7. They should study much, and suck at the grand promise of his coming again, and of finally dispelling all clouds, and of fully clearing up his glorious truths, that are now covered over with obloquy, and buried under reproaches; and this will encourage the soul to stand to truth in the midst of opposition, believing, that at length, truth, how much soever opposed now, shall be victorious.

8. They should be single in their dependence on him, for strength and through-bearing, in that day of trial—not leaning to their own understanding, but acknowledging him in all their ways, Prov. iii. 8; and when they see no hope of outgate in the world, nor appearance of the clearing up of the day, they would comfort themselves, and encourage themselves in the Lord, as David did in a great strait, 1 Sam. xx. 6.

9. Upon the forementioned grounds they would cast all the care of their through-bearing on him, who careth for them, 1 Pet. v. 7—rolling all their difficulties on him—consulting only with him and his word, and not with flesh and blood; and so they would commit their ways to him, who disposeth of all things as he seeth good; forbearing to limit the Holy One of Israel, or to quarrel with him for any thing he doth; and patiently wait for his outgate and delivery.

10. It were good, in this time of trial, to be remembering the worth of truth, and entertaining high thoughts of the smallest piece of truth that is questioned, for his sake, who is the truth; that a sight of the glorious worth thereof, may make them account the less of all they can lose in the defence and maintenance thereof.

11. So were it good at this time, when truths come to be questioned, to be lying near to the truth, for light, and to be keeping fast, what he by his Spirit cleareth up to be truth, though the light should not be so full as to dispel all objections. This were to depend upon him for light, with singleness of heart; and in godly simplicity and sincerity to follow his direction and torch, though it should not shine so bright as they could wish.

CAUTIONS.

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

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

2. Nor would the believer think, that hereby he shall be kept altogether free of fainting. The heart, now and then, through fear and misbelief, may fall into a fit of fainting, and think all is gone; and yet he may carry poor souls through, and make his strength perfect in their wickedness, 2 Cor. xii. 9; that when they are supported and carried through the temptation, they may sing praise to him, and not ascribe any thing to themselves—remembering how often they were fainting, and almost giving over the cause as desperate and hopeless.

3. They would not think it strange, if, in the time of their wrestling with difficulties, the Lord hide his face from them, and give not them that joyful access unto him in prayer, that sometimes they have met with; for the Lord may see it fit to put them to this point of trial among the rest, to see if the love of his glory and truth will keep them standing, when they want the encouragement that might be expected in that way; and if pure conscience to the command and authority of God, will keep from siding with an evil way, when the soul is destitute of all sensible encouragement, both from within and from without.

4. In all this business believers should carry singly with an eye to God's glory; and should not be acted with self-ends, or drawn by carnal and selfish motives. They should not desire stability and through-bearing to be seen of men, or to gain applause and praise of men; lest God be provoked to leave them to themselves, and they at length come off with discredit, as did Peter. Therefore they should strive against these carnal motions of the heart, and labour for spirituality, singleness of heart, and truth in the inward parts, which the Lord desireth, Psalm li. 6.



CHAPTER XVI.

HOW TO MAKE USE OF CHRIST AS THE TRUTH, WHEN ERROR PREVAILETH, AND THE SPIRIT OF ERROR CARRIETH MANY AWAY.

There is a time when the spirit of error is going abroad, and truth is questioned, and many are led away with delusions. For Satan can change himself into an angel of light, and make many great and fairlike pretensions to holiness, and under that pretext usher in untruths, and gain the consent of many unto them; so that in such a time of temptation many are stolen off their feet, and made to depart from the right ways of God, and to embrace error and delusions instead of truth. Now the question is, how a poor believer shall make use of Christ, who is the truth, for keeping him steadfast in the truth, in such a day of trial, and from embracing of error, how plausible soever it may appear. For satisfaction to this we shall propose these few things:

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

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

3. They should renew their covenant grips of Christ, and make sure that main business, viz. their peace and union with God in Christ, and their accepting of Christ for their head and husband. They would labour to have the foundation sure, and to be united unto the chief corner-stone, that so blow the storm as it will, they may ride safely; and that hereby they may have access to Christ with boldness, in their difficulty, and may with confidence seek light from him in the hour of darkness.

4. To the end they may be kept more watchful and circumspect, they should remember, that it is a dishonourable thing to Christ, for them to step aside, in the least matter of truth; the denying of the least point of truth is a consequential denying of him who is the truth; and to loose a foot in the matters of truth is very dangerous; for who can tell when they who once slip a foot shall recover it again? And who can tell how many, and how dreadful errors they may drink in, who have once opened the door to a small error? Therefore they should beware of tampering in this matter, and to admit any error, upon the account that it is a small and inconsiderable one. There may be an unseen concatenation betwixt one error and another, and betwixt a small one and a greater one, so as if the little one be admitted and received, the greater shall follow; and it may be feared that if they once dally with error, and make a gap in their consciences, that God will give them up to judicial blindness, that, ere all be done, they shall embrace that opinion which sometime they seemed to hate as death.

5. They should eye the promises suiting that cause; viz. the promises of God's guiding "the blind by a way which they know not: of making darkness light before them, and crooked things straight," Isa. xlii. 16; and of "guiding continually," Isa. lviii. 11; see also Isa. xlix. 10.; lvii. 18.; and they would act faith on these and the like promises, as now made sure by Jesus.

6. Particularly, they should fix their eye upon that principal promise, of the Spirit of truth, to guide into all truth, John xvi. 13.

7. With singleness of heart they should depend on Christ, and wait for light from him, and beware of prejudice at the truth; with singleness of heart they should lie open to his instructions, and to the influences of his light and direction, and receive in the beams of his divine light; and thus go about duties, viz. prayer, conference, preaching, reading, &c. with an eye fixed on him, and with a soul open to him, and free of all sinful pre-engagement and love to error.

8. With singleness of heart, they should give up their souls to Christ, as the truth, that he would write the truth in their souls, and frame their souls unto the truth, and unto that truth which is most questioned, and by which they are most in hazard to be drawn away; and urge and press him by prayer and supplication to do the duty of a head, a husband, guide and commander, &c. unto them; and that he would be a light unto them in that day of darkness, and not suffer them to dishonour him or prove scandalous to others; by departing from the truth and embracing error. A serious single-hearted dealing with him upon the grounds of the covenant promises and his relations and engagements, might prove steadable in this case, if accompanied with a lying open to the influences of truth and to the light of information which he is pleased to send by the Spirit of truth.

CAUTIONS AND DIRECTIONS.

For further clearing of this matter, we shall hint at some cautions and further directions useful here: such as,

1. They should beware of thinking that God should come to them with light and instruction in an extraordinary manner, and reveal the truth of the question controverted somewhat immediately: for this were a manifest tempting and limiting of the Holy One of Israel. We must be satisfied with the means of instruction which he hath provided, and run to the law and to the testimony. We have the Scriptures, which are able to make the man of God perfect and "thoroughly furnished unto all good works," 2 Tim. iii. 16, 17; and to "make wise unto salvation," ver. 15. There must we see light; and there must we wait for the breathings of his Spirit with life, and coming with light to clear up truth to us: for they are the scriptures of truth, Dan. x. 21; and the law of the Lord, which is "perfect, converting the soul;" and the commandment of the Lord, that is pure, "enlightening the eyes," Psalm xix. 7, 8. We have the ministry which God hath also appointed for this end, to make known unto us his mind; there must we wait for him and his light. Thus must we wait at the posts of wisdom's doors; and wait for the king of light in his own way wherein he hath appointed us to wait for him. And if he think good to come another way more immediate, let him always be welcome; but let not us limit him nor prescribe ways to him, but follow his directions.

2. When any thing is borne in upon their spirit as a truth to be received, or as an error to be rejected, more immediately, they should beware of admitting of every such thing without trial and examination; for we are expressly forbidden to believe every spirit, and commanded to try them whether they are of God or not, 1 John iv. 1. The Lord will not take it ill that even his own immediate motions and revelations be tried and examined by the word; because the word is given us for this end, to be our test and standard of truth. The way of immediate revelation is not the ordinary way now of God's manifesting his mind to his people. He hath now chosen another way, and given us a more sure word of prophesy than was, "even a voice from heaven," as Peter saith, 2 Pet. i. 18, 19. It is commended in the Bereans, Acts xvii. 11, who upon this account were "more noble than those of Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so." Even Paul's words, though he was an authorised and an infallible apostle of Christ's, are here put to the touch-stone of the word. "Many false prophets may go out, and deceive many, and speak great swelling words of vanity," 1 John iv. 1; 2 Pet. ii. 18; and the devil can transchange himself into an angel of light, 2 Cor. xi. 14; and though an angel out of heaven should preach any other thing than what is in the written word, we ought not to receive his doctrine, but to reject it, and to account him accursed, Gal. i. 8. So that the written word must be much studied by us; and by it must we try all motions, all doctrines, all inspirations, all revelations, and all manifestations.

