(4.) That they should go to him, how dead-like soever their condition be, and by faith roll their dead case upon him, who is the Life.

(5.) That they should pray upon the promises of grace and influence, even out of the belly of hell, or of the grave, with Jonah, chap. ii. 2; for he is faithful and true, and tender-hearted, and will hear and give a good answer at length.

(6.) That in the exercise of faith and prayer, they should wait with patience, till he be pleased to come, and breathe upon the dry bones, and till the Sun of Righteousness arise on their souls with healing in his wings.

But of this more particularly in the following cases, which now we come to speak a little unto, of purpose to clear more fully how the believer is to make use of Christ as the Life, when he is under some one distemper or other, that calleth for life and quickening from Christ the Life. We cannot handle distinctly all the particular cases which maybe brought under this head; it will suffice, for clearing of this great duty, to speak to some few.



CHAPTER XXI.

HOW TO MAKE USE OF CHRIST AS THE LIFE, WHEN THE BELIEVER IS SO SITTEN-UP IN THE WAYS OF GOD, THAT HE CAN DO NOTHING.

Sometimes the believer is under such a distemper of weakness and deadness, that there is almost no commanded duty that he can go about; his heart and all is so dead, that he cannot so much as groan under that deadness. Yea, he may be under such a decay, that little or no difference will be observed betwixt him and others that are yet in nature; and be not only unable to go actively and lively about commanded duties, yea, or to wrestle from under that deadness; but also be so dead, that he shall scarce have any effectual desire or longing to be out of that condition. Now, in speaking to the use-making of Christ for quickening in this dead case, we shall do those things:

1. For clearing of the case, we shall show how probably it is brought on. 2. How Christ is life to the soul in such a case as this. 3. How the believer is to make use of Christ for the life, in this case; and, 4. Further clear the matter, by answering a question or two.

As to the first, such a distemper as this may be brought upon the soul,

1. Through some strong and violent temptation from without, meeting with some evil disposition of the heart within, and so surprising and overpowering the poor soul, as we see in David and Peter.

2. Through the cunning and sleight of Satan, stealing the believer, that is not watchful enough, insensibly off his feet, and singing him asleep by degrees.

3. Through carelessness, in not adverting at first to the beginnings and first degrees of this deadness and upsitting, when the heart beginneth to grow formal and superficial in duties, and to be satisfied with a perfunctorious performance, without life and sense.

4. Through torturing of conscience, in light and smaller matters; for this may provoke God to let conscience fall asleep, and so the soul become more untender, and scruple little, at length, at great matters; and thus deadness may come to a height, God ordering it so, for a further punishment to them, for their untenderness and uncircumspectness.

5. Through their not stirring up themselves, and shaking off that spirit of laziness and drowsiness, when it first seizeth upon them; but, with the sluggard, yet another slumber, and another sleep, and a folding of the hands to sleep.

6. Continuing in some known sin, and not repenting of it, may bring on this distemper, as may be observed in David.

As to the second particular, Christ is life to the soul in this case; in that,

1. He keepeth possession of the soul; for the seed remaineth, the root abideth fast in the ground; there is life still at the heart, though the man make no motion, like one in a deep sleep, or in a swoon, yet life is not away.

2. He in due time awakeneth, and rouseth up the soul, and so recovereth it out of that condition, by some means or other, either by some alarm of judgment and terror, as he did David; or dispensation of mercy and tenderness, as he did Peter; and usually he recovereth the soul,

(1.) By discovering something of this condition, by giving so much sense and knowledge, and sending so much light, as will let the soul see that it is not well, and that it is under that distemper of lifelessness.

(2.) By the discovering the dreadfulness of such a condition, and how hazardous it is to continue therein.

(3.) By putting the soul in mind, that he is the life and the resurrection; and through the stirring up of grace, causing the soul to look to him for quickening and outgate.

(4.) By raising up the soul at length out of that drowsiness, and sluggish folding of the hands to sleep, and out of that deep security, and putting it into a more lively, vigilant, and active frame.

As to the third, the believer that would make use of Christ, for a recovery out of this condition, would mind those duties:

1. He would look to Christ, as the light of men, and the enlightener of the blind; to the end, he may get a better and a more thorough discovery of his condition; for it is half health here to be sensible of this disease. The soul that is once brought to sense, is half recovered of this fever and lethargy.

2. He would eye Christ as God, able to cause the dead and dry bones to live, as Ezek. chap. xxvii.; and this will keep from despondency and despair; yea, it will make the poor believer conceive hope, when he seeth that his physician is God, to whom nothing is impossible.

3. He would look to him also, as head and husband, and life to the poor soul that adhereth to him; and this will strengthen his hope and expectation; for he will see that Christ is engaged (to speak so) in point of honour, to quicken a poor dead and lifeless member; for the life in the head is for the good of the whole body, and of every member of the body, that is not quite cut off. And the good that is in the husband is forthcoming for the relief of the poor wife, that hath not yet got a bill of divorce. And Christ being life and the Life, he must be appointed for the relief, the quickening and recovering from death of such as are given to him, that they may be finally raised up at the last day; he must present all his members lively in that day.

4. He would by faith wrap himself up in the promises, and lie before this Sun of Righteousness, till the heat of his beams thaw his frozen heart, and bring warmth into his cold and dead soul, and thus renew his grips of him, accepting of him as the Life, and as his life. Christ himself tells us, John xi. 40, that this is the Father's will, that hath sent him, that every one that seeth the Son, and believeth on him, might have everlasting life, and he will raise him up at the last day. Faith closing with him, as it was the mean of life at first, so it will be the mean of recovery out of a dead distemper afterwards.

5. He would mourn for such sins and provocations, as he discovereth in himself to have caused and brought on this distemper. Repentance and godly sorrow for such evils, as have sinned Christ and life away, is a way to bring life back again.

6. He would be sure to harbour no known sin in his soul, but to set himself against every known evil, as an enemy to the life and recovery which he is seeking.

7. He must wait on Christ his life, in the appointed means; for that is the will of the Lord, that he should be waited upon there, and sought for there. There is little hopes of recovery for such as lay aside the ordinances. Though the ordinances without him cannot revive or quicken a poor soul, yet he hath condescended so far as to come with life to his people in and through the ordinances, and hath appointed us to wait for him there; we must be willing to accept of all his condescensions of love, and seek and wait for him there, where he hath said he will be found.

