short of infinitnesse in this respect that it can be swallowed up of infinit mercy But whence hath the soul all this light It owes all this and owns it self as debtor for it to him who opens the eyes of the blind it is he who commands the light to shine out of darkenesse who hath made these blessed discoveries and hath given the poor benighted soul the light of the knowledge of the glory of God in the face of Iesus Christ These irradiations are from the Spirits illumination it is the Spirit of wisdom and revelation that hath made day light in the darkened soul the man who had the heart of a beast as to any saveing or solid knowledge of God or himself hath now got an understanding to know him that is true now is Christ become the poor mans wisdome he is now renewed in knowledge after the image of him that oreated him he might well bable of spiritual things but till now he understood nothing of the beauty excellency of God and his wayes Nay he knew not what he knew he was ignorant as a beast of the life and lustre of those things which he knew in the letter nothing seemed more despicable to him in the world then true godlinesse but now he judgeth otherwise because he hath the mind of Christ the things which in his darkenesse he did undervalue as trifles to be mocked at he now can onely minde and admire since he became a child of light now being delivered from that blindnesse and brutishnesse of Spirit which possesseth the world and possessed himself till he was transformed by the renewing of his minde who esteem basely of spiritual things and set them at nought he prizeth as alone precious the world wonders what pleasure or content can be in the service of God because they see not by tasteing how good he is to be pryeing into and poreing upon invisible things is to them visible madnesse but to the enlightened minde the things that are not seen are onely worth seeing and while they appeare not to be they onely are whereas the things that are seen appeare but to be and are not Though the surpassing sweetnesse of spiritual things should be spoke of to them who cannot savour the things of God in such a manner as the giorious light of them did surround men yet they can perceive no such thing all is to them cuningly devised fables let be spoke what will they see no forme no comelinesse no beauâ—…y in this glorious object God in Christ reconcileing sinners to himself Alas the mind is blindâ—…d the dungeon is within and till Christ open the eyes aswell as reveal his light the foul abideâ—… in its blindnefse and is buryed in midnight darkenesse but when the Spirit of God opens the mans eyes and he is translated by an act of omnipotency out of the kingdome of darkenâ—…sse into the kingdome of his dear son which is a kingdom of marvellous light O! what matchlesse beauty doth he now see in these things which appeared despicable and â—…ke rothings to him till he got the unction the eye salve which teacheth all things now he sees what none without the Spirit can see the things which God hath prepared for them that love him and are freely given them of God and these though seen at a distance reflect such rayes of beauty into his soul that he beholds and is ravished he sees and is swallowed up in wonder But then in the next place this is not a Spiritlesse inefficacious speculation about these things to know no evil but sin and separation from God and no blessednesse but in the fruition of him it is not such a knowledge of them as doth not principle motion to pursue after them This I grant is part of the image of God when the sun of righteousnesse by ariseing upon the man hath made day light in his soul and by these divine discoveries hath â—…aught him to make the true parallel betwixt things that differ and to put a just value upon them according to their intrinsick worth But this divine illumination doth not consist in a meer notion of such things in the head nor doth it subsist in enlightening the mind but in such an impression of God upon the soul as transformes and changes the heart into his likenesse by love knowledge is but one line one draught or lineament of the souls likenesse to him that alone doth not make up the image but knowledge rooted in the heart and engraven on the soul shineing shewing it self forth in a gospel adorneing conversation that makes a comely proportion when the same hand that touched the eye and turned the man from darkenesse to light and give an heart to know him that he is the Lord doth also circumcise the mans heart to love the Lord his God with all his heart and with all his soul and with all his minde and this love manifesting its livelinesse in its constraining power to live to him and for him light without heat is but wild fire but light in the mind begetting heat in the heart making it burne Godward Christward and Heavenward light in the understanding setting on fire and enflameing the affections and these shining out in a heavenly conversation makes up the lively image of God both in feature stature both in proportion and colour faith begins this image and drawes the lineaments and love bringing forth obedience finishes and gives it the lively lustre the burneings of love in obedience to God is that which illuminats the whole and maks a man look indeed like him to whose image he is predestinat to be conforme and then maks him who is ravished with the charmes of that beauty say as in a manner overcome thereby how fair is thy love my Sister my spouse How much better is thy love then wine and the smell of thine ointments then all spices But consider that as these beames which irradiat the soul are from the Spirit of Christ so that spiritual heat and warmth come out of the same airth and proceed from the same Author for our fire burnes as he blowes our lampe shines as he snuffes and furnisheth oile men therefore would not indulge themselves in this delusion to think that that which will passe for pure Religion and undefiled before God consists either in an outward blamelesse conversation or in putting on and weareing an external garbe of profession no as the top of it reacheth higher so the root of it lies deepâ—…r it is rooted in the heart this seed being sowen in an honest heart or makeing the heart honest in which it is sowen takes root downe ward and brings forth fruit upward as trees that gâ—…ow as far under ground as above so these trees of righteousnesse the planting of the Lord that he may be glorified grow as far and as fast under ground as above godlinesse growes as far downward in self emptying self denyal and self abaseing in hungring and thirsting
against God and enmity through wickednesse naturally resideing there and which the Prince of the powers of the aire the Spirit that worketh in the children of disobediance increaseth and stirreth up 2. That this evil is not totally taken away even in the godly but helped only in pairt for they see and know but in pairt 1 Cor. 13 vers 13. 3. That hence it cometh to passe that through the working of corruption the soul of a beleever can sometime win to no right thought of God at all or at best to some very narrow and unsutable conceptions of Him and his wayes yea sometimes all the thoughts that they can get of God are vaine and idle if not misshapen and blasphemous 4. That as we are we cannot see God for no man hath seen Him Mat. 11 27. Iohn 4 46. for He is an invisible God 1 Tim. 1. 17. Heb. 11 27. He dwelleth in light which no man can approach unto Him no man hath seen nor can see 1 Tim. 6 16. 1 Iohn 4 12. 5. That all that knowledge of God which iâ—… saveing is to be found in Christ who is the brightnesse of his glory the expresse image of his person Heb. 1 2. and the image of the invisible God Col. â—… 15. and is for this end come out from the bosome of the Father that He might acquant us with Him and with all his secrets Iohn 1 18. Mat. 11 27. so far as is needful for us to know He is God incarnate that in Him we may see the invisible Thus God is manifest in the flesh 1 Tim. 3 16. and the word was made flesh and dwelt among us Iohn 1 vers 14. 6. That therefore if we would see and know God we must go to Christ who is the temple in which God dwelleth and manifesteth his glory and in and through Him must we see and conceive of God The light that we get of the knowledge of the glory of God must be in the face of Jesus Christ 2 Cor. 4 6 that is in the manifestations that Christ hath made of himself in his Natures Offices Ordinances Works Dispensations of grace mediate and immediate c. And thus doth God who commanded the light to shine out of darknesse cause this light of the knowledge of his glory shine into our hearts viz. in the face of Iesus Christ that is in the dispensations of grace in the gospel which is the glorious gospel of Christ 2 Cor. 4 4. and as it were the face of Iesus Christ for as by the face a man is best known and distinguished from others so Christ is visibly discernably and manifestly seen and known in and by the gospel dispensations there are all the lineaments and draughts of the glory of God which we would know lively and clearly to be seen So then if we would make use of Christ for this end that we may win to a right sight of God and suteable conceptions of his glory we would consider those things 1. We would live under the sense and through conviction of the greatnesse and incomprehensiblenesse of God as being every way past finding out and also under the conviction of our own darknesse and incapacitie to conceive aright of Him even as to what He hath revealed of himself 2. We would know that what the works of Creation and Providence declare and preach forth of God though it be sufficient to make Heathens and others that do not improve the same to a right acknowledging of him inexcuseable as Paul teacheth us Rom. 1 20. yet all that is short of giving to us that saving knowledge of Him which must be had and which is life eternal Iohn 17 2. 