CHAPTER VIII.

 

Flow to make use of CHRIST for taking away the guilt of sins that come after justification.

 

 THE next part of our sanctification is in reference to our failings through violence of temptations, or through daily infirmities. The question is, How CHRIST is to be made use of for taking of these away. In these there are two things to be noticed: First, The guilt, whereby the transgressor is liable to the sentence of the Law, or to the penalty annexed to the breach thereof, which is no less than GOD’s curse. Next, The stain or blot, whereby the soul is defiled, and made so far incapable of glory, (for nothing entereth in there which defileth,) and of communion and fellowship with GOD, who is of purer eyes than to behold iniquity; so that it is manifest both these must be taken away, that they may not stand in our way to the FATHER. And as to both, we must make use of CHRIST, who is the only way to the FATHER.

 

 We shall first speak of the taking away the guilt that is contracted by every sin. And for this cause, we shall, l. Show what CHRIST has done as Mediator, that the guilt contracted by our daily- failings might be taken away: 2. What the believer should do for his getting of guilt taken away in CHRIST; or how he should make use of CHRIST for reconciliation with GOD after transgressions, for the taking away of the guilt that he lies under because of his violation of- the law.

 

As to the first, CHRIST, for taking away of guilt contracted daily, has done these things:

 

 1. CHRIST laid down his life a ransom for all our sins, both such as were past before we believed, and such as were committed after. His blood was shed for the remission of sins indefinitely, aced without distinction.

 

 2. Having satisfied justice, and being risen from the dead as a conqueror, he is now " exalted to be a Prince to give repentance and remission of sins." (Acts 5: 31.) Now, repentance and remission of sins his people have need of after conversion, as well as before.

 

 3. There are promises of pardon and remission of sins in the new covenant of grace, all which are sealed and confirmed in the blood of JESUS: "For I will forgive their iniquity, and I will remember their sin no more." (Jer. xxxi.34.) "And I will cleanse them from all their iniquity, whereby they have sinned against me; and I will pardon all their iniquities, whereby they have sinned against me, and whereby they have transgressed against me." (Chap. xxxiii. 8.)

 

 4. Though there be no actual pardon of sins until they be committed and repented of, according to the tenor of the Gospel, (Matt. 3: 2; Luke 13: 3; Acts 2: 58, and viii. 22,) yet while CHRIST " bare all the sins of his people upon the cross," they were all then meritoriously taken away.

 

 5. So that, by virtue of CHRIST'S death, there is a way laid down, in the covenant of grace, how our sins shall be actually pardoned, viz., That at our first laying hold oil CHRIST by faith, all the sins whereof we then stand guilty shall be actually pardoned and forgiven, and all our aftersins shall also be actually pardoned, upon our laying hold on CHRIST anew by faith, and turning to GOD by repentance. And this way is revealed in the Gospel, for the instruction and encouragement of believers; and all to the glory of his free grace.

 

 6. Beside CHRIST's death and resurrection, which give hope of pardon, there is likewise his intercession useful for this end; for, says the Apostle, "If any man sin,, we have an Advocate with the FATHER, JESUS CHRIST the righteous; and he is the propitiation for our sins." (1 John 2: 1) 2.) This intercession of his is a special part of his priesthood, who was the great High Priest, and a completing part; and upon this account it is, that "he is able to save to the uttermost all that come to GOD through him, because he lives for ever to make intercession for them:" (Heb. 8: 25:) for by his intercession is the work of redemption carried on, the purchased benefits applied, and particularly new grants of remission are through his intercession issued forth; he pleading, in a way suitable to his glorified condition, his death and propitiation made upon the cross, accepted of the FATHER, and declared to be accepted by his resurrection, ascension, and sitting at his FATHER'S right hand. And thus, as believers are reconciled to GOD by CHRIST's death, they are saved by his life.

 

 7. And as for the conditions requisite to renewed pardon, viz., repentance and faith, CHRIST is the worker of both; for he is "a Prince exalted to give repentance," (Acts 4: 31,) first and last; and as he is the author of faith, so he is the finisher of it. (Heb. 12: 2.)

 

As to the second particular, namely, What, believers should do for getting the guilt of their after-failings taken away by CHRIST Or, how they should make use of CHRIST for this end I shall propose these things to consideration:

 

 1. We should beware to think, that all our after actual transgressions are actually pardoned, either when CHRIST died, or when we first believed in CHRIST, as some suppose; for sin cannot properly be said to be pardoned before it be committed. DAVID was put to sue for pardon after his actual transgression was committed, and not for the mere sense and feeling of the pardon, when he cried out, " Blot out my transgressions; hide thy face from my sins, and blot out all mine iniquities;" (Psa. li;) and, Deliver me from bloodguiltiness." (Ver. 14.) Sure, when he spoke thus, he sought some other thing than intimation of pardon to his conscience; for that he desired also, but in far more clear expressions: " Make me to hear joy and gladness;" (ver. 8;) and, "Restore unto me the joy of thy salvation." (ver. 12.) Scripture phrases to express remission import this, viz., Covering of sin, pardoning of debts, blotting out of sins, hiding of GOD’S face from sins, not remembering of them, casting of them behind his back, casting of them into the sea, removing of sins. These and the like phrases, though many of them be metaphorical, yet all clearly evince that sin must first have a being before it can be pardoned. The same, is clearly imported by the Gospel-conditions requisite before pardon, such as, acknowledgment of sin; (1 John 1: 9;) confessing and forsaking it; (Prov. 28: 13;) sorrowing for it, and repenting of it, and laying hold on CHRIST by faith. 

 

 The reason why I propose this, is not only to guard the soul against this Antinomian error, but also to guard the soul from security, to which this doctrine has a natural tendency: for if a person once think that all his sins were pardoned upon his first believing, so that many of them were pardoned before they were committed, he shall never be affected for his after-transgressions, nor shall he act faith upon the promises of pardon made in the covenant of grace for after-transgressions, or for transgressions actually committed; (Jer. xxxi. 34, and xxxiii. 8; Heb. viii. 12:) and so there shall be no use made of CHRIST for new pardons, or remission of new sins.

 

 2. The believer should remember, that among other things antecedently requisite to remission of posterior actual transgressions, Gospel-repentance is especially required: (Luke 13: 3; Matt. 3: 2; Ezek. 18: 28, 3O, 32; Luke 15: 17, 18; Hos. 2: 6,7; Ezek. 14: 6:) Whereby a sinner, through the help of the SPIRIT, being convinced not only of his hazard by reason of sin, but also of the filthiness and hatefullness of sin; and having a sight of the mercy of GOD in CHRIST JESUS to sinners, turning from their sin; doth turn from those sins unto GOD, with a full purpose of heart in his strength, to follow him and obey his laws. And hereby the soul is brought to loathe itself and sin, and is made willing to desire, seek for, accept of, and prize remission of sins. This makes them more wary in time coming: "For behold," says the Apostle, " this self-same thing that ye sorrowed after a godly sort, what carefullness it wrought in you; yea, what clearing of yourselves; yea, what indignation; yea, what fear; yea, what vehement desire; yea, what zeal; yea, what revenge." (2 Cor. 8: 11.) Thus is GOD glorified in his justice; and his mercy is acknowledged, in not entering with us into judgment, nor casting us into hell, as he might have done injustice.

 

 3. Yet it should be remembered, that though it has seemed good in the LORD's eyes to appoint this way of obtaining pardon of sins daily committed, we must not ascribe too much unto repentance in the matter of pardon; we must not make it a cause of our remission, either efficient or meritorious; we must not think that it has any hand in appeasing the wrath of GOD, or in satisfying of justice. Pardon must always be an act of Goi%'s free grace, unmerited at our hands, and procured alone through the merits Of CHRIST. We must not put repentance in CHRIST's room, nor ascribe any imperfection unto his merits, as if they needed any supply from any act of ours; we must beware of leaning to our repentance, even so far as to think to commend ourselves to GOD thereby, that we may obtain pardon.

 

 4. The believer should not only consider the sin itself, but also all its aggravations. There are peculiar aggravations of some sins, taken from the time, manner, and other circumstances, which; rightly considered, will help forward the work of humiliation: and the sins of believers have this aggravation above the sins of others, that they are committed against more love, and against more opposition and contradiction of the grace of GOD; against more light and conviction, and therefore their humiliation ought to be singular and serious. This considering of sin, with its due aggravations, would help us to prize mercy at a high rate, and cause the soul more willingly to wait for and more seriously seek after remission; knowing that GOD is more angry for great sins than for sins of infirmity, and may therefore pursue the same with sorer judgments.

 

 5. Faith should eye CHRIST as hanging upon the cross, and offering up himself, through the eternal SPIRIT, a sacrifice to satisfy divine justice for all our sins. We cannot think that CHRIST bare but some of our sins, or only sins committed before conversion; and if he bare all, as the FATHER laid all upon him, the believer is to lay hold on him by faith, as hanging on the cross, as well for taking away the guilt of sins committed after conversion as before. His sacrifice was a sacrifice for all, and "he bare our sins," without distinction or exception, "in his own body on the tree." (1 Pet. 2: 24.) DAVID had his eye on this, when he cried out,’" Purge me with hyssop: " (Psa. 2: 7:) hyssop being sometimes used in the legal purifications, which_ typified that purification which CHRIST really wrought when he gave himself a sacrifice for sin." (Lev. 14: 6; Num. xix. 18.)

 

 6. The believer looking on CHRIST dying as a Mediator, to pacify the wrath of GOD, and to make satisfaction to the justice of GOD for the sins of his people, should renew his consent unto that gracious and wise contrivance of heaven, of pardoning sins through a crucified Mediator, that mercy and justice might kiss each other, and be glorified together; and declare again his full satisfaction with CHRIST'S satisfying of justice for him, and taking away the guilt of his sins by that blood that was shed upon the cross, by taking those sins whereof now he stands guilty, and for which he is desirous of pardon, and by faith nailing them to the cross of CHRIST, and rolling them on his shoulders; that the guilt of them, as well as of the rest, might be taken away, through the merits of his death and satisfaction.

 

 Thus should a believer make use of CHRIST for the taking away the guilt of his daily transgressions; and, for further clearing of it, I shall add a few cautions.

 

1. The. course before-mentioned is to be taken with all sins, though, 1. They be never so heinous and gross 2, Though they be accompanied with never such crying aggravations: 3. Though they be sins frequently fallen into: And, 4. Though they be sins many and heaped together. DAVID's transgression was a heinous sin, and, had heinous aggravations, yea, there was a complication of sins together in that one; yet he followed this course. We find none of those kinds of sins excepted in the covenant; and where the law doth not distinguish, we ought not to distinguish; where GOD’s law doth not expressly exclude us, we should not exclude ourselves. CHRIST'S death is able enough to take away all sin. If through it a believer be justified from all his transgressions committed before conversion, why may not also a believer be, through virtue of it, justified from his multiplied sins committed after conversion "The blood of CHRIST cleanses from all sin." CHRIST has taught his followers to pray, " For give us our sins, as we forgive them that sin against us; " and he has told us also, that we must forgive our brother "seventy times seven." (Matt. 18: 22.) We should not be discouraged then from taking this course, because our sins are such and such; nay rather, we should look on this as an argument to press us more unto this way, because, the greater our sins be, the greater need have’ we of pardon. 2. Believers should not abuse this great condescendency

 

of free grace, and take the greater liberty to sin, because there is such a way of getting those sins blotted out and forgiven. " Shall we sin, because we are not under the law, but under grace That be far from us," says the Apostle. (Rom. 6: 15.) This were indeed to turn the grace of GOD into lasciviousness.

 

 3. The believer must not think it strange, if he find more trouble after great sins, and a greater difficulty to lay hold on CHRIST for pardon of those, than for pardon of others. For as GOD has been more dishonored by these, so is his anger more kindled upon that account; and it is suitable for the glory of GOD’s justice, that our sorrow for such sins be proportionably greater; and this will likewise increase the difficulty: and ordinarily the effect of GOD’S fatherly displeasure makes deeper wounds in the soul after such sins, and these are not so easily healed. All which call for proportionably greater sorrow and repentance, and acts of faith; because faith will meet with more opposition and discouragement there, and therefore must be the more strong to go through these impediments, and to lay hold on his cross. Yet, though’this should make all watchful, and to guard against gross sins, it should not drive any to despair, nor to say, with that despairing wretch, their sin is greater than that it can be forgiven. The ocean of mercy can drown and swallow up greater as well as lesser sins; CHRIST is an all-sufficient Mediator, for the greatest sins, as 4 well as for the least. “for thy name's sake pardon mine iniquity, for it is great," will come in season to a soul ready to sink with the weight of this millstone tied about its neck.

 

 4. As the greater sins should not make us despair of taking this course for remission, so neither should the smallness of sin make us neglect this way; for the least sin cannot be pardoned but through JESUS CHRIST. For the Law of GOD is violated thereby, justice provoked, and therefore sin cannot be now pardoned, by reason of the threatenings annexed to the transgression of the Law, without a ransom. Death is the wages of all sins, less and greater; and the curse is due to all sinners, greater and smaller: therefore the believer should not suffer one sin, seen and discovered, to he unpardoned: but, on the first discovery thereof, take it away to CHRIST, and nail it to his cross.

 

 5. The believer should not conclude that his sins are not pardoned, because possibly temporal strokes, inflicted because of them, are not removed: for though DAVID'S sin was pardoned, yet, because of that sin, a temporal stroke attended him and his family to his dying day: for not only GOD cut off the child, (2 Sam. 12: 14,) but told him, that the "sword should never depart from his house;" and that "he would raise up evil against him out of his own house, and give his wives to one that should he with them in the sight of the sun." (Ver. 1O, 11.) So we read, that the LORD took vengeance on their inventions, whose sin he bad pardoned. (Psa. xcix. S.) GOD may use this expedient for his own glory, and for humbling them, and causing them to fear to sin against him.