8. In going about those ordinances of life, he would beware of putting them in Christ's room, i.e. he would beware of thinking that ordinances will do his business; as some ignorantly do, who think that by praying so often a-day, and reading so much, and hearing so much, they shall recover their lost lively frame, when, alas! all the ordinances, without him, signify nothing. They, without him, are cold and lifeless, and can never bring heat and warmth to a cold soul. It is he in the ordinances whom we are to seek, and from whom alone life is to be expected, and none else.

9. Though life lieth not in the ordinances as separated from Christ, and life is to be expected from him alone, yet he would beware of going about the ordinances in a careless, superficial, and indifferent manner: for this will argue little desire after life, and will bring on more deadness. The ordinances then should be gone about seriously, diligently, and with great carefulness, yea, with such earnestness as if life were not about the ordinances at all. This is the right way of going about the ordinances.

10. He must in all this wait with patience, without fretting or quarrelling with him for his delaying to come. He must wait with much humility. It becometh not him who hath, through his folly, sinned life away, to quarrel now with God, because he restoreth him not again to life at the first asking. He may be glad if at length, after long seeking, waiting, and much diligence, he come and restore to him the joy of salvation, and if he be not made to lie as bedrid all his days, for a monument of folly in sinning away his life, strength, and legs as he did.

11. He must beware of giving way to any thing that may increase or continue this deadness; such as untenderness in his walk, unwatchfulness, negligence, and carelessness; and especially he must beware not to provoke God by sinning against light.

12. He would also beware of limiting the Lord to any set measure of life and strength: for it becometh not beggars to be carvers, far less such beggars as through folly have sinned away a good portion. It was not for the prodigal to seek a new patrimony, after he had dilapidated the former; it might suffice him to be made as a servant.

13. He would use well any small measure of life he getteth, for God and his glory; getteth he but one talent, he should use it that he may gain thereby: we say, use limbs and have limbs, use strength and have it. This will be the way to get more.

14. He would be taking on the vows of the Lord, and that in the Lord, to walk more watchful in time coming, charging all within and without not to stir or provoke the Lord to depart further or to scare him from coming to the soul.

As to the last particular,

If it be inquired, 1. What can that soul do that is not sensible of this deadness and weakness?

Ans. Though there be not any real sense and feeling of this condition, yet there may be a suspicion that all is not right; and if this be, the soul must look out to Christ for the life of sense and for a sight of the provocations that have brought on that condition. He that is the Life must recover the very beginnings of life; and when the soul winneth to any real apprehension and sense of this deadness, it must follow the course formerly prescribed for a recovery.

2. But it will be asked, how can a soul act faith in such a case? And if it cannot act faith, how can it come to Christ and make use of him?

Ans. It is true, while the soul is in that case, it cannot act a strong and lively faith; yet it can act a weak and a sickly faith; and a weak faith and a sickly faith can lay hold on an enlivening Christ, and so bring in more strength and life to the soul. If the soul be so weak as that it cannot grip, yet it can look to him that can quicken the dead and hath helped many a poor soul before out of a dead condition: or if it cannot do so much as look, yet it may give an half-look, and lie before him who waiteth to be gracious; and sustain itself if it can get no more, with a maybe he shall come.

3. But further, it may be asked, what can the soul do, when, after all this, it findeth no help or supply, but deadness remaining, yea, and it may be, growing?

Ans. The soul in that case must lie at his door, waiting for his salvation, and resolving, if no better may be, to die at his door, and leave no approved means or commanded duty unessayed, that it may recover its former vigour, activity and strength. And while the believer is waiting thus, he is at his duty; and this may yield him peace, and he may be sure that he shall never be ashamed, Psalm xxv. 3; lxix. 6. Isa. 1. 18.



CHAPTER XXII.

HOW CHRIST IS TO BE MADE USE OF AS OUR LIFE, IN CASE OF HEARTLESSNESS AND FAINTING THROUGH DISCOURAGEMENTS.

There is another evil and distemper which believers are subject to, and that is a case of fainting through manifold discouragements, which make them so heartless that they can do nothing; yea, and to sit up, as if they were dead. The question then is, how such a soul shall make use of Christ as in the end it may be freed from that fit of fainting, and win over those discouragements: for satisfaction to which we shall,

1. Name some of those discouragements which occasion this.

2. Show what Christ hath done to remove all those discouragements.

3. Show how the soul should make use of Christ for life in this case; and,

4. Add a few words of caution.

As to the first, there are several things which may give occasion to this distemper; we shall name those few:

1. The sense of a strong, active, lively, and continually stirring body of death, and that notwithstanding of means used to bear it down and kill it. This is very discouraging; for it made Paul cry out, "Woe is me, miserable man, who shall deliver me from this body of death?" Rom. vii. 24. It is a most discouraging thing to be still fighting, and yet getting no ease, let be victory; to have to do with an enemy that abides always alike strong, fight and oppose as we will, yea, not only is not weakened, far less overcome, but that groweth in power, and prevaileth. And this many times affecteth the hearts of God's children and causeth them to faint.

2. It may be the case of some, that they are assaulted with strange temptations and buffettings of Satan that are not usual. This made Paul cry out thrice, 2 Cor. xii.; and if the Lord had not told him that his grace was sufficient for him, what would he have done? Hence some of his cry out in their complaint, was there ever any so tempted, so assaulted with the devil, as I am? Sure this dispensation cannot but be much afflicting, saddening and discouraging.

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

4. The want of sensible incomes of joy and comfort is another fainting and discouraging dispensation; as the feeling of these is a heart-strengthening and most encouraging thing, which made David so earnestly cry for it, Psal. li. 8, 12; when a poor soul that hath the testimony of his own conscience, that it hath been in some measure of singleness of heart and honestly seeking the face of God for a good many years, and yet cannot say that ever it knew what those incomes of joy and comfort meant which some have tasted largely of, it cannot choose but be discouraged and much cast down, as not knowing what to say of itself, or how to judge of its own case.

5. The want of access in their addresses to God, is another heart-discouraging thing. They go about the duty of prayer with that measure of earnestness and uprightness of heart that they can win at, at least this is their aim and endeavour, and yet they meet with a fast closed door, when they cry and shout; he shutteth out their prayer, as the church complaineth, Lam. iii. 8. This sure will affect them deeply, and cause their hearts sometimes to faint.

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

7. Outward persecution that attendeth the way of godliness, and afflictions that accompany such as live godly, is another discouraging thing, both to themselves who are under afflictions, and to others who hear it and see it; wherefore the apostle desireth earnestly that the Ephesians should not faint at his tribulation, chap. iii. 13.