3. Much more, they should beware of thinking that the dictates of their conscience obligeth them, so as that always they must of necessity follow the same. Conscience, being God's deputy in the soul, is to be followed no further than it speaketh for God and according to truth. An erring conscience, though it bind so far as that he who doth contrary to the dictates thereof sinneth against God, in that, knowing no other than that the dictates of conscience are right and consonant to the mind of God, yet dare counteract the same, and thus formally rebel against God's authority; yet it doth not oblige us to believe and to do what it asserteth to be truth and duty. It will not then be enough for them to say, my conscience and the light within me speaketh so, and instructeth me so; for that light may be darkness, and error, and delusion, and so no rule for them to walk by. "To the law and to the testimony," and if their conscience, mind, and light within them "speak not according to this word, it is because there is no light in them," Isa. viii. 20. I grant, as I said, they cannot without sin counteract the dictates even of an erring conscience, because they know no better but that these dictates are according to truth; and thus an erring conscience is a most dangerous thing, and bringeth people under a great dilemma, that whether they follow it or not, they sin; and there is no other remedy here, but to lay by the erring conscience, and get a conscience rightly informed by the word; putting it in Christ's hand to be better formed and informed, that so it may do its office better. This then should be especially guarded against, for if once they lay down this for a principle, that whatever their conscience and mind, or inward light (as some call it) dictate, must be followed, there is no delusion, how false, how abominable soever it be, but they may be at length in hazard to be drawn away with; and so the rule that they will walk by be nothing in effect but the spirit of lies and of delusion, and the motions and dictates of him who is the father of lies, that is, the devil.

4. Such as pretend to walk so much by conscience, should take heed that they take not that for the dictate of conscience, which really is but the dictates of their own humours, inclinations, pre-occupied minds, and biassed wills. When conscience speaketh, it groundeth on the authority of God, whether truly or falsely, and proposeth such a thing to be done, or to be refrained from, merely because God commandeth that, and forbiddeth this, though sometimes it mistaketh. But though the dictates of men's humours, inclinations, pre-occupied judgments, and wills, may pretend God's authority for what they say, yet really some carnal respect, selfish end, and the like, lieth at the bottom, and is the chief spring of that motion. And also the dictates of humour and biassed wills are usually more violent and fierce than the dictates of conscience; for wanting the authority of God to back their assertions and prescriptions, they must make up that with an addition of preternatural force and strength. Hence, such as are purely led by conscience, are pliable, humble, and ready to hear and receive information; whereas, others are headstrong and pertinacious, unwilling to receive instruction, or to hear any thing contrary to their minds, lest their conscience, receiving more light, speak with a higher voice against their inclinations and former ways, and so create more trouble to them; while, as now they enjoy more quiet within, so long as the cry of their self-will and biassed judgments is so loud, that they cannot well hear the still and low voice of conscience.

5. They should labour for much self-denial and sincerity; and to be free from the snares and power of selfish ends, as credit, a name, and applause, or what of that kind, that may be like "the fear of man that bringeth a snare," Prov. xxix. 25; for that will be like a gift that blindeth the eyes of the wise, Exod. xxiii. 8. Love to carry on a party, or a design to be seen or accounted somebody, to maintain their credit and reputation, lest they be accounted changelings and the like, will prove very dangerous in this case; for these may forcibly carry the soul away, to embrace one error after another, and one error to strengthen and confirm another, that it is hard to know where or when they shall stand. And these, by respects, may so forcibly drive the soul forward, that he shall neither hear the voice of conscience within, nor any instruction from without.

6. They should study the word of truth without prejudice and any sinful pre-engagement, lest they be made thereby to wire-draw and wrest the word to their own destruction, as some of whom Peter speaketh, 2 Pet. iii. 16. It is a dangerous thing to study the word with a prejudicate opinion; and to bow or wire-draw the word and make it speak what we would have it speak, for the confirmation of our opinions and sentiments. For this is but to mock God and his law, and to say, let his law speak what it will, I will maintain this opinion, and so make the word speak as we would have it, or else lay it by. This is to walk by some other rule than the word, and to make the word serve our lusts and confirm our errors, than which a greater indignity cannot be done to the Spirit of truth speaking in the word.

7. In reading and studying of the word there should be much single dependence on the Spirit for light; waiting for clearness from him whom Christ hath promised to lead us into all truth. An earnest wrestling with him for his assistance, enlightening the mind with divine light to understand the truth, and inclining the soul to a ready embracing and receiving of the truth declared in the word.

8. Though one place of scripture be enough to confirm any point of truth, and ground sufficient for us to believe what is there said, there being nothing in scripture but what is truth; yet, in such a time of abounding errors, and when many are going abroad speaking perverse things to lead the simple away, it were spiritual wisdom to be comparing scripture with scripture, and not be lightly embracing whatever may seem probable, and fairly deducible from some one passage or other of scripture, but to be comparing that with other passages and see what concord there is; for this is certain, whatever point contradicteth other clear and manifest testimonies of scripture cannot be true; however a cunning sophister may make it seem very probably to flow out of such or such a passage of scripture. The testimony of the Spirit is uniform, and free from all contradictions; and therefore we must see, if such an assertion, that some would draw from such a passage, agree with other plain passages, and if not, be sure that is not the meaning of the place. When the devil did wrest and abuse that passage of truth, Ps. xci. 11. "He shall give his angels charge concerning thee," &c, and from thence would infer, that Christ might cast himself down, Matt. iv. 6, Christ shews that this inference was bad, because it did not agree with other divine testimonies, particularly not with that, Deut. vi. 16, "Thou shalt not tempt the Lord thy God." And thereby he teacheth us to take this course in times of temptation, and so compare spiritual things with spiritual, as Paul speaketh, 1 Cor. ii. 13. Especially they should beware of expounding clear scriptures by such as are more dark and mysterious; see 2 Pet. iii. 16. It is always safer to explain darker passages by such as are more clear.

9. Let them guard against an humour of new-fangledness, nauseating old and solid truths, and seeking after something new, having ears itching after new doctrines, yea, or new modes and dresses of old truths. For this is provoking to God, and proveth dangerous; for such turn away their ears from the truth, and are turned into fables, as Paul telleth us, 2 Tim. iv. 3, 4. "For the time will come," saith he, "when they will not endure sound doctrine, but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables." This savoureth of a spirit of levity and inconstancy, which is dangerous.

10. They should labour to have no prejudice at the truth, but receive it in the love of it; lest, for that cause, God give them up to strong delusions, to believe lies, and to be led with the deceivableness of unrighteousness, as we see, 2 Thess. ii. 10-12, "And. with all deceivableness of unrighteousness in them that perish, because they received not the love of the truth, that they might be saved; and for this cause God shall send them strong delusion that they should believe a lie, that they all might be damned who believed not the truth, but had pleasure in unrighteousness."

11. So should they beware of stifling the truth, of making it a prisoner, and detaining it in unrighteousness, like those spoken of, Rom. i. 18. "For which cause God them up to uncleanness and vile affections, and they became vain in their imaginations, and their foolish heart was darkened, yea, professing themselves to be wise, they became fools," ver. 21, &c. They should let truth have free liberty and power in the soul; and should yield up themselves to be ruled and guided by it; and not torture with it, lay chains upon it, or fetter it, and keep it as a prisoner that can do nothing.

12. For this cause, they should hold fast the truth which they have learned, and have been taught by the Spirit out of the word. When Paul would guard and fortify Timothy against seducers, that crept into houses, leading captive silly women, &c., among other directions gave him this, 2 Tim. iii. 14, 15, "But continue thou in the things which thou hast learned, and hast been assured of, knowing of whom thou hast learned; and that from a child thou hast known the Scriptures, which are able to make thee wise unto salvation," &c. So he would have the Colossians walking in Christ, rooted and built up in him, and stablished in the faith as they had been taught, Col. ii. 6, 7.

13. Especially they would be holding the groundwork fast,—faith in Christ. It were good in such a time of erring from the way of truth, to be gripping Christ faster, and cleaving to him by faith, and living by faith in him. This is to hold the foundation fast; and then let the tempest of error blow as it will, they will ride at a sure anchor, and be safe, because fixed upon the Rock of Ages; and further, living near Christ in such a dangerous day, would be a noble preservative from the infection of error. The soul that is dwelling in Christ and gripping to him daily by faith, and acting love on him, dwelleth in light, will discover error sooner than another, because living under the rays of the Sun of Righteousness, which discovereth error.

14. They should labour to learn the truth, as it is in Jesus; and the truths which they have heard of him, and have been taught by him, as the truth is in him, will abide, when other truths that have been learned but of men, and heard of men, and as it was in the preaching of men, and in books, shall soon evanish in a day of trial. This is to learn Christ, as the apostle speaketh, Eph. iv. 20, 21, "But ye have not so learned Christ, if so be that ye have heard him, and have been taught by him, as the truth is in Jesus." When we learn the truth, as it is in Jesus, it bringeth us always to him, and hath a tendency to fix our hearts on him, and is a piece of the bond that bindeth us to him and his way: we receive it then as a piece of his doctrine, which we must own, and stand unto. O if we learned all our divinity thus, we would be more constant and steadfast in it than we are!

15. When controversies arise, and they know not which side to choose—both seemeth to them to be alike well founded on the word—they should exercise their spiritual sagacity, and set their gift of discerning a work, to see which of the two tendeth most to promote piety and godliness, and the kingdom of Christ, and so see which of the two is the truth, "which is after godliness," as the apostle speaketh, Tit. i. 1; they must look which of the two is the doctrine which is according to godliness, I Tim. vi. 3. That is the truth which is Christ's, and which should be owned and embraced, viz. which floweth from a spirit of godliness, and tendeth to promove godliness, and suiteth with the true principles of godliness, even gospel godliness, wrought according to the tenor of the covenant of grace; that is, by the strength of the Spirit of Jesus, dwelling and working in us, and not according to the tenor of the covenant of works, that is, wrought by our own strength, &c.