 

 1. But what course shall we take with secret sins I answer, This same course must be followed with them There is an implicit repentance of sins that have not been distinctly seen and observed; as who can see and observe all their failings And so there may be an implicit faith; that is, the believer being persuaded that he is guilty of more sins than he has yet a clear sight of, as he should bewail his condition before GOD because of these, and, sorrow for them after a godly manner; so he should take them together in a heap, or as a closed bag full, and by faith nail them to the cross of CHRIST, as if they were all distinctly seen and known: yet says he moreover, " Cleanse thou me from secret faults." (Psa. xix. 12.)

 

 2. But, what shall I do with the guilt of my weak repentance, and weak faith Ans. When with a weak and defective repentance and faith, thou art carrying thy sins away to CHRIST, and nailing them to his cross, let the imperfections of thy faith and repentance go with the rest, and leave all there.

 

 3. What shall I do with my conscience, that still accuses me of guilt, notwithstanding my taking and following this course Ans. Despise not the accusations of conscience; but let these humble thee the more: Yet know, that conscience is but an under servant and GOD’s deputy, and must accuse according to law, its mouth must be stopped by law; and so the soul should stay and answer the accusations of conscience with this, that he has fled to CHRIST the only Mediator, and cast his burden on him, and leaneth on his merits alone, and has put those sins in his hand as his Advocate and intercessor with the FATHER; and that the Gospel requireth no more of him.

 

 And if conscience should say, that both faith and repentance are imperfect and defective; and that guilt is thereby rather increased than taken away: He must answer again, True; but I have done with the guilt of my faith and repentance, as with the rest, taken all to CHRIST, and left all on him; and herein only do I acquiesce. I look not for pardon for my imperfect faith and repentance, yea, nor would I look for pardon of my sins for my faith and repentance, were they never so perfect, but only in and through JESUS CHRIST, the only Redeemer and Advocate. But further, this deputy should be brought to his Master, who can only command him to silence: That is to say, the believer should go to CHRIST with the accusing conscience, and desire him to command it silence, that he may have peace of conscience, and freedom from those accusations.

 

CHAPTER 9:

 

How to make use of CHRIST for cleansing of us from our daily spots.

 

 HAVING spoken of the way of making use Of CHRIST for removing the guilt of our after-transgressions, we come to speak of the way of making use of CHRIST for taking away the filth that cleaveth to the soul through them: for every "sin defileth the man." (Matt. 15: 2O.) Hence we are so oft called to this duty of washing and making us clean. (Isai. 1: 16; Jer. 4: 14; Acts 22: 16.) Now, in speaking to this, we shall observe the same method; and first show, what CHRIST has done to take away this filth; and next what way we are to make use of him for this end, to get our filthiness taken away, that we may be holy.

 

As to the first, For the purging away the filth of our after-transgressions, CHRIST has done these things 1. He has died, that he might procure this advantage

 

to us; and thus he has washed us in his blood, which he shed upon the cross. Thus he " loved us, and washed us from our sins in his own blood." (Rev. 1: 5.) And this is from all sins, as well such as are committed after, as such as are committed before conversion. Thus "he by himself purged our sins," (Heb. 1: 3,) viz., by offering up of himself as an expiatory sacrifice. " CHRIST gave himself for his Church, that he might sanctify and cleanse it; that he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish. He gave himself for us, that he might purify to himself a peculiar people; zealous of good works." Here then is the foundation of all our cleansing and purification; CHRIST's death procuring it.

 

 2. As he has procured, so he sendeth the SPIRIT to effect this, and to work this washing and sanctification in us. Hence it is said, that "we are sanctified and washed in the name of the LORD JESUS, and by the SPIRIT of our God." (1 Cor. 6: 11.) We are said to be " saved by the washing of regeneration, and renewing of the HOLY GHOST, which he shed upon us abundantly through JESUS CHRIST our Savior." (Titus 3: 5, 6.) The sending then, or shedding of the HOLY SPIRIT upon us, whereby we are sanctified, purified, and purged from our filth, is a fruit of CHRIST'S death and mediation, being purchased thereby; and of his resurrection and glorification, and intercession in glory.

 

 3. He has purchased and provided the external means, whereby this cleansing and sanctification is brought about, viz., the preaching of the Gospel. " Now are ye clean through the word that I have spoken unto you." (John 15: 3.) The Church is "sanctified and cleansed with the washing of water, by the word." (Eph. 5: 26.)

 

 4. He has confirmed and ratified all the promises of the covenant, which are ample and large, touching this cleansing and washing, " I will cleanse them from all their iniquity, whereby they have sinned against me." (.Ezek. xxxvi. 25.) "Then will I sprinkle clean water upon you, and ye shall be clean from all your filthiness." And all the other promises of the covenant, apprehended by faith, have no small influence on our cleansing: "Having therefore these promises, let us cleanse ourselves." (2 Cor. 8: 1.)

 

 Secondly, As to the way of our using CHRIST for the purging away of our filth and pollution, believers should take this course:

 

 1. They should live in the conviction of the exceeding abominableness and filthiness of sin, which is compared to the vomit of a dog, and to the mire wherein the saw walloweth; (2 Pet. 2: 22,) that this may move' them to seek with greater care and diligence to have that filth washed away.

 

 2. They should remember also; how abominable sin makes them in the eye of a holy GOD, and how that no unclean thing can enter into the New Jerusalem: and that will make them so much the more to abhor it, and to seek to be washed from it.

 

 3. They should look by faith upon the blood of CHRIST, that is shed for this end, to wash filthy souls in; and run to it as a fountain opened for this end, that they might come to it, and wash and, be clean.

 

 4. They should grasp by faith the promises of the new covenant.

 

 5. And remember the end of CHRIST's death, viz., to purchase to himself a holy people, zealous of good works; " to present them to himself holy, and without spot and -wrinkle, or any such thing."

 

 6. They should put the work by faith in His hand, who has best skill to wash a foul soul, and to purge away all their spots; and by faith pray for and expect the SPIRIT to sanctify and cleanse them from all their filthiness: that is, they should spread forth their abominations before the LORD, and eyeing CHRIST as the only great High Priest, whose blood is a, fountain to_ wash in, should lay the work on him, and by faith put him to wash away that filth, and to purify their souls by his SPIRIT, pardoning their past iniquities, and renewing them in the spirit of their minds by grace, that they may walk before him in fear. Thus they should roll the work on him, and leave it there.

 

 1. The believer should in all this work be kept in the exercise of these graces following: (1.) Of humility; seeing what a vile filthy wretch he is that stands in need of washing and purging daily. (2.), Of love; considering with what a loving GOD he has to do, that has provided so liberally all things for him, and particularly has provided a fountain, and such a fountain, whereto he not only may but is commanded to resort daily. (3.) Of thankfulness; remembering how great. this mercy is, -how unworthy he is on whom it is bestowed, and who HIe'is that doth grant it. (4.) Of fear; lest GOD’s goodness be abused, and he provoked, who is so gracious to us. (5.) Of sincerity and godly ingenuity; avoiding all hypocrisy and formality; knowing that we have to do with Him who will not be mocked. (6.) Of holy hatred, loathing, and abhorrence of sin, which makes us so filthy and odious in the eyes of

 

the LORD.

 

 2. This course should be followed for the purging away_ the least sins: for, until they be purged away, we remain in our filth, and cannot expect GOD’S favorable countenance, nor the intimations of his love and kindness. And a small spot may grow greater, and provoke GOD to let the accuser of the brethren, SAT AN, loose upon us.

 

 3. This course should be followed with every sin quickly, without delay: for the longer those spots continue, it will be the more difficult to get them taken away; the soul will after some time become the less troubled about them, and possibly forget them, and so they will remain; and’this may occasion at least a sad distance, and provoke GOD to hide his face. It were good, then, to keep up a spirit of tenderness and fear.

 

 4. Let this be our daily work. Yesterday's cleansing will not save us from new filth to-day; nor will our running to the fountain to-day, serve to take away new spots tomorrow: new spots call for new washing; so that this must be our very life and exercise, to be continually running to the fountain with our souls, and giving CHRIST, the great purger, much to do.

 

 5. Let the believer's recourse in this matter be wholly to JESUS CHRIST, and his blood; lay no weight on their sorrow, repentance, or tears, or any outward means which they are commanded to use: yet should they not lay aside these means, but go through them to the fountain, to JESUS, there and there only to be cleansed.

 

 6. When all this is done~-we must think-k of having on another righteousness, as our clothing and covering in the day of our appearance before our Judge, even the righteousness of JESUS CHRIST, which only is able to save us from the wrath of God. Let us be never so washed in sanctification, and cleansed from our spots, we cannot for all that be accounted righteous before GOD; nor will that satisfy justice, or take away the guilt so much as of one transgression.

 

 7. At every time we run to the fountain with our new contracted filth, we should not forget to carry along with us the mother corruption, which is the sink of all filthiness; I mean, our natural rottenness and pollution, from whence flow-all our other actual pollutions. We should do well to carry mother and daughter both together to the Fountain. DAVID prays to be purged as well from his original filthiness, wherein he was conceived and born, as from his blood-guiltiness. (Psa. li. 5, 7.)

 

 8. Let not this occasion our carelessness in watching against sin, for that would be to turn his grace into wantonness; but rather let it sharpen our diligence in watching against all occasions of sin, lest we again defile our souls.

 

 9. Not only must we have our bodies, our outward conversation washed, but our souls within'; the frame of our heart, our understanding, will, affections, and consciences, sprinkled with that blood. " The blood of CHRIST, who through the eternal SPIRIT offered himself without spot to GOD," must "purge our consciences from dead works, to serve the living God." (Heb. 9: 14.) And we must have our "hearts sprinkled from an evil conscience."

 

Finally, If the believer fear that he shall not, be able to remember all these particular duties, let him remember this, to put a foul soul, defiled with original and actual pollutions, in CHRIST'S hand daily, and leave it with him to wash by his blood; and vet remember to lay the weight of his acceptance before GOD, upon the atoning sacrifice of JESUS CHRIST, and not upon his own cleanness when thus sanctified.

 

 Thus have we endeavored to clear up CHRIST's being the Way to the FATHER,_ first and last; and how all believers or unbelievers are to make use of him, as the way to the FATHER, whatever their condition be. From all which we may see, 1. That those are in a wretched and forlorn condition, who are still strangers to CHRIST, and will not lay hold on him, nor come to him, and walk in him, 'and make use of him.. They are unrighteous and unholy, and daily contracting more guilt and more filth; and they know -no way either for justification or sanctification; but a way of self, which will prove like the brooks which run. dry in summer, and disappoint the weary traveler when be has most need. They are without CHRIST, and so without the way, the, only way, the. safe and sure way to the FATHER. And O if all that is here spoken could induce them to think once of the misery of their condition, and to seek out for relief, that they might not only be saved from their state of sin and misery, but brought into a state of salvation through JESUS CHRIST; so that they might be justified before GOD, from all that justice, the Devil, or conscience, could lay against them; and throughly sanctified, and so at length brought home to the FATHER, fair and spotless. 2. Upon the other hand, we see the advantage of believers, who through grace are entered into this way; for it is a way that shall carry them safe home: They shall find that " he is able to save to the uttermost, all that come to GOD throughh him." And O, if they were sensible of this, how would it excite them to thankfulness! How would it encourage them to run through difficulties great and many! 3. We see what a special duty lies upon believers to make special use of CHRIST in all things as the way to the FATHER, - and so march to heaven in him as - the only way; march in his hands, or rather be carried in his arms and bosom. This were to go from strength to strength, till at length they appeared in Sion, and landed where the weary are at rest, and yet rest not day nor night, but sing praises to "him that has redeemed them by his blood, out of every kindred, and tongue, and people, and nation; saying, Blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and Ever." (Rev. 5: 9, 13, 14.) Hence, we may see the cause,of the leanness of believers, of their wanderings, of their many defilements; viz., their not constantly making use of CHRIST as the way in all things, according to the tenorof the Gospel. O, if this were laid to heart and mourned for, and if grace were sought to help it!

 

 This one point of truth, That CHRIST is the way," well understood, and rightly put into practice, would do all our business both as to justification and sanctification: and were poor sinners once entered into this way, and had they grace to walk in it, it would prove their life and salvation; for it is the marrow and substance of the whole Gospel.

 

CHAPTER 10: Some generals, clearing how CHRIST is the Truth.

 

 FOR clearing of this, we first take notice of some generals, then show particularly how CHRIST is called the Truth; and finally, speak to some cases wherein we are to make use of CHRIST as the Truth. As to the first; there are four. things here to be noticed.

 

First, What our case by nature is, and what we are all without CHRIST the Truth.

 

 1. without CHRIST we are in darkness, mistakes, errors: yea, we are said to be darkness itself. "Ye were sometime darkness; " (Eph. 5: 8;) and " of darkness; (1 Thess. 5: 5';) yea, "under the power of darkness," (Col. 1: 13,) " walking in darkness; " (1 John 1: 6;) and abiding "in darkness; " (1 Pet. 2: 9;) yea, we are "all gone astray." (Isai. liii. 6.) So far are we from any knowledge of, or acquaintance with, truth, or the way of truth.

 

 2. We cannot turn into the right way: A spirit of error leadeth us continually wrong; like sheep we wander still, and weary ourselves in our wandering, and so spend all our labor and pains in vain. Being under the power of untruth and error, we cannot walk one step right.

