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
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
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
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
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
erection of this new monastry Well when it is built which onely mercy can prevent to give it its due you see lesse cannot be writen over the poarch of this aedifice if according to the paterne then this The unclean spirit that was cast out is returned and hath taken possession with seven devils worse then himself Now while Satan drags most men with their own consent thorow the pudle of grosse profanity these swine swallowed up in sensuality run as he drives being led captive of him at his pleasure without all dread of being drowned in the lake where he will land them And while he besots the soreing witts of the age into a slighting and setting at naught the glorious Saviour with that invaluable and precious salvation which he brings to poor self destroyed sinners some few there are whom he will not want and whom he will not suffer to wander from the refuge and resting place of souls and whom he will not suffer to rest satisfied while they want him these he delivers from the imposeings of Satan and the betrayings of their own deceitful and desperatly wicked heart by opening their eyes so that they are made to approve the things which are more excellent being taught of God and are prevailed with through the efficacious perswasions of that grace which will take no refusâ—…l from some to subject their consent unto the gospel But Alas even many of these into soul the light hath shined and who have a liveing principle implanted in them which will spring up into everlasting life and therefore cannot misse of the end of their faith the salvation of their souls yet how busy is Satan and how doth he hang upon their working hand so that the good which they would that they do not and in this he hath the concurrence of that law which is in their members carrying them impetuously to do what they would not and captivating them unto that law of sin which is in their members How often Alas are they engaged by the slye suggestions of Satan and specious solicitations of their own hearts into things unworthy of their high and holy calling so that however grace which prevented them at first will also rescue them at last yet by their untender way and walk as they rob God of the glory of his grace in not shewing forth his vertueâ—… in all things they also deprive themselves of the comfort thereof through their uncircumspect walking and of that sweet inward serenity of minde and unspeakable joy which is to be had in fellowship with him and in the end must suffer loss by heaving their works burnt and they themselves but almost yea scarcely saved saved they must be because on the foundition yet so as by fire while the tender Christian who exerciseth himself to godlinesse hath a sweet life his heaven is serene and cleare his study to purge his heart from corruption and cleanse his hands in innocency keeps his interest unclouded his care not to grieve the Spirit in his workings delivers him from the grief flowing from the Spirits ceasing to witnesse he so thinks on whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report as to do them knowing this is the way to have that peace of God which passeth all understanding to guard his heart and mind through Christ Jesus he who hath a conversation in heaven cannot want a consort of sweet musick in his own soul. O what melody must it make in the soul how sweet must the chirpings and chimeings of such a bird be singing in the bosome as the testimony of a mans consesence that in simplicity and Godly sincerity not with fleshly wisdome but by the grace of God O mark how the crown of his gloriation and gladness is put upon grace's head he hath his conversation in the world and then when he hath served his generation thus according to the will of God haveing made it his work as one made partaker of the divine nature to adde one grace to another he enters his harbour O glorious landing where God is seen and glory dwels with a roome sea and a porting winde for says the Holy Ghost an enterance shall be ministered unto you aboundantly into the everlasting kingdome of our Lord and saviour Iesus Christ whereas the man whose work it hath not been so to walk as he might adorne the doctrine of God the saviour in all things hold forth in his way the word of life dies often in the dark because he did not walk as become a child of light though that God whose gifts calling are without repentance may save him yet his glory may require it to withhold from him the testimony of the Spirit which is by watter and never while he is in this world either let himself or others wit of it nay not onely so but he may go off the stage with horrour and go out of this life under the terrors of God for though the Spirit of God being the spirit of truth will never alter the word that is gone out of his mouth and once having said thou art a son and in a gracious state will never againe say thon art no son and thy grace is no grace but yet when his conscience awaks upon him and aggravats his guilt from what he had formerly been helped to do and stings him till he roar by reason of the disquietnesse of his heart and all his evidences for heaven are so blurred though not delet as there is not one legible letter in them he cannot say when he is just laying speech that he hath one toaken for good and in this mist the sincerity and reality of the whole may not onely be questioned but denied The Spirit I say though once haveing wrought the good work and translated the soul out of a state of bondage into a state of glorious liberty will never againe deny his owne work yet may he stand by silent and say nothing and see the poor man whom he will save for all this as a just punishment for his untendernesse and that all who heare or look on my learne to walk more circumspectly and take heed of grieving the Spirit whereby they are sealed expire under these pangs throwes tossings terrors affrightments and soul-distracting feares wherewith he was filled and overwhelmed under the first workings of the Spirit of bondage But besids these a little lovely flock there is a few number who through grace obtaine mercy to walk as hateing the garment spotted with the flesh they make Religion their businesse it is their one thing to abstaine from all appeareance of evil and to excercise themselves to godlinesse by the circumspection of their walking it is evident they are upon their watch and make it their work not onely to keep their heart with all keeping but so to keep themselves in their converseings in
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
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
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
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
things 5 The right understanding of this fundamentall will helpe us to understand other truthes the better 6 A mistake in this and such like fundamentals or the ignorance of them is more dangerous then the ignorance of or a mistake in other things Oh if this were teaching us all in humility to be much in the study of such fundamentall necessary truthes as this is and to guaird against a piece of vanity in affecting knowledge the effect of which is nothing but a puffing of uâ—… up with pride conceite Sixtly WE may here take notice of what may serve to discover Thomas his mistake and what is the ground of Christ's assertion vers 4. which Thomas doth little lesse than contradict vers 5. viz. That such as had any acquantance with Christ did according to the measure of their knowledge of him both know heaven and the way to it whence we see those truthes 1 Persons may have some reall acquantance with Christ and yet be for a time very indistinct in their notions about him and apprehensions of him They may know Christ in some measure and yet look upon themselves as great strangers to the knowledge of heaven and be oft complaineing of their ignorance of the right way to heaven 2. Where there is the least measure of true acquantance with Christ with love to him and a desire to know more of him Christ will take notice thereof though it be covered over with a heap of mistakes and accompanyed with much ignorance weaknesse and indistinctnesse He seeth not as man seeth which is good newes to some that are weak in knowledge and unable to give any good account of any knowledge they have yet one thing they can say That he who knoweth all things knoweth that they love him 3. Various are the dispensations of Gods grace unto his owne to some he giveth a greater to others a lesser measure of knowledge of the mysteries of the kingdom of heaven And to one the same person more at one time than at another Various are his manifestations and outlettings of grace and love Small beginnings may come to much at length Thomas and the rest of the disciples had but little cleare and distinct apprehensions of the way of Salvation through Iesus Christ and yet ere all was done they attained to such a measure of understanding in the mysteries of God as that we are said to be built upon the foundation of the Apostles Christ Iesus being the chief cornâ—…r stone Ephes. 