16. Yet withal they should take heed that they mistake not here; for they may look upon some ways and doctrines as having a greater tendency to promove godliness than others; which indeed have not, but only seem so. They should therefore consider well what is the way of godliness laid down in the noble device of the gospel, which is the way that only glorifieth God, Father, Son, and Holy Ghost; and see what suiteth most with that, according to the word, and not what seemeth most suitable to godliness in their apprehension. The word is the best judge and test of true godliness; and in the word we have the only safest mean of true godliness held forth: therefore we should see what doctrine tendeth most to promote godliness according to the way held forth in the word, and choose that.

17. They should guard against pride and self-conceit, as thinking they are wise enough, and understanding enough in those matters, and so need not take a lesson of any. This may be of great prejudice; for "it is the meek that God guideth in judgment; and to the meek will he teach his way," Psalm xxv. 9. Therefore it were good for his people in such a day, to be meek and humble, willing and ready to learn of any person, how mean soever, that can teach the ways of God. The Lord may bless a word spoken by a private person, when he will not bless the word spoken by a minister; for his blessings are free. And it is not good to despise any mean. Apollos, though instructed in the way of the Lord, mighty in the Scriptures, fervent in spirit, and teaching diligently the things of the Lord, Acts xviii. 24, 25, yet was content to learn of Aquila, and of his wife Priscilla, when they expounded unto him the way of God more perfectly, ver. 26.

18. In such a time, it is not unsafe to look to such as have been eminent in the ways of God, and lie near to him; for it is probable they may know much of the mind of God in those questioned matters. Hence we find the apostle putting Timothy and others to this duty in a time when false teachers were going abroad, saying, 2 Tim. iii. 10, "but thou hast fully known my doctrine, manner of life;" and 1 Cor. iv. 16, "wherefore I beseech you to be followers of me;" and 1 Cor. xi. 1; and again, Phil. iii. 17, "brethren, be followers together of me." All which say, that though we should call no man Rabbi, as hanging our faith absolutely on him, yet in such a time of prevailing error and of false teachers going abroad, some respect should be had to such as have found grace of the Lord to be faithful in times of trial, and have maintained truth, and stood for it, in times of persecution, and have with singleness of heart followed the Lord; it not being ordinary with God to leave such as in sincerity seek him, and desire to follow his way in truth and uprightness, and to give the revelation of his mind and the manifestation of his Spirit to others, who have not gone through such trials.

19. They should also at such a time be much in the sincere practice of uncontroverted duties, and in putting uncontroverted and unquestionable and unquestioned truths into practice; and this may prove a notable mean to keep them right: for then are they in God's way, and so the devil hath not that advantage of them that he hath of others who are out of the way of duty. David understood more than the ancients, because he kept God's precepts, Psal. cxix. 100.

20. It were good and suitable at such a time, to be much in the fear of God, remembering what an one he is, and how hazardous it is to sin against him, by drinking in the least point of error. The promise is made to such, Psalm xxv. 12, "What man is he that feareth the Lord, him shall he teach in the way that he shall choose."

21. Finally, at such a time they should be much in communion with Jesus, lying near him; much in prayer to him, studying his relations, offices, furniture, readiness to help with light and counsel; and they should draw near to him with humility, boldness, faith, confidence, love, tenderness, and sincerity; and then they shall not find that he shall fail them, or disappoint them.

Enough of this. I proceed therefore to another case, which is:



CHAPTER XVII.

HOW TO MAKE USE OF CHRIST AS THE TRUTH, THAT WE MAY GET OUR CASE AND CONDITION CLEARED UP TO US.

The believer is oft complaining of darkness concerning his case and condition, so as he cannot tell what to say of himself, or what judgment to pass on himself, and he knoweth not how to win to a distinct and clear discovery of his state and condition. Now, it is truth alone, and the Truth, that can satisfy them as to this. The question then is, how they shall make use of, and apply themselves to this truth, to the end they may get the truth of their condition discovered to them. But first let us see what this case may be. Consider, then,

1. That grace may be in the soul, and yet not be seen nor observed. This is manifest by daily experience.

2. Not only so, but a gracious soul that is reconciled With God in Christ, and hath the spirit of grace dwelling in it, may suppose itself a stranger yet unto this reconciliation, and void of the grace of God, and so be still in the state of nature.

3. Yea, a soul may not only suppose and conclude itself in nature, while it is in a state of grace, but further, may be filled with terror and apprehensions of God's wrath and indignation; and that in such a measure, as that thereby it may be as a distracted person, as we see it was with Heman, Psalm lxxxviii. 15, who said, "while I suffer thy terror, I am distracted." The wrath of God lay hard upon him, and he said, that he was afflicted with all God's waves, ver. 7. Hence he cried out, vers. 16. 17, "thy fierce wrath goeth over me, thy terrors have cut me off, they came round about me daily," or all the day, "like water they compassed me about together." And yet for all this, the first word of his complaint was faith, ver. 1. Many such complaints hear we out of Job's mouth, to whom God, notwithstanding, was that gracious, that he never came to question his state before God, or to conclude his hypocrisy, or his being still in the state of nature. But it is not so with every one that is so exercised.

4. Yea, further, with those inward strokes upon the soul, they may have sin and guilt charged upon their consciences; and this will make their life yet more bitter, and put a sharper edge upon the rods. Thus was Job made to possess the sins of his youth, Job. xiii. 26, and made to say, "My transgression is sealed up in a bag, and thou sewest up mine iniquity," Job. xiv. 17.

5. Moreover, they may be in such a condition a long time, and all the while have no light of comfort, as we may see in Job and Heman. They may even walk in darkness, and have no light of comfort, Isa. 1. 10.

6. Yea, and also be without the hope of a delivery or outgate. Hence crieth Heman, Psalm lxxxviii. 4-5, "I am counted with them that go down into the pit, free among the dead, like the slain that lie in the grave, whom thou rememberest no more, and they are cut off from thine hand." Yea, they may be driven to the very border of despair, and conclude that there is no hope, as the church did, Ezek. xxxvii. 11, "Our bones are dried, and our hope is lost, and we are cut off for our parts;" and as Job, chap. vii. 6, "My days are swifter than a weaver's shuttle, and are spent without hope;" and chap. xix. 10, "He hath destroyed me on every side, and I am gone: mine hope hath been removed like a tree."

Now, though sometimes, as we see in Job, and in Heman too, a soul may be under such a sad and sharp dispensation, and yet not brought to question their state, or to conclude themselves children of wrath, lying still in black nature, yet it is not so with all who are so exercised; but many under such a dispensation, may at least be in the dark as to their state before God; and if they do not positively assert their state to be bad, yet they do much question if they be in the state of grace, and would be comforted under all their pressures and afflictions, if they could win to the least well-grounded apprehension of their interest in Christ.

In such a case as this is, there is ground for a poor soul to make use of Christ for outgate; and an outgate may be had in God's time, and as he seeth fit, by a right use-making of and going out to him, who is the Truth. So, then, the soul that would have its state and condition cleared up, and a discovery of its being reconciled to God through Jesus, and in a state of grace, and would make use of Christ as the Truth, for this end, would,

(1.) Look out to Christ, as a feeling High Priest, faithful and merciful, who, being like us in all things, except sin, doth sympathise with, and succour such as are tempted, Heb. ii. 17, 18. And as a Priest, "that is touched with the feeling of our infirmities," Heb. iv. 15. Albeit Christ, in the deepest of his darkness, was never made to question his Sonship, but avouched God to be his God even when he was forsaken, Psalm xxii. 1. Matt, xxvii. 46. Mark xv. 34. Yet he knew what it was to be tempted, to question his Sonship, when the devil said unto him, Matt. iv. 3, "If thou be the Son of God;" and he knows what such a distress as he himself was into, wrestling with an angry God, hiding himself and forsaking, will work in a poor sinner; and being a merciful and sympathising High Priest, he cannot but pity such as are under such a distemper, and, as a gracious Head, sympathise with them. Now, the believer would look out to him as such an one, and upon this ground go to him with confidence and boldness, and lay out their case before him, that he may help and send relief:

(2.) They would also eye Christ as able to save out of that condition, and to command light to shine out of darkness; and so, as one "able to save to the uttermost all that come to God through him," Heb. vii. 25.

(3.) And not only so, but eye him also as given, sent, and commissioned of the Father, to be a light to such as sit in darkness; even to the Gentile. Isa. xlii. 6, and xlix. 6. Luke ii. 32. Acts xiii. 47; xxvi. 23. John viii. 12; and this will encourage the poor souls to go out to him with their darkness, when they see that he is sent as a Light and as the Truth, to clear up poor souls that walk in darkness and have no light. When they see that it is his place and office to help them, and consider that he is true to his trust, and true and faithful in all that was committed to him, it not only will embolden them to come forward to him, but it will strengthen their hope, and encourage them to wait on.

(4.) They would stay themselves on him as an all-sufficient helper, renouncing all other, crying out, that they will have no light but his light, and that they will seek no where else for light, but wait at his door, till he, who is the Sun of Righteousness, shall arise in their soul, and come with healing light in his wings.

(5.) They would by faith roll and cast their darkened souls, their confused case, their overwhelmed hearts on him, and leave them there; for he is the only physician; and the blind soul must be put in his hand, who can take away the film, and cause the scales fall off, and make light break into the soul and discover unto it its condition.