3. We would know that what of God is to be found-out by the works of creation and providence is more distinctly seen in Christ and in the gospel Here is a greater and more glorious discovery of God and of his glorious attributes his Iustice Power Wisdome Goodnesse Holiness Truth c. than can be found by the deepest diveing naturalist and most wise moral observer of providence that is not taught out of the Gospel 4. Yea there is something of God to be seen in Christ in the gospel which can be observed â—…o none of his works of creation or common providence there is the grace of God that bringeth salvation that is made to appear only by the gospel T it 2 â—…1 and there is a peculiar kindenesse and love of God toward man which is only discovered by Christ in the gospel Tit. 3 4. There is that manifold wisdome of God that mysterie which was hid from the beginning of the world in God that Principalities and powers in heavenly places the greatest and wisest of naturalists must learne by the church wherein that is preached and proclaimed by the dispensations of the gospel Ephes. 3 9 10. His mercy pardoning poor sinners justice being satisfyed can not be cleared by nature Nature cannot unfold that mystery of justice and mercy concurring to the salvation of a sinner only the gospel can cleare that riddle 5. We would remember that all the beames of that glory which are necessary and useful for us to know are to speak so contracted in Christ and there vailed to the end that we may more steadyly look upon them We may go to our Brother who is flesh of our flesh and there through the vaile of his flesh see and behold what otherwayes was invisible as we can look to the sun better shineing in a pale of water than by looking up immediatly so can we behold God and his glory better in Christ where there is a thinne vail to speak so drawne over that otherwise blindeing yea killing glory than by looking to God without Christ for alas we could not endure one glance of an immediat ray of divine glory it would kill us out right 6. We must then go to Christ and there see God for He who seeth Him seeth the Father also Iohn 14 9. Particularly we must go to the face of Iesus Christ that is that whereby He hath made himself known the noble contriveance of the glorious gospel wherein all things are so carryed on as that God is glorified in his Son in the salvation of poor sinners The whole work of salvation is laid on Christ and the Father is glorified in Him who is his servant and his chosen whom He upholdeth and furnisheth for the work Esai 42 1 2. He is called the Covenant it self He is the undertaker in the covenant of Redemption and in the covenant of Grace all is founded on Him all the good things of it are given out by Him all the grace by which we close with it and accept of Him according to it is given by Him Now in this gospel contrivance are all the lines of the glorious face of Christ to be seen and in that face must we see and discerne the glory of God all the rayes of which are centred in Christ and there will
trusting to our own understandings so to the judgments of other men nor would we look to what suiteth most our own humors nor to what appeareth most specious and plausible for that may deceive us 9ly We would lye open to the influences and rayes of light by exerciseing faith in earnest desires as also patient waiting for and single looking to Him mindeing his name and his relations promises and engadgments for the strengthning of our faith and confidence 10ly We would labour to keep fast whatever He teacheth us by his word and spirit not prove â—…ecking vessels This the Apostle exhorteth to Heb 2 1. Therefore we ought to give the more eâ—…rnest heed to the things which we have heard lest at any time we should let them slip yea and we should be established in the Truth 2. Pet 1 12. 11ly We would beware of resting on a forme of the truth as those did of whom we read Rom. 2 â—…0 and of holding the truth in unrighteousnesse as these Rom. 1 18. and of disobeying it as these mentioned Rom. 2 v. 8. see also Gal. 3 v. 1. and 5 v. 7. 12ly But on the contrary we would so receive truth as that it might â—…ule and be master in us captivate judgment will and affections and break out into the practice and this comprehendeth several duties such as 1. To have the Truth in us whileas if we practise otherwise the truth is not in us 1. Iohn 1 v. 8. and 2 v. 4. 2. To be of the Truth as belonging to its jurisdiction power and command 1. Iohn 3 19. Iohn 18 37. 3. To doe the Truth by having true followshipe with Him 1. Iohn 1 6 and to walk in the Truth 2 Ioh. 4. 3. Ioh. 4. Psal. 86 11. 4. To have the loyns girt with truth Ephes. 6 v. 14. 5. To receive the love of the truth â—… Thes 2 10. 6. To be instructed of him as the truth is in Iesuâ—… Ephes. 4 21. 7. To purify the soul in obeying the truth 1 Pet. 1 v. 22. This shall suffice for clearing up and applying in the generall this excellent truth That Christ is the Truth We shall now come and make some more particular use of this precious point by speaking to some particular cases which we shall instance in by which the understanding christian may be helped to understand how to carry and how to make use of Christ in other the like cases wherein Christ is to be made use of as the Truth and show how beleevers are to make use of Him in these cases as the Truth CHAP. XIII How to make use of Christ as the Truth for grouth in knowledge IT is a commanded duty that we grow in the knowledge of Iesus Christ. 2 Pet. 3. last And the knowledge of Him being life eternal Ioh. 17 3. and our measure of knowledge of Him here being but imperfect for we know but in part it cannot but be an useful duty and a desireable thing to be growing in this knowledge This is to walk worthie of the Lord unto all pleasing to be increasing in the knowledge of God Col. 1 10. Knowledge must be added unto vertue 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 desireable and so useful and so advantagious a grace the beleever cannot but desire to have more and more of it Especially seing it is a part of the image of God Col. 3 vers 10. 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 Iesus Christ 2 Cor. 4 6. The question therefore is how we should make use of Jesus Christ for this end that we may attaine to more of this excellent knowledge For clearing of this I shall propose those directions First It is good to live in the constant conviction of a necessity of his teaching us and this taketh in those particulars 1. That we should be conscious of our ignorance even when we know most or think we know most remembring that the best knoweth but in part 1 Cor. 13 9. The more true knowledge we attaine to the more will we see and be convinced of our ignorance because the more we know the more will we discover of the vastnesse and incomprehensibility of that object which is proposed to our knowledge 2. That 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 1 Cor. 8. vers 2. and this will keep us jealous and watchful 3. And to helpe forward our jealousie of our own hearts and watchfulnesse we would 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 and of things natural or of thingâ—… spiritual as natural for the perfection of nature as might be pretended whereby in effect those that increase knowledge increase sorrow Eccles. 1 18. yet there is no inclination after spiritual and saving knowledge in us naturally But an aversation of heart therefrom 4. That 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 mentioned 〈◊〉 would also be convinced of this That of ourselves and by all our natural parts enduements quicknesse and sagacity we cannot attaine to this saving knowledge which is a special and saving grace and so must be wrought in the soul by a divine hand even the mighty power of God By our private study and reading we may attaine to a literal heady and speculative knowledge that will puff us up 1 Cor. 8 1. but thereby shall we never attaine to this knowledge which is spiritual hearty and practical and so saving We must have the anoynting here which teacheth us all things 1 Iohn 2 27. And of this we would be perswaded that we may look to a higher hand for light and instruction Thirdly There would be an eyeing of Christ's furniture and fitnesse for this work of teaching of us To wit 1. An eyeing of Him as the substantial wisdome of the Father Prov. 8. 2. An eyeing of Him as one come out of the bosome of the Father Iohn 1 18. and so sufficiently enabled to acquant us with the mysteries of God for salvation 3. An eyeing of Him as mediator fully endued with all necessaries for this piece of his work and so having received the Spirit without measure for this end Iohn 3 34. and as having hid in Him all the treasures of wisdome and
is so displayed that nothing appeareth from the lowest foundation stone to the upper most cope-stone but grace grace free grace making up all the materials and free grace with infinite wisdom cementing all The gracious soul can be warme under no other covering but what is made of that web wherein grace and only grace is both wooft and werpe and the reason is manifest for such an one hath the clearest sight and discovery of his owne condition and seeth that nothing suiteth him and his case but free grace nothing can make up his wants but free grace nothing can cover his deformities but free grace nothing can help his weaknesses shortcomings faintings sins and miscarriages but free grace therefore is free grace all his Salvation and all his Desire itis his glory to be free grace's debtor for evermore the crown of glory will have a far more exceeding and eternal weight and be of an hyperbolically hyperbolick and eternal weight and yet easily carryed and worne when he seeth how free grace and free love hath lined it and free grace and free love sets it on and keeps it on for ever this maketh the glorified Saint weare it with ease by casting it down at the feet of the gracious and loving purchaser and bestower His exaltation is the Saints glory and by free grace the Saints receiving and holding all of free grace is He exalted O what a glory is it to the Saint to set the crown of glorious free grace with his owne hands on the head of such a Saviour and to say not unto me not unto me but unto thee even unto thee alone be the glory for ever and ever With what delight satisfaction and complacency will the glorified Saint upon this account sing the Redeemed and Ransomed their song And if the result and effect of free grace will give such a sweet sound there and make the glorified's heaven in some respects another thing or at least in some respect a more excellent heaven than Adam's heaven would have been for Adam could not have sung the song of the Redeemed Adam's heaven would not have been the purchase of the blood of God nor