CHRIST THE WAY, THE TRUTH, AND THE LIFE OR, A SHORT DISCOURSE, POINTING THE WAY OF MAKING USE OF CHRIST FOR JUSTIFICATION, AND MORE PARTICULARLY FOR SANCTIFICATION. BY THE REV. JOHN BROWN.

 

CHRIST THE WAY, THE TRUTH, AND THE LIFE.

 

JESUS says unto them, I am the way, and the truth, and the life, No man cometh unto the FATHER but by me. JOHN 14: 6.

 

CHAPTER 1:

 

The Introduction, with some general observations

 

 IT is always necessary for the children of GOD to know the right way of making use of CHRIST, who is made all things to them which they need, even a wisdom, righteousness, sanctification, and redemption." But it is never more necessary for believers to be clear in this matter, than when SATAN is seeking to pervert the right ways.of the LORD, and one way or other to lead souls away, and draw them Off CHRIST.; knowing that, if he prevail here, he has gained his point. And therefore be endeavoreth not only to darken it by error, either more gross or more subtile, but also to darken it by mistakes and prejudices; whence it cometh to pass, that not only strangers are made to wander out of the way, but often many of his own people are walking in darkness, and remain lean through want of the real exercise of the life of faith, which would make them fat and flourishing, because it would make them 41 strong in the Lord, and in the power of his might," and to cc grow in CHRIST in all things."

 

 The clearing up of this truth, then, cannot but be most seasonable now, when Satan is prevailing with many, whom he cannot get tempted to looseness, to sit down upon something which is not CHRIST, and to rest upon something within themselves,. distinct from him, both in the matter of justification and sanctification. This subtle adversary is now setting some to work, to cry up, by preaching, speaking, and printing, a way to heaven which is not CHRIST; a kind of morality and outward holiness, whereupon the soul is to rest: and this holiness, not wrought through the strength of JESUS, by faith, sucking life from him, but through their own art and skill, which in effect is nothing but an extract of refined Popery, devised and broached on purpose to draw the soul off CHRIST, that he may stand upon his own legs, and walk by his own power, and thank himself, at least in part, for the crown at length.

 

 Through the great goodness of GOD, the true *ay of a soul's justification is admirably seared up; and many are, at least theoretically, acquainted therewith; and many also practically, to the quieting of their awakened consciences, and stopping the mouth of their accusers, and obtaining of peace, joy, and the lively hope of the everlasting crown. Yet many profess their unacquaintedness with the solid way of using CHRIST for growth in grace, and true sanctification; therefore some discovery of the truth here cannot but be useful, seasonable, yea, and acceptable unto them. If He who is the truth, would give grace to understand and to unfold this so necessary a truth, and would help to explain this truth by faith in him, who is here said to be the Truth, then should we have cause to bless and magnify his name: but if he,' because of sin, shall hide himself, and not let out those beams of light, whereby we might discover light, we shall but " darken counsel with words without knowledge," and, leave the matter as unclear asever. Therefore it is necessary, there be both in him that writeth, and in such as read, a single dependence on him, " who is given for a leader," (Isai. 4: 5,) and has promised " to bring the blind by a way which they knew not, and to lead them in paths that they had not known, and to make darkness light before them; " that thus, by faith on him, we may find the truth of this verified, viz., That " he is the way, the truth, and the life."

 

 Our LORD JESUS, from the beginning of this chapter, is laying down some grounds of consolation, to comfort his disciples against the sad news of his death, and to encourage them against the fears they had of much evil to befall them, when their LORD and Master should be taken from them; which is a sufficient proof of the tender heart of JESUS, who alloweth all his followers " strong consolation " against all fears, hazards, troubles, and perplexities. He a will not leave them comfortless; " and therefore he layeth strong grounds of consolation, to support their drooping and fainting hearts; as loving to see his followers " rejoicing always in the LORD, and singing in the -ways of Sion."

 

 In prosecution of which design, he told them, that they " knew whither he went," (ver. 4,) and the way also he was to take, and by which he was to bring them to the FATHER, and so to life eternal. But THOMAS, rashly and incredulously, (as too usually he did,) venteth himself, and little less than contradicteth his Master, saying, " We know not whither thou goest, and how can we know the

 

way " (Ver. 5.)

 

 Whereupon CHRIST, after his usual manner, taketh occasion to clear up that ground of consolation further, and to let them see the true way of coming to the FATHER, that thereby they might be helped to see that they were not such strangers unto the way as they supposed: and withal, he layette out the properties and excellencies of this way, as being the only true and living way; and that

 

in such a manner, as they might both see the way to be perfect, full, safe, and satisfying; and also learn their duty of improving this way always, and in all things, until they come home to the, FATHER, saying, " I am the way, the truth, and the life: no man cometh to the FATHER but by me."

 

 CHRIST then saying, that he not only is the way to the FATHER, even the true way; but that he is so the true way, as that he is also truth itself in the abstract, and so the living way, that he is life itself in the abstract, giveth us ground to consider after what manner he is the truth and the life, as well as the way, and that for the discovering of his being an absolutely perfect, transcendently excellent, and fully satisfying way, useful to believers in all cases, all distresses, all difficulties, all trials, all temptations, all doubts, all perplexities, and in all causes or occasions of distempers, fears, faintings, discouragements. And this will lead us to clear up the duty of believers on the other hand, and to show how they should, in all their various cases and difficulties, make use of CHRIST, as the only all-sufficient way to the FATHER, and as truth and life in the way: and so we will speak of CHRIST's being to his people all that is requisite for them here in the way, whether for justification or sanctification; and how people are to make use of him, as being all, or as being u made of GOD to us, wisdom, righteousness, sanctification, and redemption." (1 Cor. 1: 3O.)

 

 Before we come to the words in particular, we should look upon them as having relation to THOMAS's words in the preceding verse, wherein he did little less than contradict what CHRIST had said in the 4th verse, and learn several comfortable points of doctrine, as, First, That JESUS CHRIST is very tender of his followers, and will not cast them off, nor upbraid them for every escape, whereby they may provoke him to anger, and grieve his SPIRIT; but gently passeth by many of their failings, When he findeth they are not -obstinate in their mistake, nor perverse in their way. For how gently and meekly doth he here pass over THOMAS's unhandsome expression, finding that THOMAS spoke here, not out of obstinacy, but out of ignorance. And the reason is, because, 1. CHRIST knoweth our infirmity and weakness, and is of a tender heart, and therefore I will not break the bruised reed." (Isai. xliii.) Well knoweth he that rough and untender handling would crush us, and break us all in pieces. And, 2. He is full of bowels of mercy, and can -1' have compassion on them that are out of the way, and can be touched with the feeling of our infirmities." (Heb. 4: 15; and 5: 2.)

 

Which truth, as upon the one hand it should encourage all to choose him for their leader, and give up themselves to him, who is so tender of his followers; so, upon the other hand, it should rebuke such as are ready to entertain evil and hard thoughts of him, as if he were a hard master, and ill to be followed; and put all from entertaining the least thought of his untenderness and want of compassion. But moreover,

 

 Secondly, We see, that weaknesses breaking out in believers, when they are honestly and ingenuously laid open before the LORD, will not scare him away, but rather engage him the more to help and succor. Much of THOMAS'S weakness appearing in what he said; yet the same being honestly laid open to CHRIST, not out of a spirit of contradiction, but out of a desire to learn, CHRIST is so far from thrusting him away, that he rather condescendeth the more, out of love and tenderness, to instruct him better, and to clear the way more fully. And that because, 1. He knoweth our mould; how frail we are, and that, if he should deal with us according to our folly, we should quickly be' destroyed. 2. He is not as man, hasty, rash, proud; but gentle, loving, tender, and full of compassion. 3. It is his office and proper work, to be an instructer to the ignorant, and a helper of our infirmities and weaknesses; a Physician to bind up and cure our sores and wounds.

 

 Who would not then willingly give up themselves to such a Teacher, that will not thrust them to the door, nor give them up to themselves, always when their corruptions would provoke him thereunto And what a madness is this in many, to stand back from CHRIST because of their infirmities, when, the more corruption we find, the more should we run to him And it is soon enough to depart from CHRIST, when he thrusts us away, and says, he will have no more to do with us: yea, he will allow us to stay, after we are, as it were, thrice thrust away. Only let us take heed, that we approve not ourselves in our evils; that we hide them not, as unwilling to part with them; that we obstinately maintain them not, nor ourselves in them; but that we he open before him, and deal with him, with honesty, ingenuity, and plainness.

 

 Thirdly, We see further, that ignorance ingenuously acknowledged and laid open before CHRIST, puts the soul in a fair way to get more instruction. THOMAS having candidly, in the simplicity of his heart, professed his ignorance, is in a fair way now to get instruction; for this is CHRIST'S work, " to instruct the ignorant, to open the eyes of the blind."

 

Why then are we so foolish, as to conceal our ignorance from him, and to hide our condition from him And why doth not this commend CHRIST'S school to us so much the more Why do we not tarry as ingenuous scholars, really desirous to learn But,

 

Fourthly, We may learn, that our ill condition, put into CHRIST'S hand, will have an advantageous issue; seeing CHRIST taketb occasion from THOMAS'S laying open his condition, to clear up the truth more fully than it was before. For hereby, 1. CHRIST giveth an open declaration of the glory of his power, mercy, goodness, wisdom. 2. He has occasion to give a proof of his glorious skill of healing diseased souls, and of making broken bones stronger than ever they were. 3.' Thus he effectually accomplisheth his noble designs, and perfecteth his work, in a way tending to abase man, by discovering his infirmities, and to glorify himself in his goodness and love. 4. Thus he triumphed more over SATAN, and in a more glorious manner destroyeth his works. 5. Thus he declareth how wonderfully he can make " all things work together for good to them that love him," and follow him. 6. Yea, thus he engageth souls to wonder more at his divine wisdom and power; to despair less in time coming, when cases would seem hard; to acknowledge his great and wonderful grace, and his infinite power and wisdom, that call bring death out of life; and also to be more sensible of the mercy, and thankful for it.

 

 O believer, what matter of joy is here How happy art thou, that hast given up thyself to him! Thy worst condition can turn to thy advantage. He can make thy ignorance, vented with a mixture of corruption, turn to the increase of thy knowledge. Bless him for this, and with joy abide at his school: and withal, be not discouraged, be thy state of ignorance and corruption what it will; lay it out before him with sincerity and singleness of heart, and then thou mayest " glory in thine infirmities, that the power of CHRIST may rest on thee: " for thou shalt see, in due time, what advantage infinite love and wisdom can bring to thy soul thereby.

 

May not this be a strong motive to induce strangers to give up themselves to Him, who will sweetly take occasion at their failings to help them forward in the way And what excuse can they have, who say in effect, they will not go to CHRIST because their case is not good And O that believers were not sometimes led away with this error of flying from CHRIST, because of infirmities seen and discovered!

 

CHAPTER II Of the Words in general.

 

 WE come now to the words themselves, wherein CHRIST asserts that he is, 1. The Way; 2. The Truth; 3. The Life; and 4. That " no man cometh to the FATHER but by him." In them we learn these two things in general: 1: The misery of wretched man by nature. This cannot be in a few words expressed. The particulars thereof we will but mention.

 

 1. That he is born an enemy to, and at a distance from God, by the curse of the broken covenant with Adam.

 

 2. That he neither himself His way is not of himself: he has need of another to. be his way.

 

 3. That he is a blind wandering creature, ready to take by-ways; yea;, he loves to wander: he goeth astray as soon as he is born.

 

 4. He cannot: discern the true way, but is blinded with prejudice thereat: 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: entered into the way, is subject to so many faintings and swoonings, that, except he get new quickening, he must he by the way and perish. In a word, his misery is such as cannot be expressed; as little as it is laid to heart, or seen and lamented.