2 20. This should teach the best much sobriety and not to judge of all by themselves or to think that Gods way with them must be a standart or a rule whereby to judge of all the rest as if his way of dealing were one and the same with all 4 The knowledge of Christ is all know him and we know heaven and the way to it for upon this ground doth Christ make good what he had said touching their knowing whither he went the way and answereth the objection that Thomas did propose viz Because he was the way c and they being acquant with him which here is presupposed were not ignorant of the place whither he was going nor of the way leading thither The knowledge then of Iesus Christ is a true and full compend of all saveing knowledge Hence It is life eternall to know him Ioh. 17 3. They that know him know the Father Ioh. 14 9. 8 19. They that see him see the Father also Iohn 14 9. He is in the Father and the Father in him Iohn 14 10 11 10 38. 17. 21. And so knowing him they know heaven for what is heaven else but the presence and glorious manifestations of the Father for when Christ speaks of his going to heaven he sayeth he was going to the Father So knowing him they knew the way both how Christ was to goe to heaven as our Cautioner Head Atturnay and how we must follow Let then a Man have never so much knowledge be acquanted with the mysteries of all artes sciences with the deepths of nature and intrigues of States and all the theorie of Religion if he be unacquanted with Iesus Christ he knoweth nothing as he ought to know And upon the other hand let a poor soul that is honest and hath some knowledge of and acquantance with him be satisfied though it cannot discourse nor dispute nor speak to cases of consciences as some others If we know him it matters not though we be ignorant of many things and thereby become lesse esteemed of by others Here is the true teste by which we may take a right â—…stimate of our owne or of others knowledge The true rule to try knowledge by is not fine notions clear and distinct expressions but heart acquantance with him in whom are hid all the treasures of wisdome and knowledge Col. 2 3. O sad that we are not more taken up in this study which would be a compendious way for us to know all Why spend we our money for that which is not bread and our labour for that which will not profite us Why waste we our time and spirits in learning this science and that art when alas after we with much labour and toyl have attained to the youdmost pitch there we are never one white the nearer heaven and happinesse yea it were well if we were not further off Oh! if we were wise at length and could think more on this one thing necessary and could be stirred up to learâ—…e more of him and to make this the subject of all our study and labour CHAP. II Of the words themselves in generall WE come now to the words themselves wherein Christ asserts that He is â—…1 the Way 2 the Truth 3 the Life 4 That no man cometh to the Father but by him In them we learne those two things in generall first The miserie of wretched man by nature This câ—…nnot be in a fâ—…w words expressed These words will point out those particulars thereof which we will but mention 1. That he is borne an enemie to and living at a distance from God by vertue of the curse of the broâ—…ken covenant of life made with Adam 2. That he neither can nor will returne to God of himself His way is not in himself He hath need of another to be his way 3. That he is a blinde wandering creature ready to take by wayes and to wander yea he loveth to wander He goeth astray as soon as he is borne speaking lyes 4 He cannot discerne the true way but is blinded with prejudice thereat and full of mistakes he is nothing but a lump of error 5 He is dead legally and really how can he then come home How can he walk in the way though it were pointed out to him 6. He even when entred into the way is subject to so many faintings swoonings upsittings c. that except he get new quickening he must lye be the way
worth Nor need they object their long refuseing and resisting many calls for he will make such as are willing welcome at the Eleventh houre Him that cometh he will in no case put away Ioh. 6 37. Nor can they object their changeablenesse that they will not stand to the bargan but break and returne with the dog to the vomite for Christ hath engadged to bring all thorow that come to him He will raise them up at the last day Joh. 6 40. He will present them to himself holy and without spote or wrinckle or any such thing Ephes. 5. The covenant is fully provided with promises to stoppe the mouth of that objection Nor can they object the difficulty or impossibility of beleeving for that is Christ's work also He is the author and finisher of faith Heb. 12 1. Can they not with confidence cast themselvs upon him yet if they can hunger and thirst for him and look to him he will accept of that look to me sayes he and be saved Esa. 45 22. If they cannot look to him nor hunger thirst for him yet if they be willing all is well are they willing that Christ save them in his way and therefore willingly give themselves over to him and are willing and content that Christ by his spirit work more hunger in them and a more lively faith and work both to will and to do according to his owne good pleasure it is well But it will be said that the tearmes and conditions on which he offereth himself are hard Ans. I grant the tearmes are hard to flesh and blood and to proud unmortified nature but to such as are willing to be saved so as God way be most glorified the tearmes are easie most rationall and satisfying for 1. We are required to take Him only for our mediator and to joyne none with him and to mix nothing with him Corrupt nature is averse from this and would at least mix something of self with him and not rest on Christ only corrupt nature would not have the man wholly denying himself and following Christ only and hence many lose themselves and lose all because with the Gallatians they would mix the law and the gospel together do something themselvs for satisfaction of justice take Christ for the rest that remaines Now the Lord will have all the glory as good reason is will have none to share with him He will give of his glory to none And is not this rationall and easy What can be objected against this 2. We are required to take him Wholly that He may be a compleat Mediator to us as a Prophet to teach as a King to subdue our lâ—…sts to cause us walk in his wayes as well as a Priest to satisfie justice for us to die inâ—…ercede for us Is it not reason that we take him as God hath made him for us Is there any thing in him to be refused And is there any thing in Him which we have no need of Is there not all the reason then in the world for this that we take Him wholly and what stumbling block is here 3. We are required to take Him Freely without money and without price Esa. 55 1 for He will not bâ—… boughâ—… any mâ—…nner of way thâ—…t free grace may be free grace therefore he will give all freely True enough it is corruption would be at buying though it have nothing to lay out Pride will not stoup to a free gift But can any say the tearms are hard when all is offered freely 4. We are required to take him absolutely without any reversion or mentall reservation Some would willingly quite all but one or two lusts that they cannot think to twinne with and they would deny themselvs in many things but they would still most willingly keep a back door open to some beloved lust or other And who seeth not what double dealing is here And what reason can plead for this double dealing Corruption it is true will think this hard but no man can rationally say that this is a just ground of discouragment to any or a sufficient ground to warrand them to stay away from Christ seing they cannot be supposed sincerely to desire redemption from any sin who would not desire redemption from every sin He who loveth any known lust and would not willingly be delivered therefrom hath no reâ—…ll hatred at any lust as such nor desire to be saved for one such lust would be his death 5. It is required that we accept of Him really and cordially with our heart and soul and not by a meer externall verbal profession and is there not all the reason in the world for this He offereth Himself really to us and shall we not be reall in accepting of Him what I pray can justly be excepted against this or what reall discouragement can any gather from this 6. We are to take Him for all necessities that iâ—… with a resolution to make use of Him as our alsufficient Mediator And is not this most reasonable Ought we not to take Him for all the ends and purposes for which God hath appointed Him and set Him forth and offered Him to us What then can any suppose to lie here which should scarre a soul from laying hold upon Him Nay should not this be looked upon as a very great encouragement And should we not blesse the Lord that hath provided such a compleet and alsufficient Mediator 7. We are to take Him and all the crosses that may attend our taking or following of Him we must take up our crosse be it what it will be that He thinketh good to appoint for us and follow Him Matth. 16 24 Mark 8 34. for he that taketh not up his crosse and followeth not after Him is not worthy of Him Mat. 10 38. I know flesh and blood will take this for a hard saying but they that consider that Christ will beare the heavyest end of the crosse yea all of it and so support them by his Spirit while they are under it that they shall have no just cause to compleane and how He will suffer none to goe his errand upon their owne charges but will be with them when they goe through fire and watter Esai 43 2. so that they shall suffer no losse neither shall the watters over flow them nor the fire kindle upon them and that he who loseth his life for Christ's sake the gospels shall save it Mark 8 35. yea that they shall receive an hundered fold for all thâ—… losses Matth. 19 29. and that even with persecution Mark 10. 30. and in the world to come eternall life They I say who consider this will see no discouragement here nor ground of complaint nay they will account it their glory to suffer any losse for Christ's sake 8. Hence it followeth that we are to take Him so as to avouch Him and his cause and interest on all hizards stand to his truth and not be ashamed of