would Adam have sitten with Christ Redeemer on his throne nor would there have been in his heaven such â—…ich hangings of free grace nor such mansions prepared by that gracious and loving husband Christ who will come and bring his boughâ—…-bride home with Him Seing I say heaven even upon the account of free grace will have such a special lovely desireable and glorious lustre O how should Grace be prized by us now How should the Gospel of the Grace of God be esteemed by us What an antipaâ—…hy to Glory as now prepared and dressed up for sinful man must they show whose whole wit and parts are busied to daâ—…ken the glory of thâ—… Grace which God would have shineing in the Gospel and who are aâ—… so much paines and labour to dresse up another gospel though the Apostle hath told us Gal. 1 7. that there is not another wherein Gospel-grace must stand by and law grace take the throne that so man may sacrifice to his owne net and burn incense to his own drag and may at most be graces debtor in part and yet no way may the saved man account himself more graces debtor than the man was who wilfully destroyed himself in not performing of the conditions for Grace as the new Gospelers or rather Gospel spillers meane and say did equally to both frame the conditions make known thâ—… contrivance and tender the conditional peace and salvation But as to the difference betwixt Paul and Iudas it was Paul that made himself to differ and not the free grace of God determineing the heart of Paul by grace to a closeing with and accepting of the bâ—…rgan It was not grace that wrought in him both to will to do It waâ—… he not the grace of God in him What more contradictory to the gospel of the grace of God And yet vaine Man will not condescend to the free grace of God Pelagianisme Arminianisme needeth not put a man to much study and to the reading of many books to the end it may be practically learned though the patrons hereof labour hote in the very fires to make their notions hang together and to give them such a lustre of unsanctified and corrupt reason as may be taking with such as know no other conduct in the matters of God for nâ—…turally we are all borne Pelagians and Arminians these Tenets are deeply engraven in the heart of every Son of fallen Adam what serious servant of God findeth not this in his dealing with souls whom he is labouring to briâ—…g into the way of the Gospel Yea what Christian is there who hath acquantance with his owne heart and is observing its byasses and corrupt inclinations that is not made to cry out O wretched man that I am who shall deliver me from these dregs of Pelagianisme Arminianisme and Iesuitisme which I finde yet within my soul Hence it may seem no wonderful or strange thing though after so much clear light it may be astonishing to think that now in this age so many are so openly and aâ—…wedly appearing for this dangerous and deadly errouâ—… to us to hear and see this infection spreadâ—…ng and gaining ground so fast there needeth few arguments or motives to worke up carnal hearts to an imbraceing thereof and to a cheerful acquiesceing therein little labour will make a spark of fire worke upon gunpowder And me thinks if nothing else will this one thing should convince us all of the errour of this way that nature so qâ—…imely and readyly complyeth therewith for who that hath any eye upon or regaird of such things seeth not what a world of carnal reasonings objections prejudices and scruples natural men have in readiness against the Gospel of Christ and with what satisfaction peace and delight they reason and plead themselves out of the very reach of free grace and what work there is to get a poor soal in any measure wakened and convinced of its lost condition wrought up to a compliance with the gospel way of Salvation How many other designes projects and essayes doth it follow with a piece of natural vehemency and seriousness without wearying were it even to the wasteing of its body and spirits let be its substance riches before it be brought to a closeing with a crucified Mediator and to an accounting of all its former workings attainments and painful labourings and gaine as losse for Christ and for the excellency of the knowledge of Christ and as dung that it may win Christ and be found in Him not having its own righteousness which is of the laâ—… but that which is through the faith of Christ the righteousness which is of God by faiâ—…h Phil. 3 7 8 9. Aâ—…d mâ—…y it not seem strange that now after so many have found through the grace of God the sweet experience of
glade in his house of prayer and their sighes and groans come up with acceptance upon his Altar O blessed Altar that sanctifies the gold This is that Altar whereto the mocking moralist hath no right It is by him that the poor beleever offers up his sacrifice to God continually what ever he doth in word oâ—… deed he desires to do all in the name of the Lord Jesus as he knowes He lives to make intercession and to appeare in the presence of God for his poor people both to procure influences for duety and plead for acceptation so he depends upon him for both as knowing he can never otherwise heare or have it said unto him well done good and faithful servant It may be he can do little he hath but a mite to offer but he puts it in the mediators hand to be presented to God he hath not gold nor silver nor purple to bring he can do no great things he hath but goats hair or rams skins but he gives them the right tincture he makes them red in the blood of Christ and so they are a beautiful incarnat Lastly This Gospel holinesse respects Jesus Christ as its last end as it hath its being from him so it is all directed toward the praise of his grace while the beleeving soul in whom Christ dwells designes no lâ—…sse and aims at no lower mark then assimilition to God and fâ—…uition of him while he is endeavouring alwayes and in all things to be unlike himself and what he was that he may be like God it is not to be like him on that wicked and wretched designe which man had at first in his eye whereby he lost his God and unmade a man but it is that thereby he may be in better case to glorâ—…fy him and that God may be the more endeared to his own soul because of what he hath done for him and commended and madâ—… precious to the souls of others while they take notice of what a change grace hath not onely made in his most eminent appearances for God he contracts himself into a disappearance that God may appeare and be seen in the shinâ—…ing glory of his grace bestowed upon him for the godly man of all men is â—…he most humble this is the garbe he cloaths himself with if his face shine in his accesses to God that pride may be hâ—…d fâ—…om his eyes he wots not of it the very thoughts of â—…obing God of his glory and clothing himself with thâ—… spoils of his honour are terrible to him and looked upon as that wherein thâ—… soul resembls Satan most manifestly and therefore that great practitioner who ouâ—… stript all others in doing and suffâ—…ring for God dare not stand up to intercept the glory due to his Master but ascribes all to him with a neverthe lesse neverthelesse not I but the grace of God which was with me what hast thou which thou hast not received prevents his boasting and imposeth the necessity of blessing the donor the marke he aims at in his exerciseing himself to godlinesse is mainly this that men seeing his goods works may glorify his Father which is in heaven As he knowes he acts not in his own strength but in his who counts him worthy of the high calling and fulfils all the good pleasure of his goodnesse in him and the work of faith with power so he considers for what all this is it is that the name of our Lord Jesus Christ may be glorified in us and we in him according to the grace of our God the Lord Jesus Christ and he hath a sweet complacency in complying with this God-exalting and grace-magnifiing designe when grace hath set a crown upon his head and made him a king for the meanest beleever is truely a more illustrious Prince then the greatest Potentat of the earth not onely because under his rags lyes hide a title to a crown and his expectation is to sit with Christ upon his throne but because he is already crowned with loving kindenesse and tender mercies and doth while on the earth sit together with Christ in heavenly places Christ is possessed of glory in his stead as his representee and head and a man is all crowned and acknowledged as king when his head is crowned he knowes he is made a preist alâ—…o to sacrifice it to the giver and therefore he casts downe his crown before the throne with this thou art worthy to receive glory and honour c. and he esteems the priviledge of doing soâ—… as great as the prerogative of haveing it set on when he works hardest to adorne himself with the beauty of holinesse it is not so much that his beauty may appeare perfect as that that grace to which he is a debtor for all his comelinesse may shine in its lustre and his vertues who hath called him to glory and vertue may be shewed forth he designes not in his diligence in duty to be taken notice of as a singular saint but his great and shineing singularity which he doth most ambitionat lyes in this that Christ in the communications of his grace and efficacy of his influence may be admired in him as in all that beleeve In a word as all he hath is of him and from him so all he does or designs is for him and to him it is Christ to him to live in whom Christ lives now this is the very nature of pure religion and undefiled and that which compleats the image of God and puts it beyond all debat that his soul hath received the stamp and impression of the royal seal on it and that his heart is the epistle of Christ written not with inck and pen but with the Spirit of the liveing God when his glory and the exaltation of the manifold grace and manifold wisdom of God in the contriveance of salvation is upmost in his thinkings desireings Projectings and endeavourings and hath the first place in the roll of his wishings while other men seek their own things it is his own his onely own his one his all to seek the things of Christ that blessed seeker who came to seek him and save him and being found of him he endeavours to carry as one no more his owne the glorifieing of him in his body and Spirit which are his because bought by him is his begun heaven and the greatest errand he hath in heaven is to get a more cleare sight of that blessed object of all admiration and adoration and to be in better case to cry him up for ever Now this is but a short and general Character drawn by an unskilful hand of that holinesse which will abide the test and be found true when tried by the touch stone of the word But let us on the other hand take a short view of what our moralists substitute in its place as in their account both more beautiful to the eye and more beneficial to the souls of men wherein I intend to be breife I
