse and garb of guilded morality they mind to addresse themselves to God and appeare before his tribunal with confidence of acceptation they will beare their own charges to heaven and carry a summe with them to purchase the possession of the saints in light with a little abatement which a mercy of their own moulding for God mercy it is not must make and thus they make all sure But what is all this noise that these vain talkers make about holinesse they heap up words which weep to be so abused about vertue love to God mortification c. But they have really taken away our Lord Jesus Christ and will not tell us where they have laid him for feare we should go seek him and foresake them What are these rotten and loathsome raggs where with they would cloath us that the shame of our nakednesse may not appeare to that holinesse whereto we are predestinat before the foundation of the world and whereto in order to the obtaining of that salvation even the glory of the Lord Jesus Christ to which we are chosen we are created againe in Christ Jesus and made meet to be possessed of by sanctification of the Spirit and beleife of the truth What is all this tattle of theirs to the new birth the saveing work of regeneration without which a man cannot enter into the kingdome of God the new creature the new heart haveing the law written in it the Spirit which he puts within us causeing us to walk in his wayes that noble principle of spiritual life whereby we are quickened raised from the dead made alive unto God through Christ Jesus disposed enclined and enabled to live to God and walk before him to all pleasing Nay according to the imposeings of these new dogmatists beware of dogs says the Apostle of the same size and sort of men in stead of that principle implanted and that power produced in us by the effectual operation of the H. G. working in us mightily according to the workings of that mighty power which was wrought in Christ when raised from the dead we must be content with some what which was liveing though lazie and dormant in the natural powers of our own soul now awakened out of its sopor and educed into act by the meer application of external means in a word in stead of all that which is purchased and procured unto us by the death of Jesus Christ wrought in us by his Spirit who takes of his and shews it unto us whereby our conformity to Jesus Christ is begun and carried on we must be content with this morality good Lord prevent such madnesse whose Principle is natural
the world amidst a croud of snares and throng of tentations as that evil one touch them not they carry as knowing that Satan who goeth about seeking whom he may devour way â—… layes them and watches to catch all advantages against them and therefore as not ignorant of his devices they study sobriety and vigilancy left through a secure incircumspection they be circumvented and give him the advantage he seeks and so beare the marke of his blake hand yea some of these at some rare times do not onely satisfy themselves to carry as defendants but are helped to such a heroick heavenly and Christ-like resistance as to make Satan flee from them and when they through him who strengtheneth them unto the battal and will at last once for all and for eveâ—… tread Satan under their feet and make the weakest wrigling that ever gave up their names to the Captain of salvation set their feeble feet as more than conquerours upon the neck of the great red dragon and off his neck to his everlasting confusion mount up in their triumphing charriot and receive the conquerours crown have acquit themselves as the good souldiers of Jesus Christ not onely in warding off the blowes of that soul enemy but in manageing the sword of the Spirit and the sheild of faith so in the conflict as they make the enemy who stretched out the hand to strick at them take in a stump they then pursue their victory on purpose to set the crown on the Captains head through whose strength alone they gained it But Alas even amongst this select number these more serious souls and single servants of God how few do improve as they ought and might that strength and help which is their allowance and whereby they might be made strong for the labour of Religion How many of these few followers after holinesse do move slowly and promove little They cannot give over the study of holinesse their heart being engaged to God and his wayes beyond a retreat but how heartlesse and handlesse are they at their work They tugge at duty and tire themselves in the wayes of God without any seen successe or experiencing the sweet of his service their profiting doth not appeare to all which as it is their sin is also attended with shame and sorrow yea they carry so despondently in duty as if the gospel required brick without furnishing straw whereas if they took the right way they might walk without wearying even the faint and they who have no might if they knew and had learned how to lay their help upon him who is mighty where God hath laid it should finde their strength encreased to a surmounting of all difficulties and an experienceing of a sweet facility in the wayes of God so that in stead of whineing and sobing over their duty of which they are often found as an enemy and sinking under a hand â—… weakening despondency they might sing in the sweet pleasant and plain wayes of holinesse they might make his statutes their songs in the house of their pilgrimage and be able from their own experience to say it and seal it that his yoke is easy and his burden is light Now that the lesse tender in whom the root of the matter is may be perswaded and provoked to a shineing seriousnesse to the adorning of that doctrine of God the Saviour which they profess And they whose souls are not onely byassed towards the wayes of God but have some holy habitual bentness heaven wards and it is their burden that the whole of their course doth not evidence a conversation in heaven To the end I say that both may not onely be prevailed with to study more conformity to the Head whose members they are and have a conversation such as becometh the gospel indeed but may through grace acquire a blessed facility in going from strength to strength and growing strong in the Lord and in the power of his might this ensuing Treatise is put in thy hand that thy heart may be lift up in the waves of the Lord wherein the Author hath with a peculiar perspicuity and special plainness not onely set before thine eye that blessed Sun of righteousness as shineing in this gospel with a meridian brightness to the irradiating with the rayes of his glorious light the darkened soul likewise thou hast him not onely here held forth as that alone liveing fountaine and overflowing spring of all spiritual life and strength But he hath taught thee and me how to make use of him in whom dwels the fulnesse of the God head bodily in all the several steps of darkenesse or difficulty which may emerge and occurre to the fore-slowing us in our course of Christianity so as we may finde a compleatnesse and competency of strength communicat unto us That blessed high way called the way of holinesse is made so plaine herein that the way fareing man cannot erre in it because it shewes how to give the hand to God as a guâ—…d to Jesus Christ that blessed leader who brings the blind by a way that they know not and leads them in paths that they have not knowen who maks darkenesse light before them and crooked things straight And the apparently rough and rigid wayes of godliness are discovered to be so easy and sweet that the lame may leap as an hart because of life-giveing influence and the tongue of the dumb or disconsolat Christian may sing under these gracious supportings and say his wayes are indeed ways of pleasantnesses It was not the Authors designe in this peece levelled onely at this marke to teach thee how to make use of the strength and grace that is in Christ Jesus and finde the promised ease in performance of duties in handleing of which argument he hath been remarkably assisted and thou canst not read with attention but thou must beare him witness and bless the Lord on his behalfe that he hath hit the marke at which he aimed to engage in a formal debate with these audacious moralists who would boast and bogle us out of the good old way wherein if men walk they must finde rest to their souls yet if by the doctrine he hath here explained and pressed as the onely way of life they do not finde what a mortal wound he hath given their morality all the lovers of the truth will see it and it may be the Lord spareing life and continueing the same gracious and great assistance he hath had in engageing with many great adversaries to the truth at home a broad they may see somewhat from his pen which may make the lovers of our Lord Jesus Christ in sincerity and of the operations of his Spirit sing over these successors to Sisera who with their jumping charriots and rattleing wheels assault the truth at his feet they bowed they fell they lay down at his feet they bowed they fell where they bowed there they fell down dead so let all the enemies of thy truth
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
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
willing in the day of his power Psal. 110. So he taketh away the enmitie that is in us Col. 2 20 21. and reconcileth us to God and to His wayes that our hearts do sweetly comply with them and we become most willing and glade to walk in them yea to run the way of his commandements through his enlarging of our hearts Psal. 119 32. 5. He likewise taketh away that desire and willingnesse which we have to lie still in our naturall condition by convinceing us of the dreadfull hazard thereof through the Spirit of conviction whereby he convinceth the world of in Iohn 16 8. and circumciseth their care to hear maketh them willing to hearken to the counsel of God 6. As for the power Dominion of Satan he breaketh that by leading captivity captive Ephes. 4 8. Psal. 68 18. and spoiling the strong Mans house for he is come to destroy the works of the devil 1 Iohn 3 8. and He spoileth principalities powers Col. 2 15. Thus as captaine of salvation he leadeth them out as a conquerour having payed the price he delivereth also by power and authoritie from the hand of this Jailour And thus we see how he answereth our case and necessitie and is a fit way for us and though this be not questioned yet little is it beleeved and considered and lesse put in practise And as for the Third particular That He alone is this way and answereth our case herein it needeth not be much spoken to since it is clear and manifest confirmed by the experience of all generations and the disappointments of fools who have been seeking other wayes Angels in heaven cannot do our businesse They cannot satisfy justice for 〈◊〉 nor have they any power over our heart to turne it as they will nay they are not acquanted with our secret thoughts that cabinet is keept closse from them and reserved as the peculiar privilege of God alone The blood of bulls and goats can not do it for the Apostle tells us that it is impossible that that should take away sin Heb. 10 4. That blood shed according to the law did cleanse ceremonially but it is only the blood of Iesus typified by that which cleanseth really so that we are sanctified through the offerring of the body of Jesâ—… Christ once for all Heb. 10 10. No paines or labour of ours can avail here The Lord will not be pleased with thousands of rams or with ten thousands of rivers of oil He will not take our first borne for our transgression nor the Son of our body for the sin of our soul Micah 6 7. Ordinances and meanes will not do it nor any invention of our owne No man can by any meanes redeem his brother or give to God a ransome for him for the redemption of the soul is precious ceaseth for ever Psal. 49 7. 8. He alone hath laid downe the price all our sufferings prayers teares labours pennances and the like signifie nothing here they cannot satisfie justice for one sin As to the fourth particular viz the singularity of this way Those things make it manifest and apparent 1. This is such a way as can discover it self and make it self known unto the erring traveller Christ Iesus is such a way as can say to the wandering soul This is the way walk in it Esa. 30 25. No way can do this This is comfortable 2. This way can not only discover it self to the wandering traveller but also it can bring folk into it Christ can bring souls unto himself when they are runnig on in their wandering condition He can move their heart to turne in to the right way put grace in their soul for this end beginne resolutions in them and sow the seed of faith and so stay their course which they were violently pursueing and make them look about and consider what they are doing as the former was good newes to poor blinde and witlesse creatures that were wandering and knew not whither they were going so this is good newes to poor souls that finde their heart inclineing to wander and loving to goe astray 3. This way can cause us walk in it If we be rebellious and obstinate He can command with authoritie for he is given for a leader and a commander Esa. 55 4. How sweet should this be to the soul that is weighted with a stubborn untractable and unperswadable heart that He as a King Governour Commander can with authoritie draw or drive and cause us follow and run 4. This way is Truth as well as the Way So that the soul that once entereth in here is saife for ever no wandering here The wayfareing men though fooles shall not erre in this way Esa. 35 8. He will bring the blinde by a way that they knew not and lead them in paths that they have not knowne he will make darknesse light before them and crooked things streight those things will he do unto them and not forsake them Esai 42 16. 5. This way is also Life and so can revive the fainting and weary travailer He giveth power to the faint and to them that have no might he Increaseth strength Yea he renowes their strength and makes them mount up with wings as eagles and run and not be weary and walk and not faint Esa. 40 29 31. and so he giveth legs to the traveller yea he carryeth the lambs in his bosome Esa. 40 11. O! who would not walk in this way what can discourage the man that walketh here what can he feare no way can quicken or refresh the weary man This way can do it yea it can quicken one that is as dead and cause him march on with fresh alacrity and vigour 6 From all these it followeth that this way is a most pleasant hartsome desireable and comfortable way The man is saife here and he may sing in the wayes of the Lord Psal. 138 5 for wisdomes wayes are wayes of pleasantnesse and all her paths are peace Prov. 3 17. He is a Way that is Food Physick cordials and all that the poor traveller standeth in need of till he come home From all which â—…re we come to particulars we shall in generall shortly point out those dutyes which natively result thence by way of use 1. O! what cause is there here for all of us to fall on wondering both that God should ever have condescended to have appointed a way how sinners and rebells that had wickedly departed from him and deserved to be cast out of his presence and favour for ever might come back againe and enjoy happinesse and felicity in the friendshipe and favour of that God that could have gote the glory of his justice in our destruction and stood in no need of us or of any thing we could do as also that he appointed such a way That Iesus Christ his only Son should to speak so lie as a bridge betwixt God and sinfull rebells and as a high-way that they might