8. The Lord's sharp and sore dispensations for sin, as towards David, Psal. li., or out of his sovereignty, for trial and other ends, as towards Job, is likewise a discouraging, heart-breaking thing, and that which will make strong giants to roar and faint, and look upon themselves as dead men, as we see in these two eminent men of God.

As to the second thing, Christ is life to the believer in this case, in having done that which in reason may support under all these discouragements, and having done so much for removing or weakening of these; yea, and for carrying them over all, which may be in a word cleared as to each.

1. As for the body of death, let it stir in the believer as fast as it will or can, it is already killed, and all that struggling is but like the struggling of a man in the pangs of death; for our "old man is crucified with Christ," Rom. vi. 6; and the believer is dead to sin and risen legally with him, Col. ii. 11, 12; iii. 3. But of this I spoke abundantly above.

2. As to Satan's troubling the poor believer, through Christ also he is a vanquished enemy: "He hath overcome him that had the power of death, even the devil," Heb. ii. 14.

3. As for that felt weakness of grace, that is no ground of discouragement, so long as he liveth who can make the lame to leap as an hart, and can make waters break out in the wilderness, and streams in the desert, Isa xxxv. 6, 7; "and giveth power to the faint, and to them that have no might increaseth strength; so that such as wait upon the Lord shall renew their strength, and they shall mount up with wings as eagles; they shall run and not be weary, and they shall walk and not faint," Isa. xl. 29, 31. For "in him are all the promises yea and amen," 2 Cor. i. 20. So that they need not faint upon this account, nor be discouraged: for the work he hath begun he will finish it, and he will quicken in the way, Psal. cxix. 37.

4. As for the want of sensible incomes of joy and comfort, he hath promised to send the Comforter, in his own good time, John xiv. 26; xv. 26. "As one whom his Father comforteth, so will he comfort his," Isa. lxvi. 13. Joy and gladness is promised in the covenant, Jer. xxxi. 13. But further, though he keep up these influences of joy and comfort, he supporteth another way. The lively hope of heaven may bear up the heart under all this want: for there shall the soul have fulness of joy and pleasures for evermore: no tears, no sorrow there, Psal. xvi. 11. Isa. xxxv. 10.

5. As for the want of access in their prayers, they may possibly blame themselves, for he has by his merits opened the door; and is become (to speak so) master-usher to the poor soul, to lead him unto the Father, so that "by him we have access," Eph. ii. 18, "yea, boldness and access through faith in him," Eph. iii. 12; "and he is our advocate," 1 John ii. 1; and, as our attorney, is gone to heaven before us; "and there liveth for ever to make intercession," Heb. vi. 28; vii. 25. And what is there more to be done to procure us access; or to move and encourage us to "come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need?" Heb. iv. 14, 16.

6. As to that want of freedom and liberty in prayer; he helpeth that also: For he maketh the dumb to sing, Isa. xxxv. 6, and maketh the tongue of the stammerer to speak elegantly, Isa. xxxii. 4. He can enlarge the heart, and help the soul to pour out his heart before God.

7. As to outward persecution, he can easily take that discouragement away, by giving the hundred-fold with it; by supporting under it, and bringing safe through it. When his presence is with them through fire and water, Isa. xliii. 2, what can trouble them? And when he maketh their consolations abound, 2 Cor. i. 5, what can discourage them? Have not his sung in the very fires; and rejoiced in all their afflictions? The resting of the Spirit of God and of glory, which Peter speaketh of, 1 Pet. iv. 14, is comfortable enough.

8. As for all those sharp dispensations mentioned in the last place, he having taken the sting of all, even of death away, by taking away sin, and purchased the blessing and love of the Father, having made reconciliation through his blood, all those dispensations flow from love, even such as seem sharpest, being inflicted for sin, as we see, Heb. xii. 6; so that there is no cause here of fainting or of being so discouraged as to give over the matter. But for help in this case, there should be a use-making of Jesus, as the Life; and that is

The third thing which we shall speak a little to, viz. How the soul should make use of Christ as the Life, to the end it may be delivered from this fainting occasioned through manifold discouragements.

1. The believer in this case would mind the covenant of redemption, wherein Christ hath promised and so standeth obliged and engaged to carry on his own through all discouragements to the end; so that if any one believer miscarry, Christ loseth more than they lose: for the believer can but lose his soul, but Christ shall lose his glory; and this is more worth than all the souls that ever were created. And, further, not only shall Christ lose his glory as Redeemer, but the Father shall lose his glory in not making good his promise to Christ his Son. For by the same covenant he standeth engaged to carry through the seed that Christ had died for. And his appointing Christ to be his servant for this end, and choosing him from among all the folk, and his upholding of him, concurring with him, delighting in him, and promising that he shall bring forth judgment to the Gentiles, and that to victory, or to truth, speak out his engagement to see all true believers brought home. See Isa. xlii. 1-4. Matt. xii. 17-21. Psalm lxxxix. 19-21, 28, 29, 35-37. Sure the faith of this would support the poor believer under all those discouragements.

2. They would mind likewise the covenant of grace, wherein all things are contrived and laid down, so far as that the believer may have abundant consolation and comfort in all cases; and wherein there is enough to take away all cause of fainting and discouragement; as might fully be made to appear, if any did question it.

3. They would remember how richly Christ is furnished with all qualifications; suiting even that case wherein they are like to be overwhelmed with discouragements; and could the believer but think upon and believe those three things, he might be kept up under all discouragements: (1.) That Christ is a compassionate, tender-hearted Mediator, having bowels more tender than the bowels of any mother; so that "he will not break the bruised reed, nor quench the smoking flax," Isa. xl. 2. He had compassion on the very bodies of the multitude that followed him; and would not let them go away fasting, lest they should faint in the way, Matt. xv. 32. Mark viii. 3; and will he not have compassion on the souls of his followers, when like to faint through spiritual discouragements? (2.) That he hath power and authority to command all things that can serve to carry on a poor believer; for all power in heaven and in earth is given unto him; all things are made subject to him. (3.) That he hath a great readiness and willingness upon many accounts to help his followers in their necessities. Sure, were these three firmly believed, the believer could not faint, having Christ, who is tender and loving, and willing to help, and withal able to do what he will, to look to and to run to for supply.