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
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
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
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
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
to rejoyce in this that the enemy is already conquered by the Captaine and that we share in his victory and that the very God of peace shall quickly bruise Satan under our feet Rom. 16 20. CHAP. VII How Christ is to be made use of in reference to Growing in grace I Come now to speak a little to the other part of Sanctification which concearneth the change of our nature and frame and is called Vivification or Quickening of the new man of grace which is called the New man as having all its severall members and parts as well as the old man and called New because posteriour to the other and after regeneration is upon the growing hand This duty of growing in grace as it is called 2. Pet. 3. uâ—…t is variously expressed and held forth to us in scripture for it is called an abideing and bringing forth fruit in Christ Iohn 15 5. adding to faith vertue and to vertue knowledge c. 2 Pet. 1 5 6 7. a going on to perfection Heb. 7 1. a growing up in Christ in all things Ephes. 4 15. a working out our salvation Phil. 2 12. a perfecting of holinesse 2. Cor. 7 1. a walkeing in newnesse of life Rom. 6 4. a yeelding of our selves unto God as alive from the dead and our members as instruments of righteousnesse unto God Rom. 6 13 18. a bringing forth of fruit unto God Rom. 7 4. a serving in newnesse of spirit Rom. 7 6. a being renewed in the spirit of our mindes and a putting on the new man which after God is created in righteousnesse and true holinesse Ephes. 4 23 24. Col. 3 10. and the like some whereof do more immediatly expresse the nature of this change as to the root and some as to the fruit and effects thereof and some the progresse and advancement that is made or to be made therein And all of them point out a speciall piece of work which lieth on all that would see the face of God viz. to be holy gracious and growing in grace This then being a speciall piece of the exercise and dayly work of a Christian and it being certane as some of the places now cited do also affirme that without Christ they cannot get this work either begun oâ—… carryed on the maine difficulty and question is how they are to make use of Christ for this end For answere whereunto though by what we have said in our former discourse it may be easie to gather what is to be said here yet I shall briefly put the Reader in minde of those things as usefull here 1. The Beleever would consider what an ornament this is to the soul to have on this new mâ—…n which is created after the image of God Ephes. 4 23. what an excellency lyeth here to recover thâ—… lost glory holinesse and the image of God and what advantage the soul reapeth hereby when it is made meet to be a partaker of the inheritance of the Saints in light Col. 1 12. and walking worthy of the Lord unto all pleasing being fruitfull in every good work and increasing in the knowledge of God Col. 1 10. and strengthened with all might according to his glorious pover unto all patience and long suffering with joyfulnesse vers 11. and when the abounding of the graces of the Spirit make them that they shall neither be barren nor unfruitfull in the knowledge of our Lord Iesus Christ 2. Pet. 1 8 and to be a vessell unto honour sanctified and meet for the masters use and prepared unto every good work 2. Tim. 2 21 what glory and peace is here to be found obedient unto the many commands given to be holy What hazard is in the want of holinesse when without it we cannot see God Heb. 12 14. How unanswereable it is unto our profession who are members to such a holy Head to be un holy What profite joy and satisfaction there is iâ—… being temples of the holy ghost in walking after the spirit in bringing forth fruit unto the glory of the Father c. The consideration of these and other motives unto this study of sanctification would arme the soul with resolution and harden it against opposition 2. It would be remembered that this work though it be laid upon us as our duty and we be called thereunto of God yet it is beyond our hand and power it is true at conversion the seed of grace is cast into the soul new habites are infused a new principle of life is given the stonny heart is changed into an heart of flesh yet these principles and habits can not act in themselves or be brought into act by any thing that a beleever considered in himself and without divine helpe can do But this work of sanctification and grouâ—…h in grace must be caryed on by divine help by the Spirit of Jesus dwelling and working within and therefore it is called the sanctification of the spirit 2. Thes. 2 13. 1. Pet. 1 2. The God of peace must sanctifie us 1. Thes. 5 23. We are said to be sanctifiâ—… by God the Father Iud. 1. and by the holy ghost Rom. 15 16. See also 1. Cor. 6 11. We would remember that of our selves we can do nothing 2. Cor. 3 5. and that He must work in us both to will and to do of his owne good pleasure Phil. 2 13. Albeit no beleever will question the truth of this yet it may be it shall be found after tryal that one maine cause of their not growing in grace and making progresse in this work is their not acting as beleeving this but setting about the work as if it were a work which they themselves could master and do without speciall divine help Therefore the beleever would abide live and act in the faith of this truth 3. Therefore beleevers would not in going about this work either trust to their own strength to the habites of grace to their former experiences to their knowledge and pairts or the like nor yet would they trust to any externall meane which they are to go about because the wisdome strength and helpe which their case calleth for is not to be found in them yet they should not think of laying these meanes and dutyes aside for then should they sin against God they should prejudge themselvs of the helpe strength and supply which God useth to convey to the soul in by the use of the meanes and withall they should tempte the Lord by prescribing another way to Him than He hath thought good to take The beleever then would use the meanes and duties prescribed and that diligently seâ—…iously and constantly and yet would leane as little to them and exspect help reliefe as little from them as if he were not useing them at all as we said above And indeed this would be a right way yea the most advantagious and profitable way of going about dutyes to be diligent in the use of them because of Gods command and yet to place
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
hence we are said to be chosen in him before the fundation of the world that we should be holy c. Ephes. â—… 4. and aâ—… dying for themâ—… for He gave himself son the church that He might sanctiâ—…y cleanse it that He might present it to himself a glorious church that it should be holy Ephes. 5 25 26 27. He hath reconciled them in the body of his flesh through death to present them holy Col. 1 21 22. So that the noble 〈◊〉 of Redemption may found the 〈◊〉 hope and expectation of the beleever upon â—… 〈◊〉 〈◊〉 First upon the account of the Fathers faithfulnesse who promised a seed to Iesus Viz. such as should be his children and so be sanctified through Him and that the pleasure of the Lord which in pâ—…rt iâ—… thâ—… work of sanctification should prosper in his hand And next upon the account of Christs undertaking and engaging as is said to bâ—…ing his sonâ—… and daughters to glory which must be through sanctification for without holinesse no man shall see God And they must look like himself who is a holy Head a holy Husband a holy Captane and therefore they must be holy members a holy spouse holy souldiers So that He standeth engaged to sanctifie them by his Spirit and word and therefore is called the Sanctifier Heb. 2 11. for both he that sanctifieth and they who are sanctified are all of one Yea their union with Christ layeth the foundation of this for being joyned to the Lord they become one Spirit 1 Cor. 6 17. and are animated and quickened by one the same Spirit of life and grace and therefore must be sanctified by that Spirit 10. The beleever likewise would act faith upon the promises of the new Covenant of grace strength life c whereby they shall walk in his wayes have Gods lawes put into their mindes and write into their hearts Heb. 8 10. Ier. 31 33. and of the new heart and new spirit and the heart of flesh and the Spirit within them to cause them walk in his wayes or statutes and keep his judgments and do them Ezech. 