4. Let this be our daily work and exercise; for we are daily contracting new filth. 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 to-morrow; new spots call for new washing, so that this must be our very life and exercise, to be daily and continually running to the fountain with our souls; and giving Christ, the great purger, much to do.

5. We must not think to be perfectly washed, so long as we are here; for we will be contracting new filth daily, our feet will still be to wash, John xiii. 10. We will not be without spot or wrinkle, till we come home to that place, wherein entereth nothing that defileth.

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

7. They should not be discouraged or despair when their spots appear great, and not like the spots of his children; for Christ's blood can purge from all sin, and wash away all their filth, of how deep soever a dye it be. Christ's blood is so deep an ocean, that a mountain will be sunk out of sight in it, as well as a small pebble stone.

8. Though Christ's blood be strong enough to purge from all sin, even the greatest, yet they should know, that scandalous spots, or a deep stain, may cost them more frequent running to the fountain, through humiliation, godly sorrow, prayer, and supplication. David's scandalous blot cost him more trouble and pains, before he got it purged away, than many others, as we see, Psalm li.

9. When all this is done, we must think 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 perfect, and able to save us from the wrath of God. Let us be never so washed in the matter of 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 before God. Christ's righteousness will be our upper garment for all eternity. This is the fine linen wherewith his bride is busked in heaven.

10. At every time we run to the fountain with our daily contracted filth, we would not forget to carry along with us the mother corruption, which is the sink and puddle of all filthiness; I mean our natural corrupted rottenness and pollution, from whence flow all our other actual pollutions. We would do well to carry mother and daughter both together to the fountain. David prayed to be washed and purged, as well from his original filthiness, wherein he was conceived and born, as from his blood-guiltiness. Psalm li. 5, 7.

11. 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 soul.

12. Not only must we have our bodies, or our outward conversation washed, but our soul within, the frame of our heart, our understanding, will, affections, and conscience, sprinkled with that blood. The blood of Christ, who through the eternal Spirit "offered himself without spot to God," must purge our Consciences from dead works, to serve the living God, Heb. ix. 14. and we must "have our hearts, sprinkled from an evil conscience," Heb. x. 22.

Finally, If the believer fear that he shall not be able to remember all these particular duties, let him remember this, viz. to put a foul soul, defiled with original and actual pollutions, in Christ's hand daily, and leave it to him to wash by his blood and Spirit; and yet remember to lay the weight of his acceptance before God, upon the imputed righteousness of Jesus Christ, and not upon his own cleanness, when thus sanctified and washen, which is but imperfect.

QUESTIONS OR OBJECTIONS ANSWERED.

But, alas! some may object, and say, that their very faith, which must carry the rest of their filth to the fountain of Christ's blood, is defiled. How, then, can they expect to be made clean? Answer. The blood of Jesus Christ is sufficiently able to wash all our filth away; and the filth of faith, as well as of other actions. Therefore, when faith, as a hand, is carrying the filth of the soul away to Christ to be washed in his blood, let the foul hand go with the foul handful; give Christ faith and all to wash.

2. But what shall I do, when, notwithstanding of all this, my conscience shall still accuse me of uncleanness, and cry out against me as filthy and abominable? Answer. Take it away also to the blood of Jesus, that there it may be purged, Heb. ix. 14; and here alone will we "get our hearts sprinkled from an evil conscience," Heb. x. 22. The conscience must be steeped, so to speak, in the blood of Jesus, and so it shall be clean. And taking our filthy hearts to this cleansing fountain to be washed, we will get them delivered and sprinkled from an evil conscience, that it shall no more have ground of accusation against us. When we have it to say, that we have put our filthy souls in the hand of the great cleanser, Jesus Christ, and brought all our pollutions to his blood, what can conscience say to us? The Lord, it is true, may suffer our conscience still to bark upon us, and cast up our filthiness to us, that we may be the more humbled, and be put to lie more constantly at the fountain; yet when we have fled to Christ, and taken our filthiness to the open and appointed fountain, we can answer the accusations of conscience in law, and have peace.

3. But I am apt to think, will some say, that if I had once taken the right way to get my sins and filthiness purged away, my conscience would trouble me no more; but now, so long as it doggeth me thus, I cannot think that the way which I have taken is the right way. Answer. Though the Lord may think good to suffer conscience to trouble a man for a time, though he hath taken the right way, as is said, for a further exercise and trial to him; yet the believer will have no less disadvantage by examining his way, and trying whether he hath laid the matter cleanly over on Christ, or whether he hath laid too much weight on his own humiliation, sorrow, and pains; and whether he be leaving the matter on Jesus, and expecting to be washed alone in his blood, or looking into himself, and expecting some help in the matter from self; and after trial, would mourn for any failing he gets discovered, and still be about that work of running with filth to the fountain. But withal they would go to Christ for help, because without him they cannot come to him; they cannot come or carry their soul to the fountain opened for sin and for uncleanness; so that in all this work, there would be a single dependence on Christ for understanding and strength to go about this work aright.

Thus have we endeavoured to clear up Christ 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 such 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 traveller when he hath most need. They are without Christ, and so without the way, the only way, the safe and sure way to the Father. And, oh! 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, the law, or conscience could lay against them, and thoroughly sanctified, and so at length brought home to the Father, fair and spotless.

2. Upon the other hand, we see the noble advantage of believers, who, through grace, are entered in this way; for it is a full and complete way that shall carry them safe home. They shall find that he is able to save to the uttermost all that come to God through him. And, oh! 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 lieth 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 Zion, and landed in that pleasant place of rest, where the weary are at rest, and yet rest not day nor night, but sing praises to "him that hath redeemed them by his blood, out of every kindred and tongue, and people and nation, saying, blessing, honour, glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever," Rev. v. 9, 13.

4. Hence we may see the cause of the leanness of believers, of their wanderings, of their shortcomings, of their many defilements, &c. viz. their not constant making use of Christ as the way in all things, according to the tenor of the gospel. Oh I 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 from this way to walk in it, it would prove their life and salvation: For it is the marrow and substance of the whole gospel. So that there needeth little more to be said: Yet we shall speak a little to the other particulars in the text.



CHAPTER X.

"THE TRUTH." SOME GENERALS PROPOSED.

That what we are to speak to for the clearing and improving this noble piece of truth, that Christ is the Truth, may be the more clearly understood and edifying, we shall first take notice of some generals, and then show particularly how or in what respects 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 general things here to be noticed.

1. This supposeth what our case by nature is, and what we are all without Christ, who is the Truth: as,

First. It supposeth that without Christ we are in darkness, mistakes, errors: yea, we are said to be darkness itself. Eph. v. 8, "Ye were sometimes darkness," &c. John i. 5, and of darkness; 1 Thess. v. 5, yea, under the "power of darkness;" Col. i. 13. John xii. 35. 1 John ii. 11, "walking in darkness;" 1 John i. 6, and "abiding in darkness." 1 Pet. ii. 9. 1 Thess. v. 4. John xii. 46, "We wander and go astray as soon as we are born, speaking lies," Psal. lviii. 3. Yea, we "go astray in the greatness of our folly," Prov. v. 22. We are "all gone astray," Isa. liii. 6. Psal. cxix. 67-176; so far are we from any knowledge of, or acquaintance with truth, or with the way of truth.

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

Thirdly. Though all other ways, beside him who only 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 prone and ready to cleave to those false and erroneous ways, and grip to 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 time to come, which such, as were not under the power of error and untruth, would never deceive themselves withal.