 

 3. Though all other ways, besides Him " who is the way and the truth," be false ways and by-ways, leading us away from the true resting place, and from that way which is the truth, yet we are ready to cleave to those false ways, to catch at shadows, and to lean to them, as if they were the ways of truth: Such as, (1.) A good heart; which many may imagine they have, when they have nothing less. (2.) Good intentions and purposes for the time to come; which such, as were in error, should never deceive themselves with. (3.) A harmless life; a foundation on which no wise man, led by truth, would build his hopes of eternal happiness. (4.) An outward, moral, civil carriage; wherein a Heathen can outstrip many called Christians; so that it must be a poor ground to found our hopes upon. (5.) Outward exercise of religious duties; -wherein a Pharisee may outstrip many: and yet, O how many build all their hopes of heaven.upon this, sandy foundation! (6.) The commendation of Ministers and Christians is that which many rest upon: a sad proof of the blindness of their hearts. (7.) The way of good works and alms-deeds blindfolds many, and shows that they were never led by CHRIST the truth. (S.) Some sorrow for sin, is another way which people, strangers to the truth, deceive themselves with. (9.) A common sort of repentance, backed with some kind of amendment, is a way that many rest in, though it lead to destruction. (1O.) Freedom from challenges of conscience deceives many.

 

 Though these and such like ways be dangerous, yea, deadly; yet, how many are there to be found among Christians, that have no better ground of their hope of salvation, and will cleave to them so, as no preaching will make them once question the matter. Fourthly, There is an inclineableness in us by nature to wander out of the way; for being nothing but a mass of error, made up of darkness, ignorance, and mistakes, we have a strong bias to error, which agreeth best with our natural corrupted temper. Hence is it, that we have such a strong propension to error and mistakes, whether,

 

 1. Concerning GOD, and his way of dealing with his Church or with ourselves. O how ready are our hearts to batch and foment wrong, unseemly, untrue, if not blasphemous conceptions of his nature, attributes, word, and works And how ready are we to receive and entertain, wrong apprehensions of all his ways and dealings with his church and people! And as for his works in and about ourselves,, O what unsuitable, erroneous, absurd, and abominable- opinions do we drink in and foster, yea, feed upon with delight! Who is able to recount all the errors and mistakes, which our hearts are ready to admit and foster Are we not, by nature, ready -to say that there is not a GOD, or that he is not such a GOD as his word and works declare him to be,-a holy, just, righteous, omnipotent,. omnipresent, omniscient, GOD; or that he has forgotten to be gracious, and remembers not his people in adversity, and so is not tender and merciful; that he has forgotten his promises, and so is not faithful and true; that he approveth of sin, because he suffereth the way of the wicked to prosper, and so is not a holy GOD _ All whichh showeth how prone we are to receive and entertain erroneous thoughts of GOD.

 

 2. Concerning ourselves; supposing ourselves to ’be born again, and reconciled to GOD, when yet we are living in black nature: and who so bold and confident that they are right, as, such as are farthest out of the way Or supposing ourselves in a good condition, lively, active, diligent, watchful, wheti it is just otherwise with us; or, in questioned natters, making truth to be error, and error to be truth.

 

 3. Concerning others. How ready are we to run either to the one extremity or the other, in judging their persons and actions

 

Next, flow miserable must their condition be, who are, yet strangers to CHRIST For they are living in darkness, lying in darkness, walking in darkness, yea, very darkness itself, a mass of error, mistakes, ignorance, and misconceptions, of all things that are good, and still wandering out of the way. Finally, Should not this convince us all of a necessity of having more acquaintance with truth, with JESUS CHRIST, who is the truth, that we may be delivered from this wretched condition For truth only can set us free therefrom.

 

 The second general thing to be noticed here is, that all other ways which we can take that we may obtain life, beside CHRIST, are but lies, false and deceitful ways; there is no truth in them: for he only is the truth; no other whatsoever can bear this epithet. For, 1. He only can satisfy the soul in all points: other ways, whatever we may dream, can yield no true satisfaction in this matter. 2. He only can secure the soul from destruction: all other ways will fail here; none of them can give the least security to the soul, that they shall not bring him to destruction and everlasting perdition. 3. He only can bring the soul safe through all opposition and difficulties in the way no other way can do this, but will leave us in the mire ere we come to the end of our journey.

 

O what a warning should this be to us all, to take heed that we embrace not a he instead of Him who is the Truth; and sit not down with a shadow instead of the substance! How ready are we to put other things in his place! But whatever gets his room in the, soul will prove a lie. Even, 1. All our outward holiness and duties: yea, 2. All our experiences and great attainments: yea, 3. All our gifts and inducements: aye, 4. Our very graces: none of these are CHRIST; and if we place that confidence in them; which we should place on him, they will not prove the truth to us.

 

 How sure then should we labor to be, that we do not die with a he in our right hand And how carefully should we guard against the trusting in, or leaning to, any thing that is not CHRIST, and whole CHRIST, and only CHRIST, and CHRIST as offered in the Gospel Seeing this way is only the truth, and no other way will be found so in the end.

 

 The third general is this: CHRIST JESUS is not only the Truth in himself, but also in reference to us. As he is the way and the life for our use; so he is the truth: not only as GOD equal with the FATHER, but also as Mediator, and our IMMANUEL. As GOD, he is, 1. Essential Truth, being GOD equal with the FATHER in power and glory. 2. In respect of veracity, " He is the GOD of Truth: " (Deut. xxxii. 4:) "Faithful in all his sayings: " (Psa. xxxi. 5:) " Keeping truth for ever." (Psa. cxlvi. 6.) 3. He is the fountain and spring head of all created truth; for he is the First Truth.

 

As Mediator, and in reference to us, " He is full of grace and truth." (John 1: 14.) " He receiveth not the SPIRIT in measure." (John 3: 34.) And this SPIRIT is a Spirit of Truth. But of this more, when we come to show more particularly how he is called the Truth, as Mediator. The fourth general, which is here observable, is, that he is not only called Truth, but " the Truth," as he is " the way, and the life; " and not only true, but truth in the abstract: which says, l. That he is every way truth,.however we consider him, as GOD, or as Mediator. 2. That all truth is in him: all truth of salvation for us is to be found in him. 3. That all that is in him is truth; his natures, offices, performances, words, works; all are true. 4. That he is pure and unmixed truth: no he in him, no error or mistake there.:5. That truth in him is in its perfection and excellency: in the truest of men it is verb imperfect.

 

 O what an excellent one must he be How completely fitted for us O if our souls could love him, and close with him, and rest upon him as all-sufficient!

 

CHAPTER 11:

 

More particularly, in what respects CHRIST is called the Truth.

 

 BUT, for further explaining of this matter, we should see more particularly in what respects he is called the Truth. First, He is the Truth, in opposition to the shadows and types of him under the Law: hence, as " the Law (the whole Levitical and typical dispensation) carne by MOSES; so grace and truth came by JESUS CHRIST." (John 1: 17.) They were all shadows of him, and he is the substance and body of them all; and this is true in these respects: 1. All these shadows and types pointed at him, and directed as with a' finger the Israelites, who were under that dispensation, to look to CHRIST the promised Messiah, and to rest and to lay all their weight on him. 2. They all terminate in him; he putting an end, by his coming and performing his work, to all those types, which only related to him, and to what he was to do. The body being come, there is no more need of the shadow; and the thing typified existing, there is no more need or use of the type. 3. They are fulfilled in him, he answers them all fully: so that whatever was shadowed forth by them, is completely to be found in him.

 

 Secondly, He is the Truth, in reference to the prophecies of old; all which did principally point at him and his concernments, his person, nature, offices, work, kingdom; and whatever was foretold in these prophecies, is perfectly fulfilled in him, or done by him, or shall in due time be effected by him. " To him gave all the Prophets witness." (Acts 10: 43.) And whatever they prophesied or witnessed of him was, or is in due time to be, fulfilled in him. Hence we find the Evangelists and Apostles frequently applying the sayings and prophecies of the Old Testament unto him; and, (Luke 4: 18,) himself said that the prophecy of Isai. lxi. 1, &c., was fulfilled in him: and himself expounded to the two disciples going to Emmaus, in all the Scriptures, beginning at MosEs and all the Prophets, all the things concerning himself. (Luke 24: 27.) Thus is he the Truth of all the Prophecies.

 

 Thirdly, He is the Truth, in respect of his offices, which he took upon him for our good: for all the duties of these offices, which he was to do, and what remains to be done, he will perfect in due time. Did he take upon him the office of a Prophet He did fully execute the same, in revealing mediately and immediately, the whole counsel of GOD. Did he take' upon him the office of a Priest So did he fulfill the same, offering up himself an expiatory sacrifice to GOD, becoming a Priest, living for ever to make intercession for us. Did he take on him the office of a King So doth he execute the same, calling a people to himself out of the world, by his word and SPIRIT, erecting a visible Church to profess and declare his name, which, as his kingdom, he ruleth with his own officers, laws, and penalties, or censures; so that the government is on his shoulders, who is the Head of the body, the Church. And this his kingdom he ruleth in a visible manner, by his own officers, &c. And further, he executes this office, by effectually calling his people, giving them grace, rewarding the obedient, chastising the disobedient, bringing them home at length, through all their temptations, afflictions, and overcoming all their enemies and at length he shall do the part of a King, when he shall judge quick and dead at the last day.

 

 Fourthly, He is the Truth in this regard, that he fully; answers all the titles and names which he got. As he was called JESUS, so did he "save his people from their Sins:" as he was called CHRIST, so was he" anointed with the SPIRIT without measure," and separated for his work, and endued with all power for that effect; and established to be a Prophet, a Priest, and a King. Was he called IMMANUEL

 

 So was he indeed “GOD with us," being GOD and Man in one person for ever. Was he called "Wonderful" So was he indeed in his two-distinct natures in one person. Was he called " Counselor So was he indeed, coming from the FATHER'S bosom, with the whole counsel of GOD concerning our salvation. Was he called " the mighty GOD " So was he indeed. " The everlasting Father " So is he the Father of Eternity, being (as some interpret the word) the Author of eternal life, which he gives " to all that believe in him." Was he called " the Prince of Peace " So is he " the Prince o f Peace," making peace betwixt GOD and us. Was he called " the LORD our righteousness So is he the same, being " made of GOD to us righteousness," and making us righteous.

 

 Fifthly, He is the Truth, in reference to the Promises, which, 1. Centre all in him, and lead to him, as the great Promise. 2. Are founded all upon him, who is the only Mediator of the covenant of promises. 3. Are confirmed all by him, and made " Yea, and Amen," in him. He confirmed the promises made to the Fathers. 4. Are all dispensed and given out. by him, who is the Executor of his own Testament, and the great Dispensator of all that we need; so that what we ask of the FATHER, he gives himself.

 

 Sixthly, He is the Truth, in that he fully answers all the hopes and expectations of his people. He shall not be found a liar unto them, whatever SATAN may suggest unto them, or a misbelieving heart may prompt them to conceive, and whatever his dispensations may now seem to say. In the end they shall all find, that he is the Truth, fully satisfying all their desires, and granting all that, ever they could hope for, or expect from him. They shall at length be satisfied with his likeness, yea, abundantly satisfied with the fatness of his house, and with his goodness.

 

 Seventhly, He is the truth, in opposition to all other ways of salvation: For, (1.) There is no salvation now by the law of works; that covenant being once broken, cannot any more save. (2.) There is no salvation now by the Law of MOSES, without CHRIST: Hence, Israel, which "followed after the law of righteousness, did not attain to the law of righteousness, because they sought it not by faith, but as it were by the works of the law." (Rom. 9:~31, 32.) They "went about to establish their own righteousness, and did not submit themselves unto the righteousness of GOD." 3. There is no salvation by any thing mixed with CHRIST, as the Apostle fully cleareth in his Epistle to the Galatians. 4. There is no salvation by any other way which man can invent, whereof there are not a few for, "there is not another name given under heaven, by which we can be saved, but the name of JESUS." (Acts 4: 12.) So that He is the true salvation, and He only is the true salvation, and is the sure and safe salvation; such as make use of Him shall not be mistaken nor disappointed.

 

 Eighthly, He is the Truth, in respect of his leading and guiding his people in the truth; and this upon several accounts -l. Of his personal teaching. GOD spoke by him; (Heb. 1: 2;) he revealed the FATHER'S mind. (Matt. 11: 27.) 2. Of his messengers sent by him; as Prophets of old, Apostles and Ministers of late, whom he sendeth forth to make disciples, (Matt. 28: 19,) "and to open the eyes of the blind." (Acts 26: 18.) 3. Of his word, which he has left as our rule. 4. Of his ordinances, which he has established as means to guide us in the way of truth. 5. Of his SPIRIT, whereby he makes the word clear. (John 14: 26.) This SPIRIT is sent to teach all truth, and to lead and guide in all truth, and sent by him, and by the FATHER in his name. (John 14: 26, and 15: 26, and 16: 14.) 6. Of his dispensations of Providence, within us and without us, by which likewise he instructeth in the way of truth.

 

Ninthly, He is the Truth, in respect of his bearing witness to truth; and this he does,-l. By himself, who. "was given for a witness;" (Isai) lv. 4;) and "came to bear witness to the truth; " (John 18: 37;) and was "a faithful witness." (Rez. 1: 5, and 3: 14.) 2. By his Ministers, who witness the truth of the Gospel, publishing and proclaiming the same. 3. By his martyrs, who seal ’the truth with their blood, and so bear witness to it. 4. By his SPIRIT, sealing the truth of grace in a believer,

 

and his interest in GOD through CHRIST, and his right to all the benefits of the New Covenant.

 

 Tenthly, He is the Truth, in respect that he carrietli towards poor sinners, in all things, according to the tenor of the Gospel, and the offers thereof. He offers himself to all freely, and promiseth to put none away that come to him; and this he does in truth: for no man can say that he had a sincere desire to come to JESUS CHRIST, and that he rejected him. He gives encouragement to all sinners to come that will be content to quit their sins, and promiseth to upbraid none that comes; and is there any, that in their own experience can witness the contrary He offers all freely; and did he ever reject any upon the want of a price in their hand Nay, has not the cause of their getting no admittance been, that they thought to commend themselves to CHRIST by their worth, and would not take all freely, for the glory of his grace Let believers and others speak their experience in uprightness, and it shall be found that he was and is the Truth.