(6.) It would be useful and very steadable, in such a time of darkness, for the believer to be frequent in acting direct acts of faith on Christ; that is, be frequent in going to him as an all-sufficient Mediator, as the only refuge and shadow for a poor, weary, scorched soul, Isa. iv. 6. "And a man shall be as an hiding-place from the wind, and a covert from the tempest, as rivers of water in a dry place, as the shadow of a great rock in a weary land," Isa. xxxii. 2; "as one who is a strength to the needy in his distress, a refuge from the storm, a shadow from the heat," &c. Isa. xxv, 4. When the soul is thus overwhelmed with clouds, and doubteth of its interest in Christ, it would then put it out of doubt, by flying to him for refuge from the storm of God's indignation, and lay hold on him as he is freely offered in the gospel, and thus renew its grips of him as the offered all-sufficient Mediator, and frequent direct acts of faith will help at length to a reflex act. The soul that is daily running to Christ, according to the covenant, with all its necessities, and laying hold on him as only able to help, will at length come to see that it hath believed on him, and is made welcome by him, and accepted through him. So that reiterated acts of faith on an offered cautioner and salvation, will dispel at length those clouds of darkness that trouble the soul.

7. Such souls would beware of making their bands stronger, and their darkness greater, by their folly and unwise carriage; for this cause they would beware,

(1.) To cry out in despondency of spirit as if there were no hope, and to conclude peremptorily, that they are cut off, and it is vain to wait any longer; for this course will but darken them the more, and multiply the clouds over their head.

(2.) To run away from Christ through unbelief and despair, for that will make their case yet worse.

(3.) To walk untenderly and not circumspectly; for the more sins appear, the less light will be had. O but souls would be tender in all their conversation at that time, and guard against the least sin or appearance of evil!

(4.) To fret and repine against God, because of that dispensation; for that will but entangle the soul more, and wreathe the yoke straiter about its neck, and put itself further out of case to be relieved and to receive light.

8. Such would do well not to limit the Holy One of Israel, but to wait with patience till his time come to speak in light to the soul, knowing that such as wait upon him shall never be ashamed, Isa. xlix. 23, because he waiteth to be gracious; and therefore blessed are all they that wait upon him, Isa. xxx. 18.

Quest. But what if for all this I get no outgate, but my distress and darkness rather grow upon my hand? Ans. That such a thing may be, I grant, the Lord thinking it fit. (1.) To exercise their faith, dependence, patience, hope, and desire more. (2.) And to discover more unto them their own weakness, faintings, faithfulness. (3.) To shew his absolute power and sovereignty. (4.) To make his grace and mercy more conspicuous and remarkable at length. And, (5.) to train them up in a way of dependence on him in the dark, and of leaning to him when walking in darkness, yea, and in a way of believing when they think they have no faith at all, and for other holy ends. Yet the soul would not despond, for there are several things that may serve to support and bear up the heart even in that case, as,

1. This is not their case alone, others have been in the like before, and many have had the like complaints in all ages, as is known to such as have been acquainted with exercised souls.

2. It may yield peace and comfort to know that they are about duty when looking to him, and depending upon him, and waiting for his light.

3. The promises made to such as wait for him may support the soul and yield comfort.

4. The distinct knowledge and uptaking of their condition, though it be comfortable and refreshing, yet it is not absolutely necessary. A soul may be a saved soul, though those clouds should continue to its dying day; and though, as long as they lived, they should never get a clear discovery of their gracious state, but spend their days in mourning, complaining, and crying out of darkness.

5. Such a soul should think that it is much that he is kept out of hell so long; and sure, the thoughts of what he is, and of what he deserveth, may make him sober, and not to think much, though he reach not so high as to see his name written in the book of life.

6. They should know that full assurance of hope and of faith is but rare: and even such as have it do not ordinarily keep it long; so that it should not much trouble them, if, after all their pains, they cannot win at it.

7. If they win to any real ground of hope, how small soever, they should think much of that; for many dear to Christ live long, and never know what so much is.

8. It is no small matter that they are not sinking in the gulf of inconsideration, and plagued with an indifferency in these matters, but are made to value Christ and an interest in him at such a rate.

9. Their going to Christ with all their wants, laying all on him, and their making that their daily exercise, may keep up their hearts from fainting, yea, and fill their souls with joy; for that is really the exercise of faith. And the great and gracious promises are made to such as believe, and not to such only as know they do believe. I grant such as know not that they do believe, cannot draw comfort from these promises; yet it is true that one may, by reflecting on the actings of his own soul, see and know that really he is going out to Christ, forsaking himself, casting his burden on him, waiting and depending upon him; when yet he will not say that he doth believe. And when he seeth this working of soul towards Christ, he is obliged to believe that he believeth, and thereupon rejoice in hope of the great promises. And however the very sight and knowledge of this acting and motion of soul may give them some comfort, though they shall not take it for faith, because it is the way of duty, and it is the thing the gospel calleth for, and because they cannot show an instance of anyone soul that did so, and perished. But the truth is, the right understanding of the nature of faith would clear many doubts, and prevent many questions.

I come to speak a little to the last case which I shall handle, which is,



CHAPTER XVIII.

HOW WE SHALL MAKE USE OF CHRIST AS THE TRUTH, THAT WE MAY WIN TO RIGHT AND SUITABLE THOUGHTS OF GOD.

This is a case that much troubleth the people of God,—they cannot get right and suitable thoughts of God, which they earnestly desire to have, nor know not how to win at them; and certain it is, he only who is the Truth, and came out of the bosom of the Father, can help here. Therefore for our use-making of him for this end, it would be remembered,

1. That the mind of man, through the fall, is nothing but a mass of ignorance and blindness; that "the understanding is darkened," Eph. iv. 17, 18; "and naturally we are in darkness," 1 John ii. 9, 11; "yea, under the power of darkness," Col. i. 13; and, which is more, our minds are naturally filled with prejudice against God, and enmity, through wickedness naturally residing there, and which the prince of the power of the air, the spirit which worketh in the children of disobedience, increaseth and stirreth up.

2. That this evil is not totally taken away, even in the godly, but helped only in part; for they see and know but in part, 1 Cor. xiii. 13.

3. That hence it cometh to pass, that through the working of corruption, the soul of a believer can sometimes win to no right thought of God at all; or at best to some very narrow and unsuitable conceptions of him and his ways; yea, sometimes, all the thoughts they can get of God are vain and idle, if not misshapen and blasphemous.

4. That as we are, we cannot see God; "for no man hath seen him," Matt. xi. 27. John iv. 46; for he is an invisible God, 1 Tim. i. 17. Heb. xi. 27. "He dwelleth in light which no man can approach unto. Him no man hath seen, nor can see," 1 Tim. vi. 16. 1 John iv. 12.

5. That all that knowledge of God which is saving, is to be found in Christ, who is the "brightness of his glory, and the express image of his person," Heb. i. 2; "and the image of the invisible God," Col. i. 15; and is for this end come out from the bosom of the Father, that he might acquaint us with him, and with all his secrets, John i. 18. Matt. xi. 27, so far as is needful for us to know. He is God incarnate, that in him we may see the invisible. Thus "God is manifest in the flesh," 1 Tim. iii. 16; "and the Word was made flesh, and dwelt among us," John i. 14.

6. That therefore if we would see and know God, we must go to Christ, who is the temple in which God dwelleth and manifesteth his glory; and in and through him, must we see and conceive of God. The light that we get of the knowledge of the glory of God, must be in the face of Jesus Christ, 2 Cor. iv. 6; that is, in the manifestations that Christ hath made of himself, in his natures, offices, ordinances, works, dispensations of grace, mediate and immediate, &c. And thus doth God, who commanded the light to shine out of darkness, "cause this light of the knowledge of his glory shine into our hearts," viz. in the face of Jesus Christ, that is, in the dispensations of grace in the gospel, which is the glorious gospel of Christ, 2 Cor. iv. 4, and, as it were, the face of Jesus Christ; for as by the face a man is best known and distinguished from others, so Christ is visibly, and discernibly, and manifestly, seen and known, in and by the gospel dispensations; there are all the lineaments and draughts of the glory of God which we would know, lively and clearly to be seen.

So then, if we would make use of Christ for this end, that we may win to a right sight of God, and suitable conceptions of his glory, we would consider those things:

1. We would live under the sense and thorough conviction of the greatness and incomprehensibleness of God, as being every way past finding out; and also under the conviction of our own darkness and incapacity to conceive aright of him, even as to what he hath revealed of himself.

2. We would know, that what the works of creation and providence declare and preach forth of God, though it be sufficient to make heathens and others that do not improve the same to a right acknowledging of him, inexcusable, as Paul teacheth us, Rom. i. 20; yet all that is short of giving to us that saving knowledge of him, which must be had, and which is life eternal, John xvii. 2.

3. We would know, that what of God is to be found out by the works of creation and providence, is more distinctly seen in Christ and in the gospel. Here is a greater and more glorious discovery of God, and of his glorious attributes, his justice, power, wisdom, goodness, holiness, truth, &c. than can be found by the deepest diving naturalist, and most wise moral observer of Providence, that is not taught out of the gospel.

4. Yea, there is something of God to be seen in Christ, in the gospel, which can be observed in none of his works of, creation or common providence; there is the grace of God that bringeth salvation, that is made to appear only by the gospel, Titus ii. 11; and there is a peculiar kindness and love of God towards man, which is only discovered by Christ in the gospel, Titus iii. 4. There is that manifold wisdom of God, that mystery which was hid from the beginning of the world in God; that principalities and powers in heavenly places, the greatest and wisest of naturalists must learn by the church, wherein that is preached and proclaimed, by the dispensations of the gospel, Eph. iii. 9, 10. His mercy pardoning poor sinners, justice being satisfied, cannot be cleared by nature. Nature cannot unfold that mystery of justice and mercy, concurring to the salvation of a sinner—only the gospel can clear that riddle.