3. An harmless life, without scandalous out-breakings to the reproach of Christianity, a foundation on which no wise man, led by truth, would build his salvation, or hopes of eternal happiness.

4. An outward, moral, civil and discreet carriage, which no man can blame, and wherein a heathen can outstrip many called Christians; so that it must be a poor ground to found our hopes upon; and yet many are so blinded, that they lean all their weight upon such a rotten staff.

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, which none but blinded persons would do!

6. The commendation and applause of ministers and Christians, is that which many rest upon, which is a sad proof of the blindness of their hearts.

7. The way of good works and alms-deeds blindfoldeth many, and sheweth that they were never led by truth, or taught of Christ, who is the truth.

8. Some pinching grief and sorrow for sin, is another way which people, strangers to the truth, deceive themselves withal.

9. A common sort of repentance, backed with some kind of amendment and outward reformation, is a way that many rest secure in, though it lead to destruction.

10. Freedom from challenges of conscience deceiveth 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 fast, as no preaching will make them so much as once question the matter, or suspect that these ways will in the end deceive them; so strong is their inclination to the way of error, though not as the way of error.

Fourthly. It presupposeth also an inclinableness 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 it is, that we have such a strong propension to errors and mistakes: Whether,

1. Concerning God, and his way of dealing with his church, or with ourselves. O how ready are our hearts by nature, to hatch and foment wrong, unseemly, untrue, yea, unchristian, if not blasphemous thoughts and conceptions of his nature, attributes, word, and works? And how ready and prone 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, false, ungodly, absurd, and abominable opinions do we with greediness drink in and foster; yea, feed upon with delight? Who is able to recount all the errors and mistakes which our heart by nature is ready to admit and foster with complacency? Are we not by nature ready to say, that there is not a God,—as the fool, Psal. xiv. 1. 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, &c. Or that he is a changeable God, and actually changed, not being the same now which sometime he was. That he hath forgotten to be gracious, and remembereth not his people in adversity; and so is not tender and merciful. That he hath 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, &c. Yea, do not ofttimes such thoughts as these lodge within the heart of the truly godly? All which sheweth how prone we are to receive and entertain erroneous and false 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 they that are furthest out of the way? Or, on the other hand, supposing ourselves to be in a bad state, and in nature and darkness, when the day-star from on high hath visited us, and brought our souls from death unto life. And who more ready to complain than such as have least cause? Or supposing ourselves in a good condition; lively, active, diligent, watchful, &c, when it is just otherwise with us: Or, on the contrary, complaining of deadness, formality, upsitting, fainting, heartlessness in the ways of God, when it is not so. Or, in questioned matters, taking 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?

Oh! where is the faith of this natural condition? where is the real conviction of it? Sure there is but little real believing of this when,

(1.) There are so many that never so much as suspect themselves or question either their state or condition, at one time or other; never once imagine that their blinded hearts may deceive them; never once dream of a possibility of mistaking, and of dying with a lie in their right hand.

(2.) And so many that are not lamenting and bewailing this their condition, nor crying out and complaining of a false, deceitful, and desperately wicked heart.

(3.) And so few that are indeed humbled under the sense of this, and made therefore to walk more watchfully and soberly with an eye always upon their treacherous and deceiving hearts.

(4.) And so few, crying for help from God against this deceitful adversary, through daily experience of the atheism, hypocrisy, ignorance, misconceptions of God and of his ways, and deceitfulness of our hearts, might sufficiently put it out of doubt with us.

Next, How 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 preach out to, and 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 woful and wretched condition; for truth only can set us free therefrom.

II. The second general thing to be noticed here is, that all other ways and courses, which we can take or follow, 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 otherways; whatever we can imagine and dream can yield no true satisfaction in this matter.

2. He only can secure the soul from destructive ruinous courses, which will undo the soul. All other ways will fail here; none of them can give the least security to the soul, that they shall not bring him, in end, 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 ever we come to the end of our journey.

4. He will not deceive nor disappoint the soul. All other ways in end will prove treacherous, and give the traveller a doleful and sad disappointment.

O what a warning should this be to us all, to take heed that we embrace not a lie, 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 it be that gets his room in the soul, though good and worthy in itself, 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 endowments. Aye, (4.) Our very graces. None of these are Christ's; and if we place that hope and confidence in them, which we should place on him, they will not prove the truth to us,—he alone is the truth.

How sure then should we labour to be, that we do not die with a lie 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 end, though at present we may find in it,

(1.) Some inward peace and quietness of heart, as if all were right.

(2.) Some satisfaction of mind, things being right, as we apprehend, but falsely, through the deceitfulness of the heart.

(3.) Something like assurance and confidence, that all will be right with us.

(4.) And hope founded thereupon, which may help to ride through some storms, and yet fail us at length.

III. The third general is this, Christ Jesus is not only the truth in himself, but also in reference to us. The scope of the place cleareth this, 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. Essentially 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, Ps. xxxi. 5; keeping truth for ever, Ps. 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 i. 14; "he received not the Spirit in measure," John iii. 34; and this Spirit is a Spirit of truth. But of this more, when we come to shew more particularly, how and in what respects he is called the truth, as Mediator.

IV. 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 saith,

1. 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, &c, all are true.

4. That he is pure and unmixed truth; no lie 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 very imperfect.

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



CHAPTER XI.

MORE PARTICULARLY, IN WHAT RESPECT CHRIST IS CALLED THE TRUTH.

But for further explaining of this matter, we would see more particularly, in what respects it is, that he is called the truth; and this will make way to our use-making of him. So,

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, "came by Moses, so grace and truth came by Jesus Christ," John i. 17. They were all shadows of him, and he is the substance and body of them all, Col. ii. 17; 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. So that the law was a shadow of good things to come, Heb. x. 1. Col. ii. 17.

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 all fulfilled in him; he answereth them all fully, so that whatever was shadowed forth by them is completely to be found in him. This the apostle, in his Epistle to the Hebrews, abundantly evinceth. And Paul to the Colossians, tells us, "we are complete in him," and therefore need no more follow the shadows.

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, &c.; and whatever was foretold in these prophecies is perfectly fulfilled in him, or done by him, or shall in due time be effectuated by him. He is that great prophet spoken of, Deut xviii. 15, 18, 19. So said the Jews themselves, John vi. 14. All the prophets from Samuel spoke of him and of his days, Acts iii. 22-24. "And to him gave all the prophets witness," Acts x. 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 (chap. iv. 18,) himself said the prophecy of Isaiah lxi. 1, &c., was fulfilled in him. See 1 Pet. x. 11, 12. 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 xxiv. 27. And thus is he the Truth of all the prophecies.

Thirdly, He is the Truth, in reference to his undertaking with the Father in that glorious covenant of redemption; for whatever the Father laid on him to do, that he did fully and faithfully. "He was to bear our griefs, to carry our sorrows;" and that he did. "He was to be wounded for our transgressions, and bruised for our iniquities; the chastisement of our peace was upon him, and by his stripes we were to be healed," Isa. liii. 5; and so it was, Rom. iv. 25. 1 Cor. xv. 3. 1 Pet. ii. 23. "His soul was to be made an offering for sin," Isa. liii. 10, and so it was; for he offered up himself a sacrifice for sin. Yea, all that he was to do, by virtue of that covenant, he did it perfectly, so as he cried out, while hanging on the cross, "It is finished," John xix. 30; and, in his prayer, John xvii., he told his Father, verse 4, that he had glorified him on earth, and had finished the work which he gave him to do; so that the Father was well pleased with him, Matt. iii. 17; xii. 18; and xvii. 5. Mark i. 11. Luke iii. 22.