 

CHAPTER 12:

 

How to make use of CHRIST, as the Truth, for growth in knowledge.

 

 IT is a commanded duty, that we " grow in the knowledge of JESUS CHRIST; and the knowledge of him being life eternal, and our measure of knowledge of him here being but imperfect, for "we know but in part," it’cannot but be a useful duty, and a desirable thing to be growing in this knowledge. This is to "walk worthy of the Lord unto all pleasing," to be "increasing in the knowledge of God." (Col. 1: 1O.) Knowledge must be added unto virtue; and it layeth a ground for other Christian virtues. (2 Pet. 1: 5, 6.) In this knowledge we must not be barren; (2 Pet. 1: 8;) and this being so necessary, so desirable, and so advantageous a grace, the believer cannot but desire to have more and more of it; especially seeing it is a part of the image of God." (Col. 3: 1O.)

 

 Now, it is the truth that must teach them here, first and last. The "light of the knowledge of the glory of GOD " must be had "in the face of JESUS CHRIST." (2 Cor., 4: 6.) The question therefore is, How we should make. use of JESUS CHRIST for this end, that we may attain more of this excellent knowledge

 

For clearing this, I shall propose these directions First, It is good to live in the constant conviction of a necessity of his teaching us. And this takesin these particulars: Y. We should be conscious of our ignorance, even when we know most, remembering that the best knoweth but in part. The more true knowledge we attain, the more shall we see and be convinced of our ignorance; because the more we know, the more shall we discover of the vastness and incomprehensibility of that object which is proposed to our knowledge. 2. We should remember how deceitful our hearts are, and how ready they are to sit down upon a shadow of knowledge, even when we "know nothing as we ought to know;" and this will keep us jealous and watchful. 3. And to help forward our jealousy of our own hearts, we should remember, that our hearts naturally are averse from any true and saving knowledge. Whatever desire there be naturally after knowledge of hidden things, out of curiosity, yet there is no inclination after spiritual and saving knowledge in us naturally, but an aversion of heart therefrom. 4. We should study and know the absolute necessity of this knowledge; how necessary it is for our christian communion with GOD, and christian walk with. others; how necessary for our right improving of dispensations general and particular; what a' noble ornament of a Christian it is, and a necessary piece of the image of GOD, which we have lost.

 

 Secondly, Upon these grounds we should also be convinced of this,:That of ourselves, and by all our natural parts, endowments; and sagacity, we cannot attain this saving knowledge, which must be wrought in the soul by a divine hand. By our private study and reading we may attain to a literal and speculative knowledge, that will puff us up; but thereby shall we never attain to this knowledge, which is spiritual, practical, and saving. We must have the anointing here, which teaches us all things.

 

 Thirdly, There should be a constant, diligent, and serious using the means of knowledge, with a faithful dependence on CHRIST by faith; cleaving to him in his relations, offices, engagements, and promises, and waiting upon his breathings in hope and patience.

 

 Fourthly, There should be a guarding against every thing that may obstruct this work, and grieve him in it; and therefore we should beware, 1. To undervalue knowledge; for this will grieve him, and, to speak so, put him from work. 2. To grow weary of the means and ordinances whereby he uses to convey knowledge to the soul. 3. To limit the Holy One of Israel to this or that means, to this or that time, or to this or that measure. 4. To despise the day of small things, because we-get not more: 5. To be too curious in seeking after the knowledge of hidden mysteries, the knowledge whereof is not necessary. 6. To depend too much upon the ordinances or instruments, as if all or any thiiig could come from them.

 

 Fifthly, There should be a right improving of any measure of knowledge we get, to hisglory and to the.edification of others, with humility and thankfulness; and so a putting of that talent in use, to gain more to his glory. Whatever measure of knowledge we get, we should in all haste set it to work; so shall it increase, and engage him to give more.

 

 Sixthly, There should be a lying open to CHRIST'S instructions, and, to the shinings of the SPIRIT Of light and of truth, and a ready receiving of what measure he is pleased to grant; which includeth these duties. 1. A serious and earnest hungering and thirsting after more spiritual knowledge. 2. A diligent use of every means for this end. 3. A going about the means withh much selfdenial, spirituality, singleness of heart, and sincerity; looking to and depending upon Him who must breathe upon the means, and make them useful. 4. A greedy receiving, drinking in, and treasuring up in the soul, what is gotten. 5. A guarding against selfish ends, with a single eyeing of his glory. 6. A guarding against pride in the heart, and a studying of humility and meekness; for a the meek will he guide in judgment, and the meek will he teach his way." 7. A putting the heart or understanding in His hand, together with the truth that is heard and received, that He may write the truth in the heart, and cause the heart to receive the impression of that truth.

 

 Seventhly, There should be a rolling of the whole matter by faith on Him as the only Teacher; a putting of the ignorant, blockish, perverse heart into his hand, that he may frame it to his own mind; and leaving of it there,. until He, by his SPIRIT, write in it what he thinketh meet, to his own glory, and our good.

 

And sure, were this way followed, growth in knowledge would not be so rare a thing as it is. For further direction in this matter, the believer should take notice of these particulars: 

 

 1. That he should not sit down upon any measure of knowledge he has attained, or can attain to here, as if he had enough, and should labor for no more; but should still be seeking and pressing for more. 

 

 2. Whenever he is about any means of knowledge, such as preaching, reading, conference, his heart should be only upon CHRIST; he should be hanging on his lips for a word of instruction, and with greediness looking for a word from his mouth; he should be sending many posts to heaven, many ejaculatory desires for light and understanding; and that with singleness and sincerity, and not for base ends, or out of hypocrisy.

 

 3. Let him not think that there is no growth in knowledge, because possibly he perceiveth it not, or is not satisfied as to the measure thereof, yea, though possibly he perceiveth more ignorance than ever he did,before. If he grow in the knowledge of his own ignorance; it is a growth of knowledge not to be despised; and in a manner what can we else know of GOD, but that he far transcendeth all our knowledge.

 

 4. Let him not think that there is no growth in knowledge, because he perceiveth not a growth in the knowledge of such or such a particular; for, if there be a growth in the knowledge of other particulars necessary to be known, there is no reason to complain. If one grow not, as he supposeth, in the knowledge of GOD, and of the mysteries of the Gospel; yet, if he grow in the discovery of the treachery of his own heart, he cannot say he groweth not in knowledge.

 

 5. Let him not measure his growth in knowledge by his growth in the faculty of discoursing of such or such points of religion. Many measure their knowledge by their tongue, and think they know little because they can express little; and so they think they attain no increase in knowledge, because they perceive no increase in this faculty of discoursing. It is safer to measure their knowledge by the impression that the truth has on their spirits, and the effects of it on all their carriage, than by their ability to talk and dispute of it.

 

 6. Let them beware to imagine that they shall be able to search out the ALMIGHTY unto perfection. "It is as high as heaven, what canst thou do Deeper than hell, what canst thou know The measure thereof is longer than the, earth, and broader than the sea." Or that they shall be able ever to go to the bottom of their own deceitful heart; neither let them think, so long as they are here, to come to an exact and perfect knowledge of the mysteries of God.

 

 7. Let them not think that every one shall have the same; measure of knowledge. Every one has not the like use, or the like capacity for it; there is a measure proportioned to every one. They should not then complain, because they have not such a measure of knowledge as they perceive in some others; it may be, the LORD has some harder piece of service, which calls for more knowledge to put others to. Let every one mind his duty faithfully and conscientiously, and not quarrel with GOD that he attaineth not such a measure of knowledge as he sees others attain.

 

 8. Let their desires run out after that knowledge, not which puffeth up, but which humbleth and driveth the soul further from itself, and nearer to CHRIST.

 

 9. When they do not profit indeed, let them beware of quarrelling with CHRIST, or of blaming him in any manner of way; but let them lay the blame on themselves, for not making more use of him by faith, and single dependence upon him. It is true, none will be so bold as in words to quarrel with or blame him; yet the heart tacitly may raise and foment such thoughts of him and his dispensations, as can pass under no other notion than a quarrelling with him.

 

 1O. Whatever point of truth they learn, or whatever measure of knowledge they get, they would do well to give that back again to CHRIST, to keep for them against a time of need, and wait on him for grace to improve it for his glory.

 

CHAPTER 13:

 

How to make use of CHRIST as Truth, when Truth is oppressed and borne down.

 

 THERE is another difficulty wherein believing souls will stand in need ofCHRIST, as " the Truth," to help them; and that is, when his work is overturned, his cause borne. down, truth condemned, and enemies, in their opposition to his work, prospering in all their attempts. This is a very trying dispensation, as we see it was to the holy Penman of Psalm lxxiii.; for it made him to stagger, so that "his feet were almost gone, and his steps had well nigh slipped;" yea, he was almost repenting of his being a godly person, saying, " Verily I have cleansed my heart in vain, and washed my hands in innocency." (Per. 13.) And that which evinceth the danger of this dispensation, is the fainting and backsliding of many in such a time of trial.

 

 Now, the believer's stay in this case must be the Rock of Ages, JESUS, the Truth. It is He alone who can keep us straight and honest in such a reeling time: so that a sight of CHRIST, as the Truth, in reference to the carrying on of truth in the earth, will be the only support of a soul shaken by such a trial.

 

But the question is, How should believers make use of CHRIST, to the end that they may be kept from fainting in such a storm To which I answer, That the faith and consideration of these particulars will help to establishment:

 

 1. CHRIST, in all this great work of redemption, and in every piece of it, is the FATHER's servant. So is he frequently called; therefore this work is a work entrusted to him, and he stands engaged as a servant to be faithful to his trust. Moreover, he has a commission to perfect that work; and we need not doubt but He, who is "the Truth," will be true to his trust.

 

 2. While he was upon the earth, he finished that work that was committed to him to finish here, having purchased all that was to be bought by his blood, paying all the price that Justice did ask, by which price " he has purchased a people to himself:" so that his work, cause, and interest, is a purchased work, bought, with his blood.

 

 3. His resurrection and glorification are an undoubted proof of this, that Justice is satisfied, and that the price is fully paid; also his exaltation at the FATHER's right hand is a sure evidence and ground of hope, that he shall at last triumph over all his enemies, and that his work of truth shall prosper. The FATHER said to him, "Sit thou on my right hand, until I make thine enemies thy footstool:" (Psa.,ex. 1:) "Being highly exalted, he has got a name above every name, that at his name every knee should bow, of things in heaven, and things in earth, and things under the earth: and that every tongue should confess, that JESUS CHRIST is LORD, to the glory of GOD the FATHER." (Phil. 2: 9-11.)

 

 4. The FATHER stands engaged to make good to him all that was promised, and to give him all that he purchased. (Isai. liii. 1O-12.) CHRIST having now fulfilled his undertaking, by making his soul an offering for sin, and so satisfying justice, which is openly declared by his resurrection and admission to glory, is to expect the accomplishment of what was conditioned unto him. His work, therefore, on the earth must prosper; and the FATHER has undertaken to see it prosper. Sure the faith of this should much support a poor soul, staggering at the thoughts of the prosperity of the wicked, and of their cause.

 

 5. CHRIST himself is now throughly furnished and enabled for the carrying on of his work, over the belly of all adversaries; for " all power in heaven and earth is given to him;" (Matt. 28: 18;) and "every knee must bow to him; " (Phil. 2: 1O;) " all judgment is committed unto him;" (John 5: 22, 27;) "angels, powers, and authorities are made subject unto him;." (1 Pet. 3: 22;) yea, "all things are under him." (Eph. 1: 22.) How then can this work miscarry Or who can hinder, that truth should not flourish in the earth

 

 6. CHRIST is actually at work, employing this power for the carrying forward of his design, for the glory of the FATHER, and for his own glory, and for the good of his poor people. The FATHER works by him, and he by the SPIRIT, who is his great vicegerent, sent from the FATHER and from him; and his work is to glorify the SON, and shall receive of his, and show it unto us. (John 16: 14.)

 

 7. CHRIST, upon many accounts, stands engaged to perfect this work which he has begun, and is about. His honor is engaged to go through, seeing now he is fully furnished for it, and has all the creation at his command. He must then perfect his work as to the application, as. well as, he did perfect it as to the purchase; his love to his FATHER'S and his own glory, and to his own people's good and salvation, may assure us, that he will not leave the work unperfected; and his power may give us full security, that no stop which his work meeteth with shall be able to hinder it.

 

 8. Hence it is clear and manifest, that his wheel is in the midst of the wheels of men, and that therefore he is ordering all their motions and reelipgs to the best. His wheel keeps an even pace, and moveth equally and equably, in the midst of men's contrary motions.

 

 9. Therefore all the irregular motions of devils and wicked men, being in his hand, cannot hinder but further his end; so that even enemies, while opposing and seeking to destroy the cause of CHRIST, are promoting his work. His wheel is the great wheel that ordereth all the lesser and subordinate wheels, whatever contrary motions they may have the one to the other, and all or many of them may seem to have to this great wheel; so that, do they what they will, the work of our LORD goes on; their opposition is setting his work forward, though they intend the contrary; however their faces look, they row to the port he would be at. This is an undoubted truth, and confirmed in all ages, and yet it is not firmly believed; and a truth it is, which, if believed, would do much to settle our staggering souls in a stormy day.

 

 1O. At last "he shall come to be glorified in his saints, when he shall be revealed from heaven with all his mighty angels." Then shall it be seen whose counsel shall stand, his or men's; and whose work shall prosper, his or Satan’s. Yet let me add a few words for caution 

 

 1. The consideration of those things mentioned should not make us slacken our diligence in prayer and other duties; and,-when they are right considered, they will rather prove a spur to set us forward, than a bridle to hold us back. 