36 26 27. and the like wherewith the scripture aboundeth Because these are all given over to the beleever by way of Testament and legacy Christ becoming the mediator of the new Testament that by meanes of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternall inheritance Heb. 9 15. Noâ—… Christ by his death hath confirmed this Testament for where a Testament is there must also of necessity be the death ' of the testatour for a Testament is of force after men are dead vers 16 17. Christ then dying to make the Testament of force hath made the legacy of the promises sure unto the beleever so that now all the promises are yea and amen in Christ 2 Cor. 1 20. He was made a minister of circumcision to confirme the promises made to the Fathers Rom. 15 8. That the eyeing of these promises by faith is a noble meane to sanctification is cleare by what the Apostle sayeth 2 Cor. 7 1. Having therefore these promises let us cleanse ourselves perfecting holinesse in the feare of God And it is by faith that those promises must be received Heb. 11 33. So that the beleever that would grow in grace would eye Christ the fundamentall promise the Testatour establishing the Testament and the excutor or dispensator of the covenant and exspect the good things through Him and from Him through the conduite and channell of the promises 11. Yet further beleevers would eye Christ iâ—… his Resurrection as a publick person and so look on themselves and reckon themselves as riseing virtually in and with Him and take the resurrection of Christ as a certane paune and pledge of their sanctification for so reasoneth the Apostle Rom. 6 4 5 11 13. we are buryed sayâ—…s He with him by baptisme into death that likeas Christ was raised up from the dead by the glory of the Father even so we also should 〈◊〉 in 〈◊〉 of life for we shall â—…e 〈◊〉 also in the likenesse of his resurrection and if we 〈◊〉 dead with Christ we beleeve that we shall also live with him therefore reckon ye also yourselves to be alive unto God through Iesus Christ our Lord and yeeld yourselves unto God as these that are alive from the dead and your members as instruments of righteousnesse unto God The right improving of this ground would be of noble advantage unto the student of holinesse for thence he might with strong confidence conclude that the work of sanctification should prosper in his hand for he may now look upon himself as quickened together with Christ Epes 2 5. Christ dying and riseing as a publick person and he by faith being now joyned with him and united to him 12. Moreover this Resurrection of Christ may yeeld us another ground of hope and confidence in this work for there is mention made of the power of his resurrection Phil. 3 10. So that by faith we may draw strength and vertue from Christ as an arisen and quickened Head whereby we also may live unto God and bring forth fruit unto him and serve no more in the oldnesse of the letter but in the newnesse of Spirit Rom. 7 4 6. He was quickened as an Head and when the head is quickened the members cannot but look for some communication of life therefrom and to live in the strength of the life of the head See Col. 3 1 2. 13. Faith may and should also look to Christ as an intercessor with the Father for this particular Iohn 17 17. Sanctifie them through thy truth thy word is truth and this will adde to their confidence that the work shall go on for Christ was alwayes heard of the Father Iohn 11 41 42. and so will be in this prayer which was not put up for these few disciples alone The beleever then would eye Christ as engadging to the Father to begin and perfect this work aâ—… dying to purchase the good things promised and to confirme the same as quickened and riseing aâ—… head and a publick person to ensure this work and to bestow and actually conferre the graces requisite and as praying also for the Fathers concurrence and cast the burden of the work on Him by faith knowing that He standeth obliged by his place and relation to his people to beare all their burthens to work all their works in them to perfect his owne work that He hath begun in them to present them to himself at last a holy bride to give them the Spirit to dwel in them Rom 8 9 11 and â—…o quicken their mortall bodyes vers 11. and to lead them vers 14. till at length they be crowned and brought forward to glory This is to live by faith when Christ liveth acteth and worketh in us by his Spirit Gal. 2 20. Thus Christ dwelleth in the
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
of salvation for 1. There is no salvation now by the law of works that covenant being once broken â—…annot any more save The law cannot now do it in that it is weak through the flesh Rom. 8 3. 2. There is no salvation by the law of Moses without Christ hence Israel which followed after the law of righteousnesse did not attaine to the law of righteousnesse because they sought it not by faith but as it were by the works of the law Rom. 9 31 32. They went about to establish their own righteousnesse and did not submit themselves unto the righteousnesse of God Rom. 10 3. 3. There is no salvation by any thing mixed in with Christ as the Apostle fully cleareth in his Epistle to the Galatians 4. There is no salvation by any other way or medium which man can invent or fall upon whereof there are not a few as we shewed above for there is not another name given under heaven by which we can be saved but the name of Iesus Act. 4 12. No religion will save but this So that He is the true savation and He only is the true salvation and He is the sure and saife salvation such as make use of Him shall not be mistaken nor disappointed Esai 35 8. Ninthly He is the Truth In respect of his leading and guideing his people in the truth Hence He is called a Teacher come from God Iohn 3 2. and one that teacheth the way of God in truth Maâ—… 22 16. A Prophet mighty in deed and word Luk. 24 19. And in this respect He is the truth upon severall accounts 1. Of his personal teaching God spoke by Him Heb. 1 2. He revealed the Father's minde Mat. 11 27. Iohn 1 18. 2. Of his messengers sent by Him as Prophets of old Apostles and ministers of late whom he sendeth forth to make disciples Mat. 28 18. and to open the eyes of the blinde Act. 26 18. 3. Of his word which He hath left as our rule and which is a sure word of prophecy more sure than a voice from heâ—…ven 2 Pet. 1 19. 4. Of his ordinances which He hath established as meanes to guide us in the way of truth 5. Of his Spirit whereby He maketh the word cleare Iohn 14 26. This Spirit is sent to teach all truth and to lead and guide in all truth Ioh. 16 13. 1 Iohn 2 27. and sent by Him and by the Father in his name Iohn 14 26 15 16 16 14 6. Of his dispensations of providence within us without us by which likewise he instructeth in the way of truth Tenthly He is the Truth in respect of his bearing witnesse to truth and this He doth 1. By Himself who was given for a witnesse Esa. 55 4. and came to beare witnesse to the truth Iohn 3 10. 18 37. and was a faithfull witnesse Revel 1 5. 3 14. 2. By his Ministers who witnesse the trâ—…th of the gospel by publishing and proclaiming the same 3. By his Martyrs who seal the truth with their blood and so beare witnesse to it Revel 2 13. 17 6. Act. 22 20. 4. By his Spirit sealing the truth of grace in a beleever and his interest in God through Christ and his right to all the benefites of the new covenant In whom also after ye beleeved ye were sealed with that holy Spirit of promise which is the earnest of our inheritance Ephes. 1 13 14. Eleventhly He is the Truth in respect that He carryeth towards poor sinners in all things according to the tenor of the gospel and the offers thereof He offers himself to all freely and promiseth to put none away that come to Him and this He doth in truth for no man can say that he had a sincere and true desire to come to Jesus Christ and that He rejected him and would not look upon him He giveth encouragement to all sinners to come that will be content to quite their sins and promiseth to upbrâ—…id none that cometh and is there any that in their own experience can witnesse the contrary He offers all freely and did He ever reject any upon the want of a price in their hand Nay hath not the cause of their getting no admittence been that they thought to commend themselves to Christ by their worth and would not take all freely for the glory of his grace Let beleevers and others speak here out of their owne experience in truth and in uprightnesse and it shall be found that He was and is the Truth Twelvely He is the Truth in that in all his dispensations of the gospell and in all his works and actions in and about his own people He is true and upright all his offers all his promises all his dispensations are done in truth and uprightnesse yea all are done out of truth and uprightnesse of love true tendernesse and affection to them whatever the corruption of jealousie and misbeleefe think and say to the contrary He is the Truth And so alwayes the same unchangeable in his love whatever his dispensations seem to say And the beleever may rest assured hereof that He being the Truth Shall be to him whatever his word holdeth him forth to be and that constantly and unchangeably CAP. XII Some general uses from this usefull truth that Christ is the Truth HAving thus cleared up this truth we should come to speak of the way of beleevers making use of Him as the Truth in several cases wherein they will stand in need of Him as the Truth But ere we come to the particulars we shall first propose some general uses of this usefull point First This point of truth serveth to discover to us the wofull condition of such as are strangers to Christ the Truth and oh if it were beleeved for 1. They are not yet delivered from that dreadful plague of blindenesse errour ignorance mistakes under which all are by nature a condition that if rightly seen would cause the soul lie low in the dust 2. Whatever course they take till they come to Christ and while they remaine in that condition is a lie and a false erroneous and deceitful way for still they are turning aside to lies Psal. 40 4. and seeking after them Psal. 4 2. 