 

 Now, for a ground to our following discourse, I would press the solid, thorough apprehension of this, without which there is no application of CHRIST: for " the whole need not a physician, but the sick; " and CHRIST " is not come to call the righteous, but sinners to repentance." Yea, believers themselves should live within the sight of this, and not forget their frailty: for though there be a change wrought in them, yet they have need of CHRIST, as " the Way, the Truth, and the Life;" until he bring them in, and set them upon the throne. And O happy they, who must not walk one foot without this Guide leading them by the hand, or rather carrying them in his arms! Let all them, who would make use of CHRIST,. remember what they were, and what they are; and keep the sense of their frailty and misery fresh; that seeing their need of him, they may look out to him for help and supply, and be more distinct in their application of him.

 

 II. The second general is, That CHRIST is a complete Mediator, throughly furnished for all our necessities. Are we at a distance from the FATHER He is a Way to bring us together. Are we wandered out of the way He is the Way to us. Are we blind and ignorant He is the Truth. Are we dead; He is the Life. Concerning this completeness of his, we would mark,

 

 1. That he is throughly furnished with all things we stand in need of: " The Way, the Truth, and the Life." He has eye-salve, clothing, gold tried in the fire: for " the Spirit of the LORD is upon him, and has anointed him." (Isai.lxi. 1.)

 

 2. He is suitably qualified, not only having a fullness, and an all-fullness, so that whatever we need is to be had in him; but also, a suitable fullness, answering our case to the life.

 

 3. He is richly qualified with this suitable good. He has not only wisdom and knowledge, but treasures of.it, yea, all " the treasures thereof." (Col. 2: 3.) There is fullness in him; yea, " it has pleased the FATHER, that in him should all fullness dwell." (Coll. 1: 19.) Yea, the " fullness of the Godhead dwells in him bodily." (Col. 2: 9.)

 

 4. There is here that which will answer all the objections of a soul, and these sometimes are not few. If they say they cannot know the way to the FATHER, then he is Truth to teach them that, and so to enter them into it: and if they say, they cannot walk in that way, nor advance in it one step, but will faint and fall; he answereth, that he is the Life, to put life and keep life in them, and to cause them to walk, by putting a new principle of life in them, and breathing anew on that principle. O thrice happy they who have fled to Him for refuge! It is easy for them to answer all objections and cavils of SATAN, and of a false heart: It is easy for them to put CHRIST to answer all. And, on the other hand, who can tell the misery of such as are strangers to JESUS How shall their wants be made up How shall they answer accusations, temptations, doubts, fears, objections, and discouragements cast in their way

 

 O should not this endear the wavy of the Gospel, to us, and make CHRIST precious unto us! Is it not a wonder that such an all-sufficient Mediator, " who is able to save to the uttermost all that come to GOD through him," should be so little regarded and sought unto, and that there should be so few that. embrace him, and take him, as he is offered in the Gospel

 

 How can this be answered in the day of accounts What excuse can unbelievers have Is not all to be found in CHRIST that their case calls for Is he not a complete Mediator, thoroughly furnished with all necessaries Are not the riches of his fullness written on all his dispensations The mouths then of unbelievers must be for ever stopped.

 

CHAPTER 3: How CHRIST is the Way in general.

 

 WE come now to speak more particularly to the words And, 1, Of his being a Way. Our design being to point at the way of using CHRIST, in all our necessities and difficulties which are in our way to heaven; and particularly, to point out the way how believers should make use of CHRIST in all their exigencies, and so live by faith in him, walk in him, grow up in him, advance and march forward toward glory in him. It will not be amiss to speak of this fullness of CHRIST in reference to unbelievers, as occasion offereth because this will help to clear the other.

 

 Before we can clear up how any can make use of CHRIST, we must speak something of their necessity of him, and of his being furnished fully, richly, and satisfyingly for their case; and this will make the way of using CHRIST more plain. While CHRIST then says, " I am the Way; he points out these two things to us: First, That man is now estranged from the LORD. He hath departed from GOD; he is-revolted and gone. "They are all gone out of the way." (Rom. 3: 12.) a They go.astray as soon as they are born, speaking lies." (Psa. Iviii. 3.)

 

 Nay, not only so, but we love to wander, and to run.away from GOD; as,JEREMIAH complaineth of that wicked people; (Jer. 14: 1O;) naturally, " with the dromedary, we traverse our ways," (Jer.. 2: 23,) and run hither and thither, but never look towards him. Nay, we are like those spoken of: " We desire not the knowledge of his ways; we will have none of him, nor of his reproofs." (Job 21: 14.)

 

 O how sad is this'! And yet how, is it more sad that this is not believed, nor once considered! And that it is not believed is manifest: for, 

 

 1. How rare is it to meet with persons that are not very well pleased and satisfied with themselves and their condition! They have no complaints; they see no wants, nor necessities; they wonder what makes folk.complain •of their condition, of their evil heart, or of their hazard and danger; they understand not these matters.

 

 2. Do we not find people very quiet and at rest, though " they remain in the congregation of the dead" (Prop. 21: 16.) They sleep in a sound skin, because they see no hazard; the thoughts of their condition never bereave them of one night's rest; all is at peace with them, for " the strong man keeps the house."

 

 3. How rare is it to see any soul broken in heart, and humbled because of this; who is walking under this, as under a load; whose soul is bleeding upon the consideration of this! Is there any mourning for this Secondly, It pointeth out to us this: That "the way of man is not in himself:" (Jer. 10: 23:) that is, that nothing that he can do, can or will prove a way to him to the FATHER; for CHRIST is the Way, excluding all other ways. And that man can do nothing to help himself into the way, is clear; for,

 

 1. His way is darkness. (Prov. 4: 19.) He knoweth no better; he is satisfied therewith: there he sleepeth anil resteth.

 

 2. He cannot, nor cloth desire to return. He hateth to be reformed.

 

 3. Yea, he thinketh him safe no man can convince him to the contrary: The way he is in "seemeth to be right to him, though the end thereof be death."

 

 4. Every man has his own particular way, to which he turneth; (Isai. liii. 6;) one thing or other that he is pleased with, and that he thinks will abundantly carry him through: and what these ordinarily are, we shall hear presently.

 

 5. In this his way, which yet is a false way, he trusteth. (Hos. 10: 13.) He leaneth upon it; little knowing that it will fail him at length, and that he and his confidence shall perish. But what are those false and lying ways which men weary themselves in, and all in vain; and which they choose and trust unto, and yet are not the way which will prove safe and sure Answer. It will not be easy to reckon them up. We shall name some that are most ordinary; such as,

 

 1. Good purposes and resolutions; with which many deceive themselves, supposing that to be all which is required. And, alas, all their purposes are like Ephraim's goodness; "like the early cloud, and morning dew, that soon vanisheth." Their purposes are soon broken off, " and soon disappointed, because made without counsel. (Prov. 15: 22.) Many foolishly rest here: that they have a mind to do better, and to. amend their ways, and they purpose, after such a time or such a time, they shall begin a new manner of life: but their purposes never come to any effect, and so at length they and their purposes perish.

 

 2. Some convictions. The word now and then pierceth them so. far, and sharp dispensations from the LORD so far affect their heart, that they see it is not well with them but they advance no farther; those convictions either die again, or work no further change; and, poor souls, they think, because at such a sermon or such a communion they had some such convictions, therefore all, is well; when a JUDAS may have convictions sharper than ever they had.

 

 3. Convictions followed with some sort of amendment. Some may dreadfully deceive themselves with this, and conclude that all is right with them, and that the way they are in is-safe and sure, because they have had convictions which have been so effectual as to cause them to amend many things; when, alas,. their way is a way of darkness still; it is not CHRIST, they have never come to him.

 

 4. Many rest upon their outward civility and morality, or negative holiness; they cannot be challenged for gross faults, and that is the way they rest in. Alas! could not a Pharisee say as much as they; viz., "That he was no extortioner, no unjust person, nor adulterer." How many Heathens, as to this, shall outstrip such as profess themselves Christians And yet--they lived and died strangers to the right way to happiness.

 

 5. Some may attain a kind of outward holiness, an outward performance of the duties of religion; such as hearing, reading, prayer, communicating; and rest there, and yet perish: for that is but their own way; it is not the right way.

 

 6. Much knowledge doth deceive many. They think, because they can talk of religion, speak to cases of conscience, handle places of Scripture, and the like, that therefore all is right with them; when, alas, that is but a slippery ground to stand upon. The Pharisees sat in MOSES'S seat, and taught sometimes sound doctrine, and yet were enemies to JESUS. And will not many think to plead themselves into heaven, by saying, that they "have prophesied in his name" Knowledge, I grant, is good; but it is not CHRIST; and so it is not "the way to the FATHER:" and many, alas, lean to it, and are deceived at last.

 

 7. A kind of seriousness in the performance of duties, and in seeking of GOD, deceiveth many. They think, because they are earnest in what they do, that therefore all is well. Many consider not that there is a secret hypocrisy that some may be under, and not know it; as well as gross hypocrisy and dissimulation, which may be easily observed. Will not "many seek to enter in, that shall not be able"

 

 8. Many may deceive themselves with this: That they are looked on by others, (godly, discerning persons, and Ministers,) as serious Christians, and that they carry so handsomely, that no man can judge otherwise of them. But, alas, the day is coming which will discover many things, and many a one will be deceived, both of themselves and others. "Not he who commendeth himself is approved, but whom GOD approveth:" (2 C'or. 10: 18:) therefore PAUL exhorts TIMOTHY, to a study to spew himself approved unto GOD." Men look only to the outside, and cannot see into the heart; but GOD searcheth the heart: and it is an easy matter to deceive men; but God will not be deceived.

 

 9. Some may suppose themselves in a safe and sure way, if they outstrip others in religious duties, and be much in extraordinary duties; when, alas, for all that, the heart may be rotten. The Pharisee " fasted twice a week," and yet was but an enemy to CHRIST.

 

 1O. Quietness of conscience may deceive some; and they may suppose that all is right with them, because their heart doth not accuse them of falsehood and dissimulation in their way with GOD or man. No doubt that young man spoke according to his judgment, when he said, "All these things have I observed from my youth." (Luke 18: 21.)

 

 11. A way of zeal may deceive many; who may think their case unquestionable, because they are zealous for their way; and, as they think, their zeal is pure zeal for GOD. Was not PAUL, while a Pharisee, very zealous, when out of zeal to his way he persecuted the Church (Phil. 3: 6.) " See my zeal for the LORD," could JEHU say; and the Jews had a zeal of GOD, but not according to knowledge; and CHRIST tells us, that such as should persecute the Apostles unto death, would think they did God good service.

 

Many such false ways, wherein men please themselves, might be mentioned. By these every one may see cause of searching and trying over and over. It is a dreadful thing to be deceived here, and it is best to put it to a trial,

 

when there is a possibility of getting the matter helped; and many may fear and tremble when they see they are not yet come the length of many such as sit down without CHRIST, and lose all their labor. O if this could put people to a serious trial of themselves, and of the nature of that way wherein they rest at present!

 

 Thirdly, We might here observe, that this true and living Way is but one for all. There is but "one Mediator betwixt GOD and man;" one Mediator for both the Old and New Testament,-the Seed of the woman. Howbeit, the LORD'S dispensations with his people in that one way may be various; as his way with his people under the Law, is different from his way with his people under the Gospel; and his dispensations with individual believers, whether under the Law or under the Gospel, is not the same in all things.

 

And this should teach us to relinquish our own ways, and to enter into this one way; and it should move such as are in this way to study unity and agreement among themselves, and yet not suppose that GOD's way with them must be in all things alike; yea, though the LORD'S way with them be different from his way with others, and more dark, disconsolate, and bitter, yet let them be quiet and silent before the LORD, and acknowledge his goodness that has brought them into the one way, JESUS CHRIST.

 

 But, fourthly, The main thing here, and which is obvious, _is this, that JESUS CHRIST is the way to the FATHER, the one and only way, the sovereign and excellent way; and he alone is this way; there is not another. "Neither is there salvation in any other: for there is none other name under heaven given among amen, whereby we must be saved." (Acts 4: 12.)