Fourthly, 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 remaineth 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, John i. 18; and xv. 15. Eph. iv. 11, 12, 13. Acts xx. 32. 1 Pet. 10, 11, 12. Heb. i. 2. Did he take upon him the office of a priest? So did he fulfil the same, offering up himself an expiatory sacrifice to God, Heb. ix. 28; and ii. 17; and becoming a priest, and living for ever to make intercession for us, Heb. vii. 25. And did he take on the office and function of a King? So doth he execute the same, calling a people to himself out of the world by his word and Spirit—Acts xv. 14, 15, 16. Isa. lv. 4, 5. Psalm cx. 3—erecting a visible church, a company of visible professors 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, Isaiah ix. 6, 7, who is the head of the body, the church, Eph. i. 22, 23. Col. i. 18; and this his kingdom he ruleth, in a visible manner, by his own officers, &c. Ephes. iv. 11, 12. 1 Cor. xii. 28. Isaiah xxxiii. 22. Matt. xviii. 17, 18. 1 Cor. v. 4, 5; and further, he executes this office by effectually calling the elect, giving them grace, Acts v. 3; rewarding the obedient, Rev. xxii. 12; ii. 10; chastising the disobedient, Rev. iii. 19; bringing his own home at length, through all their temptations, afflictions, and overcoming all their enemies, 1 Cor. xv. 25. Psalm cx.; and at length he shall do the part of a king, when he shall judge quick and dead at the last day, 2 Thess. i. 8, 9. Acts xvii. 31. 2 Tim. iv. 1.

Fifthly, He is the Truth in this regard, that he fully answers all the titles and names which he had got. As he was called Jesus, so did he save his people from their sins, Matt. i. 21. As he was called Christ, so was he anointed with the Spirit without measure, John iii. 34. Psalm xlv. 7; and separated for his work, and endued with all power for that effect, Job vi. 27. Matt. xxviii. 18, 19, 20; and established to be a prophet, Acts iii. 21, 22. Luke iv. 18, 21; a priest, Heb. v. 5, 6, 7; iv. 14, 15; and a king, Psalm ii. 6. Isaiah ix. 6, 7. Matt. xxi. 5. Phil. ii. 8-11. Was he called "Immanuel," Isaiah vii. 14? So was he indeed God with us, being God and man in one person for ever. Was he called "Wonderful," Isaiah ix. 6? So was he indeed in his two distinct natures in one person; at which the angels may wonder, Eph. iii. 10, 11. 1 Pet. i. 12. 1 Tim. iii. 16. Was he called "Counsellor?" So was he indeed, coming out from the Father's bosom, with the whole counsel of God concerning our salvation, John i. 14, 18; iii. 13; v. 20, and xv. 15. Was he called the "mighty God?" So was he indeed, Psalm cx. 1. Matt. xxii. 44. Heb. i. 13. Psalm xlv. 6. Heb. i. 8. Jer. xxiii. 6, and xxxiii. 16. Mal. iii. 1. Matt. xi. 10. Psalm lxxxiii. 18. Luke i. 76. John i. 1; xiv. 1. John v. 20. Tit. ii. 13. Rom. ix. 5. Was he called the "everlasting Father?" So is he the Father of eternity, being (as some interpret the word) the author of eternal life, which he giveth to all that believe in him, John vi. 39, 40, 47, 51; viii. 51; x. 28; xi. 25, 26. Heb. v. 9, and vii. 25. Was he called the "Prince of Peace?" So is he the Prince of Peace indeed, being our peace, Mic. v. 5. Eph. ii. 14; making up peace between God and us, Isaiah liii. 5, and liii. 19. Eph. ii. 17. Col. i. 20. Hence his gospel is the gospel of peace, and his ministers ambassadors of peace, Isaiah lii. 7. Rom. x. 15. 2 Cor. v. 19, 20. Eph. vi. 15. And he giveth peace to all his, Zech. ix. 10. John xiv. 27; xvii. 33. Rom. v. 1; viii. 16, and xiv. 17. 2 Thes. iii. 17. Was he called the "Lord our Righteousness?" Jer. xxiii. 6; so is he the same indeed, bringing in everlasting righteousness, Dan. ix. 24; and "being made of God to us righteousness," 1 Cor. i. 30; and making us righteous, 2 Cor. v. 21.

Sixthly, 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, 2 Cor. i. 20. He confirmed the promises made to the fathers, Rev. xv. 8.

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 giveth it himself, John xiv. 13, 14.

Seventhly, He is the Truth, in that he fully answereth 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 their jealousy may make them apprehend; and whatever his dispensations may now seem to say. In 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, Psalm xvii. 15; yea, abundantly satisfied with the fatness of his house, Psalm xxxvi. 8; and with his goodness, Psalm lxv. 4; and that as with marrow and fatness, Psalm lxiii. 5. One sight of his glory will fully satisfy, and cause them to cry out, enough! Jeremiah is now saying, as once he did in the bitterness of his soul, through the power of corruption and temptation, (chap. xv. 18.) "wilt thou be altogether unto me as a liar, and as waters that fail?"

Eighthly, 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; the law cannot now do it, in that it is weak through the flesh, Rom. viii. 3.

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. ix. 31, 32. They went about to establish their own righteousness, and did not submit themselves unto the righteousness of God, Rom. x. 3.

3. There is no salvation by any thing mixed in with Christ, as the apostle fully cleareth in his epistle to the Galatians.

4. There is no salvation by any other way or medium, which mart can invent or fall upon, whereof there are not a few, as we shewed above: "for there is not another name given under heaven, by which we can be saved," but the name of Jesus, Acts iv. 12. No religion Will save but this.

So that he is the true salvation, and he only is the true salvation; and he is the sure and safe salvation: such as make use of him shall not be mistaken nor disappointed, Isaiah xxxv. 8.

Ninthly, He is the Truth, in respect of his leading and guiding his people in the truth: hence he is called "a teacher from God," John iii. 2; and one that "teacheth the way of God in truth," Matt. xxii. 16. "A prophet mighty in deed and word," Luke xxiv. 19. And in this respect he is the truth upon several accounts.

1. Of his personal teaching, God spoke by him, Heb. i. 2. He revealed the Father's mind, Matt. xi. 27. John i. 18.

2. Of his messengers sent by him, as prophets of old, apostles and ministers of late, whom he sendeth forth to make disciples, Matt, xxviii. 18; and to open the eyes of the blind, Acts xxvi. 18.

3. Of his word, which he hath left as our rule, and which is a sure, word of prophecy, more sure than a voice from heaven, 2 Pet. i. 19.

4. Of his ordinances, which he hath established as means to guide us in the way of truth.

5. Of his Spirit, whereby he maketh the word clear, John xiv. 26. This Spirit is sent to teach all truth, and to lead and guide us in all truth, John xvii. 13. 1 John ii. 27; and sept by him, and by the Father in his name, John xiv. 26; xv. 16; xvi. 14.

6. Of his dispensations of providence, within us and without us, by which likewise he instructeth in the way of truth.

Tenthly. He, is the Truth, in, respect of his bearing witness to, the truth; and this he doth,

1. By himself, who was given for a witness, Isaiah lv. 4; and came to bear witness to the truth, John iii. 11; xviii. 37; and was a faithful witness, Rev. i. 5; iii. 14,

2. By his ministers, who witness the truth of the gospel by publishing and proclaiming the same.

3. By his martyrs, who seal the truth with their blood, and so bear witness to it, Rev. ii. 13; xvii. 6. Acts xxii. 20.

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, "in whom also, after ye believed, ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance," Eph. i. 13, 14.