3. Whatever hopes and confidence they may have that their way shall carry them thorow yet in end they will be found to inherite lies Ier. 16 19 and meet with the sadest disappointment that can be for in stead of the followshipe of God Christ angels and glorified spirits they shall take up their lodging with devils and damned souls and that because they have made no acquantance with the way of truth and the way wherein they are is but a lie and a falshood and so of necessity must deceive them 4. All their literal and speculative knowledge shall not avail them so long as they are strangers unto Him who is the Trâ—…th Their knowledge is but ignorance because it is not a knowledge of
9. When we cannot tell what our disease and distemper is and so cannot seek suteable remedies or help from God O what a comfort is it to know and beleeve that He is the Truth with whom we have to do and so knoweth our distemper perfectly all its causes and symptoms Truth cannot be at a stand in discerning our disease so nor can he be ignorant of the fittest and only saifest cures 10. When we know not what to ask in prayer as not knowing what is best for us it is comfort to remember that we have to do with the Truth that is perfectly acquanted with all that and knoweth what is best 11. When we know not how to answere the calumnies of adversaries It is comfortable to know that he is the Truth that will hear truth when men will not and will own and stand for the truth when enemies do what they can to darken an honest mans good cause It is comfortable to know we have the Truth to appeal to as David had Psal 7 and 17. 12. When we think on our own covenant-breaking and dealing deceitfully with God It is comfortable to remember that though we and all men be liars and deal deceitfully with Him yet He is the Truth and will keep covenant for ever He will not He cannot deny himself 2 Tim. 2 1â—… Eightly Hence we may certanely conclude that truth which is Christ's cause shall at length prevail for He is Truth yea the Truth and so abideth truth therefore must He prevail and all the mouthes of liars must be stoped So then let us remaine perswaded that truth at length shall be victorious and that the cause of Christ shall have the victory though 1. The enemies of truth and of the cause of Christ be multiplied and many there be that rise up against it 2. These enemies should prosper and that for a long time and carry on their course of errour and wickednesse with a high band 3. There should be few found to befriend truth and to own it in an evil day 4. Yea many of those that did some time owne it and plead for it should at length turne their back upon it as did Demas 5. And such as continue constant and faithful be loaded with reproaches and pressed under with sore persecution for adhereing to truth and owning constantly the good cause 6. Yea though all things in providence should seem to say that truth shall not rise againe but seem on the contrary to conspire against the same Nenthly May we not hence read what should be our way and course in a time when a spirit of error is gone abroad and many are carried off their feet therewith or when we are doubtful what to do and what side of the disput to take O then is the fit time for us to imploy Truth to live near to Him who is the Truth to waite on Him hang upon Him with singlenesse of heart Object But many even of his own people do erre and step aside Ans. That is true but yet 1. That will be no excuse to thee Nay 2. That should make thee feare and tremble more 3. And it should presse thee to lye neare to Christ and to wreastle more earnestly with Him for the spirit of light and of truth and to depend more constantly and faithfully upon Him with singlenesse of heart and to give up thy soul and wayes to Him as the God of Truth and as the Truth that thou mayest be led into all truth Tenthly This should stirre us up to goe to Him and make use of Him as the Truth in all cases wherein we may stand in need of truths hand to helpe us and for this cause we would minde those particulars 1. We would live in the constant conviction of our ignorance blindnesse hypocrisie readynesse to mistake aâ—…d erre This is clear and manifest and proved to be truth by dayly experience yet how little is it beleeved that it is so with us Do we see and beleeve the atheisme of our hearts Do we see and beleeve the hypocrisie of our hearts are we jealous of them as we ought to be Oh that it were so let this then be more minded by us 2ly Let us live in the persuasion of this that He only and nothing below Him will be able to clear our doubts dispel our clouds cleare up our mistakes send us light and manifest truth unto us Not our own study paines prayers duties learning understanding not Ministers or professours and experienced Christians and the like 3ly We should be dayly giving up ourselves to Him as the Truth in all the forementioned respects and receiving Him into our souls as such that He may dwell and abide there Then shall the truth make us free and if the Son make us free we shall be free indeed Ioh. 8 36. 4ly There would be much single dependance on Him for light instruction direction and guidance in all our exigences 5ly Withall there would be a waiting on Him with patience giving him liberty to take his own way and time and a leaving of Him thereunto 6ly We should by all meanes guaird against such things as are hinderenees and will prove obstacles to us in this matter such as 1. Praejudices against the truth for then we will undervalue light and reject all the directions and instructions of the Spirit as not agreeing with our prejudicat opinion 2 A wilfull turning away from truth as these 2. Tim. 4 4. Tit. 1 14. 3. Addictednesse to our own judgments and opinions which causeth pertinaciousnesse Pride and conceite as thinking ourselves so wise as that we need no information and this occasioneth a self confidence 4. Looking too much unto and hanging too much upon Men who are but instruments crying them up as infallible and receiving without further examination all that they say not like the Bereans Act. 17. This is a great hinderence to the receiving of truth and very prejudiciall 5. A neglecting of the use of the meanes which God hath appointed for this end 6. Or an hanging too much on them and so misplaceing them gâ—…ving them His roome 7. Leaning too much to our own understanding wit and knowledge c. 8. A refisting of the Truth 2. Tim 3 8. These and the like hinderances would be guarded against lest they marre our attaining to the knowledge of Truth 7ly There would be much of the exercise of prayer for this is the maine conduite and meane through which light is conveyed into the soul. There would also be a serious and Christian reading and hearing of the word which is Truth and the Word of Truth and the Scripture of Truth and those duties would be gone about with 1 much self denyal 2 with much singlenesse of heart 3 with much humility 4 with much willingnesse and readynesse to be instructed 5 with much seriousnesse and earnestnesse and 6 with faith and dependance on God for his blessing and breathing 8ly We would beware as of