4. They would take up Christ under all his heart-strengthening and soul-comforting relations, as a tender brother, a careful shepherd, a fellow-feeling high priest, a loving husband, a sympathizing head, a life-communicating root, an all-sufficient king, &c., any of which is enough to bear up the head, and comfort the heart of a drooping, discouraged, and fainting soul. Much more may all of them yield strong consolation to support and revive a soul staggering and fainting through discouragement. Oh! if ye would but rightly improve and dwell upon the thoughts of the comforting and heart-quickening relations! our hearts would not fail us so much as they do.

5. They would eye him as now in glory, who as head and captain of salvation hath wrestled through and overcome all difficulties and discouragements that were in his way, and in name and behalf of all believers that are his followers and members of his body, is now possessed of glory, and thence draw an heart-comforting, and soul-strengthening conclusion, thus, Is he entered into glory as head? then such a poor, faint-hearted, discouraged worm as I am, may at length come there as a little bit of his body, especially since he said, that seeing he liveth, all his shall live also, John xiv. 19.

6. They would remember how Christ, who was always heard of his Father, John xi. 41, did supplicate for this, as Mediator and Intercessor for his people, John xvii. 24, saying, "Father, I will that they also whom thou hast given me, be with me where I am," &c. May not the poor faint-hearted believer that is looking to Jesus, draw an heart-reviving, and soul-encouraging conclusion out of this, and say, though my prayers be shut out, and when I cry for relief under my discouragements, I get no hearing; but, on the contrary, my discouragements grow, and my heart fainteth the more; yet Christ always was heard, and the Father will not say him nay; why then may not I lift up my head in hope, and sing in the hope of the glory of God, in the midst of all my discouragements?

7. By faith they would cast all their discouragements, entanglements, and difficulties, as burdens too heavy for their back, on Christ, and leave them there with him who only can remove them; and withal, resolve never to give over, but to go forward in his strength, and thus become daily stronger and stronger in resolutions, purposes, desires, and endeavours, when they can do no more.

8. They would look to Jesus, the author and finisher of faith, and set him before them as a copy of courage, "who for the joy that was set before him, endured the cross, despising the shame," and endureth contradiction of sinners against himself, Heb. xii. 2, 3. And this may prove a mean to keep us from wearying and fainting in our minds, as the apostle hinteth there.

9. They would remember, that Christ going before, as the Captain of their salvation, hath broken the ice to them, and the force and strength of all those discouragements, as we did lately show; so that now they should be looked upon as broken and powerless discouragements.

10. They would fix their eye by faith on Jesus, as only able to do their business, to bear up their head, to carry them through discouragements, to apply cordials to their fainting hearts, and remain fixed in that posture and resolution, looking for strengthening and encouraging life from him, and from him alone; and thus declare, that, (1.) They are unable of themselves to stand out such storms of discouragements, and to wrestle through such difficulties. (2.) They believe he is only able to bear them up, and carry them through, and make them despise all those discouragements which the devil and their own evil hearts muster up against them. (3.) That come what will come, they will not quit the bargain—they will never recall or take back their subscription and consent to the covenant of grace, and to Christ, as theirs, offered therein, though they should die and die again by the way. (4.) That they would fain be kept on in the way, and helped forward without failing and fainting by the way. (5.) That they cannot run through hard walls—they cannot do impossibilities—they cannot break through such mighty discouragements. (6.) That yet through him they can do all things. (7.) That he must help, or they are gone, and shall never win through all these difficulties and discouragements, but shall one day or other die by the hand of Saul. (8.) That they will wait, earnestly seeking help from him, crying for it, and looking for it, and resolve never to give over, and if they be disappointed they are disappointed.

Now for the last particular, the word of caution, take these,

1. They would not think to be altogether free of fainting, for there is no perfection here, and there is much flesh and corruption remaining, and that will occasion fainting.

2. Nor would they think to be free of all the causes and occasions of this fainting, viz. the discouragements formerly mentioned, or the like; for, if the devil can do any thing, he will work discouragements, both within and without. So that they would lay their resolution to meet with discouragements; for few or none ever went to heaven but they had many a storm in their face; and they must not think to have a way paved for themselves alone.

3. They would not pore too much, or dwell too long and too much upon the thoughts of those discouragements; for that is Satan's advantage, and tendeth to weaken themselves. But it were better to be looking beyond them, as Christ did, Heb. xii. 2, when he had the cross and the shame to wrestle with, he looked to the joy that was set before him; and that made him endure the cross and despise the shame; and as Moses did, Heb. xi. 25-27, when he had afflictions and the wrath of the king to wrestle against; he had respect unto the recompense of the reward, and so he endured as seeing him who is invisible.

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

5. They would look upon it as no mean mercy, if, notwithstanding of all the discouragements and storms that blow in their face, they are helped to keep their face up the hill, and are fixed in their resolution, never willingly to turn their back upon the way of God, but to continue creeping forward as they may, whatever storms they meet with; yea, upon this account ought they heartily to bless his name, and to rejoice; for "their hearts shall live that seek him," Psalm xxii. 26.

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

Now, I come to a third case, and that is,



CHAPTER XXIII.

HOW TO MAKE USE OF CHRIST AS THE LIFE WHEN THE SOUL IS DEAD AS TO DUTY.

Sometimes the believer will be under such a distemper, as that he will be as unfit and unable for discharging of any commanded duty, as dead men, or one in a swoon, is to work or go a journey. And it were good to know how Christ should be made use of as the Life, to the end the diseased soul may be delivered from this. For this cause we shall consider those four things:

1. See what are the several steps and degrees of this distemper.

2. Consider whence it cometh, or what are the causes or occasions thereof.

3. Consider how Christ is life to the soul in such a dead case; and,

4. Point out the way of the soul's use-making of Christ, that would be delivered herefrom.

As to the first, this distemper cometh on by several steps and degrees. It will be sufficient to mention some of the main and most remarkable steps; such as,

1. There is a falling from our watchfulness and tenderness; and when we leave our watch tower, we invite and encourage Satan to set upon us, as was said before.

2. There is going about duty, but in a lazy way, when we love and seek after carnal ease, and seek out ways of doing the duty, so as maybe least troublesome to the flesh, as the spouse did, Cant. iii. 1, when she sought her beloved upon her bed.

3. There is a lying by, and not stirring up ourselves to an active way of going about duty, of which the prophet complaineth, Isa. liv. 7, when he saith, there is none that stirreth up himself to take hold of thee.

4. There is a giving way to spiritual drowsiness, and upsitting in duties, and in the way of God. "I sleep," said the spouse, Cant. v. 2, 3, and "I have put off my coat," &c. She knew she was not right, but was drowsy, and yet she did not shake it off, but composed herself for it, took off her coat, and washed her feet, and so lay down to sleep.