Eleventhly. He is the Truth, in respect that he carrieth towards poor sinners in all things, according to the tenor of the gospel, and the offers thereof; he offers himself to all freely, and promiseth to put none away that come to him; and this he doth in truth: for no man can say, that he had a sincere and true desire to come to Jesus, and that he rejected him and would not look upon him. He giveth encouragement to all sinners to come, that will be content to quit their sins; and promiseth to upbraid none that cometh. 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, hath 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 here, out of their own experience, in truth and in uprightness; and it shall be found, that he was and is the truth.

Twelfthly. He is the Truth, in that, in all his dispensations in the gospel, and in all his works and actions in and about his own people, he is true and upright. All his offers, all his promises, all his dispensations, are done in truth and uprightness; yea, all are done out of truth and uprightness of love, true tenderness and affection to them, whatever the corruption of jealousy and misbelief think and say to the contrary. He is the truth; and so always the same, unchangeable in his love, whatever his dispensations seem to say; and the believer may rest assured hereof, that he being the truth, shall be to him whatever his word holdeth him forth to be, and that constantly and unchangeably.



CHAPTER XII.

SOME GENERAL USES FROM THIS USEFUL TRUTH, THAT CHRIST IS THE TRUTH.

Having thus cleared up this truth, we should come to speak of the way of believers making use of him as the truth, in several cases wherein they will stand in need of him as the truth. But ere we come to the particulars, we shall first propose some general uses of this useful point.

First. This point of truth serveth to discover unto us, the woful condition of such as are strangers to Christ the truth; and oh, if it were believed! For,

1. They are not yet delivered from that dreadful plague of blindness, error, ignorance, mistakes under which all are by nature; a condition, that if rightly seen, would cause the soul lie low in the dust.

2. Whatever course they take, till they come to Christ, and while they remain in that condition, is a lie, and a false, erroneous, and deceitful way. For still they are turning aside to lies, Psalm xl. 4; and seeking after them, Psalm iv. 2.

3. Whatever hopes and confidence they may have, that their way shall carry them through, yet in end they will be found to inherit lies, Jer. xvi. 19; and meet with the saddest disappointment that can be. For instead of the fellowship of God, Christ, angels, and glorified spirits, they shall take up their lodging with devils and damned souls; and that because they have made no acquaintance with the way of truth; and the way wherein they are, is but a lie and a falsehood; and so of necessity must deceive them.

4. All their literal and speculative knowledge shall not avail them, so long as they are strangers unto him who is the truth. Their knowledge is but ignorance, because it is not a knowledge of him who is the truth.

5. They have none to go to for help and light in the day of their darkness, 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 help themselves out of that state of darkness and ignorance; and whatever they do to help themselves shall but increase their darkness and misery; because there is no truth there, and truth, even the truth alone, can dispel these clouds of error, mistakes, ignorance, &c.

Secondly. Hence, we see the happy and blessed condition of believers, who have embraced this truth, and gotten their souls opened to him who is the truth; for,

1. They are in part delivered from that mass of lies, mistakes, misapprehensions, errors, deceitfulness and ignorance under which they lay formerly, and all the unregenerate do yet lie. And though they be not fully delivered therefrom, yet the day is coming when that shall be, and the begun work of grace and truth in them is a pledge thereof; and at present they have ground to believe, that that evil shall not again have dominion over them, they being now under grace, and under the guidance of truth.

2. Howbeit they have many perplexing thoughts, doubts and fears 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 evanish; yet having given up themselves to truth, and to the truth, they shall not be disappointed in the end. The truth shall land them safe 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 darkness, clouds, doubts, when falsehood 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 gospel, be but small; yet that small measure being taught by him, who is the truth, and flowing from truth, shall prove sanctifying and saving.

9. They have ground to hope for more freedom from errors and deceitful 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 errors, as well as others; and is it not sometime found, that they even live and die in some mistakes and errors?

Answ. 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 days, as to some errors, that hereby, all may learn to tremble and fear, and to work out their salvation with fear and trembling. (2.) Some may be tried thereby, Dan. xi. 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 more unregenerate persons that fall into error.

2. If his people fall into error at any time, they do not always continue therein to the end. God for his own glory maketh, sometime or other, truth shine in upon their soul, which discovereth that mistake, and presently, the grace of God in their soul maketh them to abhor the same.

3. Or if some continue in it to their dying day, yet they repent of it, by an implicit repentance, as they do of other unknown and unseen evils that lie in their soul; so that that error doth not destroy their soul.

4. There are some gross errors, which a regenerate soul cannot readily embrace, or if, through a mistake, or the power of a temptation, they do embrace them, yet they cannot heartily close with them, whatever for a time, through corruption and pride, they may seem outwardly to do; and that because the very daily exercise of grace will discover them; and so they will be found to be against their daily experience; as some opinions of the Papists, Arminians, and Socinians, together with the abominable Quakers, which a gracious soul, when not carried away with the torrent of corruption, and with the tempest of a temptation, cannot but observe to contradict the daily workings of grace in their soul, and the motions of their sanctified soul, in prayer and other holy duties; and so such as they cannot but find to be false by their own experience.

Thirdly. Here is ground of a sharp reproof of the wicked, who continue in unbelief; and,

1. Will not believe, nor give any credit to his promises; wherewith he seeketh to allure poor souls to come to him for life.

2. Nor will they believe his threatenings, wherewith he useth to alarm souls, and to urge them forward to their duty.

3. Nor will they believe and receive his offers, as true.

5. Nor will they believe, that he is the true prophet, priest, and king, that must save souls from hell and death, and therefore they will not give him employment in his offices.

All which cannot but be a high provocation, for in effect it is to say that he is not the truth, nor worthy to be believed. Let them consider this, and see 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 unbelievers, as they make God a liar, (O horrid and abominable crime! Whose hair would not stand on end to hear this?) 1 John v. 10, 11. "He that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son. And this is the record, that God hath given to us eternal 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 believing that truth that he hath sealed as firm truth. They make the covenant of suretiship betwixt the Father and the Son, a mere lie and a forgery. O dreadful! They make the word of truth a lie, and they make all the saints liars, and all the officers of Jesus Christ, who declare this truth, and the saints who believe it, and rest upon it, liars.

Fourthly. Hence is there ground of reproof to the godly, in that,

1. They do not firmly enough believe his sayings, neither his promises, nor his threatenings, as appeareth too oft upon the one hand, by their faintings and fears, and upon the other hand, by their carelessness and loose walk.

2. They make not use of him, in all cases as they ought. His offices lie by and are not improved; nor is he gone to as the truth, in cases requiring his help, as the truth; that is, in cases of darkness, doubtings, confusion, ignorance of their case and condition, and the like.

3. They do not approach to him, nor to God through him, heartily and cordially, as the very truth, and true way.

4. Nor do they rest with confidence upon him in all difficulties, as being the truth that will not fail them, nor disappoint them.

5. Nor do they rejoice in him, as satisfied with him, who is the truth, in the want of all other things.

Fifthly. The right consideration of this truth should keep us in mind of several great duties; such as those,

1. Of pitying those places where this truth is not heard of, as among Turks and heathens; or where it is darkened with superstition and men's inventions, as among papists; or where it hath been clearly shining, but now is darkened, as in some churches now under the prevailing power of corruption; or, lastly, where it is not received in its power and lustre, as, alas! it is too little received in the best and purest churches.