unto death he beare the sin of many made intercession for the transgressours Esa. 53 4 5 8 10 11 12. So that what the law could not do in that it was weak through the flesh God sending his owne Son in the likenesse of sinfull flesh for sin or by a sacrifice for sin condemned sin in the flesh Rom. 8 3. that the righteousnesse of the law might be fulfilled in us vers 4. Thus he made him sin or a sacrifice for sin that we might become righteous 2 Cor. 5 20. and he was once offered to beare the sinnes of many Heb. 9 28. and he through the eternall spirit offered himself without spot to God vers 14. and his owne self bear our sins in his owne body on the tree 1 Pet. 2 24. There must I say be some knowledge of and acquantance with this great mysterie of the gospell wherein is declared the manifold wisdome of God Ephes. 3 10. and with the noble designe of God in sending his Son after this manner to die the death that condemned sinners might live and returne to the bosome of God as redeemed not with gold or silver or corruptible things but with the precious blood of Christ as of a lamb without blemish without spot 1 â—…et 1 18. and being so redeemed by blood to become kings priests unto God 1 Pet. 2 2 Revel 5 9 10. The man must not be ignorant of this else all will be in vaine I do not determine how destinct and full this knowledge must be but sure there must be so much knowledg of it as will give the soul ground of hope and in exspectation of salvation by this way cause it turne its back upon all other wayes and to account it self happy if it could once win here 6. There must be a perswasion of the sufficiency compleatnesse satisfactorynesse of the way of salvation through this crucified Mediator elâ—…e the soul will not be induced to leave its other courses and betake it self to this alone He must be sure that salvation is only to be had this way And that undoubtedly it will be had this way that so with confidence he may cast himself over on this way and sweetly sing in hope of a noble outgate And therefore he must beleeve that Christ is really God as well as Man and a true Man as well as God that he is fully furnished for the work of Redemption having the spirit given to him without measure and endued fully and richly with all qualifications fitting him for all our necessiries inabling him to save to the uttermost all that come unto God by him Heb. 7. 25 that He is made of God to us wisdome righteousnesse sanctification and redemption 1 〈◊〉 1 30. That all power in heaven earth is given unto Him Mat. 28 18. That all things are put under his feet and that He is given to be the head over all things to the Church Ephes. 1 22. That in him dwelleth all fulnesse Col. 1 19. That in him are hid all the treasures of wisdom knowledge Col. 2 3 yea that in him dwelleth all the fulnesse of the god-head bodyly so that we are compleat in him who is the head of all principality power vers 9 10. 7. The soul must know that He is not only an able alsufficient mediator but that also he is willing and ready to redeem save all that will come for all the preceeding particulars will but increase his sorrow and torment him more so long as he supposeth through ignorance the suggestion of Satan that he hath no part in that redemption no accesse to it no ground of hope of salvation by it Therefore it is necessary that the soul conceive not only a possibility but also a probability of helpe this way and that the dispensation of the gospell of grace and the promulgation and offer of those good newes to him speake out so much that the patience of God waiting long and his goodnesse renewing the offers confirmeth this that his serious pressing his strong motives on the one hand and his sharpe threatnings on the other his reiterated comands his ingeminated obtestations his expressed sorrow grief over such as would not come to him his upbraidings objurgations of such as do obstinately refuse and the like put his willingnesse to save such as will come to him out of all question yeaâ—… his obviating of objections and takeing all excuses out of their mouth makeâ—… the case plaine and manifest so that such as will noâ—… come are left without excuse and have no impediment lying in the way but their owne unwillingnesse 8. The man must know upon what tearmes conditions Christ offereth himself in the gospell viz. upon condition of accepting of Him beleeving in him and resting upon him and that no other way can we be made partakers of the good things purchased by Christ but by accepting of Him as he is offered in the gospell that is to say freely without price or money Esa. 55 1. absolutely without reservation wholly for all ends c. for till this be known there will be no closeing with Christ and till there be a closeing with Christ there is no advantage to be had by him The soul must be marryed to him as an husband fixed to him as the branches to the tree united to him as the members to the head become one with him one Spirit 1. Cor. 6. 17. See Iohn 15 5. Ephes. 5 30. The soul must close with him for all things adhere to him upon all hazards take him and the sharpest crosse that followeth him now I say the soul must be acquanted with these conditions for it must act deliberatly rationally here Covenanting with Christ is a grave businesse requireth deliberation posednesse of soul rationall resolution full purpose of heart satisfaction of soul and therefore the man must be acquanted with the conditions of the new covenant 9. There must be a satisfaction with the tearmes of the gospel and the heart must actually close with Christ as hâ—…s offered in the gospel The heart must open to him and take him in Revel 3 20. The soul must imbrace and receive him Ioh. 1 12. The man must take him as his Lord and Master King Priest Prophet must give up himself to him as his Leader and Commander and resolve to follow him in all things and thus close a bargain with him for till this be done there is no union with Christ and till there be an union with Christ there is no partaking of the frutes of his redemption as to Iustification no pardon no acceptance no accesse to the favour of God nor peace nor joy in the holy ghost no getting of the conscience sprinkled nor no intimation of love or favour from God c. 10. There must be a leanning to and resting upon him and on his perfect sacrifice The soul must sit downe here as satisfied and
Him in a day of tryall Confession of Him must be made with the mouth as with the heart we must beleeve Ro. 10 9. Let corruption speak against this what it will because it is alwayes desireous to keep the skinne whole yet reason cannot but say that it is equitable especially seing He hath said that whosoever confesseth Him before men He will confesse them before his Father which is in heaven Mat. 10. 32. And that if we suffer with Him we shall also reigne with Him 2 Tim. 2. 12. Is He our Lord and Master and should we not owne and avouch Him Should we be ashamed of him for any thing that can befall us upon that account What Master would not take that ill at his servants hands Hence then we see that there is nothing in all the conditions on which He offereth Himself to us that can give the least ground in reason why a poor soul should draw back and be unwilling to accept of this noble offer or think that the conditions are hard But there is one maine Objection which may trouble some and that is They cannot beleeve faith being the gift of God it must be wrought in them How then can they goe to God for this and make use of Christ for this end that their souls may be wrought up to a beleeving consenting to the bargan and hearty accepting of the offer To this I would say these things 1. It is true that faith is the gift of God Ephes. 2 8. and that it is He alone who worketh in us both to will to do Phil. 1 29 and none cometh to the son but whom the father draweth Iohn 6 44. and it is a great matter and no small advancement to win to the reall faith and through conviction of this our impotency for thereby the soul will be brought to a greater measure of humiliation and of despaireing of salvation in it self which is no small advantage unto a poor soul that would be saved 2. Though faith be not in our power yet it is our duty Our impotency to performe our duty doth not loose our obligation to the duty so that our not beleeving is our sin and for this God may justly condemne us His wrath abideth on all who beleeve not in his Son Jesus and will not accept of the offer of salvation through the crucified mediator And though faith as all other acts of grace be efficiently the work of the Spirit yet it is formally our work we do beleeve but it is the Spirit that worketh faith in us 3. The ordinary way of the Spirit 's working faith in us is by pressing home the duty upon us whereby we are brought to a despairing in ourselves and to a looking out to Him whose grace alone it is that can work it in the soul for that necessary 〈◊〉 and breathing without which the soul will not come 4. Christ Jesus hath purchased this grace of faith to all the elect as other graces necessary to their salvation and it is promised and convenanted to Him that He shal see his seed and shall see of the travell of his soull Esai 53 10 11. and that by the knowledge of him that is the rationall and understanding act of the soul griping to and laying hold upon Him as he is offered in the gospell many shall be justified Ibid. Hence he sayeth that all whom the father hath given to Him shall come unto Him Ioh. 6 37. and the Apostle tels us that we are blessed with all spiritual blessings in Him Ephes. 1 3. 5. Not only hath Christ purchased this grace of faith and all other graces necessary for the salvation of the elect but God hath committed to Him the administration and actuall dispensation and outgiving of all those graces which the redeemed stand in need of Hence He is a Prince exalted to give repentance and forgivenesse of sinns Act. 5 31. all power in heaven and earth is committed unto him Mat. 28 18 19. Hence He is called the author and finisher of faith Heb. 12 v. 2. and He telleth his disciples Iohn 14 13. 14. That whatever they shall ask in his name He will do it He is made Prince and a Saviour having all judgment committed unto him Iohn 5 22. and He is Lord of all Act. 10 36. Rom. 14 9. 6. Hereupon the sinner being convinced of his lost condition through sin and misery of an utter impossibility of helping himself out of that state of death of Christ's alsufficiency and willingnesse to save all that will come to Him and of its owne inability to beleeve or come to Him for life and salvation or to lay hold on and leane to his merites and satisfaction and so despaireing in himself is to look out to Iesus the author of eternall salvation the foundation and chiefe corner stone the author and finisher of faith I say the sinner being thus convinced is thus to look out to Iesus not that that conviction is any proper qualification prerequisite as necessary either to prepare dispose and fit for faith or far lesse to merite any manner of way or bring on faith But because this is Christ's methode to bring a soul to faith by this conviction to the glory of his grace The soul naturally being averse from Christ and utterly unwilling to accept of that way of salvation must be redacted to that straite that it shal see that it must either accept of this offer or die as the whole needeth not a physitian so Christ is come to save only that which is lost and his method is to convince the world of sin in the first place and then of righteousnesse Iohn 16 8 9. 7. This looking out to Iesus for faith comprehendeth those things 1. The Souls acknowledgement of the necessitie of faith to the end it may partake of Christ and of his merites 2. The souls satisfaction with that way of partaking of Christ by a closeing with Him and a resting upon Him by faith 3. A sense and conviction of the unbeleefe and stubbornnesse of the heart or a seeing of its own impotency yea and unwillingnesse to beleeve 4. A persuasion that Christ can overmaster the infidelity wickednesse of the heart and worke up the soul to a willing consent unto the bargane 5. A hope or a half hope to speak so that Christ who is willing to save all poor sinners that come to Him for salvation and hath said that He will put none away in any case that cometh will have pity upon him at length 6. A resolution to lye at his door till he come with life till He quicken till He unite the soul to Himself 7. A lying open to the breathings of his Spirit by guarding against every thing so far as they can that may grieve or provok Him and waiting on Him in all the ordinances He hath appointed for begetting of faith such as reading the scriptures hearing the word conference with godly persons and prayer
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
christianity they might grow wanton secure and carelesse and so occasion some sad dispensation to humble them againe 7. It would be remembered that perfect victory is not be had here it is true in respect of justification through the imputation of the perfect righteousnesse of Christ and in respect of their sincerity and gospel simplicitie and in respect also of the parts of the new man beleevers are said to be perfect Such an one was Noah Gen. 6 9. and Iob. Cap. 1 1 8. see also Psal. 37 37 and 64 4. 1 Cor. 2 6. Heb 5 14. Iam. 3 2. And it is true we are to aime at perfection and to pray for it as Mat. 5 48. 2. Cor. 13 11. Col. 4 12. Heb. 13. 21. Iam. 1 4. 1. Pet. 5 10. Heb. 6 1. Yet as to the degrees of holinesse sanctification and in respect of the remnant of corruption within there is no full perfection here Iob. 9 20 21. Phil. 3 12. for even he who is washen and as to justification is cleane every whit yet needeth to wash his feet because contracting filth in his conversation Ioh. 13 10. So that if the Lord should mark iniquity no man should stand Psal. 130 3. 143 2. There will stil be in the best something more or lesse of that battell that Paul speaketh of Rom. 7 15 16 17 18 19 20 21 22 23. So that they will stil have occasion to cry out with him vers 24. O! wretched man that I am who shall deliverâ—…e from the body of this death And the flesh will stil lust against the Spirit and the Spirit against the flesh so that they shall not be able to do what they would Gal. 5 17. The place of perfection is above where all tears are wiped away and the weary wreastler is at rest 8. Let them not mistake and think that every stirring of corruption in the soul argueth its dominion and prevailing power Corruption may stirre and make a great deal ado where it cannot get leave to reigne and be as a violent and cruell invader seeking the throne putting the whole kingdom in a combustion who is resisted with force of armes Corruption may be more quiet and still when indeed it hath the throne of the soul as a conquerour may be more quiet and still when he hath overcome and is in peacable possession of the kingdom than when he was but fighting for it when the strong man keeps the house and is Master than all is quiet and at rest till a stronger come to thrust him out and dispossesse him 9. Sanctification doth not alwayes consist in a mans freedom from some corruptions for there may be some corruptions that one hath no naturall inclination to but oâ—… the contrary a great aversation from as some worlds wretches may have no inclination to prodigality and ranting or such like vices which are contrary to their humor or to their constant education and Satan may â—…ever tempt some man to such evils knowing he wiâ—… get more advantage by plying his temper and genius and so carying him away to the other contrary evill and so though this man know not so much as what it is once to be tempted to those vices yet that will not say that he is a sanctified man farr lesse will it say that he hath more grace than another man whose predominant that evil is and against which he is dayly fighting and wreastling Whence it appeareth that wreastling and protesting against even an overcoming corruption may evidence more of grace than freedom from some evils to which some are not so much tempted and to which they are naturally lesse inclined 10. Nor should they think that corruption is alwayes master of the soul and possessing the throne as a full conquerour when it prevaileth and caryeth the soul head-long at a time for corruption may sometimes come in upon the soul as an inuâ—…dation with irrestible violence and for a time carry all before it so that the soul cannot make any sensible resistence as when a sudden violent and unexpected temptation setteth on so as the poor Man is overw helmed scarce knoweth where he is or what he is doing till he be laid on his back at that time it will be a great matter if the soul dar quietly enter a protest against and dissent from what is done and if there be an honest protestation against the violent tyrannicall invasion of corruption we cannot say that corruption is in peacable possession of the throne if the Spirit be lusting against the flesh leavying all the forces he can against the invader by prayer and supplication to God and calling-in all the supply of divine help he can get and when he can do no more is sighing and groaning under that unjust invasion resolving never to pay homage to the usurper noâ—… to obey his lawes nor so much as parley with him or make peace we can not say that the soul doth consent fully unto this usurpation Nay if the soul shall do this much at such a time when Satan sets on with all his force it will be a greater evidence of the strength of grace in the soul than if the soul should do the same or alittle more at a time when the temptation is not so strong 11. It is not good for them to say that grace is not growing in them because they advance not so far as some do and because they come not to the pitch of grace that they see some advanced to That is not a sure rule to measure their grouth in grace by Some may have a better naturall temper whereby they are lesse inclined to severall vices which these finde a strong propension to they may have the advantage of a better education and the like So that they should rather tâ—…y themselves this yeer by what they were the last yeer and that in reference to the lusts to which they have been most subject all their dayes 12. We must not think that every beleever will attaine to the same measure of grace there is a measure appointed for every member or joynt of this body and every joynt supplieth according to the effectuall working in the measure of every pâ—… Ephef 4 16. God hath more a doe with somâ—…â—…han with others there is more strength required 〈◊〉 an arme or legg than in a finger or toe And evâ—… one should be content with his measure so 〈◊〉 〈◊〉 â—…ot to fret or repine against God and his dispenâ—…tions that makes them but a finger and not 〈◊〉 arme of the body and do their duty in their station fighting against sin according â—…o the measure of grace dispensed to them of the Lord and thâ—…â—…aithfully constantly and not quarrell with God â—…hat He maketh us not as free of temptations and corruptions as some others for the Captane must â—…ot be blamed for commanding some of his souldiers to this post where they never once see the enemy and others to that post