5. There is a satisfaction and contentment with his condition, as thinking we are pretty well, at least for that time; and thus was the spouse in that forementioned place led away; she was so far from being dissatisfied with her condition, that she rather expressed contentment therewith.

6. There may be such a love to such a condition, and such a satisfaction in it, as that they may shift every thing that hath a tendency to rouse them up out of that sluggish laziness, as not loving to be awakened out of their sleep. So we see the bride shifts and putteth off Christ's call and invitation to her, to arise and open to him.

7. Yea, there is a defending of that condition, as at least tolerable and none of the worst; a justifying of it, or at least a pleading for themselves and excusing the matter, and covering over their neglect of duty with fair pretexts, as the spouse did when she answered Christ's call with this, that she had washed her feet and might not defile them again.

8. Yea, further, there is a pleading for this case, by alleging an impossibility to get it helped as matters now stand; or, at least, they will muster up insuperable-like difficulties in their own way of doing duty, as the sluggard will say, that there is a lion in the way; and the spouse alleged she could not put on her coat again.

9. Yea, it may come yet higher, even to a peremptory refusing to set about the duty; for what else can be read out of the bride's carriage, than that she would not rise and open to her beloved.

10. There is also a desperate laying the duty aside, as supposing it impossible to be got done, and so a resolute laying of it by as hopeless, and as a business they need not trouble themselves withal, because they will not get through it.

11. And hence floweth an utter indisposition and unfitness for duty.

12. Yea, and in some it may come to this height, that the thoughts of going about any commanded duty, especially of worship, either in public or private; or their minting and attempting to set about it, shall fill them with terror and affrightment, that they shall be constrained to forbear; yea, to lay aside all thoughts of going about any such duty.

This is a very dead-like condition,—what can be the causes or occasions thereof?

I answer, (and this is the second particular,) some or all of these things may be considered as having a hand in this:

1. No care to keep up a tender frame of heart, but growing slack, loose, and careless, in going about Christian duties, may bring on such a distemper.

2. Slighting of challenges for omission of duties, or leaving duties over the belly of conscience, may make way for such an evil.

3. Giving way to carnality and formality in duties, is a ready mean to usher in this evil. For when the soul turns carnal or formal in the discharge of duties, duties have not that spiritual lustre which they had, and the soul becometh the sooner wearied of them, as seeing no such desirableness in them, nor advantage by them.

4. When people drown themselves in cares of the world, they occasion this deadness to themselves; for then duties not only are not gone about heartily, but they are looked on as a burden, and the man becometh weary of them; and from that he cometh to neglect them; and by continuing in the neglect of them, he contracteth an aversion of heart for them; and then an utter unfitness and indisposition for discharging of them followeth.

5. Satan hath an active hand here, driving on with his crafts and wiles from one step to another.

6. The hand also of a sovereign God is to be observed here, giving way to this, yea, and ordering matters in his justice and wisdom so, as such persons shall come under such an indisposition, and that for wise and holy ends; as, (1.) That by such a dispensation he may humble them, who possibly were puffed up before, as thinking themselves fit enough to go about any duty, how difficult or hazardous soever, as Peter, who boasted so of his own strength, as he thought nothing to lay down his life for Christ, and to die with him; and yet at length came to that, that he could not, or durst not speak the truth to a damsel. (2.) That he may punish one spiritual sin with another. (3.) To give warning to all to watch and pray, and to work out their salvation with fear and trembling, and not to be high-minded, but fear. (4.) That thereby, in his just and righteous judgment, he may lay a stumbling-block before some, to the breaking of their neck, when they shall, for this cause, reject and mock at all religion. (5.) That he may give proof at length of his admirable skill in recovering from such a distemper, that no flesh might have ground to despair, in the most dead condition they can fall into. (6.) And to shew, sometimes, what a sovereign dispensator of life he is, and how free he is in all his favours.

As to the third particular, how Christ is life in this case,

We answer, 1. By keeping possession of the believer, even when he seemeth to be most dead; and keeping life at the root, when there is neither fruit appearing nor flourishes, and hardly many green leaves to evidence life.

2. By blowing at the coal of grace in the soul, in his own time and way, and putting an end to the winter, and sending the time of the singing of the birds, a spring time of life.

3. By loosing the bands with which he was held fast formerly, enlarging the heart with desires to go about the duty; so that now he willingly riseth up out of his bed of security, and cheerfully shaketh off his drowsiness and sluggishness, and former unwillingness; and now with willingness and cheerfulness he setteth about the duty.

4. By sending influences of life and strength into the soul, whereby the wheels of the soul are made to run with ease, being oiled with those divine influences.

5. And this he doth by touching the heart, and wakening it by his Spirit; as he raised the spouse out of her bed of security and laziness, by putting in his hand at the hole of the door,—then were her bowels moved for him, Cant. v. 4; and thus he setteth faith on work again, having the key of David to open the heart, Rev. iii. 7.

6. By giving a discovery of the evil of their former ways and courses, he worketh up the heart to godly sorrow and remorse for what is done, making their bowels move for grief and sorrow, that they should so have dishonoured and grieved him.

7. By setting the soul thus on work to do what formerly it neither could nor would do; and thus he maketh the soul strong in the Lord, and in the power of his might, Eph. vi. 10, and able to run and not be weary, and to walk and not be faint, Isa. xl.

8. By discovering the great recompense of reward that is coming, and the great help they have at hand, in the covenant and promises thereof, and in Christ their head and Lord. He maketh the burden light and the duty easy.

As to the last particular, viz. how a believer, in such a case, should make use of Christ as the Life, that he may be delivered therefrom.

When the poor believer is any way sensible of this decay, and earnestly desiring to be from under that power of death, and in case to go about commanded duties, he should,

1. Look to Christ for enlightened eyes, that he may get a more thorough discovery of the hazard and wretchedness of such a condition, that hereby being awakened and alarmed, he may more willingly use the means of recovery, and be more willing to be at some pains to be delivered.

2. He should run to the blood of Jesus, to get the guilt of his bygone sinful ways washed away, and blotted out; to the end he may obtain the favour of God, and get his reconciled face shining upon him again.

3. He should eye Christ as a prince exalted to give repentance, that so his sorrow for his former sinful courses may be kindly, spiritual, thorough, and affecting the heart. He would cry to Christ, that he would put in his hand by the hole of the door, that his bowels may become moved for him.