 

 2. We should not think that CHRIST'S work and interest is going backward, when it seemeth so to us. Even when he is casting down what he has built up, and plucking up what he has planted, his work is prospering; for all that is in order to the laying a better foundation, and to the carrying on of a more glorious work, when a he shall lay all the stones with fair colors, and the foundations with sapphires, and make the windows of crystal." 

 

 3. Though his work be always going on, and his truth prospering, yet we should not think that it will always prosper alike in our apprehensions. Many times we judge by rules of our own making, and not by the rule of truth; and hence it is that we mistake oftentimes. We walk little by faith, and too much by sense; and hence we judge too much by sense, and so pass a wrong judgment, to his dishonor, and the saddening of our own hearts. 

 

 4. Nor should we think that his truth and interest is ruined and gone, because it is sore pressed in this or that particular place; as if his work were not of an universal extent, and in all the churches. If his truth prosper in, some other place of the world, shall we not say that his kingdom is coming Or, shall we limit all his work and interest to one small part of the world

 

 5. We should not think the worse of his work, because it is carried on with so many stops, and doth meet with so many impediments in its way. We are not acquainted with the depths of his infinite wisdom, and so we see not what noble ends he has before him, in suffering those impediments to he in the way of his chariot. We think he should ride so triumphantly all along, that none should once dare to cast the least block in his way; but we judge carnally, as unacquainted with the many glorious designs which he has in ordering matters. As himself was for a stone of stumbling, and a rock of offence, so will he have the way of carrying on his work prove, in his holy and spotless justice, a stumbling stone to many, that shall stumble thereat, and fall, and never rise more.

 

 6. We should beware to think that CHRIST has forgotten his work, because he seemeth to take no notice of our prayers for his work. He may be doing that which we are desiring, in the general, and yet not let us know that he is answering our prayers; and that for wise and holy ends, to keep us humble and diligent. He may seem to disregard our suits, and yet be carrying on his work, and granting us our desires.

 

 7. Hence we should beware of desponding, and growing heartless and faint, when we see few owning truth, or standing upon CHRIST's side; for he needs not man's help to carry on his work, though he sometimes thinketh good to honor some to be instrumental in setting it forward, who yet have nothing but as he gives. Let us not, then, think that his work cannot prosper, because great ones and mean ones oppose it; and such as would stand for it, and own it, are but few and fainting, without strength, courage, or zeal.

 

 Nevertheless, enemies are prevailing, and the truth evil spoken of, many faint, and many turn aside, and do not plead for truth, nor stand up for the interest of CHRIST, in the hour and power of darkness; many are overcome with base fear, and either side with the workers of iniquity, or are not valiant for the truth, but turn back. Now, the thoughts of this may put some who desire to stand fast, and to own him and his cause in a day of trial, to inquire farther how they shall make use of CHRIST, the Truth, so as to stand in the day of temptation, and to keep fast by truth, when it is loaded with reproaches, and buried under a heap of obloquy. For satisfaction to this question, I shall shortly point out those directions, which, if followed, may prove helpful to keep the soul from fainting, doubting, quarrelling at the LORD'S dispensations, and from yielding to temptation in such a day.

 

 1. The believer should live in the conviction of his hazard through the sleight of SATAN, the strength of the temptation, the wickedness of the heart, the evil example of others, and the want of sanctified courage, zeal, and resolution; and this will keep the soul humble, and far from boasting of its own strength.

 

 2. They should live in the persuasion of this, that it is CHRIST alone who can help them to stand for truth in a day of temptation; and that all their former purposes, vows, resolutions, and professions, will prove but weak cables to hold them fast in a storm; that only the Rock of Ages must save them, and their partaking of his safe protection will do their business; that all their stock of grace and knowledge will help but little in that day; and that new influences of grace and truth from the Fountain, will only prove establishing to the soul.

 

 3. Therefore they should eye CHRIST in his offices, particularly as the great Prophet, who can teach as never man taught; so teach, as to make the soul receive the doctrine, and hold it fast; receive it in love, and lay it up in the heart.

 

 4. They should eye him in his relations unto his people, as their Head, Husband, Brother, Leader, Commander, Captain; for those give ground of approaching him with confidence; in the day of darkness, for light and direction; and for strength and courage in the day of temptation.

 

 5. They should eye the promises of assistance in the day of calamity; such as those: "When thou passest through A he waters, I will be with thee; and through the rivers, they shall not overflow thee; when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee." (Isai. xliii. 2.) And particularly, they should eye the promises of light in the day of darkness. (See Isai. lviii. 8, 1O; and lx. 2O; 2 Sam. 22: 29.)

 

 6. They should look on CHRIST as an exalted Conqueror, now risen and glorified; as a victorious Captain, that has fought and overcome; that they, as his followers, may be made partakers of his victory, and so reap the fruit of his resurrection and ascension, in their establishment in the truth, when it is borne down and questioned, yea, and condemned by men. He abode steadfast and unmoveable in the midst of all the storms that blew in his face: And as he came to witness the truth, so did he faithfully and zealously avow it, even to the death; and in death got the victory of the arch liar and deceiver. Now, the believer should eye this, for the strengthening of his faith and hope of victory also through him; and therefore should wait patiently for his help, and not make haste; " for they who believe make not haste; " knowing that he is true and faithful, and will not disappoint his followers that trust in him.

 

 7. They should study much the grand promise of his coming again, finally dispelling all clouds, and fully clearing up his glorious truths, that are now covered over with obloquy, and buried under reproaches: and this will encourage the soul to stand to truth in the midst of all opposition.

 

 8. They should be single in their dependence on him for strength in that day of trial; not leaning to their own understanding, but 11 acknowledging him in all their ways." (Prov. 3: 6.) And when they see no hope, nor appearance of the clearing up of the day, they should comfort and encourage themselves in the LORD.

 

A few words of caution will be useful here also: as, 

 

 1. The believer, though taking this course, should not think to be altogether free of fear of stepping aside less or more: GOD may think good to let much of this abide, to the end he may be kept watchful, tender, and diligent; for fear makes the soul circumspect and watchful, and this is a good preservative from defection.

 

 2. Nor should the believer think that hereby he shall be kept altogether free from fainting. The heart now and then, through fear and misbelief, may fall into a fit of fainting, and think all is gone; and yet he may carry poor souls through, and "make his strength perfect in their weakness;" that, when they are carried through the temptation, they may sing praise to him, and not ascribe any thing to themselves; remembering how often they were fainting, and almost giving over the cause as desperate.

 

 3. They should not think it strange, if, in the time of their wrestling with difficulties, the Lord give them not that joyful access unto him in prayer, that sometimes they have met with: For the LORD may see it fit, to put them to this point of trial among the rest, to see if the love of his glory and truth will keep them standing, when they want the encouragements that might be expected in that way; and if pure conscience to the command and authority of GOD will keep them from siding with an evil way.

 

CHAPTER 14:

 

How to make use of CHRIST as the Truth, when the Spirit of Error carries many away.

 

 THERE is a time when the Spirit of Error is going abroad, and many are led away with delusions: For SATAN can change himself into an angel of light, and make many fair pretensions to holiness, and under that pretext usher in untruths, and gain the consent of many unto them; so that, in such a time of temptation, many are stolen off their feet, and depart from the right ways of GOD. Now the question is, How a poor believer shall make use of CHRIST, the truth, for keeping him steadfast in such a day of trial For satisfaction to this, we shall propose these few things:

 

 1. In such a time, when a Spirit of Error is let loose, and carries several away, it were good for all, who would be kept straight and honest, to be walking in fear. It is not good to despise such a subtle enemy, especially in the hour and power of darkness. Then all are called to be on their guard, and to stand upon their watch-tower, and to be jealous of their corrupt, hearts, that are ready of their own accord to drink in error, and to receive -the temptation at any time, and much more then.

 

 2. They should not think that their knowledge and ability to dispute for truth will keep them steadfast; for, if the temptation grow, they may come to reason and dispute themselves out of all their former knowledge. The Father of Lies is a cunning sophister, and knoweth how to shake their grounds, and cast all loose.

 

 3. They should renew their covenant, and make sure that main business, their peace and union with GOD and CHRIST. They should labor to have the foundation sure, and to be united unto the chief Corner-stone; that so, blow the storm as it will, they may ride safely; and that hereby they may have access to CHRIST with boldness, and may with confidence seek light from Him in the hour of darkness.

 

 4. They should eye the promises suiting that case; viz., the promises of GOD’s "guiding the blind by a way which they know not; of making darkness light before them, and crooked things straight; and of guiding continually.

 

 5. Particularly, they should fix their eye upon that principal promise of the SPIRIT, to "guide into all truth."

 

 6. With singleness of.heart they should depend on CHRIST, and wait for light from him, and beware of prejudice at the truth: They should he open to his instructions, and receive the beams of his divine light; and thus go about duties, viz., prayer, conference,- preaching, reading, with an eye fixed on him, and with a soul open to him.

 

 7. With singleness of heart they should give up their souls to CHRIST as the Truth, that he would write the truth in their souls, and flame their souls unto that truth which is most questioned; and urge him by prayer and.supplication, to do the duty of a head, a husband, guide, and commander unto them; and that he would be a light unto them in that day of darkness, and not suffer them to dishonor him, or prove scandalous to others, by departing from the truth, and embracing error.

 

For further -clearing this, we shall hint at some cautions; such as,

 

 1. They should beware of thinking that GOD should come to them with light and instruction in an extraordinary manner, and reveal the truth of the question controverted immediately: For this were a manifest " tempting and limiting the Holy One of Israel." We must be satisfied with the means of instruction which he has provided, and run "to the law and to the testimony." We have the Scriptures, which are able "to make the man of GOD perfect, and throughly furnished unto all good works." There must we seek light, and wait for the breathing of his SPIRIT with life, and coming with light to clear up truth to us. We have the ministry, which GOD has also appointed for this end: there must we wait for him and his light. Thus must we wait at the posts of wisdom's doors, for the King of Light in his own way. And, if he think good to come another way more immediate, let him always be welcome; but let us not limit him, nor prescribe ways to him, but follow his directions.

 

 2. When any thing is borne in upon their spirit, as a truth to be received, or as an error to be rejected, more immediately, they should beware of admitting every such thing without trial and examination: For we are expressly forbidden " to believe every spirit," and commanded to " try them whether they are of GOD." (1 John 4: 1.) The LORD will not take it ill, that even his own immediate motions and revelations be tried and examined by the word; because the word is given us for this end, to be our test and standard of truth. " The Bereans," upon this account, " were more noble than those of Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so." Even PAUL'S words, though he was an authorized and infallible Apostle of CHRIST, are here put to the touchstone of the word. Many "false prophets may go out, and deceive many, and speak great swelling words of vanity; but though an angel out of heaven should preach any other thing than what is in the written word, we ought not to receive his doctrine." So that the written word must be much studied by us; and by it must we try all motions, all doctrines, all inspirations, all revelations, and all manifestations.

 

 3. Much more should they beware of thinking that the dictates of their conscience oblige them, so that always they must of necessity follow the same. Conscience, being GOD’S deputy in the soul, is to be followed no further than it speaks for GOD, and according to truth. An erring conscience, though it bind so far, that he who does contrary to the dictates thereof sins against GOD; yet it doth not oblige us to believe and do what it asserteth to be truth and duty. It will not then be enough for them to say, My conscience speaks so, and instructeth me so; for that light may be darkness, and error, and delusion, and so no rule for them to walk by. " To the law and to the testimony: " And if their conscience, or light within them, "speak not according to this word, it is because there is no light in them." (Isai. viii. 2O.) I grant, as I said, they cannot without sin counteract the dictates even of an erring conscience; because they know not better, but that these dictates are according to truth: And thus an erring conscience is a very dangerous thing, and brings people under a very sad dilemma; that, whether they follow it or not, they sin. And there is no other remedy here, but to lay by the erring conscience, and get a conscience rightly informed by the word; putting it in CHRIST'S hand to be better informed, that so it may do its office better. This, then, should be especially guarded against; for, if once they lay down this for a principle, that whatever their conscience, or inward light, dictates, must be followed, there is no delusion, how false, how abominable soever it be, but they may be drawn away with; and so the rule that they will walk by, be nothing, in effect, but the spirit of lies and delusion, and the motions and dictates of him who is the Father of Lies, that is, the

 

Devil.

 

 4. Such as pretend so much to walk by conscience, should take heed that they take not that for the dictate of conscience, which really is but their own humors, inclinations, pre-occupied minds, and biassed wills. When conscience speaks, it groundeth on the authority of GOD, whether truly or falsely, and proposeth such a thing to be done, or to be refrained from, merely because GOD commandeth that, and forbiddeth this, though sometimes it mistaketh: but, though men's humors, inclinations, pre-occupied judgments and wills, may pretend GOD’S authority for whatt they say; yet really some selfish end lies at the bottom, and is the chief spring of that motion. And also the dictates of humor and biassed wills are usually more violent than the dictates of conscience; for, wanting the authority of GOD to back their assertions, they make up that with an addition of a preternatural force. Hence such as are purely led by conscience, are pliable, humble, and ready to hear and receive information; whereas, others are headstrong, unwilling to receive instruction, or to hear any thing contrary to their minds, lest their conscience, receiving more light, speak with a higher voice against their inclinations and former ways.

 

 5. They should labor for much self-denial and sincerity, and to be free from the snares of selfish ends, as a name, and applause; for that will be like " a gift, that blindeth the eyes of the wise." Love to carry on a party, or a design to be seen and accounted somebody, to maintain their credit and reputation, and the like, will prove very dangerous in this case: for these may carry the soul away to embrace one error after another, and one error to strengthen and confirm another, that it is hard to know where or when they shall stand; and these by-respects may so drive the soul forward, that he shall neither hear the voice of conscience within, nor any instruction from without.