where they must continually fight the souldier is here under command and therefore must be quiet and take his lot so must the Christian reverence the Lords dispensaâ—…tions in ordering matters so as they shall never â—…ave one houres quietnesse whileas others have more rest and peace and stand at their post figâ—…ting resolving never to yeeld but rather to cover the ground with their dead bodyes till the Commander in chief think good to relieve them Suâ—…â—… am as the only wise God hath distributed to eveâ—…y member of the body as He hath thought good so it is the duty of every member to endeavour this holy submission to Him as to the measure of graâ—… considered as His free gift bestowâ—…d on them â—…nd to be humbled for the grudgings of his heart 〈◊〉 God hath not given him moe talents 〈◊〉 sure I am though this submission make no 〈◊〉 â—…oise in thâ—… world yet really this is one of 〈◊〉 â—…ghest degrees of grace attaineable here and 〈◊〉 aâ—… ornament of a mâ—…ek and quiet Spirit 〈◊〉 it in 〈◊〉 sight of God of great price So that who ever hath 〈◊〉 to this have the very grace they seem to 〈◊〉 and more Yet leâ—…t this should be 〈◊〉 lâ—… me adde a word or two of câ—…ution to 〈◊〉 this submission 1. There must be with it an 〈◊〉 priâ—…ing even of that degree of grace which they want 2. There must be a panting after grace as it is God's image and a conformity to Him and that with so much singlness as they may be in â—…ase to say without the reproachings of their heart they do not so much love holiness for heaven aâ—… heaven for holiness 3. There must be an uncessantness in useing all meanes whereby the grouth oâ—… grace may be promoved to this end that they may be comformed to His image rather than that they may be comforted 4. There must be also a deep humiliation for the want of that degree of grace they would have as it importetâ—… the want of so much conformity to Him to whose image they are praedestinated to be conforme which will very well consist with this submission we are speaking ofâ—… 13. It would be remembered that there may be a great progress even when it is not observed when 1. Hereby the man is made to ly in the dust to loath himself and cry behold I am vile 2. Hereby his indignation against the body of death is the more increased 3. Hereby his esteem of a Saviouâ—… anâ—… of the blessed contrivance of Salvation is the 〈◊〉 hiâ—…ghtned that he seeth he is thereby broughâ—… to make mention of His righteousness even oâ—… 〈◊〉 only 4. Hereby his longing after 〈◊〉 frâ—…ition is increased where all these complainâ—… shall cease 5. And hereby he is put to 〈◊〉 that much slighted duty of holding fast the rejoyâ—…ing of his hope firme unto the end looking 〈◊〉 longing for the grace that shall be brought unto him at the revelation of Iesus Christ when he shall be presented without spot and made meet to be â—… partaker of the inheritance of the saints in light CHAP. VI. How Christ is to be made use of in reference to thâ—… kâ—…lling and crucifying of the old man HAving thus shortly pointed out somethingâ—… in generall serving to the clearing and opening up the way of our usemaking of Christ for sanctification we come now more particularly to the clearing up of this business In sanctification we must consider First the renewing and changeing of our nature and frame and next the washing and purging away of our dayly contracted spots The first of these is commonly divided into two parts viz. 1. The mortification killing and crucifying of the old man of sin and corruption which iâ—… within and 2. The vivification renewing quickening and strengthening of the new man of grace and this is a grouth in grace and in fruitfulnesse holinesse As to the first of these viz the mortification 〈◊〉 crucifying of the old man we would know thâ—… there is such a principle of wickednesse and enmiâ—… against God in man by nature now since the fall whereby the man is inclined to evil and only to evil This is called the old man as being like the body made up of so many parts joynts and members that is so many lusts corruptions and evill inclinations which together make up a corpus and they are fâ—…st joyned and compacted together as the members of the body each usefull and serviceable to another and all of them concurring and contributing their utmost to the carrying on of the work of sin and so it is the man of sin and it is also called the old man as haâ—…ing first possession of the soul before it is by grace renewed and is â—… dying more and more dayly Thus it is called the old man and the body of sin Rom. 6 6. This old man hath his members in our members faâ—…cultyes so that none of them are free understanding will affections and the members of our body are all servants of unrighteousnesse to this body of sin and old man So we read of the motions of sin Rom 7 5. which work in our members to bring forâ—… fruit unto death and of the lusts of the flesh Rom. 13 14. Gal. 5 16 24. and the lusts of sin Rom. 6 12. So we hear of the desires of the flesh and of the minde Ephes. 2 3. and of affections and lusts Gal. 5 24. And the old man is said to be corrupt according to the deceitfull lustâ—… Ephes. 4 22. all which lusts and affections are as so many members of this body of sin and of this old man And further there is herein considerable a power force and efficacy which this old man hath in us to carry us away and as it were command us oâ—… constraine us as by a forcible law Hence we read of the law of sin and death Rom. 8 2 which only the law of the Spirit of life in Christ doth make 〈◊〉 free from It is also called a law in our memâ—…rs warring against the law of our minde Rom. 7 23. and bringing us into captivity to the law of sin which is in our members So it is said to lust against the Spirit and to warre Gal. 5 17 All which point out the strength activity and dominion of sin in the soul so that it is as the husband over the wife Rom. 7 1. yea it hath a domineering and constraineing power where its horns are not held in by grâ—…e And as its power is great so its nature is wicked malicious for it is pure enmity against God Rom. â—… 7. so that it neither is nor can be reconciled 〈◊〉 therefore must be put off and abolished Ephes. 2 15. killed crucified Rom. 6 6. Now herein lyeth the work of a beleever to be killing mortifying and crucifying this enemy or rather enmity and delivering himself from under this bondage and slavery that he may be Christ's free man and that
through the Spirit Rom. 8 13. Now if it be asked how shall a beleever make life of Christ to the end this old man may be goten crucified or how should a beleever mortifie thâ—… Old man and the lusts thereof through Christ or by the Spirit of Jesus We shall propose thosâ—… things which may helpe to cleare this 1. The beleever would have his eye on this old man as his arch enemy as a deadly cut-throat lying within his bosome It is an enemy ludging within him in his Soul Minde Heart and Affections so that there is no part free and therefore is acquant with all the motions of the soul and iâ—… alwayes opposeing and hindering every thing that is good It is an enemy that will never be reconciled to God and therefore will not be reconciled with the beleever as such for it is called enmiâ—…y it self and so it is actively alwayes seeking to promove the ruine of the soul what by prompting inclineing moving and forceably drawing or driveing sometimes with violence and rage to evil what by withstanding resisting opposeing counter working and contradicting what is good so that the beleever can not get that done which he would do and is made to do that which he would not Therefore this being such an enemie and so dangerous an enemie so constant and implacable an enemy so active and closse an enemie so deadly and destructive it is the beleevers part to guaird against this enemy to have a vigilant eye upon it to carry as an irreconcilable enemy thereunto and therefore never to come in tearms of capitulation or agreement therewith never oâ—…ce to parlie let be make peace And the beleever would not have his vigilant eye upon this or that Member of this body of death so much as upon the Body it self or the Principle of wickednesse and rebellion against God the Head Life Spirit or Law of this body of death for there lyeth its greatest wickednesse and activity and this is alwayes opposeing us though not in every joy at and member but sometime in one sometime in another 2. Though the beleever should have a maine eye upon the Body this innate strong and forcible law of sin and death yet should he have friendshipe and familiarity with no part member or lust of all this body all the deeds of the body should be mortified Rom. 8 13. the old man with his deeds should be mortified Col. 3 6. we should mortifie our members which are upon the earth vers 5. for all of them are against us the least of them countenanced intertained imbraced will worke ouâ—… ruine cut our souls throat therefore should the beleever look on each of them on all of them as his deadly enemies 3. He would consider that as it is a very unseemly thing for him to be a slave to that old tyrant and to yeeld his members as so many servants to iniquity so it is dangerous deadly his life lyeth at the stake either he must get it mortified killed subdued or it will kill him his life will goe for its life if this enemy escape he is a gone man The consideration of this would cause the beleeveâ—… act here in earnestnesse and seriousnesse with care and diligence and set about this work of mortification with labour and paines 4. Much more must it be against all reason and christianity for the beleever to be making provision for the flesh to fulfill the lusts thereof Rom. 13 14. To be strengthening the hands of and laying provision to this enemy which is lâ—…t sworne against us can stand with no reason And here is much of the christians prudence spirituall wisdome required to discerne what may make for fostering of this or that corruption or member of the body of sin death and to withdraw that as we will labour to take away provision of any kinde from an enemy that is comeing against us Paul acted herein as a wise gamster combatant when he keept under his body brought it into subjection 1 Cor. 9 27. It were but to mock God to preach forth our own folly to be looking to Christ for help against such an enemy and in the mean time to be under-hand strengthening the hands of the enemie this would be double dealing and trearchery against our selves 5. To the end their opposition unto this enemy may be the stronger and more resolute they would consider that this body of sin is wholly set against God his interest in the soul being very enmity it self against God Rom. 8 7. and alwayes losting and fighting against the work of God in the soul Gal. 5 17. against every thing that is good so that it will not suffer so far as it can hinder the soul to do any thing that is good at least in a right manner and for a right end nay with its lustings it driveth constantly to that which is evill raiseth evil motions inclinations in the soul ere the beleever be aware sideth with any tentation that is offâ—…ed to the end it may destroy the soul like a traitour within as we see it did in David when he fell in adultery and with Asaph Ps. 73 2. yea it self opposeth and tempteth Iam. 1 14. by setting minde will affections on wrong courses and thus it driveth the soul to a course of rebellion against God or diverts it and drawes it back that it cannot get God served aright yea sometimes it sets a fire in the soul intangling all the facultyes filling the minde with darknesse or prejudice misleading or perverting the affectious and so miscarrying the will leading it captive Rom. 7 23. so that the thing is done which the regenerate soul would not do and the duty is left undone which the soul would fain have had done yea and that sometimes notwithstanding of the souls watching and striveing against this so strong is its force 6. The beleever would remember that this enemy is not for him to fight against alone and that his owne strength and skill will make but a slender opposition unto it It will laugh at the shaking of his spear it can easily insinuate it self on all occasions because it lyeth so neare close to the soul alwayes resideing there and is at the beleevers right hand whatever he be doing and is alwayes openly or closely opposeing and that with great facility for it easily besetteth Heb. 12 1. because it lyeth within the soul in all the faculties of it in the Heart Minde Will Conscience Affectiones so that upon this account the deceitfulnesse of the heart is great passeth the search of Man Ier. 17 9. Man cannot know all the windeings and turnings all the drifts and designes all the lurking and retireing places all the falshoods and double dealings all the dissimulations lies and subterfuges all the plauâ—…ible and deceitfull pretexts and insinuations of this heart acted and spirited by this law of sin
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