knowledge Col. 2 3. and as having all fulnesse dwelling in Him Col. 1 19. Sed also Esai 11 2 61 1 2. 4. An eyeing of Him as having power to send the Spirit that anointing that teacheth us all things and is truth and is no lie 1 Iohn 2 20 27. not only by way of intercession and intreaty begging it of the Father Iohn 15 16 17. But also authotatively as conjunct with the Father The Father sendeth Him in Christ's name Iohn 14 26. and Christ sendeth Him from the Father Iohn 15 26. and this Spirit of truth which guideth into all truth shall receive of Christ's shew it unto us Iohn 16 13 14 15. Fourthly There would be an eyeing of Christ's readynesse willingnesse and engadgment to helpe in this case and this will encourage the soul to go forward And for this cause we would remember those things 1. That He standeth obliged to helpe us with instruction by vertue of his office as a Prophet a Witnesse a Leader and a Commander Esai 55 vers 4. 2. That He is commissionated of the Father for this end and so is the Fathers servant and is given for a light to the gentiles Esai 42 6. 49 6. and the Father is said to speak by Him or in Him Heb. 1 1. 3. That He received his gifts and qualifications for this end and purpose that He might give out and dispense to his members according to their necessity as is clear from Psal. 68 18. compared with Ephes. 4 8. what He is said to have received in the one place he is said to have given in the other 4. That He hath begun this work already by his Spirit in his followers and therefore standeth engadged to see it perfected for all his works are perfect works 5. That He hath a love to his scholers and a desire to have them all thriveing and making progresse in knowledge this being his glory who is their master and teacher 6. That He laid down waâ—…es and meanes and a constant course for instructing of his people for 1. He hath given his word and setled and established ordinances for this end 2. He hath established a ministery for instructing his people Ephes. 4 8 9 10 13. 3. He hath gifted persons for this work of the ministery 1 Cor. 12 4 5 6 7 8 9 10 11. 4. He backeth these officers in the faithful administration of their function and through his blessing and Spirit maketh their work prosperous and effectuall in his own as He seeth fit Fiftly There would be an eyeing of the promises of the covenant of grace made for this end whether general or particular or both Such as those which we have Esai 11 9. Habbak 2 14. The earth shall be filled with the knowledge of the Lord or of the glory of the Lord as the waters cover the sea and that Esai 32 4. the heart of the rash shall understand knowledge c. and Ier. 31 34. They shall all know me c. Sixtly There would be a constant diligent serious and single useing of the means of knowledge with a faithfull dependence on Christ by faith gripping to him in his relations offices engadgments and promises and waiting upon his breathing in hope and patience Psal. 25 5. Seventhly There would be a guairding against every thing that may obstruct this work and grieve Him in it and therefore we would beware 1. To undervalue and have a little esteern of knowledge for this will grieve Him and to speak so put him from work 2. To misimprove any measure of knowledge he giveth 3. To weary of the meanes and ordinances whereby He useth to convey knowledge in to the soul. 4. To limite the holy one of Israël to this or that meane to this or that time or to this or that measure who should have a latitude as to all these 5. To despise the day of small things because we get not more 6. To be too curious in seeking after the knowledge of hidden mysteries the knowledge whereof is not so necessary 7. To leane too much unto and to depend too much upon the ordinances or instruments as if all or any thing could come from them Eightly There would be a right improving of any measure of knowledge we get to his glory and to the edification of others with humility thankfulnesse and so a putting of that talent in use to gaine more to his glory whatever measure of knowledge we get we should in all haste put it into practice and set it to work so shall it increase and engadge Him to give more Ninthly There would be a lying open to Christs instructions and to the shineings of the Spirit of light and of truth and a ready receiving of what measure He is pleased to grant or infuse which includeth those duties 1. A serious and earnest hungering and thirsting after more spiritual knowledge 2. A diligent use of every approven meane for this end 3. A going about the meanes with much self denyal spirituality singlenesse of heart and sincerity looking to and depending upon Him who must breath upon the meanes and make them usefull 4. A greedy receiving drinking in and treasureing up in the soul what is gotten 5. A guairding against Selfish and by ends with a single eyeing of his glory 6. A guairding against pride in the heart and a stustying of humility and meeknesse for the meek will He guide in judgement and the meek will He teach his way Psal. 2 5 9. 7. A putting of the heart or understanding in his hand together with the truth that is heard and received that He may write the truth in the heart and cause the heart receive the impression of that truth Tenthly There would be a rolling of the whole matter by faith on Him as the only teacher a putting of the ignorant blockish averse and perverse heart into his hand that He may frame it to his own minde and a leaving of it there till He by his Spirit write in it what He thinketh meet to his own glory and our good And sure were this way followed grouth in knowledge would not be so rare a thing as it is Cautions For further direction and caution in this matter the beleever would take notice of these particulars 1. That he should not sit down upon any measure of knowledge he hath attained to or can attaine to here as if he had enough and should labour for no more but he should still be mindeing his duty of seeking and pressing for more 2. Whenever he is about any mean of knowledge such as preaching reading conference c. his heart should be only upon Christ He should be hanging on his lips for a word of instruction and with greedinesse looking for a word from his mouth he would be sending many postes to heaven many ejaculatory desires for light and understanding and that with singlenesse and sincerity and not for base ends or out of hypocrisie 3. Let him not think
motions of the heart and laboure for spirituality singlenesse of heart and truth in the inward parts which the Lord desireth Psal. 51 6. CHAP. XVI How to make use of Christ as the Truth when error prevaileth and the spirit of error carryeth many away THere is a time when the Spirit of error 〈◊〉 going abâ—…oad and truth is questioned an many are led away with delusions for Satan can change himself into an angel of light and make many great and faire like pretensions to holinesse and under that pretext ushere-in untruthes and gaine the consent of many unto them so that in such a time of temptation many are stollen off their feet and made to depart from the right wayes of God and to imbrace error and delusions in stead of truth Now the question is how a poor beleever shall make use of Christ who is the Truth for keeping him stedfast in the truth in such a day of tryal and from imbracing the way of error how plausible soever it may appeare for satisfaction to this we shall propose those few things 1. In such a time when a Spirit of error is let loose and rageth and carrieth severall away it were good for all who would be keeped streight honest to be walking in feare It is not good to despise such a sâ—…ye and subtile enemy especially in the houre and power of darknesse Then all are called to be on their guaird and to stand upon their watch toure and to be jealous of their corrupt hearts that are ready enough of their own accord to drink-in errour and to receive the temptation at any time and much more then 2. They would not think that their knowledge and ability to dispute for truth will keep them stedfast if there be not more for if the temptation grow they may come to reasone and dispute themselves out of all their former knowledge and skill The father of lies is a cuning sophister and knoweth how to shake their grounds and cast all loose 3. They would renew their covenant grips of Christ and make sure that maine businesse viz. their peace and union with God in Christ and their accepting of Christ for their Head and Husband They would labour to have the fundation sure and to be united unto the chief corner stone that so blow the storme as it will they may ride saifely and that hereby they may have accesse to Christ with boldnesse in their difficulty and may with confidence seek light from Him in the houre of darknesse 4. To the end they may be keeped more watchfull and circumspect they would remember that it is a dishonourable thing to Christ for them to step aside in the least matter of truth the denying of the least point of truth is a consequentiall denying of him who is the Truth and to lose a foot in the matters of truth is very dangerous for who can tell when they who once slip a foot shall recover it againe And who can tell how many and how dreadful errors they may drink in who have once opened the door to a small errour Therefore they would beware of tampering in this matter and to admit any errour upon the account that it is a small and inconsiderable one there may be an unseen concatenation betwixt one errour and another and betwixt a small one and a greater one so as if the little one be admitted and received the greater shall follow and it may be feared that if they once dally with errour and make a gape in their consciences that God give them up to judiciall blindenesse that ere all be done they shall imbrace that opinion which sometime they seemed to hate as death 5. They would eye the promises suteing that case viz. the promises of Gods Guideing the blindely a way which 〈◊〉 know not of making darknesse light before them and crooked tâ—…ings streigâ—…s Esâ—… 42 16. and of guideing continâ—…ally Esa. 8 〈◊〉 see also Esa. 49 10. and 57 18. and they would act faith on these and the like promises as now made sure through Jesus 6. Particularly they would fix their eye upon that principal promise of the Spirit of truth to guide into all truth Iohn 16 13. 