2. Of being thankful to him for making this truth known in the world, and particularly in the place where we were born, or had our abode; and yet more for that he hath determined our hearts to a believing of this truth, in some weak measure; to an embracing of it, and to a giving of ourselves up to be led, ruled, and guided thereby.

3. Of esteeming highly of every piece of truth for his sake who is the truth; studying it for his sake—loving it for his sake—holding it fast for his sake—witnessing to it, as we are called, for his sake. We should buy the truth, and not sell it, Prov. xxiii. 23; and we should plead for it, and be valiant for it, Isa. lix. 4, 14. Jer. vii. 28; ix. 3.

4. Of taking part with him and his cause, in all hazards, for truth is always on his side; and truth shall prevail at length.

5. Of giving him employment in our doubts and difficulties, whether,

(1.) They be about some controverted points of truth, which come to be debated, or to trouble the church. Or,

(2.) About our own estate and condition, quarrelled at by Satan, or questioned by the false heart. Or,

(3.) About our carriage in our daily walk. In all these, and the like, we should be employing truth, that we may be led in truth, and taught by truth, to walk in sure paths.

6. Of carrying in all things before him as true; for he is truth, and the truth, and so cannot be deceived; and therefore we should walk before him in sincerity and singleness of heart, without guile, hypocrisy, or falsehood, that we may look like children of the truth; and of the day, and of light, and children that will not lie or dissemble, Isaiah lxiii. 8; not like these that lied unto him, Psalm lxxviii. 38. Isaiah lix. 13.

7. Of taking him only for our guide to heaven, by denying our own wit, skill, and understanding, and looking to and resting upon him, who alone is the truth, and so acknowledging him in all our ways, depending on him for light and counsel, for singleness of heart, humility, diligence, and truth, in the inward parts.

8. Of giving up ourselves daily unto him and his guidance, and denying our own wills, humours, parties, or opinions; for he alone is truth, and can only guide us aright. And for this cause, we would acquaint ourselves well with the word, which is our rule, and seek after the Spirit, whom Christ hath promised to lead us into all truth.

Sixthly. Should not this be a strong inducement to all of us, to lay hold on and grip to him, who is the truth, and only the truth? seeing,

1. All other ways which we can take, will prove a lie to us in the end.

2. He is substance, and no shadow, and all that love him shall inherit substance; for he will fill all their treasures, Prov. viii. 21.

3. Such as embrace him shall not wander, nor be misled; for his "mouth shall speak truth; and wickedness is an abomination to his lips," Prov. viii. 7. "All the words of his mouth are in righteousness, and there is nothing froward or perverse in them," verse 8. "He is wisdom, and dwelleth with prudence, and findeth out knowledge of witty inventions," verse 12. "Counsel is his, and sound wisdom; he hath understanding and strength," ver. 14.

4. He will make good all his promises in due time, and give a subsistence and a being to them all; for he is the Truth, and the Truth must stand to his promises, and fulfil them all.

5. He will never, nay, "never leave his people, nor forsake them," Heb. xiii. 5. He is truth, and cannot deceive; he cannot forsake nor disappoint. He is a spring of water, whose waters fail not, Isaiah lviii. 11. Therefore they cannot be disappointed in the end, and perish, who trust to him.

6. The truth will make them free, John viii. 32, 36, and so deliver them from their state of sin and misery, wherein they lay as captives; and from that spiritual bondage and slavery under which they were held.

Seventhly. This, to believers, may be a spring of consolation in many cases, as,

1. When error and wickedness seem to prosper and prevail; for though it prevail for a time, yet truth will be victorious at length, and the truth will overcome all. He is truth, and will plead for truth.

2. When friends, acquaintances, relations, fail them, and father and mother forsake them, truth will take them up. He who is the truth will answer his name, and never deceive, never forsake.

3. When riches, honours, pleasures, or what else their heart hath being going out after, prove like summer brooks; for the truth will be the same to them in all generations; there is no shadow of turning with him. The Truth is always truth, and true.

4. When we fear that either ourselves or others shall fall away, in a day of trial, and turn from the truth. Though all men prove liars and deceivers, truth will abide the same, and stand out all the blasts of opposition.

5. When unbelief would make us question the truth of the promises, the faith of his being truth itself, and the truth, even truth in the abstract, would shame unbelief out of countenance. Shall truth fail? Shall not the Truth be true? What a contradiction were that?

6. When we know not how to answer the objections of Satan, and of a false treacherous heart; for truth can easily answer all cavils; and he who is the truth can repel all objections against truth. Truth is impregnable, and can stand against all.

7. When we cannot know, nor discover the wiles and subtilty of Satan. Truth can discover the depths of Satan, and make the poor soul more acquaint with them; so that they shall not any more be ignorant of his devices, who look to him.

8. When the thoughts of the deceitfulness of our hearts trouble us, the depth whereof we cannot search. This then may comfort us, that truth may search the heart and the reins, Jer. xvii. 9, 10.

9. When we cannot tell what our disease and distemper is, and so cannot seek suitable remedies, or help from God, O what a comfort is it, to know and believe, that he is the truth, with whom we have to do, and so knoweth our distemper perfectly, and all its causes and symptoms,—truth cannot be at a stand in discerning our disease; so nor can he be ignorant of the fittest and only safest cures.

10. When we know not what to ask in prayer, as not knowing what is best for us, it is a comfort to remember that we have to do with the Truth, who is perfectly acquainted with all that, and knoweth what is best.

11. When we know not how to answer the calumnies of adversaries, it is comfortable to know that he is the truth, that will hear truth, when men will not, and will own and stand for the truth, when enemies do what they can to darken an honest man's good cause. It is comfortable to know, we have the Truth to appeal to, as David had, Psalm vii. 17.

12. When we think on our own covenant-breaking, and dealing deceitfully with God, it is comfortable to remember, that though we and all men be liars, and deal deceitfully with him, yet he is the truth, and will keep covenant for ever; he will not, he cannot deny himself, 2 Tim. ii. 13.

Eighthly, Hence we may certainly conclude, that truth, which is Christ's cause, shall at length prevail; for he is truth, yea, the truth, and so abideth truth; therefore must he prevail, and all the mouths of liars must be stopped. So then let us remain persuaded, that truth at length shall be victorious, and that the cause of Christ shall have the victory. Though,

1. The enemies of truth, and the cause of Christ, be multiplied, and many there be that rise up against it.

2. These enemies should prosper, and that for along time, and carry on their course of error and wickedness with a high hand.

3. There should be few found to befriend truth, and to own it in an evil day.

4. Yea, many of those that did sometime own it, and plead for it, should at length turn their backs upon it, as did Demas.

5. And such as continue constant and faithful, be loaded with reproaches, and pressed under with sore persecution, for adhering to truth, and owning constantly the good cause.

6. Yea, though all things in providence should seem to say, that truth shall not rise again, but seem, on the contrary, to conspire against the same.

Ninthly, May we not hence read, what should be our way and course, in a time when a spirit of error is gone abroad, and many are carried off their feet therewith, or when we are doubtful what to do, and what side of the dispute to take. O then is the fit time for us to employ truth, to live near to him who is the truth, to wait on him, and hang upon him, with singleness of heart.