 

 For clearing of this, we shall speak a little to four things:-1. What is our case, and what need we have of a way. 2. How CHRIST answereth this our case, and is a fit way for us. 3. How he alone is this way. 4. What are the advantages of this way. And this will make way for our clearing up how CHRIST is made use of as a way by poor sinners. For the first of these, our present case and necessity, something was spoken of it before; we shall reduce all to these two heads: The first is our state of guilt, and separation from GOD because of sin and guilt; the next is our state of wickedness and enmity against GOD.

 

 As to the first, we may take notice: 1. That sin, original and actual, has separated us from GOD, and cast us out of his favor, out of that station of favor and friendship which once we were advanced to in ADAm. 2. That we are under GOD'S curse and wrath, and excommunicated from the presence of the LORD by a sad, yet just sentence according to law, and so are under death.

 

As to the next thing, we may take notice-: 1. That we are impure and polluted with sin and daily iniquity. 2. That we are ignorant of the right way of returning into favor with GOD, seeking to ourselves many inventions. 3. That we are impotent for any good work or commanded duty. 4. That not only so, but we are unwilling to do any thing that is good, or to enter into the way, when pointed out unto us; yea, we are enemies to GOD by wicked works, and have an innate hatred to all his ways. 5. We desire not to be out of the condition wherein we are: there we love to sleep, and desire not to be awakened. 6. We are under the power Of SATAN, who leadeth us out of the way, yea, and driveth us forward in the wrong way, to our perdition. These things are plain and undeniable, and need no further confirmation.

 

 For the second, how CHRIST answereth this our case. He is away to us, to help us out of both these; both out of our state of guilt and separation, and out of our state of wickedness and enmity. And, first, he helpeth us out of our state of guilt and separation.

 

 1. By taking away our guilt and sin; being " made sin for us who knew no sin, that we might be made the righteousness of GOD in him." (2 Cor. 5: 21.) He has filled the great gap betwixt GOD and us with his body, and has made of it, as it were, a bridge, by which we may go over unto the FATHER': "We enter now into the holiest by the blood of JESUS, by a new and living way, which he has consecrated for us, through the veil, that is, to say, his flesh." (Heb. 10: 19, 2O.) We are now "brought near by his blood; " (Eph. 2: 13;) so that through him we are restored again to friendship with GOD, and made one with him: for CHRIST the Mediator has "made both one, reconciling Jews and Gentiles unto GOD in one body by the cross, having slain the enmity." (Eph. 2: 16.)

 

 2. By taking away the curse and wrath that was due to us, being "made a curse for us; " (Gal. 3: 13;) so that he is become our peace, and through him "we have access by one SPIRIT unto the FATHER, and are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of GOD." (Eph. 2: 14, 1S, 19.) He is " set forth to be a propitiation through faith in his blood." (Rorn. 3: 25; 1 John 2: 2, and 4: 1O.) "By him have we now received the atonement." (Rom. 5: 11.)

 

Next, he helpeth us out of our state of wickedness and enmity.

 

 1. By taking away our impurity and uncleanness, by washing us and cleansing us in his blood: (Eph. 5: 26, 27; Col. 1: 22:) having purchased grace for us, (Eph. 1: 3,) we are blessed with all spiritual blessings in him. He applieth his merits, and layette the foundation of grace and holiness in the soul, and carrieth on the work of mortification and vivification; and so, killing the old man by his Spirit, both meritoriously and efficiently he cleanseth and washeth.

 

 Hence, we are said to be " baptized with him in his death, and buried with him by baptism into death," that we should "walk in newness of life: " and so " our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin." (Ronz. 6: 3, 4, 6.) And for our daily infirmities, whereby we pollute ourselves, his blood is a fountain opened to the house of DAVID, and to the inhabitants of Jerusalem, for sin and uncleanness, and to this fountain he bringeth, by the Spirit of repentance, which he, as an exalted Prince, bestoweth, and by faith. So, "If any man sin, we have an Advocate with the FATHER." (1 John 2: 1.)

 

 2. As for our ignorance and blindness, he taketh that away, being "given for a light to the Gentiles: " (Isai. xlii. 6, and xlix. 6; Luke 2: 32:) He is sent to open the blind eyes, (Isai. xlii. 7,) to bring out the prisoners from their dark prisons. So that such as walk in darkness see a great light, and they that dwell in the land of the shadow of death, upon them the light has shined.

 

 3. He is qualified for taking away our impotency, so that through him we can do all things. When we are weak, we are strong in him, who is our strength, and liveth in us. Hence, " he worketh in us both to will and to do of his own good pleasure."

 

 4. He also taketh away our natural averseness, unwillingness, and hatred of his- ways; making his people "willing in the day of his power," he taketh away " the enmity that is in us," and reconcileth us to GOD, and to his ways, that our hearts do (sweetly comply with them, and we become most willing and glad to walk in them; yea, and " to run the way of his commandments through his enlarging our hearts." (Psa. cxix. 32.)

 

 5. He likewise taketh away that desire and willingness which we have to he still in our natural condition; by convincing us of the dreadful hazard thereof, through the spirit of conviction, whereby he convinceth the world of it, and circumciseth their ear to hear, and maketh them willing to hearken to the counsel of GOD.

 

 6. As for the power and dominion of SATAN, he breaketh that, by "leading captivity captive," (Eph. 4: 8; Psa. lxviii. 18,) and "spoiling the strong man's house. For he is come to destroy the works of the Devil; " (1 John 3, 8;) "and he spoileth principalities and powers." (2 Col. 15.) Thus, as Captain of salvation, he leadeth them out as a conqueror; having paid the price, he delivereth also by power and authority froth the hand of this gaoler. And thus we see how he answereth our' case, and is a fit Way for us.

 

 The third particular, That he alone is this Way, and answereth our case herein, is clear and manifest, confirmed by the experience of all generations, and the disappointment of fools, who have been seeking other ways. Angels in heaven cannot do our business; they cannot satisfy justice for us, nor have they any power over our heart to turn it as they will. The blood of bulls and goats cannot do it; for the Apostle tells us, that it is impossible that that should take away sin. That blood shed according to the law, did cleanse ceremonially; but it is only the blood of JESUS, typified by that, which cleanseth really: so that "we are sanctified through the offering of the body of JESUS CHRIST once for all." (Heb. 10: 1O.) No pains or labor of ours can avail here. The Lo RD will not be pleased with thousands of rams, or with ten thousands of rivers of oil; "he will not take our first born for our transgression, nor the son of our body for the sin of our soul." (Mich. 6: 7.) Ordinances and means will not do it, nor any invention of our own. " No man can by any means redeem his brother, or give to GOD a ransom for him; for the redemption of the soul is precious, and ceaseth for ever." He alone has laid down the price; all our sufferings, prayers, tears, labors, penances, and the like, signify nothing here; they cannot satisfy justice for one sin.

 

 As to the fourth particular, viz., the singularity of this way; these things make it manifest.

 

 1. This is such a Way, as can discover itself, and make itself known to the erring traveler. CHRIST JESUS is such a way as can say to the wandering soul, "This is the way, walk in it." (Isai. 30: 21.) No way can do this. This is comfortable.

 

 2. This Way cannot only discover itself to the wandering traveler, but also can bring folk into it. CHRIST can bring souls unto himself, when they are running on in their wandering condition. He can move their heart to turn into the right way, put grace in their soul, begin resolutions in them, and sow the seed of faith; and so stay their course which they were violently pursuing, and make them consider what they are doing. As the former was good news to poor blind creatures that were wandering and knew not whither they were going; so this is good news to poor souls that find their hearts inclining to wander, and loving to go astray.

 

 3. This Way can cause us to walk in it: If we be rebellious and obstinate, he can command with authority; for he is given for a Leader and a Commander. (Isai. 4: 4.) How sweet should this be to the soul, that is weighted with a stubborn, untractable heart, that he is a King, Governor, and Commander; can with authority draw, or drive, and cause us to follow and run.

 

 4. This Way is Truth, as well as the Way; so that the soul that keepeth in it is safe: no wandering here: "The wayfaring men, though fools, shall not err " in this way. (Isai. xxxv. 8.)

 

 5. This Way is also Life, and so can revive the fainting and weary traveler. "He giveth power to the faint, and to them that have no might, he increaseth strength." Yea, " He renews their strength, and makes them mount up with wings as eagles, and not be weary, and walk and not faint; " (Isai. xl. 29, 31;) and so_ he giveth legs to the traveler: Yea, " He carrieth the lambs in his bosom." (Isai. xl. 11.) O who would not walk in this way What can discourage the man that walketh here What can he fear No way can quicken or refresh the weary man; this way can do it: yea, it can quicken one that is as dead, and cause him to march on with fresh alacrity and vigour.

 

CHAPTER 4:

 

How CHRIST is made use of for Justification as a Way.

 

 What CHRIST has done to procure our justification before GOD is mentioned already; viz., That he stood in the room of sinners; engaging for them, undertaking and at length paying down the ransom; becoming sin, or a sacrifice for sin, and a curse for them, and so laying down his life to satisfy divine Justice. And this he has made known in the Gospel,, calling sinners to accept of him as their only Mediator, and to rest upon him for life and salvation.

 

 Now, forsuch as would make use of CHRIST as the Way to the FATHER in the point of justification, these things are requisite:

 

1.-There must be a conviction of sin and misery; a conviction of original guilt, whereby we are banished out of GOD’s presence and favor, and are in a state of enmity and death; are "come short of the glory of GOD," (Rom. 3: 23,) becoming dead, or under the sentence of death, through the offence of one; (Rom. 5: 15) being made sinners by one man's disobedience, (ver. 19,) and therefore under the reigning power of death; (ver. 17;) and under that judgment which came upon all men to condemnation; (ver. 18,) and of original innate wickedness, whereby the heart is filled with enmity against GOD, and is a hater of him and of all his ways; standing in full opposition to him and to his holy laws; loving to contradict and resist him in all his actings; despising and undervaluing all his

 

condescensions of love; obstinately refusing his offers of mercy, and peremptorily persisting in rebellion and heart opposition; not only not accepting his kindnesses, but trampling them underfoot also: there must be a conviction of our actual transgressions, whereby we have corrupted our ways yet more, run further from GOD, brought on more wrath upon our souls, according to that sentence "Cursed is every one that abides not in all that is written in the Law to do it." (Gal. 3: 1O.) What way this conviction is begun and carried on in the soul, I cannot now stand to explain: Only, in short, know, it is a heart-reaching conviction; not general and notional, but particular, plain, and pinching;; affecting the heart with fear and terror, making the soul seriously to mind this matter, to be taken up with the thoughts of it, and earnestly to cry out, What shall I do to be saved

 

 2. There must be some measure of humiliation. Under this conviction the man is bowed down and made mute before GOD; no more boasting of his goodness; no high thoughts of his righteousness, for all are now to be looked on "as filthy, rags." "What things were as gain before" to the soul, must now "be counted loss," yea, and "as dung." The man must be cast down, and far from high thoughts of himself, or any thing he ever did, or can do " For the LORD resisteth the proud, but gives grace to the humble." (James 4: 6.)

 

 3. There must be a despair of help or relief out of this condition by ourselves, or any thing we can do; a conviction of the unprofitableness of all things under the sun for our relief; no expectation of help from our supposed good heart, Good purposes, good deeds, works of charity, many prayers, commendation of others, sober and harmless walking,. or any thing else within us; or without us, that is not CHRIST: for so long as we have the least hope or expectation of doing our own business without CHRIST, we shall never come to him. Our heart hangs so after the old way of salvation through works, that we cannot yield to any other. Such is our antipathy to the way of salvation through a crucified CHRIST, that we would choose any way but that, cost what it would. Therefore, before we can heartily close with CHRIST, and accept of him, we must be put from those refuges of lies, and see that there is nothing but a disappointment written on them all; that all our prayers, fasting, cries, duties, reformations, sufferings, good wishes, good deeds, are nothing in his eyes, but so many provocations to the eyes of his jealousy; and so, further causes of our misery.