7. With singlenesse of heart they would depend on Christ and waite for light from Him and beware of prejudice at the truth with singlenesse of heart they would lye open to his instructions and to the influences of his light and direction and receive in the beames of his divine light and thus go about duties viz. Prayer Conference Preaching Reading c. with an eye fixâ—…d on him and with a soul open to Him free of all sinful preingadgment and love to errour 8. With singlâ—…nesse of heart they would give up their souls to Christ as the Truth that He would write the truth in their souls and frame their souls unto the truth and unto that truth which is most questioned and by which they are most in hazard to be drawn away and urge and 〈◊〉 Him by prayer and supplication to do the duty of an Head an Husband guide and Commander c. unto them and that He would be a 〈◊〉 unto them in that day of darkness and not suffer them to dishonour Him or prove scandalous to others by departing from the truth and imbracing of errour A serious single-hearted dealing with Him upon the grounds of the covenant promises and his relations and engadgments might prove steadable in this case if accompanyed with a lying open to the influences of truth and to the light of information which He is pleased to send by the Spirit of truth Cautions and Directions For further clearing of this matter we shall hinte at some cautions and further directions useful here such as 1. They would beware of thinking that God should come to them with light and instruction in an extraordinary manner and reveal the truth of the question controverted somewhat immediatly for this were a manifest tempting and limitâ—…ing of the holy one of Israel We must be satisfied with the meanes of instruction which he hath provided and run to the Law and to the Testimony We have the Scriptures which are able to make the man of God perfect and throughly fournished unto all good works 2. Tim. 3 16 17. and to make wiâ—…e unto Salvation vers 15. There must we seek light and there must we waite for the breathing of his Spirit with life and coming with light to cleare up truth to us for they are the Scriptures of truth Dan. 10 21. and the law of the Lord which is perfect converting the soul and the commandement of the Lord that is pure enlightening the eyes c. Psâ—…l â—…9 7 8. We have the Ministery which God hath also appointed for this end to make known to us his minde there must we waite for him and his light Thus must we waite at the posts of wisdomes doors and waite for the king of light in his own way wherein He hath
the word and make it speak what we would have it speak for the confirmation of out opinions and sentiments for that is but to mock God and his law and to say Let his law speak what it will I will maintaine this opinion and so make the word speak as we would have it or else lay it by This is to walk by some other rule than the word and to make the word serve our lusts and confirme our errours than which a greater indignitie can not be done to the Spirit of truth speaking in the word 7. In reading and studying of the word there would be much single dependance on the Spirit for light waiting for clearnesse from Him whom Christ hath promised to lead us into all truth An earnest wreastling with Him for his assistance enlightening the minde with divine light to understand the truth and inclineing the soul to a ready imbraceing and receiveing of the truth declared in the word 8. Though one place of scripture be enough to confirme any point of truth and ground sufficient for us to beleeve what is there said there being nothing in scripture but what is truth yet in such a time of abounding errours and when many are going abroad speaking perverse things to lead the simple away it were spiritual wisdome to be compareing scripture with scripture and not to be lightly imbracing whatever may seem probable and fairely deduceable from some one passage or other of scripture but to be comparing that with other passages and see what concord there is for this is certane what ever point contradicteth other clear and manifest testimonies of scripture cannot be true how ever a cunning sophister may make it seem very probably to flow out of such or such a passage of scripture The testimony of the Spirit is uniforme and free from all contradictions and therefore we must see if such an assertion that some would draw from such a passage agree with other plaine passage and if not be sure that that is not the meaning of the place When the devil did wreste and abuse that passage of truth Psal. 91 11. He shall give his angels charge concearning thee c. and from thence would inferre that Christ might cast himself down Mat. 4 6. Christ shew that this inference was bad because it did not agree with other divine testimonies particularly not with that Deut. 6 16. Thou shalt not tempt the Lord thy God And thereby he teacheth us to take this course in times of temptation and so compare spirituall things with spirituall as Paul speaketh 1. Cor. 2 13. Especially they would beware of expounding clear Scriptures by such as are more dark and mysterious See 2. Pet. 3 16. it is alwayes saifer to explaine darker passages by such as are more clear 9. Let them guaird against an humore of newfanglednesse nauseating old and solide truthes and seeking after something new having eares itching after new doctrines yea or new modes and dresses of old truthes for this is provocking to God and proveth dangerous for such turne away their eares from the truth and are turned into fables as Paul telleth us 2. Tim. 4 3. 4. for the time will come sayeth he when they will not endure sound doctrine but after their owne lusts shall they heape to themselves teachers having itching ears and they shall turne away their eares from the truth and shall be turned unto fables This favoureth of a spirit of levity and inconstancy which is dangerous 10. They would labour to have no prejudice at the truth but receive it in love and the love of it lest for that cause God give them up to strong delusions to beleeve lies and to be led away with the deceiveablnesse of unrighteousnesse as we see 2. Thes. 2 10 11 12. and with all deceivablenesse of unrighteousnesse in them that perish because they received not the love of the truth that they might be saved and for this cause God shall send them strong delusion that they should beleev a lie that they all might be damned who beleeved not the truth but had pleasure in unrighteousnesse 11. So would they beware of stifling the truth of making it a prisoner detaineing it in unrighteousnesse like those spoken of Rom. 1 18. for which cause God gave them up to uncleannesse and to vile affections and they became vaine in their imaginations and their foolish heart was darkened yea professing themselves to be wise they became fools vers 21 22 24 26. They should let truth have free liberty and power in the soul and should yeeld up themselves to be ruled and guided by it and not thorture with it lay chaines upon it or fetter it and keep it as a prisoner that can do nothing 2. For this cause they would hold fast the truth which they have learned and have been taught by the Spirit out of the word When Paul would guaâ—…rd and fortifie Timothy against seducers that creept into houses leading captive silly women c. among other directions he giveth him this 2. Tim. 3 14 15 But continue thou in the things which thou hast learned and hast bin assured of knowing of whom thou hast learned and that from a child thou hast known the holy scriptures which are able to make thee wise to Salvation c. So he would have the Colossians walking in Christ rooted and build up in Him stablished in the faith as they had been taught Col. 2. 6 7. 13. Especially they would be holding the ground-work fast saith in Christ It were good in such a time of erring from the way of truth to be griping Christ faster and cleaving to Him by faith and living by faith in Him This is to hold the foundation fast and then let the tempest of errour blow as it will they will ride at a sure anchor and be sâ—…ife because fixed upon the rock of ages and further living neare Christ in such a dangerous day would be a noble preservative from the infections of error The soul that is dwelling in Christ and griping to Him dayly by faith and acting love on Him dwelleth in light and will discover errour sooner than another because living under the rayes of the sun of righteousnesse which discovereth errour 14. They would labour to learne the truth as it is in Iesus and the truthes which they have heard of Him and have been taught by Him as the truth is in Him will abide when other truthes that have been learnt but of men and heard of men and as it was in the preaching of men and in books shall soon evanish in a day of trial This is to learne Christ as the Apostle speaketh Ephes. 4 20 21. But yee have not so learned Christ if so be that ye have heard Him and have been taught by Him as the truth is in Iesus When we learne the truth as it is in Iesus it bringeth us alwayes in to Him and hath a tendency to fixe our hearts on Him and
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
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.