self ends and carnal by 〈◊〉 respects lest thereby we marre all 2. It would be carryed on without partiality against all and every one of the lusts and motions of the Old man for if there be a complyance with and a spareing of any one known lust the whole work may be marred they may meet with a disappointment as to the particular lust they aâ—… desireing victory over and the lust they are harbouring though it may seem little may open a door to many stronger and so occasion sad dayes to the man ere he be aware 3. As they would bring the particular lust or lusts unto Christ as chiefe Lord justice so they would alwayes lay the axe to the root of the tree and crave justice against the maine body that yet lieth within the soul and these particular corruptions and affections that are as members of that body of sin should put them in minde of the old man for they should crucifie the flesh with the affections and lusts thereof Gal. 5 24. the body and the members these lusts are the lusts of sin or of that Head-sin which hath a law or the force and impulse of a law in the soul and therefore their maine designe would be against this root where lyeth the strength and body of the enemy and which acteth in those members this is the capitall enmity and should be mainely opposed and the following of this course would prove more succesfull than that which many a time we take out nibling at or wreastling against this or that member of the body of death is but of little advantage so long as the maine body of sin the bitter root of wickednesse the carnall minde this innate enmity is miskent and not opposed but on the contrary strick at this we strick at all 4. This would be the beleevers constant work to be crucifying the flesh with the lusts thereof to be mortifying their members wherein the members of the old man quarter and lodge Colos. 3 5. to be spiritually minded and to minde the things of the spirit Rom 8 5 6. for this carnall minde is enmity against God Rom. 8 7. and so is not subject to the law of God neither indeed can be It is not only an enemy which may be reconciled but enmity in the abstract which never can be reconciled and this enmity will never be idle for it câ—…nnot till it be fully and finally destroyed the flesh is alwayes lusting against the Spirit Gal. 5. 17. for they are contrary one to the other So that though to our sense it may sometimes appear as sleeping in regaird that it doth not by some particular lust so molest and perplexe the soul as formerly it did yet it is restlesse and may be more active in another lust and so by changeing weapons upon us deceive us Here then is much spirituall wisdome and vigilancy required when they think they have gotten one lust subdued they must not think the war is at an end but after all their particular victories watch and pray that they enter not into temptation 5. This way of laying the weight of the matter on Christ should and will keep them humble and teach them not to ascribe the glory of any good that is done unto themselves but to give Him all the glory who is jealous of his glory and will not give it to another that the crowne may alone floorish on his head who is the Captane of their salvation and who by his Spirit worketâ—… all their workes in them 6. Nor would this way of carrying the matter to Christ and putting it over on Him cause the beleever become negligent in commanded dutyes reading hearing prayer c. for it is there he must exspect to meet with Christ there must he seek Him and there must he waite for Him and his Spirit to do the work desired for though He hath not limited himself to these meanes so as He cannot or will not any other way helpe yet He hath bound us to them and it is our duty to waite there where He hath commanded us â—…o waite though He should sometime â—…hink good to come another way for the manifestation of the soveraignity of hiâ—… grace 7. Yet while we are about the meanes we would guaird against a leâ—…ning to them lest in stead of getting victory over corruption we be brought more in bondage thereunto another way we must not think that our Prayers or our Hearing or Reading c. will bring downe the body of death or subdue any one corruption for that were but an yeelding to corruption and opening a back door to the carnal minde and to another deadly lust and a beating corruption with a sword of straw This is not to mortifie the deeds of the body through the Spirit but through the flesh and a fleshly weapon will never draw blood of this spirituall wickednesse or old man or of any corrupt lust or affection thereof and yet how many times doth our deceitfull heart by as us thiâ—… way Our work would be as is said to use the ordinances aâ—… meancâ—… whereby we may get the businesse laid on Christ and help from Christ to do the bâ—…sinesse We must go to the meanes with our prisoner to finde Christ there at his court and aâ—…ifes that He may take course with the Traitor 8. In all this there would be a looking to and dependance on Christ for helpe and grace because of our selves as of our selves we can not do this much we cannot complean aright of corruptions nor take them away to Christ not ask for justice against them aâ—… constableâ—… and other officers must carry malefactores to the courts of justice uâ—…on publick charges so Christ will not have us doing or attempting this mâ—…ch on our own charges for He giveth noble allowance 9. In following of this course we would not think alwayes to come speed at the first Sometimes the Lord for the encourageing of his children may give them a speedy hearing and deliver them from the tyranny of some particular lust or other that hath troubled them that for some time at least it shâ—…ll not so trouble them as it did Yet He will not do so alwayes but may think it good to keep them waiting on Him and hanging on his courts for soâ—…e considerable time that He may thereby exercise their Faith Patience 〈◊〉 〈◊〉 and Diligencâ—… So that it should not seem strange to us if we be not admitted aâ—… the first and get not our answer at the first cry 10. When the Lord thinketh good to delay the answer to our desires and the execution of justice on the Malefactor Traitour or to deliver us from his tyranny and trouble we would beware of thinking to capitulat with the enemy for our peace and quiet or to enter into a ceâ—…lation of armes with him that is our â—…mity against him should never abate nor should our desire after the mortification and crucifixion of this lust grow lesse
out hope and exspectation in God alone and to look above the ordinances for our help 4. Albeit it be true that the power and grace of God alone doth beginne and carry on this work of sanctification in the soul yet though he might did He but see it for his glory carry on and finish this work in the soâ—…l without the intervention of second causes or meanes he hath notwithstanding thought it fit forth â—… glory of his name to worke this work by meanes and particulary by beleevers setting about the work He worketh not in man as if he were a block or a stone but useth him as a rationall creature endued with a rationall soul having useful and necessary facultyes and having a body fitted by organs to be â—…ubservient to the soul in its actions Therefore the beleever must not think to lye by and do nothing for he is commanded to worke out his owne salvation and that because it is God that worketh in him both to will and to do Because God worketh all therefore he should worke so reasoneth the Apostle so that God's working is an argument and motive to man to worke and not an argument to him to lye by idle and do nothing And here is the holy art divine skill requisite in this businesse to wit for the believer to be as diligent and active as if he could bring forth fruit in his own strength and by his owne working and yet to be as abstracted from himself his owne grace ability knowledge and experience in his working as if he were lying by like a meeâ—… block only moving as moved by externall force 5. The soul that would make progresse in Christianity and grow in grace would remember that Christ is proposed to us as a copy which we are to imitate and that therefore we should set Christ continually before us as our patterne that we may follow his steps 1. Pet. 1 15. and 2 â—…1 But with all it would be remembered that He is not like other ensamples or copies that can helpe the man that imitateth them no other way than by their objective prospect for looking by faith on this copy will bring vertue to the man that studyeth to imitate whereby he shall be inabled to follow his copie the better O 〈◊〉 we knew in experience what this were to take a look of Chrâ—…'s Love Patience Long suffering Meeknesse Hatred of sin Zeal c. and by 〈◊〉 to pore-in till by vertue proceeding from that copie we found our hearts in some measure framed into the same disposition or at least more inclined to be cast into the same mould 6. The beleever would act faith on Christ aâ—… the Head of the body and as the stock in which the branches are engrafted and thereby suck sap and life and strength from Him that he may work walk and grow as becometh a Christian. The beleever must grow up in Him being a branch in Him and must bring forth fruit in Him as the forementioned places clear Now Christ himselfe tells us that the branches cannot bring forth fruit except they abide in the vine and that no more can his disciples bring forth fruit except they abide in Him Iohn 15. Therefore as it 〈◊〉 〈◊〉 faith that the soul as a branch is united to Christ as the vine and as it is by faith that they abide in Him so is it by faith that they must bring forth fruit and this faith must grippe Christ as the Vine and the Stock or Root from which cometh sap life and strength faith then must look to Christ as the fountain of 〈◊〉 as the head â—…om whence cometh all the in â—…ces of strength and motion Christ 〈◊〉 strength and life enough to give out for the fulnesse of the God head dwelleth in Him bodyly and he is also willing enough to communicate of his fulnesse as the relations He hath taken on do witnesse Thâ—… head will not grudge to give to the members of the body spirits for action and motion 〈◊〉 will a vine grudge to give sap unto the branches â—…ay life strength and furniture will as it were natively flow out of Christ unto beleevers except they through unbeleef and other distempers cause obstructions as life and sap doth natively and kindely flow from the root to the branches of from the head to the members unlesse obstructions stoppe the passage It is necessary therefore that beleevers eye Christ under these and the like relations and look upon Him as standing to speak so obliged by his place and relation to grant strength and influences of life whereby they may become fruitful in every good work and so with holy humble and allowed boldnesse presse in faith for new communications of grace vertue strength courage activity and what else they need for from the head all the body by joints bands having nourishment ministred increaseth with the increase of God Col. 2 19. Ephes. 4 16. 7. For this cause beleevers would lye open unto the influences of Christ and guaird against the puting of obstructions in the way through grieving of the Spirit by which He conveyeth communicateth those influences unto the soul and through questioning misbeleeving Christ's faithfulnesse and unchangable willingnesse which as a violent humore stoppeth the passage So then beleevers would lye open by looking and waiting drawing seeking from Him what they need and by guarding against every thing that may provoke the Lord to angerâ—… whether in omission or commission Here is requisite â—…n holy humble sober and watchfull walk an earnest serious and hungry looking out to Him and a patient waiting for supply and furniture from Him This is to open the mouth wide that He may fill it to lie before the sun of righteousnesse that the beames thereof may beat upon them warme revive them and to waite as a beggar at this kings gate till he give the almes 8. For the strengthening of their hope faith in this they would lay hold upon Christ dying and by his death purchaseing all those influences of life and strength which are requisite for carrying on of the work of grace and sanctification in the soul for we must be blessed in Christ with all spiritual blessings Eph. 1â—… 3. The beleever then would look on these influences as purchased at a deare rate by the blood of Jesus Christ so that the divine power giveth unto us all things that pertaine unto life and godlinesse through the knowledge of Him that hath called us to glory virtue 2 Pet. 1 3. And this will encourage the soul to wait on and expect the flowing down of influences and spiritual blessings and showres of grace to cause the soul to flourish and become fruitfull and to urge and presse more earnestly by faith the bestowing of the purchased benefites 9. Moreover the beleever would look on Jesus as standing engaged and obliged to carry on this work both as receiving them for this end from the Father
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
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
and filthinesse taken away that we may be holy As to the first For the purging away of the filth of our dayly failings and transgressions Christ hath done those things 1. He hath died that He might procure this benefite and advantage to us and thus he hath washed us meritoriously in his blood which he shed upon the crosse Thus he loved us and washed us from our sins in his owne blood Revel 1 5. and this is from all sins as well such as are committed after as such as are committed before conversion Thus He by himself purged our sins Heb. 1 3. viz by offering up of himself as an expiatory sacrifice to make an atonement and so procure this liberty So also it is said Ephes. 5 25 26 27. that Christ gave himself for his Church that He might sanctify and cleanse it that He might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy without blemish So Tit. 2 14. He gave himself for us that he might purify to himself a peculiar people Zealous of good works Here then is the foundation and ground of all our cleanseing and purification Christ's death procuring it 2. As He hath procured so he sendeth the Spirit to effectuate this and to worke this washing and sanctification in us Hence it is said 1 Cor. 6 11. that we are sanctified and washed in the name of the Lord Iesus and by the Spirit of our God We are said to be saved by the washing of regeneration and renewing of the holy ghost which he shed upon us abundantly through Iesus Christ our Saviour Tit. 3 5 6. The sending then or shedding of the holy and sanctifying Spirit upon us whereby we are sanctified and consequently purified and purged from our filth is a fruit of Christ's death and mediation being purchased thereby and is an effect of his resurrection and glorification and intercession in glory 3. He hath made a fountaine of his blood for this end that we may go to it daylie and wash and be cleane thus his blood cleanseth from all sin 1 Ioh. 1 7 9. This is the fountaine opened to the house of David and to the inhabitants of Ierusalem for sin and for uncleannesse Zech. 13 1. 4. He hath purchased and provided the externall meanes whereby this cleansing and sanctification is brought about viz the preaching of the gospell which He himself preached and thereby sanctified Iohn 15 3. Now are yee clean through the word that I have spoken unto you Ephes. 5 26. the Church is sanctified and cleansed with the washing of water by the word 5. So hath He procured and worketh in the soul those graces that promove and cary on this work of sanctification and purifying such as faith which purifyeth the heart Act. 15 9. whereof he is the author and finisher Heb. 12. and hope which whosoever hath purifyeth himself even as He is pure 1 Iohn 3 3. 6. He hath confirmed and ratified all the promises of the covenant which are ample and large touching this cleansing and washing Ier. 35 8. And I will cleanse them from all their iniquity whereby they have sinned against me Ezech. 36 25. Then will I sprinkle cleane water upon you and yee shall be cleane from all your filthinesse So Ezech. 37 23. and I will cleanse them And all the other promises of the covenant apprehended by faith have no small influence on our cleanseing 2 Cor. 7 1. having there oâ—…e these promises let us cleanse our selves c. all which promises are yea and amen in Christ 2 Cor. 1 20. Thus Christ hath made all sure for the cleanseing and washing of his people conforme to that article of the covenant of Redemption So shall he sprinckle many nations Esai 52 15. Secondly As to the way of our usemaking of Christ for the purging away of our filth and daylie pollutions Beleevers would take this course 1. They would remember and live in the conviction of the exceeding abominablnesse and filthinesse of sin which is compared to the vomite of a dog and to the mire wherein the sow walloweth 2 Pet. 2 22. to filthy rags Esai 64 6. to a menstruous cloath Esai 30 22 and the like that this may move them to seek with greater care and diligence to have that filth washen away 2. They would remember also how abominable sin maketh them in the eyes of an holy God who cannot behold iniquity being a God of purer eyes than to behold it Habak 1 13. nor can He look on it And how therefore no unclean thing can enter in into the new Jerusalem nor any thing that defileth And this will make them so much the more to abhore it and to seek to be washen from it 3. They would look by faith upon the blood of Christ that is shed for this end to wash filthy souls into and run to it as a fountaine opened for this end that they might come to it and wash be cleane 4. For their encouragement they would grip by faith to the promises of the new covenant which are large and full 5. And remember the end of Christ's death viz to purchase to himself a holy people Zealous of good works to present them to Himself holy and without spot and wrinkle or any such thing and this will be a further encouragement 6. They would put the work by faith in his hand who hath best skill to wash a foule soul and to purge away all their spots and by faith pray for and exspect the Spirit to sanctifie and cleanse them from all their filthinesse that is they would make known and spread forth their abominations before the Lord and eyeing Christ as the only great Highpriest whose blood is a fountaine to wash in would lay the work on Him and by faith put Him to wash away that filth and to purifie their souls by his Spirit pardoning their bygone iniquities renewing them in the spirit of their mindes by grace that they may walk before him in fear Thus they would roll the work on Him and leave it there Cautions Directions 1. The beleever would in all this work be keeped in the exercise of those graces following 1. Of Humility seeing what a vile filthy wreatch he is that stands in need of washing and purging dayly because of his daylie pollutions and transgressions 2. Of Love considering with what a loving God he hath to do that hath provided so liberally 〈◊〉 things for him and particularly hath provided a fountaine and such a fountaine whereto he noâ—… only may but is commanded to resort dayly 3. Of Thankfulnesse remembering how great this mercy is how unworthy he is on whom it is bestowed and who He is that doth grant it 4. Of Fear least God's goodnesse be abused and He provoked who is so gracious to us 5. Of Sincerity and godly ingenuity avoiding all hypocrisie and formality knowing that we have to do with Him who