4. He should also look to him as that good shepherd, who will strengthen that which is sick, Ezek. xxxiv. 16. And take notice also of his other relations, and of his obligations thereby, and by the covenant of redemption; and this will strengthen his hope.

5. He should lay hold on Christ as his strength, whereby his feet may be made like hinds' feet, and he may be made to walk upon his high places, Hab. iii. 19; and he would grip to that promise, Isa. xli. 10, "I will strengthen thee;" and lay hold on Christ in it.

6. Having done thus, he should set about every commanded duty, in the strength of Jesus, looking to him for help and supply, from whom cometh all his strength, and though he should not find that help and assistance which he expected, yet he should not be discouraged, but continue, and when he can do no more, offer himself as ready and willing to go about the duty, as if he had strength.

7. He should lie open to, and be ready to receive the influences of strength, which he, who is the head, shall think good to give in his own time, manner, and measure; and this taketh in these duties:

(1.) That they should carefully guard against the evils formerly mentioned, which brought on this distemper; such as carelessness, untenderness, unwatchfulness, laziness, carnal security, formality, and want of seriousness, &c.

(2.) That they should beware of giving way to dispondency, or concluding the matter hopeless and irremediable; for that is both discouraging to the soul, and a tempting provocation of God.

(3.) That they should be exercising the grace of patient waiting.

(4.) That they should be waiting in the use of the appointed means, and thereby, as it were, rubbing the dead and cold member before the fire, till it gather warmth.

(5.) That they should be keeping all their sails up, waiting for the gale of the Spirit, that should make their ship sail.

(6.) That they should be looking to him alone, who hath promised that quickening Spirit; and patiently waiting his leisure, not limiting him to any definite time.

(7.) That they should be cherishing and stirring up any small beginnings that are.

(8.) That they should be welcoming most cheerfully every motion of the Spirit, and improving every advantage of that kind, and striking the iron when it is hot, and hold the wheels of the soul a-going, when they are once put in motion, and so be loath to grieve the good and holy Spirit of God, Eph. iv. 30, or to quench his motions, 1 Thess. v. 19.

If these duties were honestly minded and gone about, in him, and in his strength, none can tell how soon there may be a change wrought in the soul.

But if it be asked, what such can do, to whom the very thoughts of the duty, and aiming at it, is matter of terror;

Ans. It may be, something, if not much, of that may flow from a bodily distemper, as occasioneth the alteration of the body, upon the thorough apprehension of any thing that is weighty and of moment, so as they cannot endure to be much affected with any thing. But leaving this to others, I would advise such a soul to those duties:

1. To be frequently setting to the duty, as, for example, of prayer, though that should raise the distemper of their body, for through time that may wear away, or at least grow less; whileas, their giving way thereto, will still make the duty the more and more terrible, and so render themselves the more unfit for it, and thus they shall gratify Satan, who, it may be, may have a hand in that bodily distemper too. When the poor soul is thus accustomed or habituated to the attempting of the duty, it will at length appear not so terrible as it did; and so the body may become not so soon altered thereby as it was.

2. When such an one can do no more, he should keep his love to the duty, and his desires after it, fresh, and lively, and should not suffer these quite to die out.

3. He should be much in the use of frequent ejaculations, and of short supplications darted up to God; for these will not make such an impression on the body, and so will not so occasion the raising and wakening the bodily distemper, as more solemn addresses to God in prayer would possibly do.

4. If he cannot go to Christ with confidence, to draw out of him life and strength, according to his need, yet he may give a look to him, though it were from afar; and he may think of him, and speak of him frequently, and would narrowly observe every thing that pointeth him out, or bringeth any thing of him to remembrance.

5. Such souls should not give way to despairing thoughts, as if their case were wholly helpless and hopeless; for that is a reflecting on the power and skill of Christ, and therefore is provoking and dishonourable to him.

6. Let Christ, and all that is his, be precious always and lovely unto them. And thus they should keep some room in their heart open for him, till he should be pleased to come to them with salvation; and who can tell how soon he may come?

But enough of this. There is a fourth case of deadness to be spoken to, and that is,



CHAPTER XXIV.

HOW SHALL THE SOUL MAKE USE OF CHRIST, AS THE LIFE, WHICH IS UNDER THE PREVAILING POWER OF UNBELIEF AND INFIDELITY.

That we may help to give some clearing to a poor soul in this case, we shall,

1. See what are the several steps and degrees of this distemper.

2. Consider what the causes hereof are.

3. Shew how Christ is life to a soul in such a case; and,

4. Give some directions how a soul in that case should make use of Christ as the Life, to the end it may be delivered therefrom.

And, first, There are many several steps to, and degrees of this distemper. We shall mention a few; as,

1. When they cannot come with confidence, and draw out of him by faith, what their soul's case calleth for; they cannot "with joy draw waters out of the wells of salvation," Isa. xii. 3; but keep at a distance, and entertain jealous thoughts of him. This is a degree of unbelief making way for more.

2. When they cannot confidently assert and avow their interest in him, as the church did, Isa. xii. 2, saying, "Behold, God is my salvation, I will trust and not be afraid, for the Lord Jehovah is my strength and my song; he also is become my salvation."

3. When they much question, if ever they have indeed laid hold on Christ, and so cannot go to him for the supplies of their wants and necessities.

4. When, moreover, they question if they be allowed of God, and warranted to come to him, and lay hold upon him; yea, and they think they have many arguments whereby to maintain this their unbelief, and justify their keeping a-back from Christ.

5. Or, when, if they look to him at all, it is with much mixture of faithless fears that they shall not be the better, or at least doubting whether it shall be to their advantage or not.

6. This unbelief will advance further, and they may come to that, not only to conclude, that they have no part or portion in him, but also to conclude that their case is desperate and irredeemable; and so say there is no more hope, they are cut off for their part, as Ezek. xxxvii. 11, and so lie by as dead and forlorn.

7. Yea, they may come higher, and vent some desperate thoughts and expressions of God, to the great scandal of the godly, and the dishonour of God.

8. And yet more, they may come that length, to question all the promises, and to cry out with David, in his haste, Psalm c. 11, that "all men are liars."

9. Yea, they may come to this, to scout the whole gospel to be nothing but a heap of delusions, and a cunningly-devised fable, or but mere notions and fancies.

10. And at length come to question, if there be a God that ruleth in the earth.

These are dreadful degrees and steps of this horrible distemper, and enough to make all flesh tremble.