5. We would remember, that all the beams of that glory which are necessary and useful for us to know, are, to speak so, contracted in Christ, and there vailed, to the end that we may more steadily look upon them. We may go to our Brother, who is flesh of our flesh, and there, through the vail of his flesh, see and behold what otherwise was invisible. As we can look to the sun better shining in a pail of water, than by looking up immediately; so can we behold God and his glory better in Christ, where there is a thin vail (to speak so) drawn over that otherwise blinding, yea, killing glory, than by looking to God without Christ; for, alas! we could not endure one glance of an immediate ray of divine glory: it would kill us outright.

6. We must then go to Christ, and there see God; for he who seeth him seeth the Father also, John xiv. 9. Particularly, we must go the face of Jesus Christ, that is, that whereby he hath made himself known, the noble contrivance of the glorious gospel, wherein all things are so carried on, as that God is glorified in his Son, in the salvation of poor sinners. The whole work of salvation is laid on Christ, and the Father is glorified in him, who is his Servant and his Chosen, whom he upholdeth and furnisheth for the work, Isa. xlii. 1,2. He is called the covenant itself. He is the undertaker in the covenant of redemption and in the covenant of grace; all is founded on him; all the good things of it are given out by him; all the grace by which we close with it, and accept of him according to it, is given by him. Now, in this gospel contrivance are all the lines of the glorious face of Christ to be seen; and in that face must we see and discern the glory of God, all the rays of which are centered in Christ, and there will we get a noble prospect of that glorious object. So that all such as would make use of Christ for this end, that they might come to have right and suitable thoughts and apprehensions of God, must be well acquainted with the whole draught and frame of the gospel; and so acquainted therewith, as to see Christ the substance, ground and all of it, and to see him in every part of it.

7. Whatever we know or learn of God by his works of creation and providence, in the world or about ourselves, we would bring it in here that it may receive a new tincture and a deeper impression. That is done, when we find and learn something of Christ there, and are brought nearer Christ thereby, and made thereby to discover something more of the glory of God in the face of Christ; or are made to understand better something of the revelation that is made of God in the gospel, or moved thereby to improve it better.

8. In all this matter, we must not go without our guide, lest we wander in this wilderness, and it prove a labyrinth to us. We must take Christ with us all along; he must teach us to understand his own face, and to read the glorious characters of that excellent glory which is to be seen in his face. He must be our interpreter, and teach us how to read this book, and how to understand what is written therein; he must give the discerning eye, and the understanding heart; even the spirit of wisdom and understanding, to take up the mysteries of God.

9. And for this cause, we should by faith lay hold upon the promises of the Spirit, whereby we may be made spiritual, and have our understandings enlightened more and more, to understand the mysterious characters of divine majesty and glory.

10. In all this exercise we should walk with fear, and carry with us impressions of the dreadful majesty and glory of God, that we may tremble and fear, and stand in awe, and read what we read of this glory of God in the face of Jesus Christ, this glorious Bible, with reverence and godly fear. And thus we may be helped to win to right and suitable thoughts of God; yet withal we should, for

CAUTIONS,

Consider a few things further; as,

1. That we must not think to "search out the Almighty unto perfection," Job xi. 7.

2. Nor must we think to get any one point of God known and understood perfectly; corruption will mix in itself, do our best; and our shortcomings will not easily be reckoned up.

3. We must beware of carnal curiosity, and of unlawful diving into this depth, lest we drown.

4. We should not dream of a state here, wherein we will not need Christ for this end. Yea, I suppose, in glory, he will be of use to us, as to the seeing of God; for even there, as he is to-day, so shall he for ever abide, God and man in two distinct natures and one person, and that cannot be for nought; and as God will be still God invisible and unsearchable, so we, though glorified, will remain finite creatures, and therefore will stand in need of Christ, that in his glorious face we may see the invisible. He must be our lumen gloriae.

5. We should think it no small matter to have the impressions of this sight upon our hearts, that we cannot see him; and that we, in this state of sin, cannot get right and suitable apprehensions of him. I say, the impression of this on our spirits, that is, such a sight of impossibility to get him seen aright, as will keep the heart in awe, and cause us walk before him in fear and reverence, and to humble ourselves in the dust, and to tremble whenever we make mention of his name, or begin to meditate on him, knowing how great an one he is, and how dangerous it is to think amiss of him, and how difficult to get a right thought of him.



CHAPTER XIX.

"AND THE LIFE." HOW CHRIST IS THE LIFE.

This, as the former, being spoken indefinitely, may be universally taken, as relating both to such as are yet in the state of nature, and to such as are in the state of grace, and so may be considered in reference to both, and ground three points of truth, both in reference to the one, and in reference to the other; to wit, 1. That our case is such as we stand in need of his help, as being the Life. 2. That no other way but by him, can we get that supply of life, which we stand in need of, for he only is the Life, excluding all other. 3. That this help is to be had in him fully and completely, for not only is he able to quicken, but he is called the Life; so that the help which he giveth is full, excellent, and complete.

Looking upon the words in reference to such as are in nature, they point out those three truths to us:

I. That all of us by nature are dead, standing in need of quickening and of life; for this is presupposed, while he is said to be the Life, and that both legally and really: Legally, being under the sentence of death, for Adam's transgression, Rom. v. 15, and for that original corruption of heart we have; and really, the sentence of the law being in part executed, and that both as to the body and as to the soul. As to the body, it is now subject to death, and all the forerunners thereof, such as weakness, pains, sickness, fears, torment, trouble, weariness, yea, and in hazard of hell-fire, and the torments of the second death for ever. As to the soul, it also is many ways dead; but first in a way that is purely penal, and next in a way that is also sinful; and both ways, as to what is present, and as to what is future. For as to that which is penal and present, it is, (1.) separated from God and his favour, Gen. iii. 8, 10, 24; (2.) is under his curse and wrath, whence it cometh to pass, that by nature we are children of wrath, Eph. ii. 2, 5; servants of Satan, 2 Tim. ii. 26; the consequence of which is sad and heavy, for hence it is that we cannot please God, do what we will. Till we be brought out of that state, our ordinary and civil actions, even ploughing the ground, is sin, Prov. xxi. 4; yea, our religious actions, whether natural or instituted, are abomination; even our sacrifices, Prov. xv. 8; xxi. 27; and prayers, Prov. xxviii. 9. Psalm x. 7; yea, and all our thoughts and purposes, Prov. xv. 26; and likewise all our ways, Prov. xv. 9. As to what is penal and future, it is obnoxious to that everlasting excommunication from the presence of the Lord, and from the glory of his power, 2 Thess. i. 8, 9; and to the torments of hell for ever, Mark ix. 44, 46, 48. Luke xvi. As to what is not only penal but also sinful, the soul here is under the stroke of darkness in the understanding, perverseness and rebelliousness in the will, irregularity and disorder in the affections, whereby the soul is unfit for any thing that is good, Rom. iii. 10-20. Eph. ii. 1, 2, 3. Rom. v. 6; viii. 7, 8; whence proceedeth all our actual transgressions, James i. 14, 15. And moreover sometimes the soul is given up to a reprobate mind, Rom. i. 28; to strong delusion, 2 Thess. ii. 2; to hardness of heart, Rom. ii. 5; horror of conscience, Isa. xxxiii. 14; to vile affections, Rom. i. 26, and the like spiritual plagues, which, though the Lord inflict on some only, yet all are obnoxious to the same by nature, and can expect no less, if the Lord should enter with them into judgment. And finally, as to what is future of this kind, they are, being fuel for Tophet, obnoxious to that malignant, sinful, blasphemous, and desperate rebellion against God, in hell for evermore!

O how lamentable, upon this consideration, must the condition of such be, as are yet in the state of nature! Oh, if it were but seen and felt! But, alas! there is this addition to all, that people know not this; they consider it not, they believe it not, they feel it not, they see it not; and hence it cometh to pass, that,

First. They cannot bewail and lament their condition, nor be humbled therefor.

Secondly. They cannot, and will not seek after a remedy; for the whole will not trouble themselves to seek after a physician.

And sure upon this account, their case calleth for pity and compassion from all that know what a dreadful thing it is to be in such a condition, and should stir up all to pray for them, and to do all they can to help them out of that state of sin and misery, which is dreadful to think upon.

Should not the thoughts and consideration of this put us all to try and search, if we be yet translated from death to life, and delivered out of that dreadful and terrible state, and made partakers of the first resurrection. It not being my purpose to handle this point at large, I shall not here insist in giving marks, whereby this may be known, and which are obvious in Paul's Epistles, and to be found handled at large in several practical pieces, chiefly in Mr. Guthrie's Great Interest. I shall only desire every one to consider and examine,

1. Whether or not the voice of Christ, which quickeneth the dead, hath been heard and welcomed in their soul. This is effectual calling.

2. Whether or not there be a thorough change wrought in their soul, a change in the whole man, so as all things are become new. 2 Cor. v. 17.

3. Whether or not there be a principle of life within? and they be led by the Spirit.

4. Whether or not there be a living to the glory of the Lord Redeemer.

And when by an impartial trial, a discovery is made of the badness of our condition, should we not be alarmed to look about us, and to labour by all means for an outgate? Considering, (1.) How doleful and lamentable this condition is. (2.) How sad and dreadful the consequences of it are. (3.) How happy a thing it is to be delivered from this miserable and sinful condition. And, (4.) How there is a possibility of outgate.