 

 4. There must be a deliberate and resolute relinquishing all those things in ourselves, on which our heart is ready to dote. The man being convinced of the vanity of all things by which he has been hoping for salvation, must now turn his back upon them, quit them with purpose of heart, and say to them, " Get you hence." This abandoning of all our former false props and subterfuges must be resolute, over much opposition within, from the natural inclinations of the heart; and much opposition without, from SATAN'S insnaring suggestions. It must be a real, rational act of the soul, upon solid and thorough conviction of their unprofitableness, yea, of their dangerousness and destructiveness.

 

 5. There must be some knowledge of the nature of the Gospel covenant, and of the way which now GOD has chosen whereby to, glorify his grace in the salvation of poor sinners. That GOD, FATHER, Son, and HOLY GHOST, thought good, for the glory of free grace and wisdom, in a way of justice and mercy, to send JESUS CHRIST to assume man's nature, and so become GOD and Man in two distinct natures, and one person for ever; and to become under the law, to undergo the curse thereof, and to die the cursed death of the cross, to satisfy justice, and to pay the ransom for our redemption: So "the LORD laid on him," or caused to meet together on him, "the iniquity of us all." (Isai. liii. 6.) So in due time, " he bore our griefs, and carried our sorrows. He was wounded for our transgressions, and bruised for our iniquities the chastisement of our peace was upon him. He was cut off out of the land of the living, and stricken for the transgression of his people: He made his soul an offering for sin, and bore the iniquities of his people. Pouring out his soul unto death; he bore the sin of many, and made intercession for the transgressors;" (Isai.liii.4, 5, 1O-12;) so that G4 what the law could not do, in that it was weak through the flesh, GOD sending his own Son in the likeness of sinful flesh, for sin," or by a sacrifice for sin, 11 condemned sin in the flesh," (Rom. viii. 3,) that the righteousness of the law might be fulfilled in us." (ver. 4.) Thus G4 he made him sin," or a sacrifice for sin, " that we might. become righteous;" (2 Cor. 5: 21;) and 44 he through the Eternal SPIRIT offered himself without spot to GOD; " (Heb. 9: 14;) and " his ownself bore our sins in his own body on the tree." (1 Pet. 2: 24.) There must, I say, be some knowledge of this great mystery, wherein is declared 44 the manifold wisdom of GOD," and the noble design of GOD in sending his Son after this manner, to die the death, that condemned sinners might live, and return to the bosom 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 and without spot;" (1 Pet. xix. 18;) and, being so "redeemed by blood, to become kings and priests unto GOD:" The man must not be ignorant of this, else all will be in vain. I do not determine how distinct and full this knowledge must be; but sure there must be so much knowledge. of it, as will give the soul ground of hope, and expectation of salvation by this way.

 

 6. There must be a persuasion of the sufficiency, completeness, and satisfactoriness of the way of salvation through this crucified Mediator; else the soul will not be induced to leave its other courses, and betake itself 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 on this way,' and sweetly sing in hope. And therefore he must believe; 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 necessities, and enabling him to save to the uttermost, all that come unto GOD by him;" (Heb. 8: 25;) That 44 He is made of GOD to us wisdom, righteousness, sanctification;" (1 Cor. 1: 3O;)

 

 That " all power in heaven and earth is given unto him;." (Matt. 28: 18;) That U all things are put under his feet," and that "he is given to be the head over all things to the Church; " (Ti ph. 1: 22;) That 11 in him dwells all fullness; -`(Col. 1: 19;) That 44 in him are hid all the treasures of wisdom and knowledge; " (Col. 2: 3;) That 11 in him dwells all the fullness of the Godhead bodily; who is the head of all principality and power." (Ver. 9, 1O.)

 

 7. The soul must know, that he is not only an able and all-sufficient Mediator, but that he is willing and ready to save all that will come. For all the preceding particulars will but increase his sorrow, so long as he supposeth, that he has no part in that redemption. Therefore it is necessary, that the soul conceive, not only a possibility, but also a probability of help this way; and that the dispensation of the Gospel of grace, and offer of this good news to him, speak out so much, that the patience of GOD waiting long, and his goodness renewing the offers, confirmeth this; that his serious pressing, his strong motives on the one hand, and his sharp threatenings on the other, his reiterated commands, his expressed sorrow and grief over such as would not come to him, his upbraidings of such as obstinately refuse, put his willingness to save such as will come to him out of all question: Yea, his obviating of objections, and taking all excuses out of their mouth, makes the case plain and manifest; so that such as will not come, are left without excuse, and have no impediment lying in the way, but their own unwillingness.

 

 8. The man must know on what terms and conditions CHRIST offereth himself in the Gospel, viz., upon condition of believing in 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 Gospel, that is to say, freely, without price or money; absolutely, without reservation; wholly, and for all ends: for until this be known, there will be no closing with CHRIST and until there be a closing with CHRIST, there is no advantage to be had by him. The soul must be married to him, as a 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. The soul must close with him for all things, adhere to him upon all hazards, take him and the sharpest cross that follows him. Now, I say, the soul must be acquainted with these conditions; for it must act deliberately and rationally here. Covenanting with CHRIST is a grave business, and regnireth deliberation, full purpose of heart, and satisfaction of soul; and therefore the man must be acquainted with the conditions of the new covenant.

 

 9. There must be a satisfaction with the terms of the Gospel, and the heart must actually close with CHRIST, as he is offered in the Gospel. The heart must open to him, and take him in. (Rev. 3: 2O.) The soul must embrace and receive him. (John 1: 12.) The man must take him as his Lord and Master, King, Priest, and Prophet; must give up himself to him, as his. Leader and Commander, and resolve to follow him in all things. For, until this be done, there is no union with CHRIST; and, until there be an union with CHRIST, there is no partaking of the fruits of his redemption, as to justification; no pardon, no acceptance, no access to the favor of. GOD, nor peace, nor joy in the HOLY GHOST; no getting of the conscience sprinkled, no intimation of love or favor from God.

 

 1O. There must be a resting upon him and on his perfect sacrifice. The soul must sit down here as satisfied, and acquiesce in this complete mediation. This is to " believe on him, to rest on him," (John 3: 18; 1 Pet. 2:6,) as an all-sufficient help. This is to cast the burden of a broken covenant, of a guilty conscience, of deserved wrath, of the curse of the Law, upon him, that he may bear away those evils from us. This is to "put on the LORD JESUS" in part; (Rom. 13: 14:,) to cover ourselves with his righteousness from the face of justice, to stand in this armor of proof against the accusations of SATAN, and an evil conscience. This is to flee to him as our city of refuge, that we may be safe from the avenger of blood; this is to make him our refuge from the storm of GOD’S anger, and a shadow from the heat of his wrath;" (Isai. 25:4;) and our "hiding place from the wind, and a covert from the tempest, and as the shadow of a great rock in a weary land." (Isai. xxxii. 2.) When we hide ourselves in him as he that has fully satisfied justice, and desire " to be found in him " alone, " not having our own righteousness, which is of the law, but that which is through the faith of CHRIST, the righteousness which is of GOD by faith:" (Phil. 3: 9:) This is to lay our hand on the head of the sacrifice, when we rest on this sacrifice, and expect salvation from it alone. This is to cast ourselves in CHRIST's arms, as peremptorily resolving to GODo other way to the FATHER, and to plead no other righteousness before GOD’S bar but CHRIST'S. That is faith, yea, justifying faith.

 

 Thus, then, is CHRIST made use of as the way to the FATHER, in the point of justification, when the poor awakened sinner, convinced of his sin and misery; of his own inability to help himself, of the insufficiency of all means beside CHRIST; of CHRIST'S all-sufficiency, readiness, and willingness to help; of the equity and reasonableness of the conditions on which he is offered, and life through him,-is now content and fully satisfied with this way, actually renouncing all other ways whatsoever; and doth with heart and hand embrace JESUS CHRIST, and take him' as he is offered in the Gospel, to make use of him for all things, to rest upon him in all hazards, and particularly to refuge himself under his wings, and to rest there with satisfaction and delight, and hide himself from the wrath of God, and till accusations.

 

 This is a business of great concernment; yet many are not much troubled about it, deceiving themselves with foolish imaginations: for,

 

 l. They think they were believers all their days; they never doubted of GOD’S grace and good-will; they had always a good heart for GOD, though they never knew what an awakened conscience, or sense of the wrath of GOD, meant.

 

 2. Or they think, because GOD is merciful, he will not be so severe as to stand upon all those things that Ministers require; forgetting that be is a just GOD, and a GOD of truth, that will do according to what he has said.

 

 3. Or they suppose it is an easy matter to believe; not considering that no less power than that which raised CHRIST again from the dead, will work up the heart unto faith.

 

 4. Or they resolve that they will do it afterward, at some more convenient season; not perceiving the cunning sleight of SATAN in this, nor considering that faith is not in their, power, but the gift of GOD, and that if they lay not hold on the call of GOD, but harden their hearts in their day, GOD may judicially blind them, so that these things shall be bid from their eyes.

 

 To encourage poor souls to come unto CHRIST, all things are so well ordered in the Gospel, that nothing occurreth that can in the least prove a stumbling-block, or a just ground of excuse for their forbearing to believe; all objections possible are obviated to such as are but willing. The way is cast up, and all stones of stumbling cast out of it; so that such as will not come can pretend no excuse. They cannot object the greatness of their sins: for the greater their sins are, they have the greater need of one who is sent to take away sin, and whose blood purgeth from all sin. What great sinner did He ever refuse, that was willing to be saved by him Is there any clause in all the Gospel excluding great sinners Nor need they object their unworthiness; for he does all freely, for the glory of his free grace. None ever got any good of him for their worth; for no man ever had, any worth. Nor need" they object their long refusing, and resisting many calls: for he will make such as are willing welcome at the eleventh hour. Him that comes he will in no case put away. Nor can they object the difficulty or impossibility of believing; for that is CHRIST'S work. He is the "author and finisher of faith." (Heb. 12: 2.) Can they not with confidence cast themselves upon him Yet if they can hunger and thirst for him, and. look to him, he will accept of that: "Look to me," says he, "and be saved." (Isai. xlv. 22.) If they cannot look to him, nor hunger and 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 content that CHRIST by his SPIRIT work more hunger in them, and "work both to will and to do according to his good pleasure" It is well.

 

 But it will be said, that the terms and conditions on which he offereth himself are hard. Answer: I grant the terms are hard to flesh and blood; but to such as are willing to be saved, so as GOD may be most glorified, the terms are easy, most rational, and satisfying: for,

 

 1. We are required to take him only for our Mediator, and to join 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 Galatians, they would mix the Law and the Gospel together, do something themselves for satisfaction of justice, and take CHRIST for the rest. Now, the LORD will have all the glory, as good reason is, and will have none to share with him: he will give of his glory to none. And is not this rational and easy What can be objected against this

 

 2. We are required to take him wholly, that he may be a complete Mediator to us; as a Prophet to teach, as a King to subdue our lusts,. to cause us to walk in his ways, as well as a Priest to satisfy justice for us, to die and intercede for us. Is it not reason that we take him as GOD has 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." (Isai. 4: 1.) For he will not be bought any manner of way: that free grace maybe free grace, therefore he will give all freely. True it is, corruption would be at buying, though it have nothing to lay out; pride will not stoop to a free gift. But can any say the terms are hard, when all is offered freely 4. We are required to take him absolutely, without any mental reservation. Some would willingly quit all but one or two lusts; they would deny themselves in many things, but they would still most willingly keep a back door open to some beloved lust or other. And who sees 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 discouragement to any, or a sufficient ground to warrant them to stay away from CHRIST, seeing they cannot be supposed sincerely to desire redemption from any sin, who would not desire redemption from every sin. He that loves any known lust, and would not willingly be delivered therefrom, has no real hatred at any lust as such, nor desire to be saved; for one such lust would be his death.