Objection. But many even of his own people do err and step aside. Ans. That is true: But yet, (1.) That will be no excuse to thee. Nay,(2.) That should make thee fear and tremble more. (3.) And it should press thee to lie near to Christ, and to wrestle more earnestly with him, for the Spirit of light and of truth, and to depend more constantly and faithfully upon him, with singleness of heart, and to give up all thy soul and way to him, as the God of truth, and as the truth, that thou mayest be led into all truth.

Tenthly, This should stir us up to go to him, and make use of him as the truth in all cases, wherein we may stand in need of truth's hand to help us; and for this cause we should mind those particulars:

1. We should live in the constant conviction of our ignorance, blindness, hypocrisy, readiness to mistake and err. This is clear and manifest, and proved to be truth by daily experience; yet how little is it believed, that it is so with us? Do we see and believe the atheism of our hearts? Do we see and believe the hypocrisy of our hearts? Are we jealous of them, as we ought to be? O that it were so! Let this then be more minded by us.

2. Let us live in the persuasion of this, that he only, and nothing below him, will be able to clear our doubts, dispel our clouds, clear up our mistakes, send us light, and manifest truth unto us; not our own study, pains, prayers, duties, learning, understanding; nor ministers, nor professors, and experienced Christians, and the like.

3. We should be daily giving up ourselves to him, as the truth, in all the forementioned respects, and receiving him into our souls as such, that we may dwell and abide there: then shall the truth make us free; and if the Son make us free, we shall be free indeed, John viii. 36.

4. There should be much single dependence on him for light, instruction, direction, and guidance in all our exigencies.

5. Withal, there should be a waiting on him with patience, giving him liberty to take his own way and time, and a leaving of him thereunto.

6. We should by all means guard against such things as are hinderances, and will prove obstacles to us in this matter; such as,

(1.) Prejudices against the truth; for then we will undervalue light, and reject all the directions and instructions of the Spirit, as not agreeing with our prejudicate opinion.

(2.) A wilful turning away from truth, as these, 2 Tim. iv. 4. Titus i. 14.

(3.) Addictedness to our own judgments and opinions, which causeth pertinaciousness, pride, and conceit, as thinking ourselves so wise, as that we need no information; and this occasioneth a self-confidence.

(4.) Looking too much unto, and hanging too much upon men, who are but instruments, crying them up as infallible, and receiving, without further examination, all that they say, not like the Bereans, Acts xvii. This is a great hinderance to the receiving of truth, and very prejudicial.

(5.) A neglecting of the use of the means which God hath appointed for this end.

(6.) Or an hanging too much on them, and so misplacing them, giving them his room.

(7.) Leaning too much to our own understanding, wit and knowledge, &c.

(8.) A resisting of the truth, 2 Tim. iii. 8. These and the like hinderances should be guarded against, lest they mar our attaining to the knowledge of truth.

7. There should be much of the exercise of prayer, for this is the main conduit and mean, through which light is conveyed into the soul. There should also be a serious and Christian reading and hearing of the word, which is truth, and the word of truth, and the Scripture of truth; and those duties should be gone about with, (1.) much self-denial; (2.) with much singleness of heart; (3.) with much humility; (4.) with much willingness and readiness to be instructed; (5.) with much seriousness and earnestness; and, (6.) with faith and dependence on God for his blessing and breathing.

8. We should beware of trusting to our own understandings, or to the judgments of other men; nor should we look to what suiteth most our own humours, nor to what appeareth most specious and plausible, for that may deceive us.

9. We should lie open to the influences and rays of light, by exercising faith in earnest desires; as also patient waiting for and single looking to him, minding his name and his relations, promises, and engagements, and the strengthening of our faith and confidence.

10. We should labour to keep fast whatever he teacheth us by his word and Spirit, and not prove leaking vessels. This the apostle exhorteth to, Heb. ii. 1, "Therefore we ought to give the more earnest 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. i. 12.

11. We should beware of resting on a form of the truth, as those did, of whom we read, Rom. ii. 20; and of holding the truth in unrighteousness, as those, Rom. i. 18; and of disobeying it, as those mentioned in Rom. ii. 8. See also Gal. iii. 1; v. 7.

12. But on the contrary, we should so receive truth, as that it might rule and be master in us, captivate judgment, will, and affections, and break out into the practice. And this recommendeth several duties, such as,

(1.) To have the truth in us; while as, if we practise otherwise, "the truth is not in us," 1 John i. 8; ii. 4.

(2.) To be of the truth, as belonging to its jurisdiction, power, and command, 1 John iii. 19. John xviii. 37.

(3.) To do the truth, by having true fellowship with him, 1 John i. 6; and "to walk in the truth," 2 John iv. 3. John iv. Psalm lxxxvi. 11.

(4.) To have the loins girt with truth, Eph. i. 14.

(5.) To receive the love of the truth, 2 Thess. ii. 10.

(6.) To be instructed of him, "as the truth is in Jesus," Eph. iv. 21.

(7.) To purify the soul in obeying the truth, 1 Pet. ii. 22.

This shall suffice for clearing up, and applying in the general 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 believers are to make use of him in these cases as the truth.



CHAPTER XIII.

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, 2 Pet. iii. 18; and the knowledge of him being life eternal, John xvii. 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 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. i. 10. Knowledge must be added to virtue; and it layeth a ground for other Christian virtues, 2 Pet. i. 5, 6. In this knowledge we must not be barren, 2 Pet. i. 2. And this being so necessary, so desirable, so useful, 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. iii. 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 Jesus Christ," 2 Cor. iv. 6. The question therefore is, how we should make use of Jesus Christ for this end, that we may attain to more of this excellent knowledge.

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, remembering that the best knoweth but in part, 1 Cor. xiii. 9. The more true knowledge we attain to, the more will we see and be convinced of our ignorance; because the more we know, the more will we discover of the vastness 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 where we know nothing as we ought to know, 1 Cor. viii. 2; and this will keep us jealous and watchful.

3. And to help forward our jealousy of our own hearts and watchfulness, 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; and of things natural; or of things spiritual, as natural, for the perfection of nature, as might be pretended, whereby in effect those that increase knowledge, increase sorrow, Eccl. i. 18. Yet there is no inclination after spiritual and saving knowledge, in us naturally, but an aversion 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, we would also be convinced of this:

1. That of ourselves, and by all our natural parts, endowments, quickness and sagacity, we cannot attain 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 attain to a literal, heady, and speculative knowledge, that will puff us up, 1 Cor. viii. 1; but thereby shall we never attain to this knowledge, which is spiritual, hearty, and practical, and so saving, we must have the anointing here, which teacheth us all things, 1 John ii. 27. And of this we should be persuaded, that we may look to a higher hand for light and instruction.

Thirdly. There should be an eyeing of Christ's furniture and fitness for this work of teaching of us, to wit,

1. An eyeing of him as the substantial wisdom of the Father, Prov. viii.

2. An eyeing of him, as one come out of the bosom of the Father, John i. 18; and so sufficiently enabled to acquaint 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, John iii. 34; and as having hid in him all the treasures of wisdom and knowledge, Col. ii. 3; and as having all fullness dwelling in him, Col. i. 19; and also Isa. xi. 2; lxi. 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 John ii. 20-27; not only by way of intercession and entreaty, begging it of the Father, John xv. 16, 17; but also authoritatively, as conjunct with the Father. The Father sendeth him in Christ's name, John xiv. 26; and Christ sendeth him from the Father, John xv. 26; and this Spirit of truth which guideth into all truth, shall receive of Christ's, and shew it unto us, John xvi. 13-15.