appointed us to waite for Him And if He think good to come another way more immediat Let Him alwayes be welcome but let not us limite Him nor prescribe wayes to Him but follow his directions 2. When any thing is borne-in upon their Spirit as a truth to be received or as an errour to be rejected more immediately they would beware of admitting of every such thing without tryal and examination for we are expressely forbidden to beleeve every Spirit and commanded to try them whether they are of God or not 1 Iohn 4 1. The Lord will not take it ill that even his own immediat motions and revelations be tryed and examined by the word because the word is given us for this end to be our teste and standart of truth The way of immediat revelation is not the ordinary way now of God's manifesting his minde to his people He hath now chosen another way and given us a more sure word of prophecie than was even a voice from heaven as Peter sayeth 2 Pet. 1 18 19. It is commended in the Bereans Act. 17 11. who upon this account were more noble then those of Thessalonica in that they received the word with all readinesse of minde searched the scriptures dayly whether those things were so Even Pauls words though he was an authorized infallible Apostle of Christ's are here put to the touch stone of the word Many false Prophets may go out and deceive many and speak great swelling words of vanity 1 Iohn 4 1. 2 Pet. 2 18. and the devil can transchange himself into an angel of light 2 Cor. 11 14. And though an Angel out of heaven should preach any other thing than what is in the written word we ought not to receive his doctrine but to reject it and to account him accursed Gal. 1 8. So that the written word must be much studied by us and by it must we try all motions all doctrines all inspirations all revelations and all manifestations 3. Much more would they beware of thinking that the dictats of their conscience obligeth them so as that alwayes they must of necessity follow the same Conscience being God's deputy in the soul is to be followed no further than it speaketh for God and according to truth An erring conscience though it binde so far as that he who doth contrary to the dictats thereof sinneth against God in that knowing no other than that the dictats of conscience are right and consonant to the minde of God yet dar counteract the same and thus formally rebel against Gods authoritie yet it doth not oblige us to beleeve and to do what it asserteth to be truth and duty It will not then be enough for them to say my conscience and the light within me speaketh so and instructeth me so for that light may be darknesse and errour and a delusion and so no rule for them to walk by To the law and to the testimony and if their conscience minde or light within them speak not according to this word it is because there is no ligâ—…t in them Esai 8 20. I grant as I said they can not without sin counter act the dictats even of an eâ—…ing 〈◊〉 because they know not better but that these dictats are according to truth and thus an erring conscience is a most dangerous thing and bringeth people under a very sad dilemma that whether they follow it or not they sin and there is no other remedie here but to lay by the eâ—…ing conscience and get a conscience rightly informed by the word puting it in Christ's hand to be better formed and informed that so it may do its office better This then would be especially guairded against for if once they lay downe this for a principle that whatever their conscience and minde or in ward light as some call it dictat must be followed there is no delusion how false how abominable so ever it be but they may be at length in hazard to be drawn away with and so the rule that they will walk be be nothing in effect but the Spirit of lies and of delusion and the motions and dictates of him who is the Father of lies that is the Devil 4. Such as pretend so much to walk by conscience would take hâ—…ed that they take not that for the dictate of conscience which really is but the dictat of their own humors inclinations preoccupyed mindes and byassed wills When conscience speaketh it groundeth on the authority of God whether truely or falsely and proposeth such a thing to be done or to be refrained from meerly because God commandeth that and forbiddeth this though sometimes it mistaketh but though the dâ—…ctats of mens humors inclinations preoccupyed judgements and wills may pretend God's authority for what they say yet really some carnal respect selfish end and the like lyeth at the bottom and is the chiefe spring of that motion and also the dictats of humor and byassed willes are usually more violent and fierce then the dictats of conscience for wanting the authority of God to back their assertions and prescriptions they must make up that with an addition of a preternatural force and strength Hence such as are purely led by conscience are pliable humble and ready to heare and receive information whereas others are headstrong and pertinacious unwilling to receive instruction or to heare any thing contrary to their mindes lest their conscience receiving more light speak with a higher voyce against their inclinations and former wayes and so create more trouble to them whileas now they enjoy more quiet within so long as the cry of their selfwill byassed judgment is so loud that they can not well hear the still and low voyce of conscience 5. They would labour for much self denyal and sincerity and to be free from the snares and power of selfish ends as credite a name and applause or what of that kinde that may be like the fear of man that bringeth a snare Prov. 29 2. 5. for that will be like a gift that blindeth the eyes of the wise Exod. 23 8. love to carry on a party or a designe to be seen and accounted some body to maintaine their credite and reputation lest they be accounted changelings and the like will prove very dangerous in this case for these may forcibly carry the soul away to imbrace one errour after another and one errour to strengthen and confirme another that it is hard to know where or when they shall stand and these by-respects may so forcibly drive the soul forward that he shall neither heare the voice of conscience within nor any instruction from without 6. They would study the word of truth without prejudice and any sinfull preingadgment lest they be made thereby to wiredraw and wrest the word to their own destruction as some of whom Peter speaketh 2 Pet. 3 16. It is a dangerous thing to study the word with a prejudicat opinion and to bow or wiredraw
is a piece of the bond that bindeth us to him and his way we receive it then as a piece of his doctrine which we must owne and stand unto O if we learned all our divinity thus we would be more constant and stedfast in it then we are 15. When controversies arise and they know not which side to choise both seemeth to them to be alike well founded on the word they would exerce their spiritual sagacity and set their gift of discerning a work to see which of the two tendeth most to promove piety and godlinesse and the kingdome of Christ and so see which of the two is the truth which is after godlinesse as the Apostle speaketh Tit. 1 1. they must look which of the two is the doctrine which is according to Godliness 1 Tim. 6 vers 3. That is thetruth which is Christ's and which should be owned and imbraced viz which floweth from a Spirit of godlinesse tendeth to promove godlinesse and â—…eth with the true principles of godlinesse even gospel godlinesse wrought according to the tenor of the covenant of grace that is by the strength of the Spirit of Jesus dwelling and working in us and not according to the tenor of the covenant of works that is wrought by our own strength c. 16. Yet withal they would take heed that they mistake not here for they may look upon some wayes and doctrines as having a greater tendency to promove godlinesse then others which indeed have not but only seem so They would therefore consider well what is the way of godlinesse laid down in the noble device of the gospel which is the way that only glorifyeth God Father Son and Holy Ghost and see what suiteth most with that according to the word and not what seemeth most suitable to godlinesse in their apprehension The word is the best judge and teste of true godlinesse and in the word we have the only saifest meane of true godlinesse held forth therefore we should see what doctrine tendeth most to promove godlinesse according to the way held forth in the word and choose that 17. They would guaird against pride and selfe-conceite as thinking they are wise enough and understanding enough in those matters and so need not take a lesson of any This may be of great prejudice for itis the meek that God guideth in judgment And to the meek will He teach his way Psal. 25 9. Therefore it were good for his people in such a day to be meek and humble willing ready to learne of any person how meane so ever that can teach the wayes of God The Lord may bless a word spoken by a private person when he will not bless the word spoken by a Minister for his blessings are free And itis not good to despise any meane Apollos though instructed in the way of the Lord mighty in the Scriptures fervent in Spirit and teaching diligently the things of the Lord Act. 18 24 25. Yet was content to learne of Aquila of his wife Priscilla when they expounded unto Him the way of God more perfectly vers 26. 18. In such a time itis not unsaife to look to such as have been eminent in the way of God and lye neare to Him for itis probable they may know much of the minde of God in those questioned matters Hence we finde the Apostle putting Timothy others to this duty in a time when false teachers were going abroad saying 2 Tim. 3 10. But thou hast fully known my doctrine manner of life 1 Cor. 4 16. wherefore I beseech you be ye followers of me 1 Cor. 11 1. Againe Phil. 3 17. Brethren be followers together of me All which say that though we should call no man Rabbi as hanging our faith absolutely on Him yet in such a time of prevailing errour and of false teachers going abroad some respect should be had to such as have found gracâ—… of the Lord to be faithful in times of tryal anâ—… have maintained truth and stood for it in times persecution and have with singleness of heart followed the Lord It not being ordinare with God to leave such as in sincerity seek Him and desire to follow his way in truth and uprightness and to give the revelation of his minde and the manifestation of his Spirit to others who have not gone thorow such trials 19. They would also at such a time be much in the sincere practice of uncontroverted duties and in putting uncontroverted and unquestionable and unquestioned truthes into practice and this may prove a notable meane to keep them right for then are they in God's way and so the devil hath not that advantage of them that he hath of others who â—…re out of the way of dutie David understood more than the Ancients because he keeped God's precepts Psal. 119 100. 20. It were good and suteable at such a time to be much in the feare of God remembering what an one He is and how hazardous itis to sin against Him by drinking-in the least point of errour The promise is made to such Psal. 25 12. What man is he that feareth the Lord him shall He teach in the way that he shall chuse 21. Finally at such a time they would be much in communion with Jesus lying neare Him much in prayer to Him studying his Relations Offices Furniture Readiness to helpe with light and counsel and they would draw neare to Him with humility boldness faith confidence love tenderness and sincerity and then they shall not finde that He shall fail them or disappoint them Enough of this I proceed therefore to another case which is CHAP. XVII How to make use of Christ as the Truth that we may get our case and condition cleared up to us THe beleever is oft complaining of darkness concearning his case and condition so as he cannot tell what to say of himself or what judgment to passe on himself and he knoweth not how to win to a distinct and clear discovery of his state and condition Now it is Truth alone and the Truth that can satisfie them as to this The question then is How they shall make use of and apply themselves to this Truth to the end they may get the truth of their condition discovered to them But first let us see what this case may be Consider then 1. That grace may be in the soul and yet not be seen nor observed this is manifest by daylie experience 2. Not only so but a gracious soul that is reconciled with God in Christ and hath the Spirit of grace dwelling in it may suppose itself a stranger yet unto this reconciliation and you of the grace of God and so to be still in the state of nature 3. Yea a soul may not only suppose and conclude it self in nature while it is in a state of grace but â—…urder may be filled with terrour and apprehensions of God's wrath and indignation and that in such a measure