 

 5. We are to take him for all necessities; that is, with a resolution to make use of him as our all-sufficient Mediator. And is not this most reasonable Ought we not to take him for all the ends for which GOD has appointed' him, and offered him to us What then can any suppose to he here, which should scare a soul from laying hold upon him Nay, should not this be looked upon as a very great encouragement And should not we bless the LORD, that has provided such an all-sufficient Mediator'

 

 6. We are to take him, and all the crosses that may attend our taking or following him. We must " take up our cross," be it what it will, that he thinketh good to appoint for us: for " he that takesnot, up his cross, and follows not after him, is not worthy of him." I know flesh and blood will take this for a bard saying; but they that consider CHRIST will bear the heaviest end of the cross, yea, all of it, and support them by his SPIRIT while they are under it; and how "he will suffer none to go his errand upon their own charges, but will be with them when they go through fire and water, so that they shall suffer no loss; neither shall the waters overflow them, nor the fire kindle. upon them.;" (Isai. xliii. 2;) and that "he who loseth his life for CHRIST'S sake and the Gospel's shall save it;" (Mark viii. 55;) yea, that they " shall receive an hundred-fold " for all their losses, and that even with persecution; (Matt. xix. 29;) "and in the world to come eternal life:" (Mark 10: 3O:) 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 loss for CHRIST'S sake.

 

 7. Hence it follows, that we are to take him so as to avouch him, and his cause and interest, on all hazards; stand to his truth, and not be ashamed of him in a day of trial. "I Confession of him must be made with the mouth, as with the heart we must believe." (Rom. 10: 9.) Let corruption speak against this what it will, because it is always desirous to keep the skin whole; yet reason cannot but say it is equitable, especially seeing he has said, that "whosoever confesseth him before men, be will confess them before his FATHER which is in heaven." (Matt. 10: 32.) 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.

 

 But there is one main objection which may trouble some, and that is, They cannot believe. Faith being the gift of GOD, it must be wrought in them. How then

 

can they go to GOD for this, and make use of CHRIST for this end

 

To this I would say these things:

 

 1. It is true, that " faith is the gift of GOD," and that it is He alone who "works in us both to will and to do." And it is a great matter, and no small advancement, to have a, thorough conviction of this our impotency; for thereby the soul will be brought to despair of salvation in itself, which is no small advantage to a poor soul that would be saved.

 

 2. Though faith be not in our power, yet it is our duty. Our impotency to perform our duty, doth not loose our obligation to the duty; so that our not believing is our sin, and for this GOD may justly condemn us: his wrath abides on all who believe 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 believe, but it is the SPIRIT that works faith in us.

 

 3. The ordinary way off 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.

 

 4. Not only has CHRIST purchased this grace of faith, and all other graces necessary for our salvation, but GOD has committed to him the administration and actual dispensation of all those graces which the redeemed stand in need of. Hence " He is a Prince, exalted to give repentance and forgiveness of sins." (Acts 5: 31.) "All power in heaven and in earth is committed unto him." (Matt. 28: 18,19.) Hence he is called "the Author and Finisher of faith." (Heb. 12: 2.) And he tells his disciples, that "whatever they shall ask in his name, he will do it." (John 14: 13, 14.) He is made "Prince and Savior, having all judgment committed unto him," (John 5: 22,) and "he is LORD of all."

 

 5. Hereupon the sinner, being convinced of his lost condition through sin, of an utter impossibility of helping himself out of that state of death, of CHRIST's all-sufficiency and willingness to save all that come to him, and of his own inability to believe or come to him for life and salvation, and so despairing in himself, is to look out to JESUS, the author of eternal salvation, the foundation and chief corner-stone, cc the Author and Finisher of faith: " I say, the sinner, being thus convinced, is thus to look out to JESUS. Not that that conviction is any proper qualification, pre-requisite as necessary either to prepare, dispose, and fit for faith, or far less to merit any manner of way, or bring on faith; but because this is CHRIST'S method 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 reduced to that strait, that it shall see that it must either accept of this offer, or die. As the whole needs not a physician, 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 righteousness.

 

 6. This looking to JESUS for faith, comprehends these things: 1. The soul's acknowledgment of the necessity of faith, to the end it may partake of CHRIST and his merits. 2. The soul's satisfaction with that way of partaking of CHRIST, by resting upon him by faith. 3. A conviction of the unbelief and stubbornness of the heart; or a seeing of his own impotency, yea, and unwillingness to believe. 4. A persuasion that CHRIST can over-master the infidelity

 

and wickedness of the heart. 5. A hope, or a half hope, (to speak so,) that CHRIST, who is willing to save all poor sinners, and has said that he will put none away in any case that comes, will have pity upon him at length. 6. A resolution to he at his door until he come with life, until he quicken, until he unite the soul to himself. 7. A lying open to the breathings of his SPIRIT, by guarding against every thing, (so far as we can,) that may grieve or provoke him, and waiting on him in all the ordinances he has appointed for begetting of faith; such as, reading the Scriptures, hearing the word, conference with godly persons, and prayer. 8. A waiting with patience on Him, who "never said to the house of JACOB, Seek me in vain;" still crying and looking to him, who has commanded the ends of the earth to look to him, and waiting for Him who waits to be gracious; - remembering that they are all blessed that wait for him, and that "there is much good prepared for them that wait for him." (Isai. lxiv. 4.)

 

 7. The sinner should assay this believing in CHRIST, and set about it as he can, seriously, heartily, and willingly; yea, and resolutely, over much opposition and many discouragements, looking to him who must help, yea, and work the whole work; for GOD works in and with man, as a rational creature. The soul then should set the willingness it finds on work, and wait for more; and as the LORD is pleased to commend by his SPIRIT the way of grace more unto the soul, and to warm the heart with love to it, and a desire after it, strike the iron while it is hot, and looking to him for help, seize CHRIST, though with a trembling hand, and subscribe its name, though with fear and doubting, remembering that He who works to will, must work the deed also. (Phil. 2: 13.)

 

 8. The soul assaying thus to believe in CHRIST'S strength, and to creep when it cannot walk or run, should hold fast what it has attained, and resolve never -to recall any consent or half consent it has given to the bargain, but still look forward, hold on, wrestle against unbelief, entertain every good motion of the SPIRIT for this end, and never admit of any thing that may quench its longings, desires, or expectation.

 

 CHAPTER 5:

 

How CHRIST is to be made use of, as a Way, for Sanctification in general.

 

 HAVING shown how a poor soul, lying tinder the burden of sin and wrath, is to make use Of JESUS CHRIST for justification, and so to make use of him, and apply him, as " he is made of GOD to us righteousness; " we come to show how a justified soul shall further make use of CHRIST for sanctification; this being a particular about which they are often much exercised and perplexed.

 

 That we may therefore in some measure, through the help of his light and grace, clear up this great truth, we shall first speak a little to it in the general.

 

Before we speak of the matter in general, it should be remembered, that the person who only can make use of CHRIST for sanctification, is one that has made use of him already for righteousness: for one who is a stranger to CHRIST, has no access to CHRIST for sanctification. One must first be united to CHRIST by faith, before we can draw virtue from him for perfecting holiness; he must first be in him, before he can grow up in him, or bring forth fruit in him and therefore, the first thing that souls should go about, should be to get a union with CHRIST, and be clothed with his righteousness by faith; and then they have a right to all his benefits.

 

This premised, we come to speak something in the general of believers using CHRIST, as "made of GOD to us sanctification." And, for this end, we shall only speak a little to two things:-First, we shall show upon what account it is, that CHRIST is called "our sanctification," or, “made of GOD to us sanctification," as the Apostle's phrase is, (1 Cor. 1: 3O,) or what CHRIST has done, as Mediator, to begin and carry on to perfection the work of sanctification in the soul. And, secondly, How the soul is to make use of what CHRIST has done for this end, "that it may grow in grace, and perfect holiness in the fear of GOD."

 

 As to the first, though the work of sanctification be formally ours, yet it is wrought by another hand as the’ principal efficient cause, even by the FATHER, SON, and HOLY GHOST. The FATHER is said " to purge the branches, that they may bring forth more fruit." (John 15: 1, 2.) Hence we are said to be sanctified by GOD the FATHER. (Jude 1.) The SON is also called the Sanctifier: (Heb. 2: 11:) " He sanctifies and cleans the Church, with the washing of water by the word." (Eph. 5: 26.) The SPIRIT is also said to sanctify. (2 Thess. 2: 13; 1 Pet. 1: 2; Rom. 15: 16.) Hence we are said to be "washed and sanctified by the SPIRIT of God." (1 Cor. 6: 11.)

 

 But, more particularly, we are said to be "sanctified in CHRIST," (1 Cor. 1: 2,) and he is "made of GOD to us sanctification." (1 Cor. 1: 3O.) Let us then see in what sense this may be true. And; 

 

 1. He has by his death and blood procured, that this work of sanctification shall be wrought and carried on For " he suffered without the gate, that he might sanctify the people with his own blood." (Heb. 13:" 12.) Thus our sanctification is the fruit of his death, -and purchased by his blood: "He gave himself for his Church, that he might sanctify it." (Eph. 5:25, 26.)

 

 2. Hence it follows, that our " old man is crucified with CHRIST, that the body of sin might be destroyed." (Rom. 6: 6.) So that this old tyrant, that oppresseth the people of GOD, has got his death-wounds in the crucifixion of CHRIST, and shall never recover his former vigor and activity, to oppress and bear down the people of GOD, as he did.

 

 3. His resurrection is a pledge of this sanctification for as he died as a public person, so he rose again as a public person. " We are buried with him by baptism, that like as CHRIST was raised up from the dead by the glory of the FATHER, even so we should walk in newness of life. (Rom. 6: 4.) And believers are said to be " planted together with him in the likeness of his resurrection; " (ver. 5;) and they " shall live with him; " (ver. 8;) "and therefore they are to reckon themselves alive unto GOD, through JESUS CHRIST Oln' LORD." (Ver. 11.) "We are raised up together." (Eph. 2: 6.)

 

 4. This sanctification is promised in the covenant of grace: " I will cleanse them from all their iniquity." (Jer. xxxiii. 8.) "Then will I sprinkle clean water upon you, and ye shall be clean: From all your filthiness, and from all your idols, will I cleanse you." (Ezek. xxxvi. 25.) Now, all the promises of the covenant of grace are confirmed to us in the Mediator: For " in him all the promises are yea and amen." ( 2 Cor. 1: 2O.)

 

 Yea, through Him are believers made partakers of the divine nature, which is a growing thing, young glory in the soul. " According as his divine power has given unto us all things that pertain unto life and godliness, through the knowledge of him that has called us to glory and virtue: Whereby are given unto us exceeding great and precious promises, that by these you might be partakers of the divine nature." (2 Pet. 1: 3, 4.)

 

 5. The SPIRIT is promised to "cause us to walk in his statutes." (Ezek. xxxvi. 27.) Now, all these promises are made good to us in CHRIST, who is the cautioner of the covenant: yea, he has gotten now the dispensing and giving out of the rich promises of the covenant committed unto him, so as he is the great Lord Treasurer and Administrator of the glorious purchased blessings.

 

 6. He stands in relation to believers as a vine, or a root, in which they grow as branches; so that, by abiding in him, living by faith in him, and drawing sap from him, they bring forth fruit. (John 15: 1, 2, 4, 5.) Their stock of grace is in Him the Root; and he communicateth sap and life unto his branches, whereby they grow, flourish, and bring forth fruit to the glory of GOD.

 

 7. When we defile ourselves with new transgressions and failings, he has provided a fountain for us to wash in, "a fountain open to the house of DAVID, and to the inhabitants of Jerusalem; for sin and for uncleanness:" (Zech. 13: 1.) And this fountain is his blood, "which cleans from all sin." (Heb. 9: 14; 1 John 1: 7; Rev. 1: 5.)