Fourthly, There should be an eyeing of Christ's readiness, willingness, and engagement to help 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 help us with instruction, by virtue of his office, as a prophet, a witness, a leader, and a commander, Isa. l v. 4.

2. That he is commissioned of the Father for this end, and so is the Father's servant; and is given for "a light to the Gentiles," Isa. xlii. 6; xlix. 6; and the Father is said to speak by him, or in him, Heb. i. 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 Psalm lxviii. 18, compared with Eph. iv. 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 engaged to see it perfected; for all his works are perfect works.

5. That he hath a love to his scholars, and a desire to have them all thriving, and making progress in knowledge; this being his glory who is their master and teacher.

6. That he laid down ways and means, and a constant course for instructing of his people: for,

(1.) He hath given his word, and settled and established ordinances for this end.

(2.) He hath established a ministry for instructing his people, Eph. iv. 8-13.

(3.) He hath gifted persons for this work of the ministry, 1 Cor. xii. 4-11.

(4.) He maketh these officers, in the faithful administration of their function, and through his blessing and Spirit, maketh their work prosperous and effectual in his own, as he seeth fit.

Fifthly. There should 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, Isa. ii. 9. Hab. ii. 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, Isa. xxxii. 4, "the heart of the rash shall understand knowledge," &c.; and Jer. xxxi, 34, "They shall all know me."

Sixthly. There should be a constant, diligent, serious, and single using of the means of knowledge, with a faithful dependence on Christ by faith, gripping to him in his relations, offices, engagements, and promises, and waiting upon his breathing in hope and patience, Psal. xxv. 5.

Seventhly. There should be a guarding 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 esteem 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 means and ordinances whereby he useth to convey knowledge into the soul.

4. To limit the holy One of Israel to this or that mean, 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 lean too much unto, and to depend too much upon the ordinances, or instruments, as if all, or any thing, could come from them.

Eighthly. There should be a right improving of any measure of knowledge we get to his glory, 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, put it into practice, and set it to work; so shall it increase, and engage him to give more.

Ninthly. 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 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 mean for this end.

3. A going about the means with much self-denial, 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 and bye-ends, with a single eyeing of his glory.

6. A guarding against pride in the heart, and a studying of humility and meekness; for the "meek will he guide in judgment, and the meek will he teach his way," Psal. xxv. 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, and cause the heart receive the impression of the truth.

Tenthly. There should 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 mind, and a leaving of it there, till he by the 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.

CAUTIONS.

For further direction and caution in this matter, the believer would take notice of these particulars:

1. That he should not sit down upon any measure of knowledge he hath attained to, or can attain to here, as if he had enough, and should labour for no more; but he should still be minding 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 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 perceive 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, and that he is an incomprehensible one, in all his ways.

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, which he desireth most; for if there be a truth 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 and wickedness of his own heart, he cannot say that he groweth not in knowledge.

5. Let him not measure his growth in knowledge, by his growth 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 express little; and so they think they attain to no increase or growth in knowledge, because they perceive no increase or growth in this faculty of discoursing, and talking of such or such points of truth. It is safer 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 and skill to talk and dispute of it.

6. Let them beware to imagine, that they shall be able to search out the Almighty unto perfection, "Canst thou (said Zophar, Job. xi. 7, 8, 9.) by searching find out God? canst thou find out the Almighty unto perfection? He 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 win to the bottom of their own false deceitful heart, which, as Jeremiah saith, chap. xvii. 9, "Is deceitful above all things, and desperately wicked; who can know it?" and which it is God's prerogative alone to search and try, ver. 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, Eph. iii. 10, which very principalities and powers in heavenly places are learning; and which the angels are poring and looking into with desire, 1 Pet. i. 12. There is no perfection in knowledge to be had here; for here the best but knoweth in part, and prophesieth in part, 1 Cor. xiii. 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 complain, 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 mind 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 attain 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; 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 plain, powerful, 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 but 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. viii. 1,—but which humbleth, and driveth the soul farther from itself and nearer to Christ.

10. They should carefully distinguish betwixt the gift of knowledge and the grace of knowledge: That ordinarily puffeth up, this humbleth; that bringeth not the soul to Jesus, this doth; that is but a form, Rom. ii. 20, and doth not retain God, Rom. i. 28, this is a real thing, laying hold on God and holding him fast, having the fear of the Lord for its principle, for this "fear of the Lord is the beginning of wisdom," Job. xxviii. 28. Psalm cxi. 10. Prov. i. 7, and ix. 10.; that lieth most in the head, and venteth most in discourses, words, yea, and sometimes vanisheth into vain notions, but this goeth down to the heart, and lodgeth there and appeareth in the man's walk and conversation; as these two would be distinguished, so the one would not be measured by the other.

11. 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 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 quarrel with or blame him; yet the heart is deceitful and tacitly may raise and foment such thoughts of him and his dispensations, as can pass under no other notion than a quarrelling with him. Now these would be guarded against.

12. Beware of urging for, or expecting immediate revelation, or extraordinary manifestations. For we should not tempt the Lord, nor set limits to him, neither should we prescribe means and ways to him,—we must be satisfied with the ordinary means which he hath appointed, and wait at wisdom's doors, with our ears nailed to his posts.

13. 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.

14. Let them beware of minding things too high, Psalm cxxxi. 1. It is better to fear, and to stand in awe, and to seek to lay the foundations well, to get the saving knowledge of things necessary to salvation. This will yield most peace and satisfaction.



CHAPTER XIV.

HOW TO MAKE USE OF CHRIST, AS TRUTH, FOR COMFORT, WHEN TRUTH IS OPPRESSED AND BORN DOWN.

There is another difficulty, wherein believing souls will stand in need of Christ, 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 wicked 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 slipt; yea he was almost repenting of his being a godly person, saying, ver. 13, "Verily I have cleansed my heart in vain, and washed my hands in innocency." It was something like this, which made Jeremiah say, chap. viii. 18, "When I would comfort myself against sorrow, my heart is faint in me." The harvest was past, and the summer was ended, and yet they were not saved, ver. 20; and they looked for peace, but no good came, and for a time of health, but behold trouble, ver. 15—and this was fainting and vexatious. And what made Baruch, Jeremiah's faithful companion in tribulation, say, "Woe is me now! for the Lord hath added grief to my sorrow; I fainted in my sighing, and I find no rest," Jer. xlv. 3, but this, that all things were turning upside down. God was breaking down that, which he had built; and plucking up that which he had planted. Tribulation and suffering for a good cause, is even fainting to some; as the Apostle hinteth, Ephes. iii. 13, when he says, wherefore, "I desire that ye faint not at my tribulation for you." And that which evinceth the danger of this dispensation, is the fainting and backsliding of many, in such a time of trial, as sad experience too often cleareth.

Now the believer's stay in this case, must be the Rock of Ages, Jesus the Truth. It is he alone who can keep 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, and advancing his cause and work, will be the only support of a soul shaken by such a piece of trial.

But the question is, how should believers make use of Christ, in such a time, to the end they may be kept from fainting and succumbing in such a storm? To which I answer, that the faith and consideration of those particulars would help to establishment:

1. That Christ, in all this great work of redemption, and in every piece of it, is the Father's servant. So is he frequently called, "his servant," Isa. xlii. 1; xlix. 3, 5, 6; lii. 13; and liii. 11. Zech. iii. 8; and therefore this work is a work intrusted to him, and he standeth engaged as a servant, to be faithful to his trust. Moreover add to this, that he hath a commission to perfect that work; and we need not doubt, but he who is the truth will be true to his trust. "Him hath God the Father sealed," John vi. 27; and he often tells us himself, that he is "sent of the Father," John iv. 34; v. 23, 24, 30, 36, 37; vi. 38, 39, 40, 44, 57; viii. 16, 18; xii. 44, 45, 49; vii. 16; ix. 4; x. 36; and xi. 42.