Let us see next whence this cometh. The causes hereof we may reduce to three heads:

First. The holy Lord hath a holy hand in this, and hath noble ends and designs before him in this matter; as,

1. The Lord may think good to order matters thus, that he may magnify his power and grace, in rescuing such as were returned to the very brink of hell, and seemed to many to be lost and irrecoverably gone.

2. That in punishing them thus, for giving way to the first motions of unbelief, he might warn all to guard against such an evil, and not to foster and give way to groundless complaints, nor entertain objections, moved against their condition by the devil.

3. To warn all to walk circumspectly, and to work out their salvation with fear and trembling, not knowing what may befall them ere they die.

4. To teach all to walk humbly, not knowing what advantage Satan may get of them eve all be done; and to see their daily need of Christ to strengthen their faith, and to keep their grips of him fast.

5. So the Lord may think good to dispense so with some, that he may give a full proof of his wonderfully great patience and long-suffering in bearing with such, and that so long.

6. As also to demonstrate his sovereignty, in measuring out his dispensations to his own, as he seeth will most glorify himself.

Next, Satan hath an active hand in this; for,

1. He raiseth up clouds and mists in the believer, so that he cannot see the work of God within himself, and so is made to cry out, that he hath no grace, and that all was but delusions and imaginations, which he looked upon as grace before.

2. He raiseth up in them jealousies of God, and of all his ways, and puts a false gloss and construction on all which God doth, to the end he may confirm them in their jealousies, which they have drunk in of God.

3. Having gained this ground, he worketh then upon their corruption with very great advantage; and thus driveth them from evil to worse, and not only to question their perfect interest in Christ, but also to quit all hope for the time to come.

4. This being done, he driveth the soul yet farther, and filleth it with prejudices against God and his glorious truths; and from this he can easily bring them to call all in question.

5. Yea, he will represent God as an enemy to them; and when this is done, how easy it is with him to put them on desperate courses, and cause them to speak wickedly and desperately of God.

6. And when this is done, he can easily darken the understanding, that the poor soul shall not see the glory of the gospel, and of the covenant of grace, nor the lustre and beauty of holiness: yea, and raise prejudices against the same, because there is no hope of partaking of the benefit thereof; and so bring them on, to a plain questioning of all, as mere delusions.

7. And when he hath gotten them brought this length, he hath fair advantage to make them question if there be a God, and so drive them forward to atheism. And thus deceitfully he can carry the soul from one step to another.

But, third, there are many sinful causes of this within the man's self; as,

1. Pride and haughtiness of mind, as thinking their mountain standeth so strong, that it cannot be moved. And this provoketh God to hide his face, as Psalm xxx.

2. Self-confidence, a concomitant of pride, supposing themselves to be so well rooted that they cannot be shaken, whereas it were better for them to walk in fear.

3. Want of watchfulness over a deceitful heart, and an evil heart of unbelief, that is still departing from the living God, Heb. iii. 12. It is good to be jealous here.

4. Giving way to doubtings and questionings too readily at first. It is not good to tempt the Lord by parlying too much and too readily with Satan. Eve's practice might be a warning sufficient to us.

5. Not living in the sight of their wants, and of their daily necessity of Christ, nor acting faith upon him daily, for the supplying of their wants. And when faith is not used, it may contract rust and be weakened, and come at length not to be discerned.

6. Entertaining of jealous thoughts of God, and hearkening too readily to any thing that may foster and increase or confirm these.

7. Not delighting themselves in, and with pleasure dwelling on, the thoughts of Christ, of his offices, of the gospel and promises; so that these come at length to lose their beauty and glory in the soul, and have not the lustre that once they had; and this doth open a door to much mischief.

8. In a word, not walking with God according to the gospel, provoking the Lord to give them up to themselves for a time.

We come now to the third particular, which is, to shew how Christ is Life to the poor soul in this case. And for the clearing of this, consider,

1. That Christ is "the author and finisher of faith," Heb. xii. 2; and so, as he did rebuke unbelief at the first, he can rebuke it again.

2. That he is the great prophet clearing up the gospel, and every thing that is necessary for us to know, bringing life and immortality to light by the gospel, 2 Tim. i. 10, and so manifesting the lustre and beauty of the gospel.

3. He bringeth the promises home to the soul, in their reality, excellency, and truth, being the faithful witness and the amen, Rev. iii. 14, and the confirmer of the promises, so that they are all yea and amen in him, 2 Cor. i. 20. And this serveth to establish the soul in the faith, and to shoot out thoughts of unbelief.

4. So doth he, by his Spirit, dispel the mists and clouds which Satan, through unbelief, had raised in the soul.

5. And thereby also rebuketh those mistakes of God, and prejudices at him and his ways, which Satan hath wrought there, through corruption.

6. He discovereth himself to be a ready help in time of trouble, and the hope and anchor of salvation, Heb. vi. 19; and a priest living for ever to make intercession for poor sinners, Heb. vii. 25.

7. And hereby he cleareth up to the poor soul a possibility of help and relief; and thus rebuketh despair or preventeth it.

8. He manifesteth himself to be the marrow and substance of the gospel: and this maketh every line thereof pleasant and beautiful to the soul, and so freeth them from the prejudices that they had at it.

9. So in manifesting himself in the gospel, he revealeth the Father, that the soul cometh to "the knowledge of the glory of God, in the face of Jesus Christ," 2 Cor. iv. 6. And this saveth the soul from atheism.

10. When the soul cannot grip him, nor look to him, yet he can look to the soul, and by his love quicken and revive the soul, and warm the heart with love to him, and at length move and incline it sweetly to open to him; and thus grip and hold fast a lost sheep, yea, and bring it home again.

But what should a soul do in such a case? To this, (which is the fourth particular to be spoken to), I answer,

1. That they should strive against those evils formerly mentioned, which procured or occasioned this distemper. A stop should be put to those malignant humours.

2. They should be careful to lay again the foundation of solid knowledge of God, and of his glorious truths revealed in the gospel, and labour for the faith of God's truth and veracity; for till this be, nothing can be right in the soul.

3. They should be thoroughly convinced of the treachery, deceitfulness, and wickedness of their hearts, that they may see it is not worthy to be trusted, and that they may be jealous of it, and not hearken so readily to it as they have done, especially seeing Satan can prompt it to speak for his advantage.

4. They should remember also, that it is divine help that can recover them, and cause them grip to the promises, and lay hold on them of new again, as well as at first, and that of themselves they can do nothing.