 

 8. He is set before us as a copy and pattern, that "we should walk even as he walked: " (1 John 2: 6:) He left us an example, that we should follow his steps." (1 Pet. 2: 21.) But we should beware to separate this consideration from the preceding, as antichristian Socinians do, who will have CHRIST only to be a copy.

 

 9. As he has purchased so has he appointed ordinances, for the laying- of the foundation, and carrying on this work of sanctification: both word and sacraments are appointed for that. The word, to convert and to confirm’ Sanctify them through thy truth: thy word is truth," said CHRIST. (John 17: 17.) The word is Given as the rule, and also through the means thereof are life and strength conveyed to the soul, " to perfect holiness in the fear of GOD." (2 Cor. 8: 1.) And the sacraments are given to strengthen and confirm the soul in the ways of GOD.

 

 1O. As he has laid down strong encouragements to his followers to hold on in the way of holiness, "many great and precious promises," by which they are encouraged " to cleanse themselves from all filthiness of the flesh and spirit," and many motives to hold on; so, has he rolled difficulties out of the way, whether they be within us or without us, and thereby made the way easy and pleasant to such as walk in it; so that "they may now run the way of his commandments, walk and not weary, and run and not be faint." These particulars, rightly considered, will discover unto us what a noble ground for sanctification is in CHRIST laid down for believers, which they may use by faith, " that they may grow in grace, and grow up in CHRIST to perfect holiness;" and what a wonderful contrivance of grace is this, wherein all things are made so sure for believers, CHRIST becoming all things to them, and paving a royal and sure way for them; sure for-them, and glorious

 

to himself.

 

 As to the second particular, -How believers are to make use of CHRIST, and of these grounds of sanctification in CHRIST, which we have mentioned.

 

First, There are some things which they should beware of, and guard against; as, 

 

 1. They should beware of giving way to discouragements, and hearkening to the language of unbelief, or the suggestions of SATAN, whereby he will labor to persuade them of the impossibility of the work of sanctification. SATAN, and a deceitful heart, can soon muster up many difficulties, and allege that there are many lions in the way, to discourage them from venturing forward: and, if SATAN prevail here, he has gained a great point; therefore the believer should keep up his head in hope, and beware of multiplying discouragements to himself, or of concluding the matter impossible; for then shall he neither have heart nor hand for the work, but sit down and wring his hands, overcome with despondency of spirit.

 

 2. They should beware of willfully rejecting their own mercies, and forbearing to make use of the grounds of hope, of strength, and progress in the matter of sanctification, which CHRIST has allowed them to make use of. There is such an, evil amongst GOD’S children, that they scare-at that which CHRIST out of great love has provided for them, and dare not with confidence make use of the great and comfortable promises, to the end they might be encouraged: They will not take their allowance, as thinking themselves unworthy, and that it would be great presumption in them to challenge a right to such great things; and they think it commendable humility in them, to stand back; and so willfully refuse the advantages that make_ so much for their growth in grace.

 

 3. They should beware of a careless neglect of the means appointed for advancing- in holiness; for though the means do not work the effect, yet it is by, the means has chosen to work sanctification. Here " the hand of the diligent makes rich; and the field of the slothful is soon grown over with thorns; so that poverty comes as one that travels, and want as an armed man." (Pror. 24:) It is a sinful tempting of GOD, to think to be sanctified another way than GOD has, in his deep wisdom, condescended to.

 

 4. Yet they should beware of laying too much weight on the means and ordinances, as if they could effect the business. Though the LORD has thought good to work in and by the means, yet he himself must do the work. Means are but means, and not the principal cause; nor can they work, but as the principal agent is pleased to work by them. When we lean to the means, and to instruments, we prejudge ourselves, by disobliging.GOD, and provoking him to leave. us, that we' may wrestle with the ordinances alone, and find no advantage.

 

 5. Albeit the means can do nothing unless He breathe, yet we should beware not only of neglecting them, but also of 4 slighting way of performing them, without that earnestness and diligence that is required. " Cursed is he who does the work of the LORD negligently." (Jer. xlviii.1'O.) Here then is. the special art of Christianity, to be diligent, earnest, and serious in the means, as if they could effect the matter we were seeking; and yet to be as much abstracted from them in our hopes and expectation, and as much-leaning on the Lord alone, and depending on Him for the blessing, as if we were using no means at all.

 

 6. They should beware of slighting and neglecting the motions of the SPIRIT; for thereby they may lose the best opportunity. They should be always on the wing, ready to embrace the least motion, and stand always ready, waiting for the breathings of his SPIRIT, and open at his call; lest afterward they be put to call and seek, and not attain, what they would be at.

 

 7. They should also guard against quenching the SPIRIT, or grieving the. SPIRIT, by their unsuitable carriage; for this will mar their sanctification. It is by the SPIRIT that the work of sanctification is carried on in the soul: and when this SPIRIT is disturbed, and put from his work, how can the work go on Secondly, It were of great advantage for such as would grow in grace, and advance in the way of holiness, to believing in the constant conviction, 

 

 1. Of the necessity of holiness, " without which no man shall see GOD.

 

 2. Of their own inability to do any one act aright; how they "are not sufficient of themselves to think any thing as of themselves, and that without CHRIST they can do, nothing.

 

 3. Of the insufficiency of any human help, or means, or way, to mortify aright one corruption, or to give strength for the right discharge of any one duty: For "our sufficiency is of GOD; " and it is "through the SPIRIT, that we must mortify the deeds of the body."

 

 4. And of the treachery and deceitfullness of the heart, which is bent to follow by-ways; being not only "deceitful above all things, but also desperately wicked." That, by this means, the soul may be jealous of itself, and despair of doing any thing in its own strength; and so be fortified against that main evil,' which is an enemy to all true sanctification, viz., confidence in the flesh.

 

Thirdly, The soul should keep its eye fixed on these things:

 

1 On CHRIST's all-sufficiency to help in all cases; that "he is able to save to the uttermost."

 

2. On his compassionateness to such as are out of the way, and readiness to help poor sinners; and this will keep the soul from fainting and despairing.

 

3. On the commands to holiness; such as these: "Cleanse your hands, and purify your hearts; Be ye holy, for I am holy;,"-that the authority of GOD and conscience to a command, may set the soul to 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 promises of great things to such as are sanctified, whereof the Scriptures are full. That the soul may be encouraged to run through difficulties, to ride out storms, to endure hardness as a good soldier, and to persevere in duty.

 

5. On the other hand, on the many sad threatenings and denunciations of wrath against such as transgress his laws, and; on all the sad things that such as shake off the fear of GOD, and the study of holiness, have to look for, of which the Scripture is full; that, by this means, the soul may be kept in awe, and spurred forward unto duty.

 

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.

 

Fourthly, In all this study of holiness, the believer should level at a right end; and not design holiness for this end, that he might be justified thereby, or that he might thereby procure and purchase to himselfheaven and GOD’s favor; (for the weight of all that must he on JESUS CHRIST, who is our righteousness; and our holiness must not dethrone him, nor rob him of his glory, which he will not give to another';) but to the end he might glorify GOD, FATHER, SON, and Holy SPIRIT; and thereby be made " meet to be partaker of the inheritance of the saints in light, and be made a meet bride for such a holy Bridegroom, and a member to such a holy Head; that thereby others might be edified, the soul may look like a temple of the HOLY GHOST, and like a servant of CHRIST, bought with a price, and have a clear evidence of his regeneration and justification, and also that-he-may express his thankfulness to GOD for all his favors and benefits.

 

 Fifthly, The soul should by faith lay hold on the ground of sanctification; that is to say, 1. What CHRIST has purchased for his people: 2. What, as a public person, he has done for-them. And so by faith,

 

 1. Challenge a right to, and lay hold on, the promises of grace, strength, victory, in 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. That by this means they may be encouraged to continue fighting against a vanquished enemy, and not give over, notwithstanding disappointments, discouragenments, prevailings of corruption, that the believer may know upon what ground he stands, and what is the ground of his hope of victory, and so he " may run, not as uncertainly; and so fight, not as one that beats the air." (1 Cor. 9: 26.)

 

 Sixthly, In this work of sanctification, the believer should 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 believer should be oft renewing his hold of CHRIST, holding him fast by faith, and so abiding in him, that he may bring forth fruit.

 

 2. Not only should he be keeping his union fast with CHRIST, but he should be also eyeing CHRIST by-faith, as his store-house, and general Lord Dispensator of all the purchased blessings of the covenant which he stands in need of; and looking on CHRIST as standing engaged by office to complete his work of salvation, and to present him with the rest, to himself, holy, without blemish, yea, and "without spot or wrinkle, or any such thing."

 

 3. He should, by faith, grasp the promises, -both of the general stock of grace, the new heart of flesh, and the SPIRIT to cause us to walk in his statutes, (Ezek. xxxvi. 263 27,) and of the several acts of grace that he stands in need of; such as that, " I will cleanse them from all their iniquities." (Jer. xxxiii. 8.)

 

 4. As the believer should by faith draw out of CHRIST, through the conduit of the promises,-which are all " yea, and amen in him"-grace, strength, knowledge, courage, or whatever his fight in this warfare calls for, to the end he may be " strong in the LORD and in the power of his might; " so he should by faith roll the weight of the whole work upon CHRIST; and thus cast himself and his care whereof the Scriptures are full. That the soul may be encouraged to run through difficulties, to ride out storms, to endure hardness as a good soldier, and to persevere in duty.

 

 5. On the other hand, on the many sad threatenings and denunciations of wrath against such as transgress his laws, and; on all the sad things that such as shake off the fear of GOD, and the study of holiness, have to look for, of which the Scripture is full; that, by this means, the soul may be kept in awe, and spurred forward unto duty.

 

 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.

 

Fourthly, In all this study of holiness, the believer should level at a right end; and not design holiness for this end, that he might be justified thereby, or that he might thereby procure and purchase to himself heaven and GOD’s favor; (for the weight of all that must he on JESUS CHRIST, who is our righteousness; and our holiness must not dethrone him, nor rob him of his glory, which he, will not give to another;) but to the end he might glorify GOD; FATHER, SON, and Holy SPIRIT; and thereby be made " meet to be partaker of the inheritance of- the saints in light, and be made a meet bride for such a holy Bridegroom, and a member to such a holy Head; that thereby others might be edified, the soul may look like a temple of the HOLY GHOST, and like a servant of CHRIST, bought with a price, and have a clear evidence of his regeneration and justification, and also that he may express his thankfulness to GOD for all his favors and benefits.

 

 Fifthly, The soul should by faith lay hold on the ground of sanctification; that is to say, 1. What CHRIST has purchased for his people: 2. What, as a public person, he has done for them. And so by faith,

 

 1. Challenge a right to, and lay hold on, the promises of. grace; strength, victory, in 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. That by this means they may be encouraged to continue fighting against a vanquished enemy, and not give over, notwithstanding disappointments, discouragements, prevailings of corruption, that the believer may know upon what ground be stands, and what is the ground of his hope of victory; and so the a may run, not as uncertainly; and so fight, not as one that beats the air." (1 Cor. 9: 26.)

 

 Sixthly, In this work of sanctification, the believer should 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 believer should be oft renewing his hold of CHRIST, holding him fast by faith, and so abiding in him, that he may bring forth fruit.

 

 2. Not only should he be keeping his union fast with CHRIST, but he should be also eyeing CHRIST by faith, as his store-house, and general Lord Dispensator of all the purchased blessings of the covenant which he stands in need of; and looking on CHRIST as standing engaged by office to complete his work of salvation, and to present him with the rest, to himself, holy, without blemish, yea, and " without spot or wrinkle, or any such thing."

 

 3. He should, by faith, grasp the promises, both of the general stock of grace, the new heart of flesh, and the SPIRIT to cause us to walk in his statutes, (Ezek. xxxvi. 26 27,) and of the several acts of grace that he stands in need of; such as that, " I will cleanse them from all their iniquities." (Jer. xxxiii. 8.)