2. That 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, John xvii. 4; xix. 30. By which price he hath purchased a people to himself, Rev. v. 9. Luke i. 68. So that his work, cause, and interest, is a purchased work bought with his blood.

3. That his resurrection and glorification is an undoubted proof of this, that justice is satisfied, and that the price is fully paid; and also that 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, Psalm cx. 1, "Sit thou on my right hand, until I make thine enemies thy footstool." Being highly exalted, he hath 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. ii. 9, 10, 11.

4. That the Father standeth engaged to make good to him all that was promised, and to give him all that he purchased, Isa. liii. 10, 11, 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, as the head of his elect, is to expect the accomplishment of what was conditioned unto him. His work, therefore, on the earth must prosper; and the Father hath undertaken to see it prosper. Surely the faith of this would much support a poor soul, staggering at the thoughts of the prosperity of the wicked, and of their evil cause.

5. That Christ himself is now thoroughly 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. xxviii. 18; "and every knee must bow to him," Phil. ii. 10; "all judgment is committed unto him," John v. 22, 27; "angels, powers, and authority are made subject unto him," 1 Pet. iii. 22; "yea, all things are under him," Eph. i. 22. How then can his work miscarry; or who can hinder, that truth should flourish on the earth?

6. That 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 worked by him, and he by the Spirit, which is his great Vicegerent, sent from the Father, and from him, and his work is to glorify the Son, and he shall receive of his, and show it unto us, John xvi. 14.

7. That Christ, upon many accounts, standeth engaged to perfect this work which he hath begun and is about. His honour is engaged to go through, seeing now he is fully furnished for it, and hath 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 and furniture may give us full security, that no stop which his work meeteth with shall be able to hinder it.

8. That 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 reelings to the best. His wheel keepeth an even pace, and moveth equally and equitably in the midst of men's contrary motions.

9. And that, therefore, all the eccentric and irregular motions of devils and wicked men being in his hand, and ordered by him, cannot hinder, but further his end; so that even enemies, while opposing and seeking to destroy the cause and interest of Christ, that his name and truth should no more be mentioned, are promoving 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 goeth 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 is not firmly believed; and a truth it is, which, if believed, would do much to settle our staggering souls in a stormy day.

10. That at last he shall come "to be glorified in his saints," 2 Thess. i. 10; "when he shall be revealed from heaven with all his mighty angels," verse 7. Then shall it be seen whose counsel shall stand, his or men's; and whose work shall prosper, his or Satan's.

CAUTIONS.

Yet, let me add a few words, for caution and direction here.

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

2. We would not think that Christ's work and interest is going backward always, when it seemeth so to us. Even when he is casting down what he hath built up, and plucking up what he hath planted, his work is prospering, for all that is in order to the laying of a better foundation, and to the carrying on of a more glorious work, when he shall lay all the stones with fair colours, and the foundations with sapphires, and make the windows of crystal, &c. Isa. liv. 11,12.

3. Though his work be always going on, and his truth prospering, yet we would 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 dishonour, and the saddening of our own hearts.

4. Nor would we think that his truth and interest is ruined and gone, because it is sore oppressed in this or that particular place of the world; as if his work were not of an universal extent, and in all the churches. If his truth thrive and 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 would 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 counsel; and so we see not what noble ends he hath before him, in suffering those impediments to lie 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 noble and glorious designs which he hath in ordering matters. As himself was for a stone of stumbling and a rock of offence, so will he have the way of the carrying on of his work prove, in his holy and spotless justice, a stumbling-stone to many that shall stumble thereat, and fall, and never rise any more.

6. We should beware to think that Christ hath forgotten his work, because he seemeth to take no notice of our prayers, which we are putting up now and then 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 upon the matter.

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 needeth not man's help to carry on this work, though he sometimes thinketh good to condescend so far as to honour some to be instrumental in setting of it forward, who yet have nothing but as he giveth; let us not then think, that his work cannot prosper because great ones and mean ones oppose it, and such as should stand for it and own it, are few and fainting, without strength, courage, or zeal.



CHAPTER XV.

HOW TO MAKE USE OF CHRIST FOR STEADFASTNESS, IN A TIME WHEN TRUTH IS OPPRESSED AND BORNE DOWN.

When enemies are prevailing, and the way of truth is evil spoken of, many faint, and many turn aside, and do not plead for truth, nor stand up for the interest of Christ, in their 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 being faint-hearted, 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 enquire how they shall make use of Christ, who is the truth, so as to be enabled to stand in the day of temptation, and keep fast by truth when it is loaded with reproaches, and buried under an 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, misbelieving, doubting, quarrelling at the Lord's dispensations, and from yielding to the temptations in such a day.

1. The believer should live in the conviction of his hazard through the sleight of Satan, the strength of temptation, the wickedness and treachery 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, which was Peter's fault.

2. They should live in the faith and persuasion of this, that it is Christ alone who is the truth, who can help them to stand for truth in a day of temptation; and that all their former purposes, vows, resolutions, solemn professions, and the like, will prove but weak cables to hold them fast in a day of a storm; and that only the rock of ages must save them; and their being a leeward of him, and partaking of his warm and safe protection, will do their business. That all their stock of grace and knowledge, and that confirmed with resolutions and sincere purposes, will help but little in that day; and that new influences of grace and truth, from the fountain, that is full of grace and truth, will only prove establishing to the soul, and confirm it in the truth in that day.

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 to hold it fast—to receive it in love, and lay it up in the heart as a rich and enriching treasure.

4. They should eye him in his relations unto his people, as their head, husband, brother, leader, commander, captain, &c.; for those give ground of approaching unto him with confidence in the day of darkness and mists, for light and direction, and for strength and courage in the day of temptation; and give ground of hope of help in that day of trial and difficulty.

5. They should eye and act faith upon the promises of assistance and through-bearing, in the day of calamity; such as those—Isa. xliii. 2, "When thou passest through the 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 burnt; neither shall the flame kindle upon thee." And Isaiah xli. 13, "For I the Lord thy God will hold thy right hand, saying unto thee, fear not, I will help thee." And particularly they would eye the promises of light in the day of darkness, Isaiah lviii. 8, 10; lx. 20. 2 Sam. xxii. 29.

6. They should look on Christ as an exalted conqueror, now risen and glorified; as a victorious captain that hath fought and overcome, that they, as his followers, may be made partakers of his victory and conquest, 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 immoveable in the midst of all the storms that blew in his face; and as he came to bear witness to the truth, so did he faithfully and zealously avow truth, 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 would wait patiently for his help, and not make haste; for they who believe make not haste, Isaiah xxviii. 16, knowing that he is true and faithful, and will not disappoint his followers that trust in him. And moreover it would be of advantage to them in this case, to eye that gracious and comfortable word, John xiv. 19, "because I live, ye shall live also;" and so by faith conclude, that seeing Christ now liveth as a conqueror over darkness, untruth, reproaches, calumnies, and opposition of liars, yea, of the father of lies, they through him shall also live, and ride out that storm; and this will give much courage to the soul to endure temptation, and to wait in patience for an outgate.