with clouds and doubteth of its interest in Christ it would then put it out of doubt by fleeing to Him for refuge from the storme of God's indignation and lay hold on Him as He is offered in the gospel and thus renew its grips of Him as the offered alsufficient Mediator and frequent direct acts of faith will helpe at length to a reflex act The soul that is daylie running to Christ according to the covenant with all its necessities and laying hold on Him as only able to helpe will at length come to see that it hath beleeved on Him and is made welcome by Him and accepted through Him So that rëterated acts of faith on an offered Cautioner and Salvation will dispel at length those clouds of darknesse that trouble the soul. 7. Such souls would beware of making their bands stronger and their darkness greater by their â—…olly and unwise carriage for this cause they would beware 1. To cry out in despondency of Spirit as if there were no hope and to conclude peremptorily that they are cut off and it is in vaine to waite any longer for this course will but darken them more and multiply the clouds over their head 2. To run away from Christ through unbeleef and dispaire for that will make their case yet worse 3. To walk untenderly and not circumspectly for the moe sins appear the lesse light will be had O but souls would be tender in all their conversation at that time and guaird against the least sin or appearance of evill 4. To fret and repine against God because of that dispensation for that will but entangle the soul more and wreath the yock straiter about its neck and put it self furder out of case to be relieved and to receive light 8. Lastly such would do well not to limite the holy one of Israel but to waite with patience till his time come to speak-in light to the soul knowing that such as waite upon Him shall never be ashamed Esai 49 23. because He waiteth to be gracious and therefore blessed are they all that waite upon him Esai 30 18. Quest. But what if for all this I get no outgate but my distress and darkness rather grow upon my hand Ans. That such a thing may be I grant the Lord thinking it fit 1. To exercise their faith dependence patience hope and desire more 2. And to discover more unto them their own weakness faintings faithlesness 3. To shew his absolute power and soveraignity 4. To make his grace and mercy more conspicuous remarkeable at length and. 5. To traine them up in away of dependence on him in the dark and of leaning to him when walking in darknesse yea and in a way of beleeving when they think they have no faith at all and for other holy ends Yet the soul would not despond for there are several things that may serve to support and beare up the heart even in that case as 1. This is not their case alone Others have been in the like before and many have had the like complaints in all ages as is known to such as have been acquanted with exercised souls 2. It may yeeld peace and comfort to know that they are about duty when looking to Him and depending upon Him and waiting for his light 3. The promises made to such as waite for Him may support the soul and yeeld comfort 4. The distinct knowledge and uptaking of their condition though it be comfortable and refreshing yet itis not absolutely necessary A soul may be a saved soul though those clouds should continue to its dying day and though as long as they lived they should never get a clear discovery of their gracious state but spend their dayes in mourning complaineing and crying out of darknesse c. 5. Such a soul should think that its much that he is keeped out of hell so long and sure the thoughts of what he is and of what he doserveth may make him sober and not to think much though he reach not so high as to see his name written in the book of life 6. They would know that full assurance of hope and of faith is but rare and even such as have it do nor ordinarily keep it long So that it should not much trouble them if after all their paines they cannot win at it 7. If they win to any real ground of hope how small so ever they should think much of that for many dear to Christ live long and never know what so much is 8. It is no small matter that they are not sincking in the gulfe of inconsideration and plagued with an indifferency in these matters but are made to value Christ and an interest in Him at such a rate 9. Their going to Christ with all their wants laying all on Him and their making that their daylie exercise may keep up their hearts from fainting yea and fill their souls with joy for that is really the exercise of faith And the great and gracious promises are made to such as beleeve and not to such only as know they do beleeve I grant such as know not that they do beleeve cannot draw comfort from these promises yet it is as true that one may by reflecting on the actings of his own soul see and know that really he is going out to Christ forsaking himself casting his burden on Him waiting and depending upon Him when yet he will not say that he doth beleeve and when he seeth this working of soul toward Christ he is obliged to beleeve that he beleeveth and thereupon rejoyce in the hope of the great promises And however the very sight and knowledge of this acting and motion of soul may give them some comfort though they shall not take it for faith because it is the way of duty and it is the thing which the gospel calleth for and because they cannot show an instance of any one soul that did so and perished But the truth is the right understanding of the nature of faith would cleare many doubts and prevent many questions I come to speak a little to the last case which I shall handle which is CHAP. XVIII How we shall make use of Christ as the Truth that we may win to right and suteable thoughts of God This is a case that much troubleth the people of God They cannot get right and sutable thoughts of God which they earnestly desire to have nor know not how to win at them And certane it is He only who is the Truth and came out of the bosome of the Father can helpe here Therefore for our use making of Him for this end It would be remembered 1. That the minde of man through the fall is nothing but a masse of ignorance and blindenesse that the understanding is darkned Ephes. 4 17 18. And naturally we are in darknesse 1 Iohn 2 9 11. Yea under the power of darknesse Col. 1 13. And which is more our mindes naturally are filled with prejudice
we get a noble prospect of that glorious object So that all such as would make use of Christ for this end that they might come to have right and suteable thoughts and apprehensions of God must be well acquanted with the whole draught and frame of the gospel and so acquanted therewith as to see Christ the substance ground and all of it and to see Him in every part of it 7. Whatever we know or learne of God by his works of Creation or Providence in the world or about ourselves we would bring it in here that it may receive a new tiucture and a deeper impression That is done when we finde and learne something of Christ there and are brought nearer Christ thereby and made thereby to discover something more of the glory of God in the face of Christ or are made to understand better something of the revelation that is made of God in the gospel or moved thereby to improve it better 8. In all this matter we must not go without our guide lest we wander in this wildernesse and it prove a labyrinth to us We must take Christ with us all alongs He must teach us to understand his own face and to read the glorious characters of that excellent glory which is to be seen in his face He must be our interpreter and teach us how to read this book and how to understand what is written therein He must give the discerning eye and the understanding heart even the Spirit of wisdome and understanding to take up the mysteries of God 9. And for this cause we would by faith lay hold upon the promises of the Spirit whereby we may be made spiritual and have our understandings enlightened more and more to understand the mysterious characters of divine Majesty and Glory 10. In all this exercise we would walk with fear carry with us impressions of the dreadful Majesty and Glory of God that we may tremble and feare and stand in awe and read what we read of this glory of God in the face of Jesus Christ this glorious bible with reverence and godly fear And thus may we be helped to win to right and suteable thoughts of God yet with all we would for Cautions Consider a few things further as 1. That we must not think to search out the Almighty unto perfection Iob. 11 7. 2. Nor must we think to get any one point of God known understood perfectly corruption will mix-in itself do our best and our short comeings will not easily be reckoned up 3. We must beware of carnalâ—… curiosity and of unlawful diveing-in in this depth least we drowne 4. We would not dreame of a state here wherein we will not need Christ for this end Yea I suppose in glory He will be of use to us as to the seeing of God for even there as he is to day so â—…hall he for ever abide God and man in two distinct natures and one person and that cannot be for â—…ought and as God will be still God invisible â—…nsearchable so we though glorified will remaine â—…ite creatures and therefore will stand in need of Christ that in his glorious face we may see the invisible He must be our lumen gloriae 5. We should think it no small matter to have the impression of this sight upon our hearts that we cannot see Him and that we in this state of sin cannot get right and sutable apprehensions of Him I say the impression of this on our spirits that is such a sight of an impossibility to get Him seen aright as will keep the heart in awe cause us walk before Him in feare and reverence and to humble ourselves in the dust to tremble when ever we make mention of his name or beginne to meditate on Him knowing how great an one He is and how dangerous it is to think amisse of Him how difficult to get a right thought of him CHAP. XIX And the Life How Christ is the Life THis as the former being spoken indefinitly may be universally taken as relating both to such as are yet in the State of nature and to such as are in the state of grace and so may be considered in reference to both ground three points of truth both in reference to the one and in reference to the other To wit 1. That our case is such as we stand in need of his helpe as being the Life 2. That no other way but by Him can we get that supply of life which we stand in need of for He only is the Life excluding all other 3. That this help is to be had in Him fully and compleetly for not only is He able to quicken but He is called the Life So that the help which he giveth is full excellent and compleet Looking upon the words in reference to such as are in Nature they point out those three truthes to us First That all of us by nature are dead standing in need of quickening and of life for this is presupposed while He is said to be the Life and that both legally and reallâ—… legally being under the sentence of death for Adams transgression Rom. 5 15. and for that original corruption of heart we have and Really the sentence of the law being in part executed that both as to the body as to the soul. As to the body It is now subject to death and all the sorerunners thereof such as weaknesse paines sicknesse feares torment trouble wearynesse yea and in hazard of hell fire and the torments of the second death for ever As to the soul it also is many wayes dead both first in away that is purely penal and next in a way that is also sinful and both wayes as to what is present and as to what is future for as to that which is penal and present It is 1 separated from God and his favour Gen. 3 8 10 24. 2 is under his curse and wrath whence it cometh to passe that by nature we are children of wrath Ephes. 2 2 5. Servants of Satan 2 Tim. 2 26. The consequence of which is sad and heavy for hence it is that we cannot please God do what we will till we be brought out of that state our ordinary civil actions even plowing the ground is sin Prov. 21 4. Yea out Religious actions whether natural or instituted are abomination even our sacrifices Prov. 15 8. 31 27. prayers Prov. 2â—… 9. Ps. 10 7. Yea and all our thoughts purposeâ—… Prov. 15 26 and likewise all our wayes Prov. 15 9. As to what is penal and future it is obnoxious to that everlasting excommunication from the presence of the Lord and from the glory of his power 2 Thes. 1 8 9. and to the torments of hell for ever Mark. 9 44 46 48 Luk. 16 As to what is not only penal but also sinful the soul here is under the stroke of darknesse in the understanding perversenesse and
rebelliousnesse in the will irregularity disorder in the affections whereby the soul is unfit for any thing that is good prone to every thing that is evil Rom. 3 10 20. Ephes. 2 1 2 3. Rom. 5 6. 8 7 8 whence proceedeth all our actual transgressions Iam 1 14 15. And moreover sometimes the soul is given up to a reprobat minde Rom. 1 28. to strong delusions 2 Thes. 2 2. to hardnesse of heart Rom. 2 5. horror of conscience Esa. 33 14. to vile affections Rom. 1 26 and the like spiritual plagues which though the Lord inflict on some only yet all are obnoxious to the same by nature can exspect no lesse if the Lord should enter with them into judgment And finally as to what is future of this kinde they are being fuel for Tophet obnoxious to that malignant sinful blasphemous and desperat rebellion against God in hell for ever more O how lamentable upon this consideration must the condition of such be as are yet in the state of nature Oh if it were but seen and felt But alas there is this addition to all that people know noâ—… this they consider it not they beleeve it not they feel it not they see it not and hence it cometh to passe that 1. They cannot bewail and lament their condition nor be humbled therefore 2. They cannot nor will not seek after a remedie for the whole will not trouble themselves to seek after a physician And sure upon this account their case calleth for pity and compassion from all that know what a dreadful thing it is to be in such a condition and should stirre up all to pray for them and to do all they can to helpe them out of that state of sin and misery which is dreadful to think upon Should not the thoughts and consideration of this put us all to try and search if we be yet translated from death to life and delivered out of that terrible and dreadful state and made partakers of the first resurrection It not being my purpose to handle this point at large I shall not here insist in giving marks whereby this may be known and which are obvious in Paul's Epistles to be found handled at large in several practical pieces chiefly in Mr. Guthries Great interest I shall only desire every one to consider and examine 1. Whether or not the voice of Christ which quickeneth the dead hath been heard and welcomed in their soul This is effectual calling 2. Whether or not there be a through change wrought in their soul a change in the whole Man so as all things are become new 2 Cor. 5 vers 17 3. Whether or not there be a Principle of life within And they be led by the Spirit 4. Whether or not there be a living to the glory of the Lord Redeemer And when by impartial tryal a discovery is made of the badness of our condition should we not be alarmed to look about us and to laboure by all meanes for an outgate considering 1. How doâ—…lful and lamentable this condition is 2. How sad and dreadful the consequents of it are 3. How happy a thing itis to be delivered from this miserable and sinful condition and. 4. How there is a possibility of outgate Finally It may break a heart of stone to think how people that are in such a condition are so unwilling to come out of it for 1. How unwilling are they once to suspect their condition or to suppose that it may be bad and that they may be yet unconverted 2. How unwilling are they to sit down seriously to try and 〈◊〉 the matter and to lay their case to the touch-stone of the word 3. Yea how unwilling are they to heare any thing that may tend to awaken them or to discover unto them the badness of their condition 4. How ready to stiffle challenges of conscience or any common motion of the Spirit which tendeth to alarme their soul 5. How great enemies are they to such ordinances as serve to awaken sleeping consciences 6. And how do they hate such ministers as preach such doctrine as may serve to rouz thâ—…m up and set them a work about their own salvation Secondly We learne hence That without Christ there is no imaginable way of delivery out of this natural state of death No other name is given under heaven whereby we can be saved Act. 4 12. and angels can make no help here nor can one of us deliver another the redemption of the soul is more precious then so Psal. 49 7 8. Not is there any thing we can do for ourselves that will availe here all our prayers teares whipeings fastings voâ—…es almes deeds purposes promises resolutions abstenance from some evils outward amendements good morality and civility outward religiousnesse yea and if it were possible our keeping of the whole law will not helpe us out of this pit And we may weary ourselves in such exercises in vaine for they will prove but bodylie exercises that profite little And when in this way we have spent all our time parts spirits and labour we shall at length see and say that we have spent our money for that which is not bread This should put all of us to try what itis which we leane to for life and what it is the consideration whereof giveth us peace and quietnesse when the thoughts of death judgment hell and the wrath of God come upon us and trouble us for if it be any thing beside Christ that our soul leaneth to and that we are comforted by and found all our hopes upon we will meet with a lamentable oh for ever lamentable disappointment Be sure then that our hearts renunce all other wayes and meanes of outgate out of this death beside Jesus the Resurrection and the Life else it will not be well with us Thirdly We see here That delivery out of this natural state of death is only had by Christ for He alone is the Life and the life that is in Him is suiteable and excellent Hence he is called the bread of life Iohn 6 35 48. The resurrection and the life Iohn 11 25. The water of life Revel 21 6. 22 17. The tree of life Revel 22 2 14. The Prince of life Act. 3 15. our life Col. 3 4. The word of life and life it self 1 Iohn 1 1 2. And as He is a suitable and excellent life so is He an alsufficient and perfect life able every way to helpe us and to deliver us from all the parts of our death For 1. He delivereth from the sentence of the law Rom. 5 17 18. undergoing the curse of the law and becomeing a curse for us 2 Cor. 5. last 2. He taketh away the curse and sting of all temporal plagues yea and of death it self causeing all work together for good to such as love Him Rom. 8 28. He hath killed Him that had the power of death that is the devil Heb. 2 14.