cursed is every one that abideth not in all that is written in the law to do it Deut. 27 26. Gal. 3 10. What way this conviction is begun carryed on in the soul and to what a measure it must come I cannot now stand to explaine only in short know That upon whatsoever occasion it be begun whether by a word carryed home to the heart by the finger of God or by some sharpe crossing dispensation feare of approaching death some hainous outbreaking or the like it is a reall thing a heart reaching conviction not generall notionall but particular plaine and pinching affecting the heart with fear terrour making the soul seriously really to minde this matter to be taken up with the thoughts of it and anxiously earnestly to cry out what shall I do to be saved and finally will make the soul willing to hearken hear what hopes of mercy there is in the gospell and to imbrace the way of salvation which is there laid downe And the reason of this is because Christ himself tells us The whole needeth not the phisitian but the sick Mat. 9 12. He is not come to call the righteous that is such as are righteous in their owne eyes but sinners that is such as are no more now whole at the heart as seeing no evill no hazard or danger but pricked pierced with the sence of their lost condition being under the heavy wrath vengeance of the great God because of sin and seeing their owne vilenesse cursednesse wickednesse desperat madnesse Because naturally we hate God Christ Iohn 15 23 24 25. and have a strong naturall antipathy at the way of salvation through Iesus therefore nothing but strong inevitable necessity will drive us to a complyance with this gospell device of love 2. There must be some measure of humiliation under this conviction the man is bowed down and made mute before God no more boasting of his goodnesse of his happy condition no high or great thoughts of his righteousnesse for all are now to be looked on as filthy rags Esai 64 6. what things were as gaine before to the soul must now be counted losse yea and as dung Phil. 3 7 8. The man must be cast downe in himself and far from high and conceity thoughts of himself or of any thing he ever did or can do for the Lord resisteth the proud but giveth grace to the humble Jam 4 6. 1 Pet. 5 5. He reviveth the Spirit of the humble Esa 57 15. He that humbleth himself shall be exalted Mat. 18 4. 23 12. Luk. 14 11. 18 14. 3. There must be a despaireing of getting help or relief out of this condition by our selves or any thing we can do a conviction of the unprofitablenesse of all things under the sun for our reliefe No expectation of help from our supposed good heart good purposes good deeds works of charity many prayers commendation of others sober harmlesse walking or any thing else within us or without us that is not Christ for so long as we have the least hope or expectation of doing our owne businesse without Christ we will never come to Him Our heart hangeth so after the old way of salvation through works that we cannot endure to hear of any other nor can we yeeld to any other could we but have heaven by the way of works we would spare no paines no coast no labour no expences Nay we would put ourselves to much paine torment by whippings cuttings fastings watchings and the like we would not spare our first borne nay we would dig our graves in a rock with our nailes and cut our owne dayes could we but get heaven by this meanes such is our antipathy at the way of salvation through a crucified Christ that we would choose any way but that cost what it would therefore before we can heartyly close with Christ accept of him we must be put from those refuges of lies and see that there is nothing but a disappointment written on them all that all our prayers fastings cryes dutyes reformations sufferings good wishes good deeds c are nothing in his eyes but so many provocations to the eyes of his jealousie and so further causes of our misery 4. There must be a rational deliberate resolute relinquishing of all those things in our selves on which our heart is ready to dote The Man being convinced of the vanity of all things by which he hath been hopeing for salvation must now purpose to loose his grips off them to turn his back upon them to quite them with purpose of heart say to them get you hence as Esa. 30 22. This is to deny our selves which we must do ere we become his disciples Mat. 16. 24. This is to forsake our Fathers house Psal. 45 10. and to pluck out our right eye to cut off our right arme Mat. 5 29 30. This abandoning of all our former false props subterfuges must be resolute over the belly of much opposition within from the carnall naturall inclinations of the heart and of much opposition without from Satan's insnareing suggestions deceitfull temptations It must be a real rational act of the Soul upon solide and through conviction of their unprofitablenesse yea of their dangerousnesse destructivenesse 5. There must be some knowledge of the nature of the gospell covenant and of the way which now God hath chosen whereby to glorifie his grace in the salvation of poor sinners That God Father Son Holy ghost thought good for the glory of free grace and wisdome in a way of Justice mercy to send Jesus Christ to assume mans nature and so become God man in two distinct natures one person for ever to become under the law to undergoe the curse thereof and to die the cursed death of the crosse to satisfie Iustice and to pay the ransome for the redemption of the elect In which undertaking our Lord was a servant Esa. 42 1. 49 6. 52 13. 53 11. Zech. 3 8. Matth. 12 18. and had furniture from God for all his undertaking Esai 42 1. â—…1 1 2. Mat. 12 18. and had a promise of seeing his seed of prolonging his dayes c. Esa. 53 10. 11. Thus there was a covenant of Redemption betwixt God the Mediator and the Mediator undertaking was obliged to performe all that he undertook and accordingly did so for as the Lord laid on him or caused to meet together on him the iniquitie of us all Esa. 53 6. So in due time He bear our griefs and carryed our sorrowes He was wounded for our transgressions bruised for our iniquities the chastisement of our peace was upon him He was cut off out of the land of the living and stricken for the transgression of his people He made his soul an offering for sin bear the iniquities of his people Pouring out his soul
5 6. that as many of us as are Baptized into Iesus Christ were Baptized into his death and that therefore we are buryed with Him by baptisme into death and are planted together in the likenesse of his death yea and that our old man is crueified with Him that the body of sin might be destroyed that hence forth we should not serve sin whence beleevers are warranded commanded vers 11. to reckon themselvs to be dead indeed unto sin and therefore sin should not reigne in their mortall bodyes to fulfill the lusts thereof vers 12. This is a sure ground of hope comfort for beleevers that Christ dyed thus as a publick person and that by vertue thereof being now united to Christ by faith they are dead unto sin by law and sin cannot challenge a dominion over them as before their conversion it might have done and did for the law hath dominion over a man as long as he liveth but no longer wherefore beleeving brethren becomeing dead to the law by the body of Christ are marryed to another even to Him who is raised from the dead that they should bring forth fruit unto God Rom. 7 1 4. 3. Hence It followeth that our old man is crucified with Christ that the body of sin might be destroyed Rom. 6 6. So that this old tyrant that oppresseth the people of God hath got his deaths wounds in the crucifixion of Christ shall never recover his former vigour activity to oppresse beare down the people of God as he did He is now virtually through the death of Iesus killed crucified being in Christ nailed to the crosse 4. His resurrection is a paune pledge of this sanctification for as He died as a publick person so He rose againe as a publick person we are buryed with Him by baptisme that likeas Christ was raised up from the dead by the glory of the Father even so we also should walk in newnesse of life Rom. 6 4. and beleevers are said to be planted together with him in the likenesse of his resurrection vers 5. and they shall live with Him vers 8. and therefore they are to reckon themselvs alive unto God through Iesus Christ our Lord verse 11. we are raised up together Ephes. 2 6. 5. This sanctification is an article of the covenant of redemption betwixt the Father the Son Esa. 52 15. so shall he sprinkle many nations Cap. 53 10. He shall see his seed and the pleasure of the Lord shall prosper in his hand Christ then having this promised to Him must see to the accomplishment thereof and will have it granted to him seing He hath fulfilled all that was engadged to by Him having made his soul an offering for sin 6. This sanctification is promised in the covenant of grace Ier. 33. 8. I will cleanse them from all their iniquity Ezech 37 23. and I will cleanse them So Chap. 36 25. Then will I sprinkle cleane water upon you yee shall be cleane from all your filthinesse from all your idols will I cleanse you Now all the promises of the covenant of grace are confirmed to us in the Mediator for in Him all the promises are yea amen 2. Cor. 1 20. 7. He hath also purchased made sure to his owne the new nature and the heart of flesh which is also promised Ezech. 36 26. 11. 19. Ier. 32. 39. This is the new lively principle of grace the spring of sanctification which cannot be idle in the soul but must be emitting vitall acts natively Yea through Him are beleevers made partakers of the divine nature which is a growing thing young glory in the soul. 2. Pet. 2 3 4. According as his divine power hath given unto us all things that pertaine unto life godlinesse through the knowledge of Him that hath called us to glory virtue whereby are given unto us exceeding great precious promises that by these you might be partakers of the divine nature c. 8. The Spirit is promised to cause us walk in his statutes Ezech. 