Finally. It may break a heart of stone to think, how people that are in such a condition are so unwilling to come out of it: For,

1. How unwilling are they once to suspect their condition, or to suppose that it may be bad, and that they may be yet unconverted?

2. How unwilling are they, to sit down seriously to try and examine the matter, and to lay their case to the touch-stone of the word?

3. Yea, how unwilling are they to hear any thing that may tend to awaken them, or to discover unto them the deadness of their condition?

4. How ready to stifle challenges of conscience, or any common motion of the Spirit, which tendeth to alarm their soul?

5. How great enemies are they to such ordinances as serve to awaken sleeping consciences?

6. And how do they hate such ministers as preach such doctrine as may serve to rouse them up, and set them a-work about their own salvation?

II. We learn hence, that without Christ there is no imaginary way of delivery out of this natural state of death. "No other name is given under heaven whereby we can be saved," Acts iv. 12; and angels can make no help here, nor can one of us deliver another; the redemption of the soul is more precious than so, Psalm xlix. 7, 8. Nor is there any thing we can do for ourselves that will avail here; all our prayers, tears, whippings, fastings, vows, alms-deeds, purposes, promises, resolutions, abstinence from some evils, outward amendments, good morality and civility, outward religiousness, yea, and if it were possible, our keeping of the whole law, will not help us out of this pit. And we may weary ourselves in such exercises in vain; for they will prove but bodily exercises that profit little. And when in this way we have spent all our time, parts, spirits, and labour, we shall at length see and say, that we have spent our money for that which is not bread.

This should put all of us to try what it is which we lean to for life; and what it is, the consideration whereof giveth us peace and quietness when the thoughts of death, judgment, hell, and the wrath of God come upon us and trouble us: For if it be any thing beside Christ that our soul leaneth to, and that we are comforted by, and found all our hopes upon, we will meet with a lamentable (oh! for ever lamentable!) disappointment. Be sure then, that our hearts renounce all other ways and means of outgate out of this death, besides Jesus, the resurrection and the life, else it will not be well with us.

III. We see here, that delivery out of this natural state of death is only had by Christ: For he alone is the life, and the life that is in him is suitable and excellent. Hence he is called "the bread of life," John vi. 35, 48. "The resurrection and the life," John xi. 25. "The water of life," Rev. xxi. 6, and xxii. 17. "The tree of life," Rev. xxii. 2, 14. "The prince of life," Acts iii. 15. "Our life," Col. iii. 4. "The word of life, and life itself," 1 John i. 1, 2.

And as he is a suitable and excellent life, so is he an all-sufficient and perfect life, able every way to help us and to deliver us from all the parts of our death. For,

1. He delivereth from the sentence of the law, Rom. v. 17, 18, undergoing the curse of the law, and becoming a curse for us, 2 Cor. v. 21.

2. He taketh away the curse and sting of all temporal plagues, yea, and of death itself, causing all to work together for good to such as love him, Rom. viii. 28. He hath killed him that had the power of death, that is, the devil, Heb. ii. 14; and through him the sting of death, which is sin, is taken away, 1 Cor. xv. 56, 57.

3. He reconcileth to God, taking away that distance and enmity, 2 Cor. v. 20; and so he is our peace and peacemaker, purchasing access to us to the Father, Eph. ii. 14, 16; iii. 12.

4. He also delivereth from the power of sin and corruption, Rom. vii. 24.

5. And from all those spiritual strokes; such as blindness, hardness of heart, &c. For he is our light; and hath procured a new heart for us, even a heart of flesh.

6. So delivereth he from hell fire, having satisfied justice, and having brought life and immortality to light; and he giveth life eternal, as we see, Rev. ii. 3.

Oh! it is sad, that Christ is so little made use of, and that so many will forsake the fountain of living waters, and dig to themselves broken cisterns that can hold no water; and slight, despise, and undervalue the gospel of Christ, which bringeth life and immortality to light.

Oh! if the consideration of this could move such as never found any change in themselves, to run to, and make use of Jesus Christ for life; and would for this end,

(1.) Cry to him, that he would make them sensible of their deadness, and waken them out of their deep sleep.

(2.) Cry to him, to set them a-work to renounce all other help beside his, as being utterly unable to quicken and put life in them.

(3.) Cry to him, that he would draw and determine their souls to a closing with him by faith alone, to a hearing of his voice, to an obeying of his call, to a following of his direction, to a giving up of themselves to him, leaning to him, and waiting for all from him alone: in a word, to take him for their life in all points, and to lean to him for life, and to expect it from him, through faith in the promises of the gospel.

Next. This being spoken to the disciples, whom we suppose to have been believers, it will give us ground to speak of it, in reference to believers, and so yield three points of truth, which we shall briefly touch, and then come to speak of use-making of Christ as the Life, in some particular cases.

First. It is here clearly presupposed, that even believers have need of Christ to be life unto them; and so have their fits of deadness. If it were not so, why would Christ have said to believers, that he was life? And daily experience doth abundantly confirm it. For,

1. They are oft so weak and unable to resist temptation, or to go about any commanded duty, as if they were quite dead.

2. They are oft so borne down with discouragement, because of the strength of opposition which they meet with on all hands; and because of the manifold disappointments which they meet with, that they have neither heart nor hand; and they faint and set up in the ways of the Lord; and cannot go through difficulties, but oftentimes lie by.

3. Through daily fighting, and seeing no victory, they become weary and faint-hearted; so that they lie by as dead, Isa. xl. 29.

4. They oft fall sick and decay, and have need of restoration and quickening.

5. The want of the sense of God's favour, and of the comforts of the Holy Ghost, maketh them to dwine and droop, and look out as dead.

6. While under soul desertions upon one account or other, they look upon themselves as free among the dead, that is, as dead men, of the society of the dead, with Heman, Psalm lxxxviii.

7. Yea, many times they are as dead men, led captive in chains of unbelief and corruptions, as we see David was, when his heart panted, and his strength failed him, and the light of his eyes were gone from him, Psalm xxxviii. 10.

8. Many times the frequent changes, and ups and downs they meet with, take all courage and heart from them, that they become like men tossed at sea, so as they have no more strength.

And many such things befall them, which make them look as dead, and to stand in need of quickening, reviving and strengthening cordials from him who is the life. And thus the Lord thinketh good to dispense with his own people,

(1.) That they may be kept humble, and know themselves to be indigent creatures, needing influences of life daily.

(2.) That they may have many errands to him who is the life, and have much to do with him, and depend upon him continually.

(3.) That he may show himself wonderful, in and about them, giving proof of his skill in quickening the dead, and in bringing such through unto everlasting life, who were daily, as it were, giving up the ghost, and at the point of death.

(4.) That heaven may be heaven; that is, a place "where the weary are at rest," Job iii. 17; and the troubled rest, 2 Thes. i. 7; and where the inhabitants shall not say they are sick, Isa. xxxiii. 24.

(5.) That they may be taught more the life of faith and of dependence on him, and trained up in that way.

(6.) That he may be owned, acknowledged, and submitted unto as a sovereign God, doing what he will in heaven and in earth.

For all this, there is no cause that any should take up any prejudice at Christianity: for, for all this their life is sure, and the outgate is sure and safe. Nor would they think it strange, to see believers oft mourning and drooping, seeing their case will oft fall for new supplies of life. Their fits are not known to every one; nor doth every one know what lieth sometimes at their heart; nor would they think it such an easy matter to win to heaven as they imagine; and so deceive themselves. The righteous are saved through many deaths.

And as for believers, they would not think it strange to meet with such fits of deadness; nor thence conclude, that all their former work was but delusion, and that they are still in the state of nature. But rather observe the wisdom, faithfulness, and power of God in bringing their broken ship through so much broken water, yea, and shipwrecks; and his goodness in ordering matters so as they shall be kept humble, watchful, diligent and constant in dependence upon him who is and must be their life, first and last. And hence learn a necessity of living always near to Christ, and depending constantly upon him by faith; for he being their life, they cannot be without him, but they must die and decay.

Second. We hence learn, that under all these fits of deadness to which his people are subject, nothing without Christ will help: Not,

1. All their pains in and about ordinary means, prayer, reading, hearing, meditation, conference, &c. They will all cry out, that help is not in them: for he is the life.

2. Nor extraordinary duties, such as fasting and prayer, and vows,—these will never revive and quicken a drooping or fainting sickly soul: for they are not Christ, nor the life.

3. Nor will a stout courageous spirit and resolution of heart avail. If he who is the Life, breathe not, all that will melt away and evanish.

4. Nor will the stock of habitual grace which remaineth in the soul, be sufficient to quicken and revive the sick soul, if the Life breathe not on these habits; and if new influences of life and strength flow not in upon the soul, and new rays come not down from this Sun of Righteousness to warm the frozen soul, the habits will lie by as dead.

5. Far less will their great gifts and endowments help them out of that dead condition; all their light and knowledge, without the influences of this Life, will prove weak and insufficient for this end and purpose.

6. Nor will sound, pure and lively-like ordinances work out this effect; for till he look down, all these ordinances may prove dead and deadening to them.

It were good if believers were living under the conviction of this daily, and by their practice and carriage declaring if they believe, that Christ only is the Life, and that they must live in him, and be quickened and revived through him alone.