That they should live in the faith of this That there is life enough in Him who is the Life to do their businesse They should be perswaded of His alsufficiency 3. That He is not only an alsufficient deliverer able to deliver a soul that is as it were rotting in the grave and to cause the dead to heare his voice and live but also most willing and ready to answere them in all their necessities according to wisdome and as He seeth it is for his glory and their souls advantage The faith of this is necessary and will be very encourageing 4. That they should go to Him how dead-like so ever their condition be and by faith roll their dead case upon Him who is the Life 5. That they should pray upon the promises of grace and influence even out of the belly of hell or of the grave with Ionah Cap. 2 2. for He is faithful and true and tender hearted and will heare and give a good answer at length 6. That in the exercise of faith and prayer they should waite with patience till He be pleased to come and breath upon the dry bones and till the â—…un of righteousnesse arise on their souls with healing 〈◊〉 his wings But of this more particularly in the following cases which now we come to speak a little unto of purpose to cleare up more fully how the beleever is to make use of Christ as the Life when he is under some one distemper or other that calleth foâ—… life and quickening from Christ the Life We cannot handle distinctly all the particular cases which may be brought under this head it will suffâ—… for clearing of this great duty to speak to some few CHAP. XXI How to make use of Christ as the Life whâ—… the beleever is so sitten-up in the wayes of God that he can do nothing SOmetimes the beleever is under such a distemper of weaknesse and deadnesse that there is almost no commanded duty that he can go about his heart and all is so dead that he cannot so much as groan under that deadnesse Yea he may be undâ—… such a decay that little or no difference will be observed betwixt him and others that are yet in nature and be not only unable to go actively and livelily about commanded duties yea or to 〈◊〉 astle from under that deadnesse but also be so dead that he shall scarce have any effectual desirâ—… or longing to be out of that condition Now in speaking to the use making of Christ foâ—… quickening in this dead case we shall do thoâ—… things 1. For clearing of the case we shall shew how probably it is brought on 2. How Christ is life to the soul in such a case as this 3. How the beleever is to make use of Christ for life in this case and 4. Further cleare the matter by answering a question or two As to the first Such a distemper as this may be brought upon the soul 1. Through some strong and violent temptation from without meeting with some evil disposition of the heart within and so surprizeing overpowering the poor soul as we see in David Peter 2. Through the cunning and slight of Satan stealing the beleever that is not watchful enough insensibly off his feet and singing him asleep by degrees 3. Through carelesnesse in not adverting at first to the beginnings and first degrees of this deadnesse and upsiting when the heart beginneth to grow formal and superficial in duties and to be satisfied with a perfunctorious performance without life and sense 4. Through thortureing of conscience in light â—…nd smaller matters for this may provock God to â—…et conscience fall a sleep so the soul shall become more untender and scruple little at length at greater matters and thus deadnesse may come to an hieght God ordering it so for a further punishment to them for their untendernesse and uncircumspectnesse 5. Through their not stirring up themselves and shaking off that Spirit of lazinesse and drousinesse when it first ceaseth upon them but with the sluggard yet another slumber another sleep and a folding of the hands to sleep 6. Continuing in some known sin and not repenting of it may bring on this distemper as may be observed in David As to the Second particular Christ is life to the soul in this case in that 1. He keepeth possession of the soul for the seed remaineth the root abideth fast in the ground there is life still at the heart though the man make no motion like one in a deep sleep or in a swoon yet life is not away 2ly He is due time awakeneth and rouzeth up the soul so recovereth it out of that condition by one meane or other either by some alarme of judgment and terror as He did David or dispensation of mercy and tenderness as He did Peter And usually He recovereth the soul 1. By discovering something of this condition by giving so much sense and knowledg and senâ—…ing so much light as will let the soul see that it 〈◊〉 not well and that it is under that distemper of lifelesness 2. By discovering the dreadfulness of such a condition and how hazardous it is to countinue therein 3. By puting the soul in minde that He 〈◊〉 the Life and the resurrection and through thâ—… stirring up of grace airting the soul to look to Him for quickening and outgate 4. By raseing up the soul at length out of that drouziness and sluggish folding of the hands to sleep and out of that deep security and putting it into a more lively vigilent and active frame As to the Third The beleever that would make use of Christ for a recovery out of this condition would minde those duties 1. He would look to Christ as the light of Men and the enlightner of the blinde to the end he may get a better and a more through discovery of of his condition for it is halfe health here to be sensible of this disease The soul that is once brought to sense is halfe recovered of this feaver and lethargie 2. He would eye Christ as God able to cause the dead and dry bones to live as Ezech. 37. and this will keep from despondency and despaire yea it will make the poor beleever conceive hope when he seeth that his physitian is God to whom nothing is impossible 3. He would look to Him also as Head and Husband an Life to the poor soul that adhereth to Him and this will strengthen his hope expectation for he will see that Christ is ingadged to speak so in point of honour to quicken a poor dead and lifeless member for the life in the head is for the good of the whole body and of every member of the body that is not quite cut off and the good that is in the husband is forthcoming foâ—… the reliefe of the poor wife that hath not yet gotten a bill of divorce And Christ being Life the Life he must be appointed for the
master usher to the poor soul to lead him in to the Father so that by him we have accesse Ephes. 2 18. yea boldnesse and accesse through faith in Him Ephes. 3 12. and He is our advocate 1. Iohn 2 1. and as our atturnay is gone to heaven before us and there liveth for ever to make intercession Heb. 6 20 7 25. And what is there more to be done to procure us accesse or to move encourage us to come boldly unto the throne of grace that we may obtaine mercy and finde grace to helpe in time of need Heb. 4 14 16. 6. As to that want of freedome and liberty in prayer He helpeth that also for He maketh the dumb to sing Esa. 35 6. and maketh the tongue of the stammerers to be ready to speak elegantly Esai 32 4. He can enlairge the heart and help the soul to pour-out its heart before God 7. As to outward persecution He can easily take that discouragement away by giving the hundereth fold with it by supporting under it and bringing saife thorow it when his presence is with them through fire and water Esa. 43 2. what can trouble them and when he maketh their consolations abound 2 Cor. 1 5. what can discourage them Have not his sung in the very fires and rejoyced in all their afflictions The resting of the Spirit of God and of glory which Peter speaketh of 1 Pet. 4 14. is comfortable enough 8. As for all those sharpe dispensations mentioned in the last place He having taken the sting of all even of death away by taking away sin and purchased the blessing and love of the Father having made reconciliation through his blood all those dispensations flow from love even such as seem sharpest being inflicted for sin as we see Heb. 12 6. So that there is no cause here of fainting or of being so discouraged as to give over the matter But for helpe in this case there should be an use making of Jesus as the Life and that is The third thing which we shall speak a little to viz How the soul should make use of Christ as the Life to the end it may be delivered from this fainting occasioned through manifold discouragements 1. The beleever in this case would minde the covenant of Redemption wherein Christ hath promised and so standeth obliged and engaged to carry on his own through all discouragements to the end so that if any one beleever miscarry Christ loseth more than they can lose for the beleever can but lose his soul but Christ shall lose his glory and this is more worth than all the souls that ever were created And further not only shall Christ lose his glory as Redeemer But the Father shall also lose his glory in not making good his promise to Christ his Son for by the same covenant He standeth engaged to carry thorow all the seed that Christ hath died for And his appointing Christ to be his servant for this end and chooseing Him from among all the folk and his upholding of Him concurring with him delighting in Him and promiseing that He shall bring forth judgment to the gentiles and that to victory or to truth speak out His engadgment to see all true beleevers brought home See Esai 42 1 2 3 4. Mat. 12 17 18 19 20 21. Psal. 89 19 20 21 28 29 35 36 37. Sâ—…re the faith of this would support the poor beleever under all those discouragements 2. They would minde likewise the covenant of Grace wherein all things are contrived and laid downe so as that the beleever may have abundant consolation and comfort in all cases and wherein there is enough to take away all cause of fainting discouragement as might fully be made to appeare if any did questione it 3. They would remember how richly Christ is furnished with all qualifications suiteing even that case wherein they are like to be overwhelmed with discouragements and could the beleever but think upon and beleeve those three things he might be keeped-up under all discouragements first That Christ is a compassionate tender-hearted mediator having bowels more tender than the bowels of any mother so that He will not break the bruised reed nor quench the smoaking flax Esai 42 3. He had compassion on the very bodies of the multitude that followed him and would not let them go away fasting lest they should fainte in the way Mat. 15 32. Mark 8 3. and will He not have compassion on the soules of his followers when like to faint through spiritual discouragements Secondly That He hath power and authority to command all things that can serve to carray-on a poor beleever for all power in Heaven and Earth is given to Him all things are made subject to Him Thirdly That He hath a great readinesse and willingnesse upon many accounts to helpe his followers in their necessities Sure were these three firmly believed the beleever could not â—…aint having Christ who is tender and loving willing to helpe and withall able to do what he will to look to and to run to for supply 4. They would take up Christ under all his heart-strengthening and soul comforting relations as a tender Brother a careful Shepherd a fellow-feeling Highpriest a loving Husband a sympathizing Head a life-communicating Root an alsufficient King c. any one of which is enough to beare up the head and comfort the heart of a drouping discouraged and fainting soul much more may all of them yeeld strong consolation to support revive a soul staggering and fainting through discouragement Oh! if wee could but rightly improve and dwell upon the thoughts of these comforting and heart-quickening relations our hearts would not fail us so much as they do 5. They would eye Him as now in glory who as Head and Captaine of salvation hath wreastled through and overcome all difficulties and discouragments that were in his way and in name and behalf of all beleevers that are his followers and members of his body is now possessed of glory and thence draw an heart-comforting and soul-strengthening conclusion thus Is He entered into glory as Head than such a poor faint hearted heart-brocken discouraged worme as I am may at length come there as a little bit of his body especially since He said that seing He liveth all his shall live also Ioh. 14 19. 6. They would remember how Christ who was alwayes heard of his Father Iohn 11 41 42. did supplicat for this as Mediator and Intercessor for his people Iohn 17 24. saying Father I will thâ—… they also whom thou hast given me be with me where I am c. May not the poor faint-hearted believer that is looking to Iesus draw an heart-reviveing soul encouraging conclusion out of this say Though my prayers be shote out and when I cry for reliefe under my discouragements I get no hearing but on the contrary my discouragements grow and my heart fainteth the more yet Christ alwayes was heard and
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
all delusions which some time they had felt and seen in themselves which is a sad distemper and which grace in life would free the soul from This proceedeth which is the second particular partly from God's hideing of his face and changing his dispensations about them and compassing them with clouds and partly from themselves and their owne mistakes as 1. Judging their state not by the unchangable rule of truth but by the outward dispensations of God which change upon the best 2. Judging their state by the observable measure of grace within them and so concludeing their state bad because they observe corruption prevailing now and then and grace decaying and they perceive no victory over temptations nor grouth in grace c. 3. Judging also their state by others and so they suppose that they cannot be beleevers because they are so unlike to others whom they judge true beleevers This is also to judge by a wrong rule 4. Judging themselves by themselves that is because they look so unlike to what sometimes they were themselves they conclude that their state cannot be good which is also a wrong rule to judge their State by 5. Beginning to try and examine their â—…ase and State and comeing â—…o no close or issue so that when they have done they are as uncleare and uncertaine what to judge of themselves as when they began or 6. Taking little or no paines to try themselves seriously as in the sight of God but resting satisfied with a superficial trial which can come to no good issue 7. Trying and examineing but through the slight of Satan and because pitching upon wrong marks comeing to no good issue but condemning themselves without ground 8. There is another thing which occasioneth this misjudging to wit the want of distinctnesse and clearnesse in covenanting with Christ and the ignorance of the nature of true saving faith As to the third particular How Chist is Life to the beleever in this case I Answere Christ manifesteth himself to be life to the soul in this case 1. By sending the Spirit of life that Enlighteneth Informeth Perswadeth and Sealeth 2. By actuating grace so in the soul that it manifesteth it self and evidenceth it self to be there as the heate and burning of a fire will discover it self without other toakens The fourth particular to wit how the soul should be exercised or how it should imploy Christ for an outgate out of this hath been abundantly cleared above where we shewed that beleevers in this case would 1. Be frequent in griping Christ and closeing with Him as their alsufficient Mediator and faith thus frequently acting on Him may discover it self at length 2. Look to Christ that hath eye salve and is given for a witnesse 3. Keep grips fast of Him though they be in the dark and walk on griping to Him 4. Keep love towards Him and his working and in exercise 5. Beg of Him to cleare up their state by his Spirit explaining the true marks of grace and discovering the working of grace in the soul. But it will be said and so I come to the last particular what if after all this I remaine as formerly as unable to judge aright of my State as ever Ans. Yet thou would continue griping Christ loving Him looking to Him casting a lost dead soul with all thy wants upon Him and minde this as thy constant work Yea thou would labour to be growing in these direct acts of faith and learne to submit to God herein knowing that those reflect acts are not absolutely necessary and that thou should think it much if He bring thee to heaven at length though covered with a cloud all thy dayes Obj. 2. But others get much more clearnesse Ans. I grant that yet know that every one geteth not clearnesse and such as have it have it not in the same measure and must God give thee as much as He giveth to any other What if thou could not make â—…hat use of it that others do but wax proud thereby and forget thy self Therefore it will be best to give God liberty to dispense his favours as He will and that thou be about â—…hy commanded duty the exercise of faith Love Feare Patience c. Obj. 3 But if at any time I gote a sight of my case it would be some peace and satisfaction â—…o me Ans. I grant that what knowest thou but â—…hou may also get that favour ere thou die Why â—…hen will thou not waite his leasure Obj. 4. But the want of it in the mean time maketh me go heartlesly and discouragedly about â—…ommanded duties and maketh that I cannot apply things distinctly to my self Ans. Yet the word of command is the same â—…he offer is the same and the encouragement is the same why then should not thou be going â—…on leaning to Christ in the wildernesse even though thou want that comfortable sight Obj. 5. But it is one thing to want a cleare â—…ight of my state it is another thing to judge my self to be yet in the state of nature and this is my case Ans. I grant this is the worste of the two yet â—…hat if thou misjudge thy self without ground â—…hould thou not suffer for thine own folly and â—…hom can thou blame but thy self And if thou judge so thou cannot but know that it is thy duty to do the thing that thou supposeth is not yet done that is run away to Christ for life and salvation and rest on Him and abide there and if this were frequently renewed the grounds of thy former mistake might be easily removed Yet further I would adde those few things 1. Take no pleasure in debateing against your own soul for that is but to serve Satans designe 2. Be not too rash or ready to drink-in prejudices against the work of God in your own souls for that is to collude with Sathan against your selves 3. Make much of any little light He is pleased to give were it but of one mark and be not ill to please for one scriptural mark as love to the brethren may sufficiently evidence the thing 4. See how thy soul would like the condition of such as are carnal profane carelesse in the matters of God and if thy soul doth really abhore that and thou would not upon any account choose to be in such a case thou may gather something from that to thy comfort But enough of this case here CHAP. XXVI How is Christ as the Life to be applyed by a soul that misseth God's favour and countenance THe sixt case that we â—…hall speak a little to is a deadnesse occasioned by the Lord 's hideing of himself who is their Life and the fountaine of life Psal. 36 9. and whose loving kindnâ—…sse is better then life Psal. 63 3. and in whose favour is their life Psal â—…0 5. A case which the frequent complaints of the Saints manifest to be rife enough Concearning which we shall 1. Shew some of the consequences of the