36 27. Now all these promises are made good to us in Christ who is the cautioner of the covenant yea He hath gotten now the dispensing and giving out of the rich promises of the covenant committed unto Him so as He is the great Lord treasurer and administrator of the great glorious purchased blessings 9. There are new waterings breathings gailes of the Spirit given in Christ. Esai 27 3. He must water his garden or vinyaird every moment This is the north winde the south winde that bloweth upon the garden Cant. 4 16. He must be as the dew unto Israel Hos. 14 5. 10. Through Christ is the beleever brought into such a covenant state as giveth great ground of hope of certane victory He is not now under the law but under grace and hence inferreth the Apostle Rom. 6 14. That sin shall not have dominion over them Being now under that dispensation of grace whereby all their stock is in the Mediators hand at his disposall and not in their own hand power as under the covenant of works there is a sure ground laid down for constant supply furniture in all necessities 11. Christ hath prayed for this Iohn 17. 17. Sanctifie them through thy truth where the Lord is praying that his disciples might be more more sanctified and so fitted qualified for the work of the ministrie they were to be imployed in And what He prayed for them was not for them alone but also for all the elect proportionably who are opposed to the world for which He did not pray v. 9. 12. He standeth in relation to beleevers of a Vine or a Root in which they grow as branches so that by abiding in Him living by faith in Him and drawing sap from him they bring forth fruit in Him Iohn 15 1 2 4 5. Their stock of grace is in Him the root and He communicateâ—…h sap and life unto his branches whereby they grow floorish and bring forth fruit to the glory of God 13. Christ hath taken on Him the office of a Prophet and Teacher to instruct us in the way wherein we ought to goe for He is that great Prophet whom the Lord promised to raise up and who was to be heard and obeyed in all things Deut. â—…8 15. Act. â—… 2â—… and 7 37. He is given for a witnesse a leader Esai 55 4. and we are commanded to hear Him Mat. 17 5. Mark 10 7. 14. He hath also taken on Him the office of a King Psal. 2 6. Mat. 21 5. Esai 9 6 7. Phil. 2 8. 9 10 11. and thereby standeth engadged to lubdue all their spirituall enemies Satan corruption Psal. 110. He is given for a leader and commander Esai 55 4 and so can cause his people walk in his wayes 15. When we defile ourselves with new transgressions failings He hath provided a fountaine for us
to rejoyce in this that the enemy is already conquered by the Captaine and that we share in his victory and that the very God of peace shall quickly bruise Satan under our feet Rom. 16 20. CHAP. VII How Christ is to be made use of in reference to Growing in grace I Come now to speak a little to the other part of Sanctification which concearneth the change of our nature and frame and is called Vivification or Quickening of the new man of grace which is called the New man as having all its severall members and parts as well as the old man and called New because posteriour to the other and after regeneration is upon the growing hand This duty of growing in grace as it is called 2. Pet. 3. uâ—…t is variously expressed and held forth to us in scripture for it is called an abideing and bringing forth fruit in Christ Iohn 15 5. adding to faith vertue and to vertue knowledge c. 2 Pet. 1 5 6 7. a going on to perfection Heb. 7 1. a growing up in Christ in all things Ephes. 4 15. a working out our salvation Phil. 2 12. a perfecting of holinesse 2. Cor. 7 1. a walkeing in newnesse of life Rom. 6 4. a yeelding of our selves unto God as alive from the dead and our members as instruments of righteousnesse unto God Rom. 6 13 18. a bringing forth of fruit unto God Rom. 7 4. a serving in newnesse of spirit Rom. 7 6. a being renewed in the spirit of our mindes and a putting on the new man which after God is created in righteousnesse and true holinesse Ephes. 4 23 24. Col. 3 10. and the like some whereof do more immediatly expresse the nature of this change as to the root and some as to the fruit and effects thereof and some the progresse and advancement that is made or to be made therein And all of them point out a speciall piece of work which lieth on all that would see the face of God viz. to be holy gracious and growing in grace This then being a speciall piece of the exercise and dayly work of a Christian and it being certane as some of the places now cited do also affirme that without Christ they cannot get this work either begun oâ—… carryed on the maine difficulty and question is how they are to make use of Christ for this end For answere whereunto though by what we have said in our former discourse it may be easie to gather what is to be said here yet I shall briefly put the Reader in minde of those things as usefull here 1. The Beleever would consider what an ornament this is to the soul to have on this new mâ—…n which is created after the image of God Ephes. 4 23. what an excellency lyeth here to recover thâ—… lost glory holinesse and the image of God and what advantage the soul reapeth hereby when it is made meet to be a partaker of the inheritance of the Saints in light Col. 1 12. and walking worthy of the Lord unto all pleasing being fruitfull in every good work and increasing in the knowledge of God Col. 1 10. and strengthened with all might according to his glorious pover unto all patience and long suffering with joyfulnesse vers 11. and when the abounding of the graces of the Spirit make them that they shall neither be barren nor unfruitfull in the knowledge of our Lord Iesus Christ 2. Pet. 1 8 and to be a vessell unto honour sanctified and meet for the masters use and prepared unto every good work 2. Tim. 2 21 what glory and peace is here to be found obedient unto the many commands given to be holy What hazard is in the want of holinesse when without it we cannot see God Heb. 12 14. How unanswereable it is unto our profession who are members to such a holy Head to be un holy What profite joy and satisfaction there is iâ—… being temples of the holy ghost in walking after the spirit in bringing forth fruit unto the glory of the Father c. The consideration of these and other motives unto this study of sanctification would arme the soul with resolution and harden it against opposition 2. It would be remembered that this work though it be laid upon us as our duty and we be called thereunto of God yet it is beyond our hand and power it is true at conversion the seed of grace is cast into the soul new habites are infused a new principle of life is given the stonny heart is changed into an heart of flesh yet these principles and habits can not act in themselves or be brought into act by any thing that a beleever considered in himself and without divine helpe can do But this work of sanctification and grouâ—…h in grace must be caryed on by divine help by the Spirit of Jesus dwelling and working within and therefore it is called the sanctification of the spirit 2. Thes. 2 13. 1. Pet. 1 2. The God of peace must sanctifie us 1. Thes. 5 23. We are said to be sanctifiâ—… by God the Father Iud. 1. and by the holy ghost Rom. 15 16. See also 1. Cor. 6 11. We would remember that of our selves we can do nothing 2. Cor. 3 5. and that He must work in us both to will and to do of his owne good pleasure Phil. 2 13. Albeit no beleever will question the truth of this yet it may be it shall be found after tryal that one maine cause of their not growing in grace and making progresse in this work is their not acting as beleeving this but setting about the work as if it were a work which they themselves could master and do without speciall divine help Therefore the beleever would abide live and act in the faith of this truth 3. Therefore beleevers would not in going about this work either trust to their own strength to the habites of grace to their former experiences to their knowledge and pairts or the like nor yet would they trust to any externall meane which they are to go about because the wisdome strength and helpe which their case calleth for is not to be found in them yet they should not think of laying these meanes and dutyes aside for then should they sin against God they should prejudge themselvs of the helpe strength and supply which God useth to convey to the soul in by the use of the meanes and withall they should tempte the Lord by prescribing another way to Him than He hath thought good to take The beleever then would use the meanes and duties prescribed and that diligently seâ—…iously and constantly and yet would leane as little to them and exspect help reliefe as little from them as if he were not useing them at all as we said above And indeed this would be a right way yea the most advantagious and profitable way of going about dutyes to be diligent in the use of them because of Gods command and yet to place