 

 6. They should study the word of truth, without prejudice, or any sinful pre-engagement, lest they be made thereby to wiredraw and wrest the word 11 to their own destruction." It is a dangerous thing to study the word with a prejudicate opinion, and to bow the word, and make it speak what we would have it speak, for the confirmation of our sentiments: for this is but to mock GOD and his, and to say, Let his law speak what it will, I will maintain this opinion; and so make the word speak as we would have it, or else lay it by. This is to walk by some other rule than the word, and make the word serve our Mists, and confirm our errors; than which a greater indignity cannot be done to the SPIRIT of Truth, speaking in the word.

 

 7. In reading and studying the word, there should be much dependence on the SPIRIT for light; waiting for clearness from him whom CHRIST has promised to lead us into all truth: an earnest wrestling with him for his assistance, enlightening the mind to understand the truth, and inclining the soul to a ready embracing it.

 

 8. Though one place of Scripture be enough to confirm any truth, and ground sufficient for us to believe what is there said; yet in such a time of abounding errors, and when many are going abroad speaking perverse things, it were spiritual wisdom to be comparing Scripture with Scripture, and not to be lightly embracing whatever may seem probable, and fairly deducible from some one passage of Scripture: for this is certain, whatever contradicts other clear and manifest testimonies of Scripture cannot be true, however a sophister may make it seem to flow out of such or such a passage of Scripture. The testimony of the SPIRIT is uniform, and free from contradictions: and therefore we must see if such an assertion, that some would draw from such a passage, agree with other plain passages; and, if not, be sure that is not the meaning of the place. Especially they should beware of expounding clear Scriptures by such as are more dark and mysterious: it is always safer to explain darker passages by such as are more clear.

 

 9. Let them guard against nauseating old and solid truths, and seeking after something new, having itching, hears after new doctrines, yea, or new modes and dresses of old truth: for this savoureth of a spirit of levity and inconstancy, which is dangerous.

 

 1O. Especially they should hold the ground-work fast,-faith in CHRIST. It were good, in such a time of erring from the way of Truth, to be grasping CHRIST faster, and cleaving to him by faith, and living by faith in him. This is to hold the foundation fast; and then let the, tempest of error blow as it will, they will ride at a sure anchor,: and be safe, because fixed upon the Rock of Ages. And further, living near CHRIST, in such a dangerous day, would be a noble preservative from the infections of error the soul that is dwelling in CHRIST, cleaving to him daily by faith, and acting love on him, dwells in light, and will discover error sooner than _ another, because living under the rays of " the Sun of Righteousness."

 

 11. They should guard against pride and self-conceit, as thinking they are wise enough, and need not take a lesson of any. It were good for his people in such a day to he meek and humble, willing to learn of any person, how mean soever. The LORD may bless a word spoken by a private person, when he will not bless the word spoken by a Minister: for his blessings are free, and it is not good to despise any means. APOLLOS, though instructed in the way of the LORD, mighty in the Scriptures, fervent in spirit, and teaching diligently the things of the LORD, yet was coptent to learn of AQUILA, and of his wife PRISCILLA, when they " expounded unto him the way of GOD more perfectly."

 

 12. In. such a-time, it is not unsafe to look to such as have been eminent in the ways of GOD; for it is probable they may know much of the mind of GOD in those questioned matters: though we should call no man Rabbi, as hanging our faith absolutely on him; yet, in such a time of prevailing error, some respect should be had to such as have found grace of the LORD, to be faithful in times of trial, and have maintained truth in times of persecution, and. with singleness of heart followed the LORD.

 

 13. They should also at such a time be much in the sincere practice of uncontroverted duties, and in putting uncontroverted and unquestioned truths into practice; and this may prove a notable mean to keep them right for then are they in GOD’s way; and so the Devil has not that advantage of them, that he has of others who are out of the way of duty.

 

CHAPTER 15:

 

How Christ is the Life.

 

 THIS, as the former, may be taken, as relating both to such as are yet in the state of nature, and to such as are in the state of grace; and so may be considered three ways:-I. That we stand in need of His help, as being " the Life." 2. That no other way can get that supply of life, which we stand in need of; for He only is " the Life." 3. That this help is to be had in him fully and completely. The words in reference to such as are in nature, point out these three truths:

 

 First, That all of us by nature are dead, standing in need of quickening: this is pre-supposed, while he is said to be "the Life;" and that both legally and reallyLegally; being under the sentence of death for ADAM'S transgression, (Rom. 5: 15,) and for that original corruption of heart we have;and really; the sentence of the law being in part executed, and that both as to the body, and as to the soul. As, to the body, it is now subject to death, and all the forerunners thereof, such as weakness, pain, sickness, fears, torment, trouble, weariness, yea, and in hazard of the second death for ever. As to the soul, it also is many ways dead, both first in a way that is purely penal, and next in a way that is also sinful; and both ways, as to what is present, and to what is future: for, as to that which is penal and present, it is, (1.) Separated from GOD and his favor: (2.) Is under his curse and wrath. Whence i t comes to pass, that " by nature we are children of wrath, servants of SATAN." (2 Tim. 2: 26.) The consequence of which is sad and heavy; for hence it is that we cannot please GOD, do what we will: until we be brought out of that state, our ordinary and civil actions, even ploughing, the ground, is sin. (Prov. 21: 4.) Yea, our religious actions, whether natural or instituted, are abomination; even our sacrifices and prayers; yea, and all our thoughts and purposes, (Prov. 15: 26,) and likewise our,ways-. (Prov. 15: 9.) As to what is penal and future, it is obnoxious to that everlasting excommunication, " from the presence of the LORD, and from the glory of his power, and to the torments of hell for ever." As to what is not only penal, but also sinful, the soul here is under the stroke of darkness in the understanding, perverseness and rebelliousness in the will, irregularity and disorder in the affections; whereby the soul is unfit for any thing that is good, and prone to every thing that is evil. (Rom. 3: 1O, 2O; Eph. 2: 1-3; Rom. 5: 6; and viii. 7, 8.) Whence proceed all our actual transgressions. And moreover, sometimes the soul " is given up to a reprobate mind, to strong delusion, to hardnesss of heart, horror' of conscience, to vile- affections," and the like spiritual plagues; which, though the LORD inflict on some only, yet all are obnoxious to the same, and can expect no less, if the LORD should enter with them into judgment. And, finally, as to what is future of this kind, they are, being fuel for Tophet, obnoxious to that malignant, sinful, blasphemous, and desperate rebellion against GOD, in hell for evermore.

 

 O how lamentable, upon this consideration, must_ the condition of such be as are yet in the state of nature! O' it it were. but seen and felt! But,. alas! there is this addition to all, that people know not this; they consider it not., they believe it not, they feel it not, they see it not: and hence it comes to pass, that, 1.. They cannot bewail and lament their condition, nor be humbled for it. 2. They cannot; will not, seek after a remedy: for the whole will not trouble themselves to seek after a physician. And sure, upon this account, their case calls for compassion from all that know what a dreadful thing it is to. be in such a condition, and should stir up all to pray for them, and to do all they cap to help them out of that state of sin and misery.

 

 Should not the thoughts and consideration of this put us all to try and search if " we be translated from death to life," and delivered out of that dreadful state, and " made partakers of the first resurrection " It not being my purpose, to handle this point at large, I shall only desire every one to examine, 1. Whether or not the voice of CHRIST, which quickeneth the dead, has been heard and welcomed in their soul 2. Whether or not there be a thorough change wrought in the soul; a change in the whole man, so as all things are become new 3. Whether or not there be a principle of life within, and they be led by the SPIRIT

 

Secondly, We learn hence, that without CHRIST there is no imaginable way of delivery out of this natural state of death. " No other name is given under heaven whereby we can, be saved." (Acts 4: 12.) And angels can make no help here, nor can any of us deliver another: nor is there any thing we can do for ourselves that will avail here; all our prayers, tears, whippings, fastings, vows, alms-deeds,. purposes, promises, resolutions, abstinence from some evils, outward amendments, good morality, outward religiousness, yea, and if it were possible, our keeping of the whole law, will not help us out of this pit. And we may weary ourselves in such exercises in vain; for they will prove but " bodily exercises that profit little." And when in this way we have spent all our time, spirits, and labor, we shall at length see, and say, that " that we have spent our money for that which is not bread."

 

 This should put all of us to try what it is which we lean to for life; and what it is, the consideration whereof gives us peace, when the thoughts of death, judgment, hell, and the wrath of GOD, come upon us, and trouble us: for if it be any thing beside CHRIST that our soul leaneth to, and that we are comforted by, and found our hopes upon, we shall meet with a lamentable, for ever lamentable, disappointment. Be sure, then, that our hearts renounce all other ways out of this death, beside JESUS " the resurrection and the life;" else it will not be well with us.

 

 Thirdly, We see here, that delivery out of this state of death is only had by CHRIST; for He alone is " the Life;" and the life that is in him is suitable and excellent. Hence he is called " the Bread of Life," " the Resurrection and the Life," cc the Water of Life," "the Tree of Life," " the Prince of Life," " our Life," " the Word of Life," and Life " itself.

 

 And as He is a suitable and excellent Life, so is he an all-sufficient and perfect life; able every way to help us, and to deliver us from all, the parts of our death: for, 1. He delivers from the sentence of the Law; undergoing the curse of the Law, and becoming a curse for us. 2.. He takesaway the curse and sting of all temporal plagues, yea, and of death itself; causing " all to work together for good to such as love him." He has "destroyed him that had the power of death, that is, the Devil:" and through him the sting of death, which is sin, is taken away. 3. He reconcileth to GOD; taking away that distance and enmity, and so he is our peace and peace-maker, purchasing access for us to the FATHER. 4. He also delivers from the power of sin and corruption. 5. And from all those spiritual strokes, such as blindness, hardness of heart; for he is our light, and has procured a new heart for us, even a heart of flesh. 6. So delivers.he from hell-fire, having satisfied justice, and " brought life and immortality to light." And he gives life eternal.

 

 O! It is sad that CHRIST is so little made use of, and that so many a forsake the Fountain of living waters, and dig to themselves broken cisterns, that can hold no water."

 

 O! If the consideration of this could move such as never found any change in themselves, to run to and make use of JESUS CHRIST for life!

 

CHAPTER 16:

 

Some General Uses.

 

 BEFORE we come to speak of particular cases, wherein believers are to make use of CHRIST as the Life, we shall first propose some deductions from what has been spoken. And, First, The faith of those things which have been mentioned, would be of great use and advantage to believers and therefore they should study to have this truth fixed on their hearts, and a deep impression thereof on their spirits, to the end that, 1. Be their condition what it will, they might be kept from despair, from giving over their case as hopeless. The faith of CHRIST's being Life, and the Life, would keep the soul in hope, and cause it to say, How dead soever my case be, yet life can help me; and He who is " the Resurrection and the Life," can recover me. 2. Yea, be their case what it will, they would have here some encouragement to go to him with their dead soul, and to look to him for help; seeing he is the Life, as Mediator, to the end he might enliven his dead, fainting members. 3. They might be freed from many scruples and objections. This one truth believed would clear the way so, that such things as would have been impediments and objections before, shall be rolled out of the way: such as are the objections taken from their own worthlessness, their long continuance in that dead condition, and the like. 4. They might hereby be freed from that dreadful plague and evil of jealousy, whereby the soul is oft kept back from coming to CHRIST: for they fear he will not make them welcome; they doubt of his love and tenderness, and question his compassion; yea, their jealousy makes them to doubt of his faithfullness. So that the faith of this truth would cure this jealousy, and deliver the soul therefrom, and open a way for the soul to come forward with boldness and confidence. 5. They might also be hereby helped to wait with patience, and to be still and quiet under the LORD'S various dispensations; so as they would not fret nor repine against him, knowing that he would prove himself to be Life, even the Life, in his own good time; so that the soul would patiently wait at his door, until he were pleased to look out, and with his look convey life. 6. They might be preserved hereby from looking out to, or expecting any help from, any other knowing that He alone is the Life; and so, that help can no where else be had. The faith of this truth would guard from many ways, which the soul in a time of strait is ready to run to for relief: for hereby would it see, that neither instruments, nor means, nor outward administrations, nor any thing of that kind, can quicken their dead soul; and that He, and He alone, must breathe life into them; as at first, so now again.

 

 Secondly, May we not see and observe here great matter of admiration at the goodness and rich bounty of GOD towards his people, who has found out such a sure, safe, and satisfying way, whereby he becomes all things to his people which they stand in need of; and that notwithstanding, 1. That we are most unworthy of any such grace at his hands. 2. That we too oft are desirous of other guests in our hearts beside him. O how much corruption, sin, and death, lodge we within our souls And how more desirous are we oft-times of death than of life 3. That we little improve the noble advantages for life, which we have granted unto us; yea, many a time we abuse them: and this he did foresee, and yet, notwithstanding, would condescend thus unto us.

 

 But not for our sakes has he done this, but for his own name's sake: for noble and holy ends has he resolved upon this course; as (1.) That he might be " all and in all," and they nothing. That he alone might " fill all in all," and they be empty and nothing without him. (2.) That he might wear the glory of all: " For of him, and through him, and to him, are all things," and that no man might share therein. (3.) That man might be his everlasting debtor, and cast down, in testimony thereof, his crown at his feet, who sitteth on the throne, as those did; (Rev. 4: 1O;) and might cry out with these same elders, " Thou art worthy, O Loin, to receive glory, and honor, and power; and with those, " Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing." (Chap. 5: 12.) (4.) That man's mouth might be stopped for ever, and all boasting excluded: for man is a proud creature, and ready to boast of that which is nothing and vanity. Now, GOD has chosen this way of the covenant of grace, that man might boast no more. " Where is boasting then It is excluded. By what law By the law of works Nay, but by the law of faith.". (5.) That believers might have strong consolation, notwithstanding all the opposition of enemies without and within, when they see that now their " life is hid with CHRIST in GOD," (Col. 3: 3,) and that their life is in their Head, they will not fear so much devils and men without, nor their own dead and corrupt hearts within.