Lord 's hideing of his face whereby the soulâ—… case will appeare 2. Shew the reasons of this dispensation 3. Shew how Christ is life to the soul in this case and 4. Point out the souls duty or how he is to make use of Christ for a recovery As to the first we may take notice of those particulars 1. They complaine of God's hideing of himself and forsakeing them Psal. 22 1. my God my God why hast thou forsaken me and Psal. 13 3. how long wilt thou forsake me c. 2. They cry out for a blaink of his face and get iâ—… not for He hath withdrawn himself Psâ—… 〈◊〉 1. How long wilt thou hide thy face from me Heman Psal. 88. cryed out night and day but yet God's face was hid vers 1 9 14. The spouse seeketh long Cant. 5. See Ps. 22 1 2. 3. They are looking for an outgate but get none And hope deferred maketh their heart sick Prov. 13 12. 4. They are in the dark and cannot tell why the Lord dispenseth so toward them why said Heman Psal. 88 14 castest thou off my soul why â—…idest thou thy face from me They cannot understand wherefore it is So Iob cryed out Shew me wherefore thou contendest with me Iob 10 2. 5. They may also be walking in the meane while without light or counsel so as they shall not 〈◊〉 what to do How long shall I take counsel in my soul Psal. 13 2. 6. Moreover they may have their heart filled with sorrow as we see Psal. 13 2. having sorrow in my heart said David He also sayeth Ps. 38. that his sorrow was continually before him vers 17. and Psal. 116 3. I found trouble and sorrow 7. They may be so as that the sweet experiences of others may yeeld them no supply of comfort at present Psal. 22 4 5 6. Our Fathers trusted in the said David and thou didest deliver them They cryed unto thee and were delivered they trusted in thee and were not confounded But that gave him no present ease or comfort for immediatly he addeth vers 6. But I am a worm and no man a reproach of men c. 8. Yea all their own former experiences may yeeld them little solace as we see in the same place Psal. 22 9 10. compared with vers 14 15. Thou art He sayes he vers 9 that took me out of the womb c. and yet he complaines vers 14. that he was poured out like water and his bones out of joynt that his heart was melted in the midst of his bowels c. 9. They may be brought neare to a giving over all in despondency and be brought in their sense to the very dust of death Psal 22 16. If it be enquired why the Lord dispenseth so with his own people We answere and this is the Second particular That he doth it for holy and wise reasons whereof we may name a few as 1. To punish their carelesnesse and negligence as we see he did with the Spouse Cant. â—… 2. To chastise them for their ill improving of his favour and kindenessâ—… when they had 〈◊〉 as the same passage evidenceth 3. To check them for their security and carnal confidence as He did David Psal. 30 6 7. when he said his mountaine stood strong and he should never be moved then did the Lord hide his face and he was troubled 4. To try if their obedience to his commands be pure and consciencious and not in a sort mercenary because of his lifting up upon them the light of his countenance and to see if conscience to a command driveth them to duty when they are in the dark and have no encouragement 5. To put the graces of the Spirit to tryal and to exercise as their Faith Patience Hope Love c. Psal. 13 5 6. 22 24. 6. To awaken them from their security and to set them to a more diligent following of duty as we see in the Spouse Cant. 5. 7. To sharpen their desire and hunger after Him as that same instance cleareth Even in such a case as this Christ is life to the soul which is the Third particular 1. By taking away the sinful causes of such a distance having laid down his life and shed his blood for the remission of their sins so that such a dispensation is not flowing from pure wrath but is rather an act of mercy and love 2. By advocating the poor â—…ans cause in heaven where he His makeing Intercession for His own and thereby obtaining a delivery from that condition in God's own time even the shining againe of his countenance upon them 3. By keeping life in as to habitual grace and by breathing thereupon so that it becometh lively and operative even in such a winter day 4. By supporting the soul under that dispensation and keeping it from fainting through the secret influences of grace which He conveyeth into the soul as He did to the poor woman of Canaan Math. 15. 5. By seting the soul a work to use such meanes as God hath appointed for a recovery as to cry to plead to longe to waite c. Their heart shall live that seek Him 6. By teaching the soul to submit to and acquiesce in what God doth acknowledging his Righteousnesse Greatnesse and Soveraignity and this quietnesse of heart is its life 7. By keeping the heart fast to the covenant of grace So that whatever come they will never quite that bargan but they will trust in Him though He should kill them and they will adhere to the covenant of grace though they should be dragged through hell 8. At length when He seeth it fit and convenient He quickeneth by drawing-by the vaile and filling the soul with joy in the light of God's countenance and causing it to sing as having the heart lifted up in the wayes of the Lord. As to the last particular concearning the duty of a soul in such a case we say 1. He would humble himself under this dispensation knowing that it is the great God with whom he hath to do and that there is no contending with Him and that all flesh should stoop before Him 2. He would justify God in all that He doth and say with David Psal. 22 3. But thou art holy O thou that inhabitest the praises of Israel 3. He would look upon himself as unworthy of the least favour of that kinde I am a worme said David Psal. 22 6. and no man 4. He would search-out his provocations and run away to the fountain the blood of Christ that these may be purged away and his conscience sprinkled from dead works and his soul washen in the fountain opened to the house of David for sin and for uncleannesse 5. He must also imploy Christ to discover to him more and more of his guiltinesse whereby he had grieved the Spirit of God and as sins are discovered to him he would repent of them and run away with them to the blood that cleanseth from all
To teach them to walk more circumspectly afterward and to guaird more watchfully against Satans temptations and to imploy Christ more as their Strength Light and Guide 5. To cause them see their great obligation to Jesus Christ for delivering them from that state of wrath wherein they were by nature as well as others and would have lyen-in to all eternity had not He redeemed them 6. To exercise their Faith Patience and Hope to see if in hope they will beleeve against hope and lay hold on the strength of the Lord that they may make peace with him Esai 27 5. 7. To give a fresh proof of his wonderful Mercy Grace Love and Compassion upholding the soul in the meane time at length pardoning them and speaking peace to their souls through the blood of Jesus But as to the third particular We may look on Christ as the Life to the soul in this case upon those accounts 1. He hath satisfied justice and so hath borne the pure wrath of God due for their sinnes He hath troden the winepresse alone Esai 63 3. He was wounded for our transgressions and bruised for our sins Esai 53 5 10. And therefore they drink not of this cup which would make them drunk and to stagger and fall and never rise againe 2. Yea He hath procured that mercy and love shall accompany all those sharpe dispensations and that they shall flow from mercy yea and that they shall be as a covenanted blessing promised in he covenant Psal. 89 30 31 32 33. 3. And sometimes He is pleased to let them see this clear difference betwixt the strokes they lye under and the judgments of pure wrath which attend the wicked and this supporteth the soul for then he seeth that those dispensations how sharpe so ever they be shall work together for good to him and come from the hand of a gracious and loving Father reconciled in the blood of Christ. 4. He is a Prince exalted to give repentance and remission of sins to Israel Act. 5 31. Yea He hath procured such a clause in the covenant which is wel ordered in all things and sure that upon their renewing of faith and repentance their after sin shall be pardoned and besides the promises of faith and repentance in the covenant His being â—… Prince exalted to give both giveth assurance oâ—… their receiving of both 5. He cleareth to them their interest in the Covenant and their right to the promises of the Covenant and through their closeing with Christ bâ—… faith He raiseth up their heart in hope causeâ—… them to exspect an outgate even remission of theâ—… sins and turning a way of the displeasure in due timâ—… through Him and this is a great part of their life 6. Being the author and finisher of faith 〈◊〉 â—… Prince to give repentance He by His Spirit worketh up the soul to a renewing of its grips oâ—… Himself by faith and to a â—…uning to the death and blood of Christ for pardon and washing and worketh godly sorrow in the heart whereupon followeth Pardon according to the gospel constitution though the beleever as yet perceiveth it not And sin being pardoned before God conforme to the tenor of the covenant of grace the man is a living man whatever feares of death he may be keeped under for a time 7. He helpeth also the soul to a justifying of God and to a holy submissive frame of Spirit under that dispensation so that they are willing to beare the indignation of the Lord because they have sinned against Him Micah 7 9. and to waite for an outgate in God's own time and to kisse the rod and accept of the punishment of their sin 8. When He seeth it fit for his own glory and their advantage He speaketh peace at length to the soul and sayeth Son or daughter be of good cheer thy sinnes are forgiven thee And then is the soul restored to life As to the fourth particular The soul that is wreastling with an angry God for sin and would make use of Christ as the life would do those things 1. He would look to Christ as standing under God's curse in our room and as satisfying justice for all the elect and for all their sinnes 2. He would eye the covenant wherein new pardon is promised upon the renewing of faith and repentance 3. He would eye Christ as the great Lord dispensator of both Faith and Repentance and hing on Him for both and thus beleeve that he may beleeve and repent or lay his soul open to Him that He may work in him both Repentance and Faith 4. He would flee to the blood of sprinkling that speaks better things than the blood of Abel that he may be washen and sprinkled with hysope as David did Psal. 51 7. 5. He would eye Christ as a prince to pardon and give remission of sins and as exalted for this end and would fix his eye upon Him as now exalted in glory for this end 6. He would close with Christ of new as his only alsufficient mediator and having done this and repented of his sins whereby God hath been provoked he would conclude through faith that a pardon is past in the court of heaven conforme to the tenor of the gospel and waite on Christ until the intimation come As for the cautions which I promised to speak to in the last place take those few 1. Do not conclude there is no pardon because there is no intimation thereof made to thy soul as yet According to the dispensation of grace condescended upon in the gospel pardon is had immediatly upon a souls beleeving and repenting But the intimation sense and feeling of pardon is a distinct thing and may for several ends be long â—…eeped-up from the soul Sure they go not alwayes together 2. Do not conclude there is no pardon because the rode that was inflicted for sin is not as yet taken off God pardoned Davids sin and did intimate the same to Him by Nathan and yet the sword did not depart from his house till he died God can forgive and yet take vengeance on their in venâ—…ions Psal. 99 8. 3. Do not upon this ground question God's Faithfulnesse or conclude that God's covenant doth not stand fast He is the same and the covenant abideth fast and firme but the change is in thee 4. Do not think that because thou hast once received Christ that therefore without any new act of faith on Him or of repentance towards God thou should immediatly be pardoned of thy sinnes as soon as they are committed for the gospel methode must be followed and it should satisfie us CHAP. XXVIII No man cometh to the Father but by me THis being added for furder confirmation of what was formerly said will pointe out unto us several necessary truthes as First That it is most necessary to be sound and cleare in this fundamental point of coming to God only in and through Christ for 1. It is the whole
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
a stout couragious Spirit and resolution of heart avail If He who is the Life breathâ—… not all that will melt away and evanish 4. Nor will the stock of habitual grace which remaineth in the soul be sufficient to quicken and revive the sick soul if the Life breath not on these habites and if new influences of life and strength flow not in upon the soul and new rayes come not down from this sun of righteousnesse to warme the frozen soul the habites will lye by as dead 5. Far lesse will their great gifts and enduements helpe them out of that dead condition all their light and knowledge without the influences of this Life will prove weak and insufficient for this end and purpose 6. Nor will sound pure and lively like ordinances work out this effect for till He look down all those ordinances may prove dead and deadning to them It were good if beleevers were living under the conviction of this daylie and by their practice and carriage declareing that they believe that Christ only is the Life and that they must live in Him and be quickened and revived through Him alone Thirdly We see hence That Christ is the Life that is one that sufficiently yea and abundantly can helpe the beleever while under those fits of deadnesse which have been mentioned and the like There is in him a rich supply of all things that tend to revive encourage strengthen and enliven soul under spiritual deadnesse and fainting Therefore is He called the Life as having in Him all that which is necessary for and answereable to souls under spiritual sicknesses distempers desertions fainting swooning fiâ—…es c. for with Him is the fountaine of life Psal. 36 9. and He itis that upholdeth the soul in life Psal. 66 9. and can command the blessing even life for evermore Psal. 13 3 vers 3. For further clearing of this we would consider those things 1. That He is God equal with the Father in power and glory and thereby hath life in himself Iohn 5 26. and can quicken whom He will vers 21. By this He proveth there his own godhead equality with the Father So Iohn 1 4. Itis said that in Him was life and that life was the light of men whereby also his Godhead is confirmed This should be firmly beleeved and rooted in our hearts as being the ground of all our hope comfort and life for were it not so that our Mediator were the true God all our hopes were gone our comforts could not be long lived and our life were extinct 2. As mediator God-man He is fully and througly fournished to quicken and enliven his members and followers first and last and all alongs their life must be hid with Christ in God for in Him dwelleth the fulnesse of the godhead bodyly Col. 2 9. as mediator he is called a tree of life Prov. 3 18. quickening and enlivening all that feed upon Him and the bread of life Iohn 6 35 48. Yea because of power and authoritie to commmand life to the dead soul He is called the Prince of life Act. 3 15. and as a living quickening stone he giveth life to all that are built upon Him 1 Pet. 2 4. Yea as being fully fitted and fournished for this work He calleth himself the resurrection and the life Iohn 11 25. This should be riveted in our hearts as a comfortable and encouraging truth 3. Of this stock of life and quickening and reviveing grace which He hath gote and is furnished withal as Mediator and Redeemer of his people He is communicative of his fulnesse do we receive and grace for grace Iohn 1 16. He gote it that He might give it out and that from Him as an head it might flow out unto his members and therefore He is the bread that came downe from heaven and giveth life to the world Iohn 6 35. Yea He giveth eternal life to all his sheep Ioh. 10 28. and He is come for this end that his sheep might have life Iohn 10 10 Therefore hath he taken on such relations as may give ground of confirmation of this as of an head of a stock or root and the like This consideration is strengthening and reviveing 4. He communicateth of this stock of life and of reviveing strength which He hath most sweetly and on most easie tearmes So that 1. Such as seek him shall finde life by Him Psal. 69 32. 2. Yea such as know Him shall not misse life Iohn 17 3. 1 Iohn 5 20. 3. If we will beleeve on Him and rest upon him we have life first and last Iohn 3 15 16 36. 6 40 47. 1 Tim. 1 16. 4. If we will come to Him Iohn 5 vers 40. and cast our dead soul upon him we shall live 5. If we will heare his voce Esai 55 3. and receive his instructions we shall live for they are the instructions of life 6. Nay if the soul be so dead that it can neither walk nor hear if it can but look to Him he will give life Esai 45 22. 7. And if the soul be so weak that it cannot look nor lift up its eyes yet if it be willing He will come with life Revel 22 17. Oh! if this were beleeved 5. As he is communicative of that life which he hath goten as Head and that upon easie tearmes so He giveth out of that life liberally largely abundantly yea more abundantly Iohn 10 10. The water of life which He giveth is a well of water springing up to everlasting life Iohn 4 14. Therefore he alloweth his friends to drink abundantly Cant. 5 1. 6. Yet it would be remembered that He is Lord and master thereof and Prince of this life and so may dispense it and give it out in what measure He seeth fit and He is wise to measure out best for his own glory and to their advantage 7. All this life is sure in Him none of his shall be disappointed thereof His offices which He hath taken on and his commission which he hath of the Father abundantly cleare this and love to his will not suffer him to keep up any thing that iâ—… for their advantage He is faithful in his house as a Son and will do all that was committed unto Him to do The whole transaction of the covenant of Redemption and Surety-shâ—…pe and all the promiseâ—… oâ—… the new Covenant of grace confirme this to be a sure truth so that they that have Him have life 1 Iohn 5 12. Prov. 8 35. 8. Yea all that is in Christ contributeth to this life and quickening His Words and Doctrine are the words of eternal life Iohn 6 63 68. Phil. 2 16. His Works and Wayes are the wayes of life Act 2 28 His Natures Offices Sufferings Actings and all He did as Mediator concurre to the quickening and enlivening of a poor dead soul. 9. This fulness of life which He hath is fully suited to the beleevers condition in all points as we shall