out hope and exspectation in God alone and to look above the ordinances for our help 4. Albeit it be true that the power and grace of God alone doth beginne and carry on this work of sanctification in the soul yet though he might did He but see it for his glory carry on and finish this work in the soâ—…l without the intervention of second causes or meanes he hath notwithstanding thought it fit forth â—… glory of his name to worke this work by meanes and particulary by beleevers setting about the work He worketh not in man as if he were a block or a stone but useth him as a rationall creature endued with a rationall soul having useful and necessary facultyes and having a body fitted by organs to be â—…ubservient to the soul in its actions Therefore the beleever must not think to lye by and do nothing for he is commanded to worke out his owne salvation and that because it is God that worketh in him both to will and to do Because God worketh all therefore he should worke so reasoneth the Apostle so that God's working is an argument and motive to man to worke and not an argument to him to lye by idle and do nothing And here is the holy art divine skill requisite in this businesse to wit for the believer to be as diligent and active as if he could bring forth fruit in his own strength and by his owne working and yet to be as abstracted from himself his owne grace ability knowledge and experience in his working as if he were lying by like a meeâ—… block only moving as moved by externall force 5. The soul that would make progresse in Christianity and grow in grace would remember that Christ is proposed to us as a copy which we are to imitate and that therefore we should set Christ continually before us as our patterne that we may follow his steps 1. Pet. 1 15. and 2 â—…1 But with all it would be remembered that He is not like other ensamples or copies that can helpe the man that imitateth them no other way than by their objective prospect for looking by faith on this copy will bring vertue to the man that studyeth to imitate whereby he shall be inabled to follow his copie the better O 〈◊〉 we knew in experience what this were to take a look of Chrâ—…'s Love Patience Long suffering Meeknesse Hatred of sin Zeal c. and by 〈◊〉 to pore-in till by vertue proceeding from that copie we found our hearts in some measure framed into the same disposition or at least more inclined to be cast into the same mould 6. The beleever would act faith on Christ aâ—… the Head of the body and as the stock in which the branches are engrafted and thereby suck sap and life and strength from Him that he may work walk and grow as becometh a Christian. The beleever must grow up in Him being a branch in Him and must bring forth fruit in Him as the forementioned places clear Now Christ himselfe tells us that the branches cannot bring forth fruit except they abide in the vine and that no more can his disciples bring forth fruit except they abide in Him Iohn 15. Therefore as it 〈◊〉 〈◊〉 faith that the soul as a branch is united to Christ as the vine and as it is by faith that they abide in Him so is it by faith that they must bring forth fruit and this faith must grippe Christ as the Vine and the Stock or Root from which cometh sap life and strength faith then must look to Christ as the fountain of 〈◊〉 as the head â—…om whence cometh all the in â—…ces of strength and motion Christ 〈◊〉 strength and life enough to give out for the fulnesse of the God head dwelleth in Him bodyly and he is also willing enough to communicate of his fulnesse as the relations He hath taken on do witnesse Thâ—… head will not grudge to give to the members of the body spirits for action and motion 〈◊〉 will a vine grudge to give sap unto the branches â—…ay life strength and furniture will as it were natively flow out of Christ unto beleevers except they through unbeleef and other distempers cause obstructions as life and sap doth natively and kindely flow from the root to the branches of from the head to the members unlesse obstructions stoppe the passage It is necessary therefore that beleevers eye Christ under these and the like relations and look upon Him as standing to speak so obliged by his place and relation to grant strength and influences of life whereby they may become fruitful in every good work and so with holy humble and allowed boldnesse presse in faith for new communications of grace vertue strength courage activity and what else they need for from the head all the body by joints bands having nourishment ministred increaseth with the increase of God Col. 2 19. Ephes. 4 16. 7. For this cause beleevers would lye open unto the influences of Christ and guaird against the puting of obstructions in the way through grieving of the Spirit by which He conveyeth communicateth those influences unto the soul and through questioning misbeleeving Christ's faithfulnesse and unchangable willingnesse which as a violent humore stoppeth the passage So then beleevers would lye open by looking and waiting drawing seeking from Him what they need and by guarding against every thing that may provoke the Lord to angerâ—… whether in omission or commission Here is requisite â—…n holy humble sober and watchfull walk an earnest serious and hungry looking out to Him and a patient waiting for supply and furniture from Him This is to open the mouth wide that He may fill it to lie before the sun of righteousnesse that the beames thereof may beat upon them warme revive them and to waite as a beggar at this kings gate till he give the almes 8. For the strengthening of their hope faith in this they would lay hold upon Christ dying and by his death purchaseing all those influences of life and strength which are requisite for carrying on of the work of grace and sanctification in the soul for we must be blessed in Christ with all spiritual blessings Eph. 1â—… 3. The beleever then would look on these influences as purchased at a deare rate by the blood of Jesus Christ so that the divine power giveth unto us all things that pertaine unto life and godlinesse through the knowledge of Him that hath called us to glory virtue 2 Pet. 1 3. And this will encourage the soul to wait on and expect the flowing down of influences and spiritual blessings and showres of grace to cause the soul to flourish and become fruitfull and to urge and presse more earnestly by faith the bestowing of the purchased benefites 9. Moreover the beleever would look on Jesus as standing engaged and obliged to carry on this work both as receiving them for this end from the Father
Him who is the Truth 5. They have none to go to for help and light in the day of their darknesse confusion and perplexity for they are not reconciled unto the Truth which alone can prove steadable and comfortable in that day 6. They can do nothing to helpe themselves out of that state of darknesse and ignorance and whatever they do to helpe themselves shall but increase their darknesse and misery because there is no truth there and Truth even the Truth alone can dispell these clouds of errour mistakes ignorance c. Secondly Hence we see the happy and blessed condition of beleevers who have imbraced this Truth and gotten their souls opened to Him who is the Truth for 1. They are in part delivered from that masse of lies mistakes misapprehensions errours deceitfulnesse and ignorance under which they lay formerly and all the unregenerate do yet lye and though they be not fully delivered therefrom yet the day is comeing when that shall be and the begun work of grace and truth in them is a certane pledge thereof and at present they have ground to beleeve that that evil shall not againe have dominion over them they being now under grace and under the guidance of Truth 2. Howbeit they have many perplexing thoughts doubts and feares of their state and condition and think many a time that they shall one day or other perish by the way and all their hopes and confidence shall evaniâ—…h yet having given up themselves to Truth and to the Truth they shall not be disappointed in end The Truth shall land them saife on the other side The Truth shall prove no lie 3. They have a fast and steadable friend to go to in a day of darknesse clouds doubts when falshood and lies are like to prevail even the Truth who alone can help them in that day 4. Howbeit the knowledge they have of God and of the mysteries of the gospell be but small yet that small measure being taught by Him who is the Truth and flowing from Truth shall prove sanctifying and saving 5. They have ground to hope for more freedome from errours and deceitfull lies than others for they have chosen the way of truth and given themselves up to the leading of Truth Object But do not even such drink-in and receive and plead for errours as well as others and is it not sometime found that they even live and die in some mistakes and errours Answere I grant the Lord may suffer even some of his own to fall into and to continue for some time in errors yea and it may be all their dayes as to some errours that hereby all may learne to tremble and feare and to work out their salvation with fear and trembling 2. Some may be tryed thereby Dan. 11 35. 3. Others may break their neck thereupon 4. To punish themselves for not making that use of Truth and of the Truth that they should have done yet we would consider these few things 1. That there are many moe unregenerat persons that fall into errour 2. If his people fall into errour at any time they do not alwayes continue therein to the end God for his own glory maketh some time or other truth shine in upon their soul which discovereth that mistake and presently the grace of God in their soul maketh them to abhore the same 3 Or if some continue in it to their dieing day yet they repent of it by an implicite repentance as they do of other unknown and unseen evils that lye in their soul so that that errour doth not destroy their soul. 4 There are some grosse errours which a regenerat soul cannot readyly imbrace or if through a mistake or the power of a temptation they do imbrace them yet they cannot heartyly close with them whatever for a time through corruption and pride they may seem outwardly to do and that because the very dayly exercise of grace will discover them and so they will be found to be against their dayly experience as some opinions of the Papists Arminians and Socinians together with the abominable Quakers which a gracious soul when not carryed away with the torrent of corruption and with the tempest of a temptation cannot but observe to contradict the dayly workings of grace in their soul and the motions of their sanctified soul in prayer and other holy dutyes and so such as they cannot but finde to be false by their own experience Thirdly Here is ground of a sharpe reproof of the wicked who continue in unbeleef and I Will not beleeve nor give any credite to his promises wherewith He seeketh to allure poor souls to come to Him for life 2 Nor will they beleeve His threatnings wherewith He useth to alarme souls and to pouse them forward to their duty 3 Nor will they beleeve and receive His offers as true 4 Nor will they beleeve that He is the true Prophet Priest and king that must save souls from hell and death and therefore they will not give Him imployment in his offices All which cannot but be an high provocation for in effect it is to say that He is not the Truth nor worthy to be beleeved Let them consider this