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
they invite Satan to set on and he is vigilant enough and knoweth how to take his advantage and to improve his opportunity 3. In giving way to leazinesse and not stirring up themselves as we see in the Bride Cant. 3 1. 5 3. When they stirre not up the grace of God which is in them how can they belively If grace be laid by it will contract rust The best way to keep grace lively is to keep it in exercise how little so ever it be 4. By their rashnesse walking without feare as is to be observed in Peter wheâ—… he slipped so foulely When through their want of circumspection they precipitate themselves into danger and cast themselves among their enemies hands is it any wondeâ—… that it goe not with them as they would and that they provock God to leave them to themselves that they may know what they are and learne afterward not to tempte the Lord and to walk more circumspectly 5. By leaning too much to their attainements and not looking out for new influences of grace and life Hereby they provock God to let them know to their expences that for as great a length as they are come they must live by faith and be quickened by new influences from the Spirit of life 6. So they may wronge themselves through their ignorance of Christ and of the way of makeing use of Him and if they through unacquantednesse with Christ and the right way of improveing the fulnesse that is in Him misse the fruit and advantage which otherwise they might have they can only blame themselves 7. They may also prejudge themselves by their self love self esteem self seeking self pleasing c. which piece and piece will draw them off Christ and cause them forget the way of sucking life from Him who is the fountaine of life 8. When they give way to small sins they open a door for greater and they lose thereby their tendernesse and so provock the Lord to withdraw and this is another way whereby they prejudge themselves of that benefite of livelinesse which they might otherwise have 9. So also by wordly mindednesse which alienateth their minde from God and. 10. By their impatience and fretâ—…ing and repineing against God and his wiâ—…e dispensations they also prejudge and wrong themselves for while they are in that mood they can not with â—…e composednesse of Spirit go to Christ and draw life from Him through faith Obj. 3. But is there not even some of those who are most tender that compleane of their deadnesse and shortcomings Ans. 1. It may be that they complaine without cause that they have more cause of rejoyceing and of blessing the Lord for what He hath done to them than of complaineing 2ly Their complaineing will not prove the want of life but the contrare rather for when they complaine most they must be most sensible if their complaints be real and not meerly for afashion and sense is a manifest evidence of life 3ly It would be remembered that the Lord can make their failings and shortcomings contribute to the furthering of their life as we see it did in Peter 4ly It would also be remembered that Christ doth not distribute and give out of this life to all his members and followers in a like measure but to some more and to others lesse according as He seeth it meet and convenient both for his own glory and their good He hath more service for some than for others and some He will imploy in greater and more difficult work which will call for more life and others He will imploy in common work which will not call for such an eminent degree of life 5ly And upon the same account He may think it good to give to the same person a larger measure of grace at one time than at another 6ly And that for wise reasons and noble ends as 1. That all may see how absolute He is in his dispensations a Soveraigne that doth with his owne what He will and will not give an account of any of his wayes or communications to us 2. That we may learne submission and quietly to stoup before Him whatever measure He be pleased to dispense towards us 3. That we may learne to depend upon Him more closely all alongs and in all our wayes to acknowledge Him 4. That we may learne to exercise patience which must have its perfect work in waiting upon Him as a great king This is his glory and itis the testifying of our homage to Him 5. He will traine us up so as to be welcontented and satisfied if He bring us home at length though not with such a convey of the graces of his Spirit as we would wish 6. That we may see and read our dayly obligation to Christ our life and the dayly need we have of his keeping our life in by fresh gaâ—…ls of his Spirit and new heavenly influences 7. And that getting new proofs of his kindnesse â—…nd faithfulnesse we may give Him new songs of praise daylie and so expresse our thankfulnesse to Him which will tend to set forth his glory Eightly This may point out unto beleevers several duties to which they are called we shall name some few of many as 1. That they should rejoyce and be comforted in the thoughts of this that they have such a compleet Mediator one that is throughly furnished and made all things for them not only the Way and the Truâ—…h but the Life also 2. The thoughts of this should also stirre up to wondering at the wisdome graciousnesse and goodnesse of God to thankfulnesse for providing such an alsufficient way for them 3. This should also encourage them under all temptations faintings backsets and fits of deadness that they fall into that there is one who is the Life and that He whom their soul hath chosen is the Life and so fully able to quicken and enliven them 4. This should teach them humility and not to be proud of any thing they have or do for it is He who is the Life who keepeth them in life and helpeth them to any duty yea it is life that worketh all in them 5. And likewise it should teach them to acknowledge Him to whom they are obliged for any thing they do for any life they have or any acts or frutes of life that appeare in them and to be thankful to Him therefore 6. And mainly They should here read their obligation and duty to improve this advantage and to draw life out of this fountaine and so live by this life act and do all in and through this life and so be quickened by this life in all their fits of deadnesse and for this cause would keep those things in minde 1. That they should live in a constant conviction of their own weaknesse deadnesse and inability to do any acts of life of themselves and far lesse to recover themselves out of any distemper and fit of deadnesse which they fall into 2.
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
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
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