Third. We see hence, that Christ is the Life, that is, one that sufficiently, yea, and abundantly can help the believer while under those fits of deadness which have been mentioned, and the like. There is in him a rich supply of things that tend to revive, encourage, strengthen and enliven a soul under spiritual deadness and fainting. Therefore is he called the Life; as having in him all that which is necessary for and answerable to souls under spiritual sicknesses, distempers, desertions, fainting and swooning fits, &c., for with him "is the fountain of life," Psalm xxxvi. 9; "and he it is that upholdeth the soul in life," Psalm lxvi. 9; "and can command the blessing, even life for ever more," Psalm cxxxiii. 3.

For further clearing of this, we would consider those things,

1. That he is God, equal with the Father in power and glory, and thereby "hath life in himself," John v. 26; and can "quicken whom he will," ver. 21. By this he proveth his own Godhead and equality with the Father; so, John i. 4, it is said, "that in him was life," and that life was the light of men, whereby also his Godhead is confirmed. This should be firmly believed, and rooted in our hearts, as being the ground of all our hope, comfort, and life: For, were it not so, that our Mediator were the true God, all our hopes were gone, our comforts could not be long lived, and our life were extinct.

2. As Mediator God-man, he is fully and thoroughly furnished to quicken and enliven his members and followers, first and last; and all along their life must be hid with Christ in God; "for in him dwelleth the Fulness of the Godhead bodily," Col. ii. 9; as Mediator, he is called "a tree of life," Prov. iii. 18; quickening and enlivening all that feed upon him; and "the bread of life," John vi. 35, 48. Yea, because of power and authority to command life to the dead soul, he is called "the Prince of life," Acts iii. 15; and as a living, quickening stone, he giveth life to all that are built upon him, 1 Pet. ii. 4. Yea, as being fully fitted and furnished for this work, he calleth himself "the resurrection and the life," John xi. 25. This should be riveted in our hearts, as a comfortable and encouraging truth.

3. Of this stock of life and quickening and reviving grace which he hath got, and is furnished withal as Mediator and Redeemer of his people, he is communicative,—"of his fulness do we receive, and grace for grace," John i. 16. He got it that he might give it out, and that from him as a head it might flow unto his members, and therefore he is the bread that came down from heaven, and giveth life to the world, John vi. 35. Yea, he giveth eternal life to all his sheep, John x. 28; and he is come for this end, that his sheep might have life, John x. 10. Therefore hath he taken on such relations, as may give ground of confirmation of this, as of a head, of a stock or root, and the like. This consideration is strengthening and reviving.

4. He communicateth of this stock of life, and of reviving strength, which he hath most sweetly and on most easy terms. So that,

(1.) Such as seek him shall find life by him, Psalm lxix. 32.

(2.) Yea, such as know him shall not miss life, John xvii. 3. 1 John v. 20.

(3.) If we will believe on him and rest upon him, we have life first and last, John iii. 15, 16, 36; vi. 40, 47. 1 Tim. i. 16.

(4.) If we will come to him, John v. 40, and cast our dead soul upon him, we shall live.

(5.) If we will hear his voice, Isa. lv. 3, and receive his instructions, we shall live; for they are the instructions of life.

(6.) Nay, if the soul be so dead, that it can neither walk nor hear, if it can but look to him, he will give life, Isa. xlv. 22.

(7.) And if the soul be so weak, that it cannot look, nor lift up its eyes; yet if it be willing, he will come with life. Rev. xxii. 17.

Oh, if this were believed!

5. As he is communicative of that life which he hath gotten as head, and that upon easy terms; so he giveth out of that life liberally, largely, abundantly, yea, more abundantly, John x. 10. The water of life which he giveth, is "a well of water springing up to everlasting life," John iv. 14. Therefore he alloweth his friends to drink abundantly, Cant. v. 1.

6. Yet it would be remembered, that he is Lord and master thereof, and Prince of this life, and so may dispense it and give it out, in what measure he seeth fit; and he is wise to measure out best for his own glory, and to their advantage.

7. All this life is sure in him,—none of his shall be disappointed thereof. His offices, which he hath taken on; and his commission, which he hath of the Father, abundantly clear this; and love to his, will not suffer him to keep up any thing that is for their advantage. He is faithful in his house as a son, and will do all that was committed unto him to do. The whole transaction of the covenant of redemption, and suretyship, and all the promises of the new covenant of grace, confirm this to be a sure truth; so that they that have him have life, 1 John v. 12. Prov. viii. 35.

8. Yea, all that is in Christ contributeth to this life and quickening. His words and doctrine are the words of eternal life, John vi. 63, 68. Phil. ii. 16. His works and ways are the ways of life, Acts ii. 28. His natures, offices, sufferings, actings, all he did as Mediator, concur to the quickening and enlivening of a poor dead soul.

9. This fulness of life which he hath, is fully suited to the believer's condition, in all points, as we shall hear.

10. This life is eminently and transcendently in him, and exclusively of all others. It is in him, and in him alone; and it is in him in a most excellent manner: So that he is the life, in the abstract; not only a living head, and an enlivening head; but life itself, the life, the "resurrection and the life."



CHAPTER XX.

SOME GENERAL USES.

Before we come to speak of some particular cases of deadness, wherein believers are to make use of Christ as the Life, we shall first propose some useful consequences and deductions from what hath been spoken of this life; and,

I. The faith of those things, which have been mentioned, would be of great use and advantage to believers; and therefore they should study to have the faith of this truth fixed on their hearts, and a deep impression thereof on their spirits, to the end, that,

1. Be their case and condition what it will, they might be kept from despair, and despondency of spirit, from giving over their case as hopeless; and from looking upon themselves as irremediably gone. The faith of Christ being life, and the life, would keep up the soul in hope, and cause it say,—how dead soever my case be, yet life can help me, and he who is the resurrection and the life, can recover me.

2. Yea, be their case and condition what it will, they would have here some ground of encouragement, to go to him with their dead soul, and to look to him for help, seeing he is the Life, as Mediator, to the end he might enliven and quicken his dead, fainting, swooning members, and to recover them from their deadness.

3. They might be freed from many scruples and objections that scar and discourage them. This one truth believed would clear up the way so, as that such things, as would have been impediments and objections before, shall evanish, and be rolled out of the way now: Such as, the objections taken from their own worthlessness, their long continuance in that dead condition, and the like.

4. They might hereby likewise be freed from that dreadful plague and evil of jealousy, whereby the soul is oft kept back from coming to Christ: For they fear he will not make them welcome; they doubt of his love and tenderness, and question his pity and compassion; yea, their jealousy maketh them to doubt of his faithfulness; so that the faith of this truth would cure this jealousy, and deliver the soul therefrom, and open a way for the soul to come forward with boldness and confidence.

5. They might also be hereby helped to wait with patience, and to be still and quiet under the Lord's various dispensations; so as they would not fret nor repine against him, knowing that he would prove himself to be Life, even the Life, in his own good time; so that the soul would patiently wait at his door, till he were pleased to look out, and with his look convey life into their dead soul.

6. They might be preserved hereby from looking out to or expecting any help from any other quarter: knowing that he alone is the Life; and so that help can no where else be had. The faith of this truth would guard from any sinistrous ways which the soul, in a time of strait, is ready to run to for relief: for hereby would it see that neither instruments nor means, nor outward administrations, nor any thing of that kind, can quicken their dead soul; and that he, and he alone must breathe in life into them, as at first, so now again.

II. May we not see and observe here great matter of admiration at the goodness and rich bounty of God towards his people, who hath found out and condescended upon such a sure, safe, and satisfying way, whereby he becometh all things to his people which they stand in need of; and that notwithstanding,

1. That we are most unworthy of any such dispensation of grace at his hands.

2. That we too oft are too desirous of other guests in our hearts beside him: O how much corruption, sin and death lodge within our souls! and how more desirous are we ofttimes of death than of life!

3. That we little improve the noble advantages for life which we have granted unto us; yea, many a time we abuse them; and this he did foresee, and yet notwithstanding would condescend unto us.

4. That we do little express our thankfulness for such mercies.

But not for our sakes hath he done this, but for his own name's sake: For noble and holy ends hath he resolved on this course; as,

(1.) That he might be "all in all," Col. iii. 11, and they nothing; that he alone might fill all in all, Eph. i. ult., and they be empty and nothing without him.

(2.) That he might wear the glory of all; "for of him, and through him, and to him are all things," Rom. xi. 36, and that no man might share therein.

(3.) That man might be his everlasting debtor, and cast down, in testimony thereof, his crown at his feet, "who sitteth on the throne," as those did, Rev. iv. 10, and might cry out with these same elders, ver. 11, "Thou art worthy, O Lord, to receive glory, and honour, and power," &c.; and with those, chap. v. 12, "Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and blessing."

(4.) That man's mouth might be stopped for ever, and all boasting excluded; for man is a proud creature, and ready to boast of that which is nothing and vanity. Now God hath chosen this noble way of the covenant of grace, that no man might boast any more. Where is boasting then? It is excluded. By what law? By the law of works? no, but by the law of faith, saith the apostle, Rom. iii. 24.

(5.) That all might be sure to the poor chosen believer. The Lord will not have the stock of life, any longer to be in a man's own hand: for even Adam, in the state of innocency, could not use it well, but made shipwreck thereof, and turned a bankrupt; much more would man now do so, in this state of sin, in which he lieth at present, therefore hath God, out of love and tenderness to his chosen ones, put all their stock in the hand of Christ, who is better able to manage it, to God's glory and man's advantage, being faithful in all things, and a trusty servant, "having the fulness of the Godhead dwelling in him bodily." "Therefore," saith the apostle, Rom. iv. 16. "it is of faith, that it might be by grace; to the end, the promises might be sure to all the seed."