and â—…ee how they think he shall take this off their hands No man will take it well that another should either call or account Him a liar and can they think that Christ shall take it well at their hands to be accounted by them a liar What will they think to be challenged for this in the great day Now the truth is all unbeleevers as they make God a liar o horrid and abominable crime Whose haire would not stand on end to hear this 1 Iohn 5 10 11 He that beleeveth not God hath made him a liar because he beleeveth not the record that God gave of his Son and this is the record that God hath given to us eternall life and this life is in his Son So do they make the Son of God a liar in all his sayings in all his Offices and in all his works And they make the holy ghost a liar in not beleeving that truth that He hath sealed as a firme truth They make the covenant of surtyshipe betwixt the Father and the Son a mere lie and a forgery o dreadfull They make the word of truth a lie and they make all the saints liars and all the officers of Iesus Christ who declare this truth and the saints who beleeve it and test upon it liars Fourthly Hence is there ground of reproof to the godly in that 1. They do not firmely enough beleeve his sayings neither his promises nor his threatnings as appeareth too oft upon the one hand by their faintings and feares and upon the other hand by their carelesnesse and loose walk 2. They make not use of Him in all cases as they ought his offices lye by and are not improven noâ—… is He gone to as the Truth in cases requireing his helpe as the Truth that is
knowledge Col. 2 3. and as having all fulnesse dwelling in Him Col. 1 19. Sed also Esai 11 2 61 1 2. 4. An eyeing of Him as having power to send the Spirit that anointing that teacheth us all things and is truth and is no lie 1 Iohn 2 20 27. not only by way of intercession and intreaty begging it of the Father Iohn 15 16 17. But also authotatively as conjunct with the Father The Father sendeth Him in Christ's name Iohn 14 26. and Christ sendeth Him from the Father Iohn 15 26. and this Spirit of truth which guideth into all truth shall receive of Christ's shew it unto us Iohn 16 13 14 15. Fourthly There would be an eyeing of Christ's readynesse willingnesse and engadgment to helpe in this case and this will encourage the soul to go forward And for this cause we would remember those things 1. That He standeth obliged to helpe us with instruction by vertue of his office as a Prophet a Witnesse a Leader and a Commander Esai 55 vers 4. 2. That He is commissionated of the Father for this end and so is the Fathers servant and is given for a light to the gentiles Esai 42 6. 49 6. and the Father is said to speak by Him or in Him Heb. 1 1. 3. That He received his gifts and qualifications for this end and purpose that He might give out and dispense to his members according to their necessity as is clear from Psal. 68 18. compared with Ephes. 4 8. what He is said to have received in the one place he is said to have given in the other 4. That He hath begun this work already by his Spirit in his followers and therefore standeth engadged to see it perfected for all his works are perfect works 5. That He hath a love to his scholers and a desire to have them all thriveing and making progresse in knowledge this being his glory who is their master and teacher 6. That He laid down waâ—…es and meanes and a constant course for instructing of his people for 1. He hath given his word and setled and established ordinances for this end 2. He hath established a ministery for instructing his people Ephes. 4 8 9 10 13. 3. He hath gifted persons for this work of the ministery 1 Cor. 12 4 5 6 7 8 9 10 11. 4. He backeth these officers in the faithful administration of their function and through his blessing and Spirit maketh their work prosperous and effectuall in his own as He seeth fit Fiftly There would be an eyeing of the promises of the covenant of grace made for this end whether general or particular or both Such as those which we have Esai 11 9. Habbak 2 14. The earth shall be filled with the knowledge of the Lord or of the glory of the Lord as the waters cover the sea and that Esai 32 4. the heart of the rash shall understand knowledge c. and Ier. 31 34. They shall all know me c. Sixtly There would be a constant diligent serious and single useing of the means of knowledge with a faithfull dependence on Christ by faith gripping to him in his relations offices engadgments and promises and waiting upon his breathing in hope and patience Psal. 25 5. Seventhly There would be a guairding against every thing that may obstruct this work and grieve Him in it and therefore we would beware 1. To undervalue and have a little esteern of knowledge for this will grieve Him and to speak so put him from work 2. To misimprove any measure of knowledge he giveth 3. To weary of the meanes and ordinances whereby He useth to convey knowledge in to the soul. 4. To limite the holy one of Israël to this or that meane to this or that time or to this or that measure who should have a latitude as to all these 5. To despise the day of small things because we get not more 6. To be too curious in seeking after the knowledge of hidden mysteries the knowledge whereof is not so necessary 7. To leane too much unto and to depend too much upon the ordinances or instruments as if all or any thing could come from them Eightly There would be a right improving of any measure of knowledge we get to his glory and to the edification of others with humility thankfulnesse and so a putting of that talent in use to gaine more to his glory whatever measure of knowledge we get we should in all haste put it into practice and set it to work so shall it increase and engadge Him to give more Ninthly There would be a lying open to Christs instructions and to the shineings of the Spirit of light and of truth and a ready receiving of what measure He is pleased to grant or infuse which includeth those duties 1. A serious and earnest hungering and thirsting after more spiritual knowledge 2. A diligent use of every approven meane for this end 3. A going about the meanes with much self denyal spirituality singlenesse of heart and sincerity looking to and depending upon Him who must breath upon the meanes and make them usefull 4. A greedy receiving drinking in and treasureing up in the soul what is gotten 5. A guairding against Selfish and by ends with a single eyeing of his glory 6. A guairding against pride in the heart and a stustying of humility and meeknesse for the meek will He guide in judgement and the meek will He teach his way Psal. 2 5 9. 7. A putting of the heart or understanding in his hand together with the truth that is heard and received that He may write the truth in the heart and cause the heart receive the impression of that truth Tenthly There would be a rolling of the whole matter by faith on Him as the only teacher a putting of the ignorant blockish averse and perverse heart into his hand that He may frame it to his own minde and a leaving of it there till He by his Spirit write in it what He thinketh meet to his own glory and our good And sure were this way followed grouth in knowledge would not be so rare a thing as it is Cautions For further direction and caution in this matter the beleever would take notice of these particulars 1. That he should not sit down upon any measure of knowledge he hath attained to or can attaine to here as if he had enough and should labour for no more but he should still be mindeing his duty of seeking and pressing for more 2. Whenever he is about any mean of knowledge such as preaching reading conference c. his heart should be only upon Christ He should be hanging on his lips for a word of instruction and with greedinesse looking for a word from his mouth he would be sending many postes to heaven many ejaculatory desires for light and understanding and that with singlenesse and sincerity and not for base ends or out of hypocrisie 3. Let him not think
that there is no grouth in knowledge because possibly he perceiveth it not or is not satisfied as to the measure thereof yea though possibly he perceive more ignorance than ever he did before If he grow in the knowledge of his own ignorance it is a grouth of knowledge not to be despised and in a manner what can we else know of God but that He farr transcendeth all our knowledge and that He is an incomprehensible one in all his wayes 4. Let him not think that there is no grouth in knowledge because he perceiveth not a grouth in the knowledge of such or such a particular which he desireth most for if there be a grouth in the knowledge of other particulars necessary to be known there is no reason to compleane 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 and wickednesse of his own heart he cannot say that he groweth not in knowledge 5. Let him not measure his grouth in knowledge by his grouth in the faculty of speaking and discoursing of such or such points of Religion many measure their knowledge by their tongue and think they know little because they can expresse little and so they think they attaine to no increase or grouth in knowledge because they perceive no grouth or increase in this faculty of discoursing and talking of such or such points of truth It is saifer to measure their knowledge by the impression that the truth hath on their spirits and the effects of it on all their carriage than by their ability or skill to talk and disput of it 6. Let them beware to imagine that they shall be able to search out the almighty unto perfection canst thou said Zophar Iob. 11 7 8 9. by searching find out God canst thou finde out the almighty unto perfection He is as high as heaven what canst thou do deeper then 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 win to the bottome of their own false deceitful heart which as Ieremiah sayeth Cap. 17 9. is deceitful above all things and desperatly wicked who can know it And which is God's prerogative alone to search and try vers 10. Neither let them think so long as they are here to win to an exact and perfect knowledge of the mysteries of God wherein is the manifold wisdom of God Ephes. 3 10. which very Principalities and powers in heavenly places are learning and which the Angels are poreing and looking into with desire 1. Pet. 1 12. There is no perfection in knowledge to be had here for here the best but knoweth in part and Prophecyeth in part 1 Cor. 13 4. 