 

 4. As the believer should by faith draw out of CHRIST, through the conduit of the promises,-which are all "yea, and amen in him"-grace, strength, knowledge, courage, or whatever his fight in this warfare calls for, to the end he may be " strong in the LORD and in the power of his might; " so he should by faith roll the weight of the whole work upon CHRIST; and thus cast himself and his care and burden on Him who cares for him; and so go on in duty without anxiety, knowing who bears the weight of all, and who has undertaken to work " both to will and to do, according to his good pleasure." Thus would the work be easy and safe, when by faith we roll the burden on Him, who is the chosen One fitted for that work, and leave it on him who is our strength, patiently waiting in hope.

 

Thus the believer makes use of CHRIST, as " made of GOD sanctification," when, in the use of means appointed, eyeing the covenant of grace, and the promises thereof, and what CHRIST has done to sanctify and cleanse his people, he rolleth the matter on him, and expecteth help, salvation, and victory, through him.

 

But lest some should be discouraged, because, they perceive no growth in grace for all this, I would say a few things to them.

 

 1. Let them search and try, whether their disappointment doth not proceed from this, that the matter is not so cleanly cast over on CHRIST as it should be. Is it not oft found, that they go forth to the battle in their own strength, leaning to their own stock of grace, to their own knowledge, or to their duties How then can they prosper

 

 2. Let them mourn as they get a discovery of this; and guard hereafter against that corrupt bias of the' heart, which is still inclining them to an engagement without the "Captain of their salvation," and a fighting without "the armor of God."

 

 3. Let them try and see, if in studying holiness they be not led by corrupt ends; and do not more labor after sanctification, that they may be accepted of GOD, as if this were any cause or condition of theirjustification, than that they may show their obedience to,the, command of GOD, and express their thankfulness to him, and glorify God. And, if so, they ought to acknowledge GOD’S goodness in that disappointment, seeing thereby they see more and more a necessity of laying aside their own righteousness, and of betaking themselves to the righteousness of CHRIST, and of resting on that alone for acceptance with GOD.

 

 4. They should try and see if their negligence and carelessness in watching, and in the discharge of duties, do not occasion their disappointments. GOD sometimes thinks fit to suffer a lion of corruption to set on them, that they may look about them, and stand more vigilantly upon their watch-tower, knowing that they have to do with a vigilant adversary, the Devil, who as a " roaring lion goes about, seeking whom he may devour; " and that they " fight not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickednesses in high places." It is not for nought that we are so often commanded to watch; Matt. 24: 42, and. 25: 13, and 26: 41, and 14: 25; Luke 21: 36; Mark 13: 33-35, 37; 1 Cor. 16: 13; 1 Thess. 5: 6; 1 Pet. 4: 7; Col. 4: 2. Through the want of this, we know what befell DAVID and PETER.

 

 5. They should try and see, whether there be not too much self-confidence, which occasioned PETER'S foul fall. GOD may, in justice and mercy, suffer corruption to break loose upon such, and tread them under foot, to learn them afterward to _carry more soberly, and to " work out their salvation with fear and trembling." (Phil. 2: 12.) Remembering what a jealous, holy GOD he is, with whom they have to do; what an adversary they have against them, and how weak their own strength is.

 

 CHAPTER VI:

 

HOW CHRIST is to be made use of, in reference to the killing and crucifying of the old man.

 

 HAVING thus shortly pointed out some things in general, serving to the clearing the way of our using CHRIST for sanctification; we come now more particularly to the clearing up of this business. In sanctification, we must consider, 1. The renewing and changing our nature;- and, 2. The washing and purging away our daily contracted spots. The first of these is commonly divided into two parts, viz. (l.) The mortification, killing, and crucifying of the old man of sin, which is within; and, (2.) The vivification, renewing, quickening, and strengthening of the- new man of grace; and this is a growth in grace, and in fruitfulness and holiness.

 

As to the first of these, viz., the mortification or crucifying the old man; we know, that there is a principle of wickedness and enmity against GOD, in man by nature, 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, joints, and members; that is, so many corruptions and evil inclinations together, make up a body; and they are fast joined and compacted together, as the members of the body, each useful and serviceable to another, and all of them concurring and contributing their utmost to the carrying on the work of sin; and so it is the man of sin: And it is also called the old man, as having first possession of the soul before it is by grace renewed. This old man has his members in our members and faculties,, so that none of them are free understanding, will, affections, and the members of our body, are all servants of unrighteousness to this old man. So we read of the motions of sin, which " work in our members to bring forth fruit unto death." (Rom. 8: 5.) And the old man is said to be corrupt, " according to the deceitful lusts." (Eph. 4: 22.) All. which lusts and affections are as so many members of - this body of sin, and of this old man. And farther, there is herein- a power, force, and efficacy, which this old man has in us; to carry us away, and, as it were, constrain us, as by a forcible law. Hence we read of the " law of sin and death," which only the " law of the spirit of life in CHRIST" doth make us free from. It is also called a " law in our members warring against the law of our mind. So it is said to "lust against the Spirit." All which point out the strength, activity, and dominion, of the soul; so that it is as " the husband over the wife." (Rom. -vii. 1.) Yea, it has a. domineering and constraining power, where its horns are not held in by grace. And as its power is great, so its nature is wicked and malicious; for it is pure " enmity against GOD," so that it neither is nor can be reconciled, and therefore must be I put off and abolished, killed and crucified.' Now, herein lies the work of a believer, 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, through the SPIRIT.

 

 Now, if it be asked, How shall a believer make use of CHRIST, to the end this old man may be crucified How should a believer mortify this old man, and the lusts thereof, through CHRIST, or by the SPIRIT of JESUS We answer,

 

 1. The believer should have his eye on' this old man, as his arch enemy, as a deadly cut-throat, lying within his bosom. It is an enemy lodging within him, in his soul, mind' heart, and affections, so that there is no part free; and therefore is acquainted with all the motions of the soul, and is always opposing 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 believer as such; for it is called enmity itself: and so it is always seeking to promote the ruin of the soul, what by prompting, moving, and forcibly drawing or driving to evil; what by withstanding, resisting, opposing, counterworking and contradicting what is good. Therefore, this being so dangerous, so constant and implacable an enemy, so active and close, so deadly and destructive, it is, the believer's part to guard against, to have a vigilant eye upon it, to carry: as an irreconcileable enemy thereunto; and never to come into terms of agreement therewith, never once to parley. And the believer should not have his eye upon this or that member of this body of death, so much as upon the body itself, or the principle of wickedness and rebellion against GOD; the head, life, spirit, or law, of this body of death: for there lies its greatest wickedness and activity; and this is always opposing us, though not in every joint and member, but sometimes in one, sometimes in another.

 

 2. Though the believer should have a main eye upon the body, this innate strong law of sin and death; yet should he have friendship with no part, member, or lust, of all this body all the deeds of the body should be mortified; the least of them countenanced, entertained, and embraced, will work our ruin,.and cut our soul's throat therefore should the believer look on each of them, and on all of them, as his deadly enemies.

 

 3. He should consider, that as it is a very unseemly thing for him to be a slave to that old tyrant, so it is dangerous and deadly: his life lies at stake; either he must get it killed, or it will kill him; his life will go for its life; if this enemy escape, he is a gone man. The consideration of this should cause the believer to act here in earnestness and seriousness, with care and diligence, and set about this work of mortification, with labor and pains.

 

 4. Much more must it be against all reason, to be making "provision for the flesh, to fulfill the lusts thereof;" to be strengthening the hands of, and laying provision to, this enemy, which is set and sworn against us. And here is much of spiritual wisdom required, to discern what may make for fostering of this or that corruption or member of the body of. sin, and to withdraw that, as we labor to take away provision of any kind from an enemy that is coming against us., PAUL acted herein as a wise combatant, when he kept under his body, and brought it into subjection. It were but to mock GOD, and to preach forth our own folly, to be looking to CHRIST for help against such an enemy, and in the mean time to be underhand strengthening the hands of the enemy: this would be double-dealing and treachery against ourselves.

 

 5. The believer should remember, that this enemy is not for him to fight against alone, and that his own strength -and skill will make but a slender opposition: it will laugh at the shaking of his spear. It can easily insinuate itself on all occasions, because it lies so close to the soul, always residing there, and is at the believer's right hand, whatever he be doing, and is always openly or closely opposing, and that with great facility. Man cannot know all the windings and turnings, all the drifts and designs, all the lurking and retiring places, all the falsehoods and double-dealings, all the dissimulation, lies, and subterfuges, all the plausible and deceitful pretexts and insinuations of his heart, acted and spirited by this law of sin and death. And, beside this sleight and cunning, it has strength and power to draw by lusts into destruction and perdition, (1 Tim. 6: 9,) and- to carry the soul headlong. All which shows, that the believer should call in other help than his own.

 

 6. So that the believer must have his recourse for help and succour here; unto " JESUS, the Captain of salvation; " follow him, and fight under his banner; make use of his weapons, which. are spiritual; fight according to his counsel and conduct, taking him as a leader and commander, and lying open for his orders and instructions, waiting for the motions of his Spirit, and following them: and thus oppose and fight against this deadly enemy, with an eye always on CHRIST by faith, depending on him for light to the mind, resolution to the will, and grace to the whole soul, to stand in the battle, and to withstand all assaults: and never engage in a

 

dispute with this enemy, or any lust or member of this body, without CHRIST the principal; that is, the soul should despair in itself, and " be strong in Him, and in the power of His might."

 

 7. And, for this cause, the believer should eye the covenant, the basis- of all our hope and consolation, wherein final and full victory is promised to CHRIST, as our Head, rain., that he shall bruise the serpent's head; and so that, in him, all his followers, (persevering such,) shall lift up the head, and get full victory, at length, over both sin and death. " Now, it is GOD that gives us the victory, through our LORD JESUS CHRIST. (1 Cor. 15: 57.) " And the GOD of peace shall bruise SATAN under your feet shortly: sin shall not have dominion over you; for ye are not under the law, but under grace." The believer, I say, should look out by faith unto, and lay hold on, these and the like promises; and thereby get strength, whereby he may strive lawfully, and fight valiantly, and oppose with courage and resolution.

 

 8. Further, the believer should eye CHRIST as a fountain, a full and complete magazine, standing open, and ready for every one of his soldiers to run to, for new supply of what they want: so that, whatever they find wanting in their Christian armor,, they must run away to the open magazine, that stands ready for them, and by faith take and put on what they stand in need of: If their girdle of truth be slacked, loosed, or weakened, and SATAN object to them their double-dealing, to discourage them; they must away- to him who is the Truth, that he may bind on that girdle better, and make their hearts more upright before GOD in all they do. And if their breast-plate of righteousness be weakened, and 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 their failings, and set afresh to the battle. If their resolution grow weak tit must be renewed in CHRIST's armory, and the feet anew be shod therewith. If their shield of faith begin to fail them; away must they get to Him, who is " the author and finisher of faith." (Heb. 12: 2.) And, if their helmet of hope begin to fail; in this armory alone can that be supplied. And if their sword be blunted in their hand, or they unable to wield it aright; the SPIRIT of JESUS can only teach their hands to fight, and instruct them to manage that useful weapon with advantage. " He is their GOD that girdeth them with strength, and makes their way perfect. He makes their feet like hinds' feet, and setteth them upon their high places. He teaches their hands to war, so that a bow of steel is broken by their arms. He gives them the shield of salvation. His right hand upholdeth them. He girdeth them with strength unto the battle."

 

 9. For the further strengthening of their hope, faith, and confidence, believers should eye CHRIST as hanging on the cross, and overcoming by death, death and him that had the power of death, the Devil; and so as meritoriously purchasing this redemption from the slavery of sin and SATAN, and particularly from the slavery of that body of death, and of the law of sin and death: so that the believer may now look upon that enemy, how fearful soever it appear, as condemned and killed in the death of CHRIST. He, having laid down the price of redemption, has bought this freedom from the chains with which he was held in captivity. Faith then, on the death of JESUS, satisfying justice for the poor captive, may, and should, support and strengthen the hope and confidence of the believer, that he shall obtain victory.