(6.) That believers might have strong consolation, notwithstanding of all the opposition of enemies without and within, when they see that now their "life is hid with Christ in God," Col. iii. 3, and that their life is in their head, they will not fear so much devils and men without, nor their own dead and corrupt hearts within.

III. How inexcusable must all such be,

1. Who will not lay hold on this life, on Jesus who is the Life, sure life, yea, everlasting life.

2. Who seek life any other way, than by and through him who is the Life.

3. Who oppose this way of life, and not only reject the offers of it, but prove enemies to it, and to all that carry it or preach it.

IV. Here is strong encouragement to all that would be at heaven, to enter into this gospel, which is a way of life; such need not fear that their salvation shall not be advanced; let Satan and all their adversaries do what they can, all that enter into this way shall live. For the way itself is life, and nothing but life. So that here all objections are obviated; life can answer all. If the believer fear, that he shall never win through difficulties, he shall die by the way; or by fainting, succumbing and swooning, dishonour the profession, and at length fall off and apostatize, or despair and give over all hope; here is that which may answer and obviate all, "I am the life;" and who can perish in the way which is the way of life, an enlivening way, yea, the way which is life itself; yea, the life in a singular and eminent manner?

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

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

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

3. Despond too soon, because they get not help and relief instantly; or because they are not preserved from every degree of fainting.

4. Neglect to make use of him, and to come to him with all their wants, failings and necessities, as they ought; or come not with that freedom and boldness which the gospel grounds allow.

VI. This preacheth out the woful misery of such as are strangers to Christ. For being strangers to the Life, they have no life, they are dead, and death is engraven on all they do; even though,

1. They should be very diligent in external duties, yea, and outstrip many true believers; as the Pharisees had their fasts twice a-week, Luke xviii.

2. They should be eminently gifted, able to instruct others, and to speak of the mysteries of the gospel, to purpose and to edification. For such gifts of knowledge and utterance may be, where the lively operations of the grace of Christ are not, and consequently where Christ is not, as the Life.

3. They should seem eminent in all their outward carriage, and seem to carry most christianly in all their walk, and appear most devout in the matter of worship.

4. And they should have something more than ordinary; even taste of the heavenly gift, and be made partakers of extraordinary gifts of the Holy Ghost; yea, and taste the good word of God, and the powers of the world to come, Heb. vi. 4, 5.

VII. This discovereth the noble advantage of such as have accepted of Christ for their life. Their condition is happy, sure, desirable, and thriving; for Christ is theirs, and life is theirs; because Christ, who is the Life, is theirs.

Obj. 1. But some wicked persons may say, We see not that happy and advantageous condition of such as go for believers; for we observe them to be as little lively ofttimes as others, and as unfit for duties; yea, and sometimes as much subject to sin and corruption as others.

Ans. 1. However it be with them, either in thine eyes, or possibly in their own sometimes, yet thou mayest hold thy peace; for in their worst condition, they would not exchange with thee for a world; in their deadest-like condition, they are not void of all life, as thou art, notwithstanding all thy motions, and seeming activeness in duty; because all thy motion in and about duty is but like the moving of children's puppets, caused by external motives, such as a name, applause, peace from a natural conscience, or the like; and not from any inward principle of grace and life.

2. Howbeit they sometimes seem to be dead, yet they are not always so; life doth really work sometimes in them; whereas there was never any true or kindly motion of life in thee.

3. There may be more life in them, yea, life in motion, when they seem to be overcome with some lusts or corruption, yea, when really they are overcome, than beholders that are strangers to the heart can observe. For when temptation is violent, as having the advantage of the time and place, of the constitution of the body, and the like, it argueth no small degree of life, and of life in motion, to make some resistance and opposition thereunto, though at length he should be overcome thereby. And this opposition and resistance, flowing from a principle of grace, speaketh out life, though corruption, having the advantage, should at that time overpower the motion of life, and carry the man away.

4. If it be not otherwise with believers than is objected, they may blame themselves, for not improving Christ better for life.

Object. But some who are true believers will object the same, and cry out of themselves as dead; and say, They find not that liveliness and activity in their souls, that will evidence Christ, the Life, dwelling and working in them.

Ans. It may be they prejudge themselves of that lively frame they might enjoy, and so wrong themselves:

1. In not exercising faith on Christ, and drawing life from him and through him. The life which they live should be by faith, Gal. ii. 20. How then can such as do not eat become fat? by faith we feed on Christ.

2. In not watching, but giving way to security, and thereby encouraging and strengthening the adversary, as we see in David; when they stand not on their watch-tower, they invite Satan to set on; and he is vigilant enough, and knoweth how to take his advantage, and to improve his opportunity.

3. In giving way to laziness and not stirring up themselves, as we see in the bride, Cant. iii. 1; v. 3; when they stir not up the grace of God which is in them, how can they be lively? If grace be laid by, it will contract rust. The best way to keep grace lively, is to keep it in exercise, how little soever it be.

4. By their rashness, walking without fear, as is to be observed in Peter, when he slipped so foully. When through their want of circumspection, they precipitate themselves into danger, and cast themselves among their enemies' hands, is it any wonder, that it go not with them as they would; and that they provoke God to leave them to themselves; that they may know what they are, and learn afterwards not to tempt the Lord, and to walk more circumspectly?

5. By leaning too much to their attainments, and not looking out for new influences of grace and life. Hereby they provoke God to let them know to their expense, that for as great a length as they are come, they must live by faith, and be quickened by new influences from the Spirit of life.

6. So they may wrong themselves through their ignorance of Christ, and of the way of making use of him; and if they, through unacquaintedness with Christ and the right way of improving the fulness that is in him, miss the fruit and advantage which otherwise they might have, they can only blame themselves.

7. They may also prejudge themselves by their self-love, self-esteem, self-seeking, self-pleasing, &c., which piece and piece will draw them off Christ, and cause them forget the way of sucking life from him, who is the fountain of life.

8. When they give way to small sins, they open a door to greater; and they lose thereby their tenderness, and so provoke the Lord to withdraw; and this is another way, whereby they prejudge themselves of that benefit of liveliness, which they might otherwise have.

9. So also by worldly-mindedness, which alienateth their mind from God; and,

10. By their impatience, and fretting, and repining against God, and his wise dispensations, they also prejudge and wrong themselves; for while they are in that mood, they cannot with due composedness of Spirit, go to Christ, and draw life from him through faith.

Obj. 3. But is there not even some of those who are most tender, that complain of their deadness and shortcomings?

Ans. 1. It may be that they complain without cause; and that they have more cause of rejoicing, and of blessing the Lord for what he hath done to them, than of complaining.

2. Their complaining will not prove the want of life, but rather the contrary. For when they complain most, they must be most sensible if their complaints be real, and not merely for a fashion; and sense is a manifest evidence of life.

3. It would be remembered, that the Lord can make their failings and shortcomings contribute to the furthering of their life, as we see it did in Peter.

4. It would also be remembered, that Christ doth not distribute and give out of this life to all his members and followers, in a like measure; but to some more, and to others less, according as he seeth it meet and convenient, both for his own glory and their good, He hath more service for some than for others; and some he will employ in greater and more difficult work, which will call for more life; and others he will employ in common work, which will not call for such an eminent degree of life.

5. And upon the same account, he may think it good to give to the same person a larger measure of grace at one time than at another.

6. And that for wise reasons and noble ends; as,

(1.) That all may see how absolute he is in his dispensations; a sovereign that doth with his own what he will, and will not give an account of any of his ways or communications to us.

(2.) That we may learn submission, and quietly to stoop before him, whatever measure he be pleased to dispense towards us.

(3.) That we may learn to depend upon him more closely all along; in all our ways to acknowledge him.

(4.) That we may learn to exercise patience, which must have its perfect work, in waiting upon him as a great king. This is his glory, and it is the testifying of our homage to him.

(5.) He will train us up so as to be well contented and satisfied, if he bring us home at length, though not with such a convoy of the graces of his Spirit as we would wish.

(6.) That we may see and read our daily obligation to Christ our life, and the daily need we have of his keeping our life in, by fresh gales of his Spirit, and new heavenly influences.

(7.) And that getting new proofs of his kindness and faithfulness, we may give him new songs of praise daily, and so express our thankfulness to him, which will tend to set forth his glory.

VIII. This may point out unto believers, several duties to which they are called. We shall name some few of many; as,

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

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

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

4. This should teach them humility, and not to be proud of any thing they have or do; for it is he, who is the Life, who keepeth them in life, and helpeth them to any duty; yea, it is life that worketh all in them.

5. And likewise it should teach them to acknowledge him, to whom they are obliged for any thing they do, for any life they have, or any acts or fruits of life that appear in them; and to be thankful to him therefor.

6. And mainly, they should here read their obligation and duty, to improve this advantage, and to draw life out of this fountain, and so live by this life; act and do all in and through this life; and so be quickened by this life, in all their fits of deadness; and for this cause would keep those things in mind:

(1.) That they should live in a constant conviction of their own weakness, deadness, and inability to do any acts of life of themselves; and far less to recover themselves out of any distemper and fit of deadness which they fall into.

(2.) That they should live in the faith of this, that there is life enough in him, who is the Life, to do their business. They should be persuaded of his all-sufficiency.

(3.) That he is not only an all-sufficient deliverer, able to deliver a soul that is, as it were, rotting in the grave, and to cause the dead to hear his voice and live; but also most willing and ready to answer them in all their necessities, according to wisdom, and as he seeth it for his glory, and their soul's advantage. The faith of this is necessary, and will be very encouraging.