7. Let them not think that every one shall have the same measure of knowledge Every one hath not the like use for it or the like capacity for it There is a measure proportioned to every one They should not then complean because they have not such a measure of knowledge as they perceive in some others It may be the Lord hath some harder piece of service which calleth for more knowledge to put others to Let every one then minde his duty faithfully and conscientiously and let him not quarrel with God that he attaineth not to such a measure of knowledge as he seeth others attaine unto 8. Neither let them think that the same measure is required of all for more is required of some by reason of their office and charge in the house of God being called to teach and instruct others than of others and so more is required of such as have larger capacities and a better faculty of understanding than others who naturally are but of a narrow reach and of a shallow capacity more also is required of such as live under plaine powerfull and lively ordinances and under a more powerful and spiritual dispensation of the grace of God than of others that want such advantages So likewise more is required of old Christians than of new beginners Old men of much and long experience should know more than such as are but babes in Christ and of yesterday 9. Let their desires run out after that knowledge not which puffeth up for there is a knowledge which puffeth up 1 Cor. 8. 1. but which humbleth and driveth the soul further from it self and nearer to Christ. 10. They would carefully distinguish betwixt the gift of knowledge and the grace of knowledge That ordinarily puffeth up This humbleth That bringeth not the soul to Iesus This doth That is but a forme Rom. 2 20. and doth not retaine God Rom. 1 28. This is a real thing laying hold on God and holdeth him fast having the feare of the Lord for its principle for this fear of the Lord is the beginning of wisdome Iob. 28 28. Psal. 111 10. Prov. 1 7. and 9 10. That lyeth most in the head and venteth most in discourses words yea and sometime evanisheth into vaine notions But this goeth down to the heart and lodgeth there and appeareth in the mans walk conversation as these two would be distinguished so the one should not be measured by the other 11 When they do not profite indeed let them beware of quarrelling with Christ or of blameing Him in any manner of way but let them lay the blame of their shortcoming 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 quarrell with or blame Him yet the heart is deceitful and tacitely may raise foment such thoughts of Him and his dispensations as can passe under no other notion than a quarrelling with Him Now these would be guairded against 12. Beware of urgeing for or expecting of immediat revelations or extraordinary manifestations for we should not tempt the Lord nor set limites to Him neither should we prescribe meanes and wayes to Him we must be satisfied with the ordinary meanes which He hath appointed and waite at wisdomes doors with our eares nailed to his posts 13. Whatever point of truth they learne or whatever measure of knowledge they get they would do well to give that back againe to Christ to keep for them against a time of need and waite on Him for grace to improve it for his glory 14. Let them beware of mindeing things too high Psal. 131 1. It is better to feare and stand in awe and to seek to lay the foundations well to get the saving knowledge of things necessary to salvation This will yeeld most peace and satisfaction CHAP. XIV How to make use of Christ as Truth for comfort when truth is oppressed and borne down THere is another difficulty wherein beleeving souls will stand in need of Christ as the Truth to helpe them and that is when his work is overturned his cause borne down truth condemned and enemies in
parlying too much and too readyly with Satan Eva's practice might be a warning sufficient to us 5. Not living in the sight of their wants and of their dayly necessity of Christ nor acting faith upon Him dayly for the supplying of their wants and when faith is not used it may contract rust and be weakned and come at length not to be discerâ—…ed 6. Intertaining of jealous thoughts of God and harkening too readyly to any thing that foster and increase or confirme these 7. Not delighting themselves in and with pleasure dwelling on the thoughts of Christ of his offices of the gospel and promises so that these come at length to lose their beauty and glory in the soul and have not the lustre that once they had and this doth open a door to much mischiefe 8. In a word not walking with God according to the gospel provoketh the Lord to give them up to themselves for a time We come now to the Third particular which is to show How Chist is life to the poor soul in this case And for the clearing of this consider 1. That Christ is the author and finisher of faith Heb 12 2. and so as He did rebuke unbeleef at the first he can rebuke it againe 2. That He is the great Prophet clearing up the gospel and every thing that is necessary for us to know bringing life and immortality to light by the gospel 2 Tim. 1 11. and so manifesting the lustre and beauty of the gospel 3. He bringeth the promises home to the soul in their reality excellency and truth being the faithful witness and the Amen Revel 3 14. and the confirmer of the promises so that they are all yea and Amen in him 2 Cor. 1 20. And this serveth to establish the soul in the faith and to shoot-out thoughts of unbeleefe 4. So doth He by his Spirit dispel the mists clouds which Satan through unbeleef had raised in the soul. 5. And thereby also rebuketh those mistakes of God and prejudices at Him and his wayes which Satan hath wrought there through corruption 6. He discovereth himself to be a ready help in time of trouble the hope and anchor of salvation Heb. 6 19 and a Priest living for ever to make intercession for poor sinners Heb. 7 25. 7. And hereby he cleareth up to the poor soul a possibility of helpe and reliefe and thus rebuketh dispaire or preventeth it 8. He manifesteth himself to be the maâ—…ow and substance of the gospel and this maketh every line thereof pleasant and beautiful to the soul and so freeth them from the prejudices that they had at it 2. So in manifesting himself in the gospel he revealeth the Father that the soul cometh to the knowledge of the glory of God in the face of Jesus Christ 2 Cor. 4 6. and this saveth the soul from atheisme 10. When the soul cannot grippe Him nor look to Him yet He can look to the soul and by his look quicken and revive the soul and warme the heart with love to Him and at length move and incline it sweetly to open to Him And thus grippe and hold fast a lost sheep yea and bring it home againe But what should a soul do in such a case To this which is the Fourth particular to be spoken to I answere 1. They would strive against those evils formerly mentioned which procured or occasioned this distemper a stop should be put to these malignant humors 2. They would be careful to lay againe the foundation of solide knowledge of God and of his glorious truthes revealed in the gospel and labour for the faith of God's truth and veracity for till this be nothing can be right in the soul. 3. They would be throughly convinced of the treacherie deceitfulnesse and wickednesse of their hearts that they may see it is not worthie to be trusted and that they may be jealous of it and not hearken so readyly to it as they have done especially seing Satan can prompt it to speak for his advantage 4. They would remember also that it is divine helpe that can recover them and cause them grippe to the promises and lay hold on them of new againe as well as at the first and that of themselves they can do nothing 5. In useing of the meanes for the recovery of life they would eye Christ and because this eyeing of Christ is faith and their disease lyeth most there they would do as the Israelits did who were stung in the eye with the serpents they looked to the brazen serpent with the wounded and stung eye so would they do with a sickly and almost dead faith grip Him and with an eye almost put out and made blinde look to Him knowing how ready He is to help and what a tender heart He hath 6. And to confirme them in this resolution they would take a new vieu of all the notable encouragements to beleeve wherewith the whole gospel aboundeth 7. And withal fix on Him as the only author and finisher of faith 8. And in a word They would cast a wonderderfully unbeleeving and atheistical soul on Him who is wonderful in counsel and excellent in working and is wonderful in mercy and grace and in all his wayes And thus may He at length in his own time and in the way that will most glorify Himself raise up that poor soul out of the grave of infidelity wherein it was stincking and so provâ—… Himself to be indeed the resurrection and the life to the praise of the glory of his grace We come now to speak to another case which is CHAP. XXV How Christ is to be made use of as the life by one that is so dead and senselesse as he cannot know what to judge of himself or his own case except that it is naught WE spoke something to this very case upon the matter when we spoke of Christ as the Truth Yet we shall speak alittle to it here but shall not enlarge particulars formerly mentioned and therefore we shall speak alittle to those five particulars and so 1. Shew what this distemper is 2. Shew whence it proceedeth and how the soul cometh to fall into it 3. Shew how Christ as the life bringeth about a recovery out of it 4. Shew how the soul is to be exercised that it may obtaine a recovery and 5. Answere some Questions or Objections As to the first Beleevers many times may be so dead as not only not to see and know that they have an interest in Christ and to be uncertaine what to judge of themselvs but also be so carried away with prejudices and mistakes as that they will judge no otherwayes of themselves than that their case is naught yea and not only will'deny or mis-call the good that God hath wrought in them by his Spirit but also reason themselves to be out of the state of grace and a stranger to faith and to the workings of the Spirit and hereupon will come to call