 

 Thirdly, How inexcusable must all such be, l, Who will not lay hold on this life, on JESUS, who is " the Life," sure life, yea, everlasting life 2. Who seek life any other way than by and through Him, who is " the Life " 3. Who oppose this way of life, and not only reject the offers of it, butt prove enemies to it, and to all that carry it, or preach it

 

 Fourthly, Here is strong encouragement to all that would be at heaven, to enter into this Gospel-way. Such need not fear that their salvation shall not be effected: let SATAN and all their adversaries do what they can, all that persevere in this way shall live; for the way itself is life, and nothing but life. So that here all objections are obviated; life can answer all. If the believer fear that he shall never win through difficulties, he shall die by the way, or, by fainting, dishonor the profession, and at length fall off, or despair and give over all hope; here is that which may answer and obviate all: Life can quicken and who can perish in the way, which is the way of life; yea, which is life itself; yea, the Life, in a singular and eminent manner

 

 Fifthly, Here is ground of reproof, even of believers; who, though they have come to CHRIST, yet do not live in him as they ought, do not walk in him with that liveliness and activity which is called for; but,

 

 1. Lean too much to their own understanding, gifts, or graces; and think thereby to ride out storms, and to wade through difficulties: While, if he who is the Life do not breathe upon us, all that will fail us in the day of trial; our understanding and gifts may dry up, and our graces may wither and decay, and go backward.

 

 2. Rest too much on duties; when they should in them go to Him who is the Life: for only in Him is life to be had; and Him should they seek to in the ordinances, that they might have life from him in those outward duties. And this appears in their way of going about duties, without that dependence on him, and single eyeing of him, which is called for; as also by their fretting and repining when duties do not their business, as if life lay all in duties; and concluding all will be right, because they get duties somewhat tolerably performed; and, on the contrary, desponding when duties fall heavy on them: All which clearly evinceth, that they lay too much weight on duties; whereas it would be otherwise with them, if they were purely depending on CHRIST, and looking for all from Him.

 

 Sixthly, This may point to believers several duties to which they are called: We shall name some few.

 

 1. That they should rejoice and be comforted in the thoughts of this, that they have such a complete Mediator; one that is throughly furnished, and made all things for them; not only the Way, and the Truth, but the Life also.

 

 2. The thoughts of this should also stir up to wondering at the wisdom, graciousness, and goodness of GOD; and to thankfulness for providing such an all-sufficient Way for them.

 

 3. This should also encourage them under all temptations, faintings, and deadness that they fall into, that there is one who is the Life; and that He, whom their soul has chosen, is the Life, and so fully able to enliven them.

 

 4. This should teach them humility, and not to be proud of any thing they have or do: for it is He, who is the Life, who keeps them in life, and helps them to any duty; yea, that works all in them.

 

 5. And mainly, they should here read their obligation to improve this advantage, and to draw life out of this Fountain, and so live by this life, act and do all in and through this life, and so be quickened by this Life in all their deadness.

 

CHAPTER 17:

 

How CHRIST is to be made use of for Life, 

 

in case of heartlessness and fainting through discouragements.

 

 THERE is a distemper which believers are subject to, and that is fainting through manifold discouragements; which makes them so heartless, that they can do nothing. The question is, How such a soul shall make use of CHRIST, to the end it may be freed from that fainting, and win over those discouragements For satisfaction to which, we shall,

 

 1. Name some of those discouragements which occasion it. 

 

 2. Show what CHRIST has done to remove all those

 

discouragements.

 

 3. How the soul should make use of CHRIST for life in this case. And,

 

 4. Add a few words of caution.

 

As to the first, there are several things which may occasion this distemper: We shall name these few;

 

 1. The sense of a continually stirring body of death; and that notwithstanding means used to bear it down and kill it. This is very discouraging; to be still fighting, and yet getting no ease; to have to do with an enemy that abides always strong, fight and oppose as we will. And this many times affecteth the hearts of GOD’s children, and causes them to faint.

 

 2. It may be the case of some, that they are assaulted with strange temptations of SATAN; buffetings that are not usual. This made PAUL cry out thrice; (2 Cor.xii;) and, if the LORD had not told him that his grace was sufficient for him, what would he have done Hence some cry out, Was there ever any so tempted, so assaulted with the Devil, as I am Sure this dispensation cannot but be much afflicting, saddening, and discouraging.

 

 3. The sense of the real weakness of grace under lively means, notwithstanding their serious and earnest desires and endeavors after growth in grace, cannot but disquiet and discourage them: for they may readily conclude, that all their pains and labor shall be in vain.

 

 4. The want of joy and comfort, is another fainting and discouraging dispensation; as the feeling of these is a most encouraging thing, which made DAVID so earnestly cry for it. (Psa. li. S. 12.)

 

 5. The want of liberty in their addresses to GOD, is another thing which causes sorrow and fainting. They go to pray; but their tongue cleaveth to the roof of their mouth: they are straitened, and cannot get their hearts vented.

 

 6. Outward persecution that attendeth the way of godliness, and afflictions that accompany such as live godly, are another discouraging thing, both to them who are under afflictions, and to others who hear it and see it. Wherefore, the Apostle desires earnestly, that the Ephesians should not faint at his tribulation. (Chap. 3: 13.) As to the second thing, CHRIST is Life to the believer in this case, in having done that which in reason may support under all these discouragements, and having done so much for removing these, yea, and carrying them over them all.

 

 1. As for the body of death; let it stir in the believer as far as it will or can, all that struggling is but like the struggling of a man in the pangs of death; for " our old man is crucified with CHRIST," (Rom. 6: 6,) and the believer is dead to sin. But of this I spoke above.

 

 2. As to SATAN'S troubling: Through CHRIST also he is a vanquished enemy. He has "overcome him that had the power of death, even the Devil." (Ileb. 2: 14.)

 

 3. As for weakness of grace, that is no ground of discouragement, so long as He lives, who can make the "lame to leap as a hart," and can make "waters break out in the wilderness, and streams in the desert." (Isai. xxxv.) So that such "as wait upon the LORD shall renew their strength; and they shall mount up with wings as eagles, they shall run and not be weary, they shall walk and not faint." So that they need not faint upon this account, nor be discouraged; for he will "quicken them in the way." (Psa. cxix. 37.)

 

 4. As for the want of joy and comfort, He has promised to send the Comforter in his own good time. (John 14: 26, and 15: 26.) "As one whom his mother comforteth, so will he comfort his." (Isai. lxvi. 13.) Joy and gladness is promised in the covenant. (Jer. xxxi. 13.) But further,, though he keep back those influences of joy and comfort, he supporteth another way. The hope of heaven may bear up the heart under all this want: for there shall the soul have "fullness of joy, and pleasure for evermore."

 

 5. As to the want of liberty in prayer, He helps that also: for "he makes the dumb to sing;" and makes "the tongue.of the stammerers to be -ready to speak elegantly." He can enlarge the heart, and help the soul to pour out its requests before GOD.

 

 6. As to outward persecution, he can easily take that discouragement away, by giving the hundred fold with it,. by supporting under it, and bringing safe through. When his presence is with them through fire and water, what can trouble them And, when he makes their consolations abound, what can discourage them Have not his people sung in the very fires, and rejoiced in all their afflictions The "resting of the SPIRIT of GOD and of glory," which PETER speaks of, is comfortable enough.

 

 He having taken the sting of all, even of death, away, by taking away sin, and purchased the blessing and love of the FATHER, having made reconciliation through his blood; all those dispensations flow from love, even such as seem sharpest; so that there is- no cause here of fainting, or of being so discouraged, as to give over the matter. But, for help in this case, there should be a using of JESUS, as the Life: and that is,

 

 The third thing which we shall speak to, viz., How the soul should make use of CHRIST, as the life, that it may be delivered from this fainting, occasioned through manifold discouragements.

 

 1. They should mind the covenant of grace, wherein all things are contrived and laid down, so as that the believer may have- abundant comfort in all cases; and wherein there is enough to take away all cause of fainting and discouragement.

 

 2. They should remember how richly CHRIST is furnished with all qualifications, suiting even that case wherein they are like to be overwhelmed. And, could we but believe these three things, we might be kept up under all discouragements: (1.) That CHRIST is a compassionate,

 

ender-hearted Mediator, having bowels more tender than the bowels of any mother; so that " he will not break the bruised reed, nor quench the smoking flax.". He had compassion on the very bodies of the multitude that followed him, and would not let them go away fasting, lest they should faint in the way; and, will he not have compassion on the souls of his followers, when like to faint through spiritual discouragements (2.) That he has power and authority to command all things that can serve to carry on a poor believer; for "all power in heaven and earth is given to Him; all things are made subject to him." (3.) That he has a great readiness and willingness, to help his followers in their necessities. Sure, were these three firmly believed, we could not faint; having CHRIST, who is tender and loving, and willing to help, and withal able to do what he will, to look to, and to run to, for supply. 

 

 3. We should take up CHRIST under all his heart strengthening and soul-comforting relations; as a tender Brother, a careful Shepherd, a fellow-feeling High Priest, a loving Husband; a sympathizing Head, a life-communicating Root, an all-sufficient King; any one of which is enough to bear up the head, and comfort the heart, of a drooping, discouraged, and fainting soul; much more may all of them yield strong consolation, to support and revive a soul staggering and fainting through discouragement. O, if we would but rightly improve and dwell upon the thoughts of these comforting and heart-quickening relations, our hearts would not fail us so much as they do.

 

 4. We should eye him as now in glory; who, as Head and Captain of our Salvation, has wrestled through, and overcome all difficulties and discouragements that were in his way; and, in behalf of all believers, that are his followers, and members of his body, is nowpossessed ofglory: and thence we should draw a heart-comforting, and soul-strengthening conclusion, thus: Is. he entered into glory as Head Then such a poor faint-hearted, heart-broken, discouraged worm, as I am, may at length come there; especially since he said, that seeing he live th, we shall live also. (John 14: 19.)

 

 5. We should remember how CHRIST, who was always heard of his FATHER, did supplicate for this, as Mediator and intercessor for his people; saying,, "FATHER, 1: will that they also, whom thou hast given me, be with me where I am." May not the poor faint-hearted believer, that is looking to JESUS, draw a heart-reviving conclusion out of this, and say, Though my prayers be shut out, and when I cry for relief under my discouragement, I get no hearing; but, on the contrary, my discouragements grow, and my heart fainteth the more; yet CHRIST always was heard, and the FATHER will not say him nay. Why then may I not lift up my head in hope, and sing in the hope of the glory of GOD, in the midst of all my discouragements

 

 6. By faith we should cast all our discouragements, entanglements, and difficulties, as burdens too heavy for us, on CHRIST, and leavee them there with him, who only can remove them; and withal resolve never to give over, but go forward in his strength, and thus become daily stronger and stronger in resolutions, purposes, desires, and endeavors; when we can do no more.

 

 7. We should look to JESUS, the Author and Finisher of faith, as a copy of courage; who, for "the joy that was set before him, endured the cross, despising the shame," and "endured contradiction of sinners against himself; " (Heb. 12: 2,3;) and this may prove a means to keep us from wearying and fainting in our minds.

 

Now, for the last particular, the words of caution, take these:

 

 1. They should lay their resolution to meet with discouragements: for few or none ever went to heaven, but they had many a storm in their face; and they must not think to have a way paved for themselves alone.

 

 2. They should not pore too much, or dwell too long, upon the thoughts of those discouragements: for that is SATAN'S advantage, and tendeth to weaken them. It were better to be looking beyond them, as CHRIST did. When he had the cross and the shame to wrestle with, he looked to the joy that was set before him; and that made him endure the cross, and despise the shame. And as MOSES., did, when he. had afflictions and the wrath of the King to wrestle against, "he had respect unto the recompense of reward;"' and so he " endured, as seeing Him who is invisible."

 

 3. They should remember, that as CHRIST has tender bowels, and is full of compassion, and is both ready and able to help them; so is he wise, and knoweth how to let out his mercies best. He is not like a foolish affectionate mother, that would hazard the life of the child, before she put the child to any pain. He sees what is best for his own glory, and for their good, here and hereafter; and that he will do with much tenderness and readiness.

 

 4. They should look upon it as no mean mercy, if, notwithstanding all the discouragements and storms that blow in their face, they are helped to keep their face up the hill, and are fixed in this resolution, never to turn their

 

back upon the way of GOD, but to continue creeping forward as they may, whatever storms they meet with: Yea, upon this account, ought they heartily to bless his name, and to rejoice; for " their hearts shall live that seek him."

 

 5. They should remember, for their encouragement, that as many have been helped through all discouragements, and have been brought home at length; so may they be brought through all those storms which now they wrestle with. It is the glory of the Mediator to bring his broken, torn, and sinking vessels safe to shore.

 

Now I come to a third case, and that is, How shall one make use of CHRIST, as the Life, when wrestling with an angry GOD because of sin F THAT we may givesome satisfaction to this question, we shall, 

 

 1. Show what are the ingredients in this case, or what use to -concur in this distemper.

 

 2. Show some reasons why the LORD is pleased to dispense thus with his people.

 

 3. Show flow CHRIST is Life to the soul in this case.

 

 4. Show the believer's duty for a recovery: And,

 

 5. Add a word or two of caution.

 

As to the, first, there may be these parts of, or ingredients in, this distemper:

 

 1. GOD presenting their sins unto their view, so as they shall cry out, "Our sin is ever before us;" and say, "Thou hast set our iniquities before thee, our secret sins in the light of thy countenance: " (Psa. xc. 8:) And so cause them to see the LORD contending for sin, as the Church did: " We roar all like bears, and mournsome like doves: We look for judgment, but there is none; for salvation, but it is far from us. For our transgressions are multiplied before thee, and our sins testify against us. For our transgressions are with us; and as for our iniquities, we know them." (Isai. lix.)