 

 It will not be amiss, for further explaining the matter, to remove a scruple or two. Some may say, that they cannot. perceive that all their pains in. this matter come to any good issue; for they never found corruption stir more, than since they began to fight against it in earnest

 

So that this would seem not to be the right way. I answer, 

 

 1. May not much of this flow from thy not laying the whole work so wholly off thyself, and upon CHRIST, as thou oughtest to do Try and see.

 

 2. May not the Devil rage most, when he thinks ere long to be ejected May not he labor to create most trouble to the soul, when he sees that he is like to be put from his strength

 

 3. May not the Devil be doing this of purpose to drive thee to despair of ever getting corruption mortified; or, to a fainting in the pursuit, that so, instead of fighting or standing, thou mayest turn the back And should we comply with him in his designs

 

 4. May not the LORD give way to this for a time, to try thy seriousness, patience, submission, and faith, and to sharpen thy diligence, and kindle thy zeal And should we not submit to his wise dispensations

 

 5. How cant thou say that thou gainest no advantage, as long as thou are helped to stand, and to resist sin, to cry out against it, and fight as thou canst, and at least not to yield

 

 6. What if GOD see it for thy advantage, that thou be kept in exercise for a time, to the end thou mayest be kept humble, watchful, and diligent He may see more of thee than thou cant see of thyself, and so may know what is best for thee: and, shouldest thou not condescend to be disposed of by him, and to let him make of thee and to do with thee what he will

 

 7. What if GOD be about to chasten thee thus, for thy former negligence, security, and unwatchfulness, and giving too much advantage to those lusts which now thou wouldest be delivered from Shouldest not thou bear the indignation of the LOAD, because thou hast sinned against him

 

 8. Is it not thy duty, the more that corruption stirs, to run with it the oftener to CHRIST, that he may subdue it, and put it to silence Let this satisfy us, that he is the LORD, who does -what he will in heaven and in earth, and may dispose of us as he will, and make us of what be will, for his own glory: we are to mind our duty, and be faithful at our post, resolving never to, comply with the enemy and to rejoice in this, that the enemy is already conquered by the Captain, and that we share in his victory; and that " the very Gonn of peace shall quickly bruise SATAN under our feet."

 

CHAPTER 8:

 

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 concerneth the change of our nature, and is called Vivification, or quickening of the new man: called the new man, as having all its several members and parts, as well as the old man new, because, posterior to the other. This duty of growing in grace, is variously expressed in Scripture: it is called an a abiding and bringing forth fruit in CHRIST; " (John 15: 5;) " adding to faith virtue, and to virtue knowledge," &c.; (2 Pet. 1: b-7;) " a going on to perfection; " (Heb. 6: 1;) a growing up in CHRIST in all things;" (Eph. 4: 15;) "a working out our salvation; " (Phil. 2: 12;) " a perfecting holiness; " (2 Cor. 8: 1;) " a being renewed in the Spirit of our minds, and a putting on the new man, which after GOD is created in righteousness and true holiness." (Eph. 4: 23, 24; Col. 3: 1O.) Some whereof do more immediately express the nature of this change as to the root, and some as to the fruits and effects thereof; and some the progress and advancement that is made or to be made therein; and all of them point out a special work, which lies on all that would see the face of GOD.

 

 This then being a special part of the daily work of a Christian; and it being certain, that without CHRIST we cannot get this work either begun or carried on, the question is, How we are to make use Of CHRIST for this end Though by what we have said, it may be easy to gather what is to be said here; yet I shall briefly-put the reader in mind of these things:

 

 1. The believer should consider what an ornament this is to the soul, to have on this new man, which is created after the image of GOD; what an excellency lies here, to recover that lost glory; and what advantage the soul reapeth hereby, when it is made meet to be a partaker of the inheritance of-the saints in light, walking worthy of the LORD unto all pleasing, being fruitful in every good work, and increasing in the knowledge of GOD:" what glory and peace is here, to be found obedient unto the many commands given to be holy; wilt hazard is in the want of holiness; how unanswerable it is unto our profession,-who are members of such a holy Head; what joy and satisfaction there is in being temples of the HOLY GHOST, in walking after the SPIRIT, in bringing forth fruit unto the glory of the FATHER. The consideration of these, and other motives unto this, should arm the soul with resolution, and harden it against opposition.

 

 2. It should be remembered, that this work, though it be our duty, yet it is beyond our power. It is true, at conversion, the seed of grace is cast into the soul, new habits are infused, a new principle of life is given, the stony heart is changed into a heart of flesh; yet these principles cannot act in themselves, or be brought into act by, any thing that a believer, considered in himself, can do: but this growth in grace must be carried on by divine help, by the SPIRIT of JESUS dwelling and working within. -Albeit no believer will question this, yet it may be, it shall be found after trial, that one main cause of their not growing in grace, and making progress in. this work, is their not acting as believing this, but setting about the work as if it were a work which they themselves could do without special help: therefore the believer should abide, live, and act, in the faith of this truth.

 

 3. Therefore, believers should not, in going about this work, either trust to their own strength, to the habits of grace, to their former experiences, to their knowledge, or the like; nor yet should they trust to any external means, because the wisdom, strength, and help, which their case calls for, is not to be found in them. Yet they should not think of laying these means aside, for then would they sin against GOD; they would rob themselves - of the help, strength, and supply, which GOD uses to convey to the soul in and by the means: and withal, they should not tempt the LORD, by prescribing another way to him than he has thought good to take.

 

 4. Albeit it be true, that the power and grace of GOD alone, doth begin and carry on this work of sanctification; yet though he might carry on and finish this work without the intervention of second causes or means, he has not=. withstanding thought fit, for his own glory, to work this work by means, and particularly by believers setting about the work: he works not in man as if he were a block or a stone, but uses him as a rational creature, having useful and necessary faculties, and having a body fitted to be subservient to the soul in its actions. Therefore the believer must not think to he by, and do nothing; for he is commanded to work out his own salvation; and that because it is GOD that works in him both to will and do: because GOD works all, therefore he should work, so reasoneth the Apostle: so that GOD’s working is an argument and motive to the man to work, and not an argument to him to he idle, and do nothing. And here is the divine skill requisite in this business, for the believer to be as diligent and active as if he could bring forth fruit by his own working; and yet to be as abstracted from himself, his own grace, ability, knowledge, and experience, in his working, as if he were lying by like a mere block.

 

 5. The soul that would grow in grace, should 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 pattern, that we may follow his steps. But withal it should be remembered, that he is not like other copies, that can help the man that imitates them no other way than by their prospect; for looking by faith on this copy, will bring virtue to the man that studieth to imitate, whereby he shall be enabled to follow his copy the better. O if we knew in experience what this were, to take a look of CHRIST'S love, patience, long suffering, meekness, hatred of sin, zeal,-and by faith to pore in,-until, by virtue proceeding from that copy, we found our hearts cast into the same mould

 

 6. Believers should he open to the influences of CHRIST, and guard against the putting obstructions in the way, through grieving of the SPIRIT, by which he conveyeth those influences to the soul, and through questioning and misbelieving. CHRIST's faithfulness; which, as a violent humor, stoppeth the passage. So then believers should look and wait, drawing, seeking from him what they need, and guarding against every thing that may provoke the LORD to anger, whether in omission or commission. Here is requisite a holy, humble, sober, and watchful walk; an earnest, serious, and hungry looking out to him, and patient waiting for supply from him. This is to open the mouth wide, that he may fill it; to he before the Sun of Righteousness, that the beams thereof may beat upon them, and warm and revive them; and to wait as a beggar at this King's gate, until he give the alms.

 

 7. For the strengthening of their hope and faith in this, they should lay hold on CHRIST dying, and by his death purchasing all those influences of life and strength which are requisite for carrying on the work of grace and sanctification; he should look on these influences as purchased at a dear rate, by the blood of JESUS CHRIST; so that the "divine power gives unto us all things that pertain unto life and godliness, through the knowledge of him that has called us to glory and 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 showers of grace, to cause the soul to flourish and become fruitful, and to urge and press more earnestly, by faith, the bestowing of the purchased benefits.

 

 8. The believers likewise should exert their faith upon’the promises of grace, strength, and life, whereby they shall walk in his ways, have GOD’S laws put into their minds, and writ in their hearts, and of " the new heart, and new spirit, and the heart of flesh, and the SPIRIT within them, to cause them to walk in his ways or statutes, and keep his judgments and do them;" because these are all given over to the believer by way of legacy; " CHRIST becoming the Mediator of the New Testament, that by means of death, for the redemption of the transgressions that were under the first Testament, they which are called might receive the promise of eternal inheritance." (Heb. 9: 15.) Now CHRIST by his death has confirmed this testament: for "where a testament is, there must also of necessity be the death of the testator; for a testament is of force after men are dead." (Verses 16, 17.) CHRIST, then, dying to make the testament of force, has made the legacy of the promises sure to the believer: "He was made a minister of circumcision, to confirm the promises made to the Fathers." That the eyeing of these promises by faith is a noble means to sanctification, is clear by what the Apostle says Having therefore these promises, let us cleanse ourselves, perfecting holiness in the fear of GOD." (2 Cor. 8: 1.) So that the believer that would grow in grace, should eye CHRIST the fundamental promise, the Testator establishing the testament, and the Exe. cutor of the Covenant, and expect the good things through hinn and from him, through the conduit and channel of the promises.

 

 9. Faith should also look to CHRIST, as an Intercessor with the FATHER, for this particular: "Sanctify them through thy truth; thy word is truth." (John 17: 17.) And this will add to their confidence, that the work shall go on; for CHRIST was always heard of the FATHER, and so will be in this prayer, which was put up for all believers. The believer then should eye CHRIST as dying to purchase the good things promised, and to confirm the same; as quickened, as rising as Head and public Person, to insure this work, and to bestow the graces requisite, and as praying also for the FATHER'S concurrence; and cast the burden of the work on him by faith, knowing that he stands obliged, by his place and relation to his people, to bear all their burdens, to work all their works in them, to perfect his own work that he has begun in them, to present them to himself at last a holy bride, to give them the SPIRIT "to dwell in them, to quicken their mortal bodies, and to lead them," (Rom. 11: 14,) until at length they be crowned, and brought to glory. This is to live by faith; when CHRIST lives, acteth, and works in us by his SPIRIT. Thus CHRIST "dwells in the heart by faith," and by this his people become rooted and grounded in love; and "knowing the love of CHRIST, which passeth knowledge," they become " filled with all the fullness of God."

 

 1O. But mean time remember, we should not think that there is no growth in grace because comes not our way, or by the instruments and means that we most expect it by. Possibly we are too fond of some instruments and means, that we prefer to others, and we think, if ever we get good it must be that way, and by that means, be it private or public; and GOD may check us for our folly, by taking another way.

 

 11. Nor should we think that there is no growth in the work_ of grace, because it comes not at such and such a set time; nor should we think the matter desperate, because of our looking long, and waiting, and asking, and laboring, and yet seeing no sensible advantage. Such and such a believer (says the soul) made great progress in a short time; but I come no speed, for as long as I have been at this school. O, we should beware of limiting the Holy One of Israel! Let us be at duty, and commit the event to him.

 

 12. It is not a fit time to take to measure off our graces, when Devils are broken loose upon us, temptations are multiplied, corruptions make a great noise, and we meet with a 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 has gained. The trees, which in a cold winter-day bear neither leaves nor fruit, must not be said to go back, or not to grow; when the spring comes again they may revive and be as fruitful as ever.

 

 13. Whatever measure of holiness the believer attain, he should take special heed that he place no part of his confidence of being justified in it; as if that could come in as any part of the price to satisfy justice: but when he has done all, let him account himself an unprofitable servant. Though believers will not be so gross as to speak thus, yet sure their holding back from GOD, because they find not such a measure of holiness as they would, looketh too much this way, and says, that they lean too much hereunto in the matter of acceptance before God. Now, this should be specially guarded against, lest their labor be in vain.