 

 2. Yea, GOD may bring upon them the iniquities of their youth, and so suffer conscience to charge them with their old sins, formerly repented of and pardoned: And this is more terrible.

 

 3. And, as Job speaks, (chap. 15: 17,) GOD may seem to be sealing up all their sins in a bag, that none of them may be lost or fall by, without being taken notice of, as it were gathering them together in a heap.

 

 4. He may pursue sore with signs of wrath and displeasure, because of those sins; as we see in DAVID, and in several others of his people chastened of the LORD, because of their transgressions.

 

 5. Further, the LORD may deprive them of all their former joy and comfort; which made DAVID cry out, "Restore unto me the joy of thy salvation."

 

 6. And, which is yet more terrible, write their sin upon their judgment; as when he caused the sword.and whoredom to follow DAVID's house.

 

And this the LORD thinketh good to do, (that we may speak a word to the second particular,) for these and the like reasons:

 

 1. To discover to them, and to all the world, how just, holy, and righteous a GOD he is, that cannot approve of or bear with sin, even in his own children.

 

 2. To make all fear and tremble before this great and holy GOD, who is terrible in. his judgments, even when they come from a FATHER'S hand; that is not pursuing in pure anger, but chastening in love. Sure, all must think, that his dispensations with the wicked will be much more fearful.

 

 3. To press believers more earnestly into CHRIST, that they may get anew extract of their pardon, and their souls washed in the blood of JESUS.

 

 4. To teach them to walk more circumspectly afterward, and to guard more watchfully against SATAN'S temptations, and to employ CHRIST more as their strength, light, and guide.

 

 5. To give a fresh proof of his wonderful mercy, grace, love, and compassion; upholding the soul in the mean time, and at length pardoning them, and speaking peace to their souls through the blood of JESUS.

 

But, as to the third particular, we may look on CHRIST, as the Life to the soul in this case, upon these accounts

 

 1. He has satisfied justice, and so has borne the pure wrath of GOD due for our sins: He has’6 trodden the wine-press alone." (Isai. lxiii. 3.) cc He was wounded for our transgressions, and bruised for our sins."(Isai.-Iiii. 5,1O.)

 

 2. Yea, he has procured that mercy and love shall accompany all those sharp dispensations, and that they shall flow from mercy.

 

 3. And sometimes he isPleased to let them see this clear difference betwixt the strokes they he under, and the j udgments of pure wrath; and this supporteth the soul. For then he sees, that those dispensations, how sharp soever they be, shall work together for good to him, and come from the hand of a gracious and loving Father.

 

 4. He-is "a Prince, exalted to give repentance and remission of sins to Israel." (Acts 5: 31.) Yea, he has procured such a clause in the covenant, which is well ordered in all things and sure, that, upon their renewing of faith and repertance, their after-sins shall be pardoned.

 

 5. He cleareth to them their interest in the covenant, and their right to the promises; and, through their closing with CHRIST by faith, he raiseth up their heart in hope, and causes them to expect remission of their sins, and turning away of the displeasure in due time: and this is a great part of their life.

 

 6. Being a the Author and Finisher of faith," and "a Prince to give repentance," he, by his SPIRIT, works up the soul to a renewing of its grasps of himself by faith, and to a running to the death and blood of CHRIST for pardon and washing; and works godly sorrow in the heart Whereupon follows pardon.

 

 7. He helps also the soul to a justifying of GOD, and to a holy submissive frame of spirit, under that dispensation; so that they are willing to bear the indignation of the LORD, because they have sinned against him; to wait for an issue in GOD’S Own time, and to kiss the rod, and accept of the punishment of their sin.

 

 8. When he sees it fit for his own glory and their advantage, He speaks peace to the soul, and says, "Son, or daughter, be of good cheer, thy sins are forgiven thee: " and then is the soul restored to life. As to the fourth particular; the soul that is wrestling with an angry GOD for sin, and would make use of CHRIST as the life, should do these things:

 

 1. He should look to CHRIST as standing under GOD’s curse in our room, and as satisfying justice for all our sins.

 

 2. He should eye the covenant, wherein new pardon is promised, upon the renewing of faith and repentance.

 

 3. He should eye CHRIST as the great Lord Dispensator of both faith and repentance, and hang on him for both; and thus believe,. that he may believe and repent; or lay his soul open to hint, that he may work in him' both repentance and faith.

 

 4. He should flee to `6 the blood of sprinkling, that, speaks better things than the blood of ABEL."

 

 5. He should eye CHRIST as a Prince, to pardon and' ive remission of sins, and as exalted for this end; and fix his eve upon him, as now exalted in glory for this end. As for the cautions which I promised to speak to, in the last place, take these few:

 

 1. Do not conclude there is no pardon, because there is no intimation thereof made to thy soul as yet.

 

 2. Do not conclude there is no pardon, because the rod that was inflicted for sin is not yet taken off. GOD pardoned DAVID'S sin, and did intimate the same to him by NATHAN; and yet the sword did not depart from his house until he died GOD can forgive, and yet take vengeance on their inventions.

 

 3. Do not think, that because thou has once received CHRIST, that therefore, without any new act of faith on him, or of repentance towards GOD, thou shouldest immediately be pardoned of thy sins as soon as they are committed; for the Gospel method must be followed, and it should satisfy us.

 

CHAPTER XIX.

 

No man comes to the' FATHER, but by me.

 

 THIS, being added to the further confirmation of what was formerly said,* will point out to us several necessary truths: As,

 

First, That it is most necessary to besound and clear in this fundamental point, of coming to GOD only in and through CHRIST: For, l. It is the whole marrow of the

 

Gospel. 2. It is the hinge of all our salvation: CHRIST is the chief corner-stone. 3. The only ground of all true peace and comfort. 4. An error or a mistake here is mostt dangerous; hazarding, if not ruining all. 5. SATAN endeavors mainly against this; raiseth up heresies, errors, and false opinions, and prompteth some to vent perplexing doubts and objections. 6. Our corrupt hearts are mostt averse from it, and will close with any way, how troublesome, how expensive, and costly soever it may seem to be, rather than with this.

 

 All which clear up this necessity, and should teach us to make sure that we are in it, and to hold it fast, and to keep it pure in our practice, without mixing any thing with it.

 

 Secondly, That it is no small difficulty to get this truth believed and practiced: that through CHRIST alone we come to the FATHER. For, 1. Nature will not teach this way; it is far above nature. 2. Yea, our natural inclination is much against it, opposing it, and fighting against it. 3. This way is altogether contrary to that high esteem which naturally all of us have of ourselves. 4. Yea, there is nothing in us by nature that will willingly comply with this way; but, on the contrary, all is opposite -thereunto. 5. And therefore it is the Christian's first lesson to deny himself.

 

The consideration of which should humble us, and make us very jealous of our own hearts, and of all those courses which they are inclinable to and bent upon; and it should put us to try if ever we have overcome this difficulty, and have now all our hopes and comforts founded on Him, and on nothing else; and in all our approaches to GOD, upon whatsoever account, are leaning to him, and resting on him alone, expecting access, acceptance, and a hearing, only in him; and are quieted under all our fears and temptations with this,-That CHRIST is our Way to the FATHER.

 

 Thirdly, That even believers have need to have this truth inculcated often: for, 1. SATAN is busy pulling them off' this ground, by all the wiles and temptations he can. 2. Their own corruption within, and the evil heart of unbelief, is always opposing this way, and drawing them off it. 3. Through the sleight of SATAN, and the power of corruption, they are oft-times declining from this pure Gospel-way. 4. The experience of believers can tell, that when they are at their best, it is a great work and exercise to them, to keep their heart right in this matter. 5. Is it not too often seen that they are under the spiritual plague of formality, which stealeth them off their feet here How ought all to be convinced of this, and humbled under a sense of it! And see also how necessary it is to be oft preaching on this subject, and to be oft thinking upon and studying this fundamental truth.

 

 Fourthly, It should be a strong motive and incitement to us to make use of CHRIST as the way to the FATHER, that no man comes to the FATHER but by him; for this may be looked upon as an argument, enforcing their using him as the way.

 

 Fifthly, That in and through CHRIST alone we must come, 1. To the knowledge of the FATHER: for no man knoweth the FATHER but the SON; and he alone, who came out of the bosom of the FATHER, revealeth him. 2. To the favor and friendship of the FATHER: for he alone is our peace, and in him alone is the FATHER well pleased. 3. To the kingdom of the FATHER here;’for he only is the door, and by his SPIRIT are we effectually called. 4. To the kingdom of the FATHER above; for he alone has opened that door, and is entered into the holiest of all, as our forerunner, and is gone to prepare a place for us. 5. Through him alone must we address ourselves to the FATHER; in our supplications, (John 16: 23; Rev. viii. 3;) in our thanksgiving, (Rom. 1: 8; Col. 3: 17,) and praise.' (Heb. 13: 15; Eph. 3: 21.) 6. Through him alone have we access, and an open door to the FATHER. (Eph. 2: 18, and 3: 21; Heb. 4: 6.)

 

I shall only speak to one case here, viz., How should we make use of CHRIST, in going to the FATHER in prayer and other acts of worship For answering this question, I shall lay down these particulars:

 

 1. There should be a lively sense of the infinite distance that is betwixt the great GOD, and us finite creatures; and yet more betwixt the holy GOD and us sinful wretches.

 

 2. There should be an eyeing of CHRIST as the great Peace-maker through his death and merits, having satisfied justice, and reconciled sinners to GOD; that so we may look on GOD now, no more as an enemy, but as reconciled in JESUS.

 

 3. There should be, sometimes at least, a more formal and explicit actual closing with CHRIST as ours, when we are going about such duties; and always an implicit and virtual embracing of him as our Mediator, or an habitual hanging upon him, and leaning to him, as our Mediator and Peace-maker.

 

 4. There should be an eyeing of him as our Great High Priest, now living for ever to make intercession for us, and to keep the door of heaven open to us; upon which account, the Apostle presses the Hebrews to come boldly to the throne of grace.

 

 5. There should be a cleaving to him even in reference to this particular act of worship, and a laying hold upon him, to speak so, as our Master-Usher, to bring us by the hand in to the FATHER, as conscious of our own unworthiness.

 

 6. There should be a confidence leaning to him in our approaching; and so we should approach in him without fear or diffidence; and that notwithstanding we find not our souls in such a frame as we could wish. Thus should we roll all the difficulties that come in our way, and all the discourageinents which we meet with, on him, that he may take away the one and the other, and help us over the one and the other.

 

 7. As we should take an answer to all objections front him alone, and put him to remove all scruples and difficulties, and strengthen ourselves against all impediments and discouragements, alone in and through him; so there should be the bringing all our positive encouragements from him alone; and all our hopes of speeding with the FATHER should be grounded upon him.

 

 8. We should expect all our welcome and acceptance with the FATHER, only in and through CHRIST, and expect nothing for any thing in ourselves; not for our graces, good frame, preparation, or any thing of that kind. We should not found our acceptance, or our peace and sanctification on ourselves, nor on any thing we have or do; nor should we conclude our exclusion or want of acceptance, because we do not apprehend our frame so good as it ought to be; we should not found our acceptance on the right'performance of duties, for that is not CHRIST.

 

 9. We should look to Him for the removal of all the discouragements that SATAN casts in our way, while we are about this or that act of worship,' to put us back, or to cause us to advance slowly and faintingly; and, casting them all on him, go forward in our duty.

 

 1O. We should look for all our returns and answers only in and through him, and lay all the weight of our hopes and expectation of a good answer only on him. For caution I would add a word or two:

 

 1. I do not think that the believer can explicitly and distinctly act all these things whenever he is going to GOD, or can distinctly perceive all these several acts; nor have I specified them for this end, but to show at some length how CHRIST is to be employed in those acts of worship which we are called to perform; and that because we ofttimes think the simple naming of him, and asking of things for his sake, is sufficient, though our hearts lean more to some other thing than to him; and the conscientious Christian, will find his soul, when he is rightly going about the duties of worship, looking towards,’ CHRIST, though sometimes more distinctly and explicitly as to one particular, and sometimes more as to another.

 

 2. Though the believer cannot distinctly act faith on CHRIST all these ways, when he is going about commanded duties of worship; yet he should be sure to have his heart going out after CHRIST, as the only ground of his approaching to, and acceptance with, the FAT-HER; and to have his heart in such an habitual frame of resting on CHRIST, that really there may be a relying upon him all these ways, though not distinctly discerned.

 

 3. Sometimes the believer will be called to be more distinct and explicit in looking to and resting upon CHRIST as to one particular, and sometimes more as to another. When SATAN is dissuading him to go to GOD, because he is an infinite Holy One, and himself is a sinner; then he is called to act faith on CHRIST as the Mediator, making reconciliation betwixt GOD and sinners. And when SATAN casts up his unworthiness and former sins, to keep him back, or to discourage him; then he is called to lay hold on CHRIST as the great High Priest and Advocate; and, casting that discouragement on him, to go forward. So likewise, when SATAN is discouraging him in his duty, by bringing before him his sins, he should take this course. And when, because of his sinful way of worshipping GOD, and calling upon him, and other things, he is made to fear that all is in vain,-that neither GOD regards him nor his service, and that he shall not speed; then should he cast all the burden of his acceptance, and of obtaining what he asks and desires, on CHRIST, and quiet himself there; and so as to the rest. And hence appears the usefulness of our branching out of this matter.

 

 4. In all this there must be an acting in the strength of JESUS; a looking to CHRIST, and resting upon CHRIST, according to the present case and necessity, in CHRIST; that is, by strength and grace communicated to us by his SPIRIT. Then do we worship GOD in the SPIRIT, and in the newness of the SPIRIT, when all is done in and through JESUS.