5. In using of the means for the recovery of life, they should eye Christ, and because this eyeing of Christ is faith, and their disease lieth most there, they should do as the Israelites did who were stung in the eye with the serpents,—they looked to the brazen serpent with the wounded and stung eye: so should they do with a sickly and almost dead faith, grip him, and with an eye almost put out and made blind, look to him, knowing how ready he is to help, and what a tender heart he hath.

6. And to confirm them in this resolution, they should take a new view of all the notable encouragements to believe, wherewith the whole gospel aboundeth.

7. And withal fix on him, as the only "author and finisher of faith."

8. And, in a word, they should cast a wonderfully unbelieving and atheistical soul on him, who is wonderful in counsel, and excellent in working, and is wonderful in mercy and grace, and in all his ways. And thus may he at length, in his own time, and in the way that will most glorify himself, raise up that poor soul out of the grave of infidelity wherein it was stinking; and so prove himself to be indeed "the resurrection and the life, to the praise of the glory of his grace."

We come now to speak to another case, which is,



CHAPTER XXV.

HOW CHRIST IS MADE USE OF AS THE LIFE, BY ONE THAT IS SO DEAD AND SENSELESS, AS HE CANNOT KNOW WHAT TO JUDGE OF HIMSELF, OR HIS OWN CASE, EXCEPT WHAT IS NAUGHT.

We spake something to this very case upon the matter, when we spoke of Christ as the Truth. Yet we shall speak a little to it here, but shall not enlarge particulars formerly mentioned. And therefore we shall speak a little to those five particulars; and so,

1. Shew what this distemper is. 2. Shew whence it proceedeth, and how the soul cometh to fall into it. 3. Shew how Christ, as the Life, bringeth about a recovery of it 4. Shew how the soul is to be exercised, that it may obtain a recovery; and, 5. Answer some questions or objections.

As to the first, Believers many times may be so dead, as not only not to see and know that they have an interest in Christ, and to be uncertain what to judge of themselves, but also be so carried away with prejudices and mistakes, as that they will judge no otherwise of themselves than that their case is naught; yea, and not only will deny or miscall the good that God hath wrought in them by his Spirit, but also reason themselves to be out of the state of grace, and a stranger to faith, and to the workings of the Spirit: and hereupon will come to call all delusions, which sometime they had felt and seen in themselves, which is a sad distemper, and which grace in life would free the soul from.

This proceedeth (which is the second particular) partly from God's hiding of his face, and changing his dispensations about them, and compassing them with clouds, and partly from themselves and their own mistakes: as,

1. Judging their state, not by the unchangeable rule of truth, but by the outward dispensations of God, which change upon the best.

2. Judging their state by the observable measure of grace within them, and so concluding their state bad, because they observe corruption prevailing now and then, and grace decaying, and they perceive no victory over temptations, nor growth in grace, &c.

3. Judging also their state by others; and so they suppose that they cannot be believers, because they are so unlike to others, whom they judge true believers. This is also to judge by a wrong rule.

4. Judging themselves by themselves, that is, because they look so unlike to what sometimes they were themselves, they conclude that their state cannot be good, which is also a wrong rule to judge their state by.

5. Beginning to try and examine their case and state, and coming to no close or issue, so that when they have done, they are as unclear and uncertain what to judge of themselves, as when they began; or,

6. Taking little or no pains to try themselves seriously, as in the sight of God, but resting satisfied with a superficial trial, which can come to no good issue.

7. Trying and examining, but through the sleight of Satan, and because pitching upon wrong marks, coming to no good issue, but condemning themselves without ground.

8. There is another thing which occasioneth this misjudging, to wit, the want of distinctness and clearness in covenanting with Christ, and the ignorance of the nature of true saving faith.

As to the third particular, how Christ is Life to the believer in this case,

I answer, Christ manifesteth himself to be life to the soul in this case:

1. By sending the Spirit of life, that enlighteneth, informeth, persuadeth, and sealeth.

2. By actuating grace so in the soul, that it manifesteth itself, and evidenceth itself to be there; as the heat and burning of a fire will discover itself without other tokens.

The fourth particular, to wit, how the soul should be exercised, or how it should employ Christ, for an outgate from this, hath been abundantly cleared above, where we shewed, that believers in this case should,

1. Be frequent in gripping Christ and closing with him as their all-sufficient Mediator; and faith thus frequently acting on him may discover itself at length.

2. Look to Christ that hath eye-salve, and is given for a witness.

3. Keep grips fast of him, though they be in the dark; and walk on gripping to him.

4. Keep love toward him and his working, and in exercise.

5. Beg of him to clear up their state, by his Spirit explaining the true marks of grace, and discovering the working of grace in the soul.

But it will be said, and so I come to the last particular, what, if after all this, I remain as formerly, as unable to judge aright of my state as ever?

Answer. Yet thou shouldst continue gripping Christ, loving him, looking to him, casting a lost, dead soul with all thy wants upon him, and mind this as thy constant work. Yea, thou shouldst labour to be growing in these direct acts of faith; and learn to submit to God herein, knowing that those reflect acts are not absolutely necessary; and that thou shouldst think it much if he bring thee to heaven at length, though covered with a cloud all thy days.

Obj. 2. But others get much more clearness.

Ans. I grant that; yet know, that every one getteth not clearness, and such as have it, have it not in the same measure. And must God give thee as much as he giveth to another? What if thou could not make that use of it that others do, but wax proud thereby, and forget thyself? Therefore it will be best to give God liberty to dispense his favours as he will, and that thou be about thy commanded duty, the exercise of faith, love, fear, patience, &c.

Obj. 3. But if at any time I got a sight of my case, it would be some peace and satisfaction to me.

Ans. I grant that, and what knowest thou; but thou mayest also get that favour ere thou die. Why then wilt thou not wait his leisure?

Obj. 4. But the want of it in the mean time maketh me go heartlessly and discouragedly about commanded duties, and maketh that I cannot apply things distinctly to myself.

Ans. Yet the word of command is the same, the offer is the same, and the encouragement is the same. Why then should thou not be going on, leaning to Christ in the wilderness, even though thou want that comfortable sight?

Obj. 5. But it is one thing to want a clear sight of my state, it is another thing to judge myself, to be yet in the state of nature; and this is my case.

Ans. I grant, this is the worst of the two; yet, what if thou misjudge thyself without ground; should thou not suffer for thy own folly; and whom can thou blame but thyself? And if thou judge so, thou cannot but know that it is thy duty to do the thing that thou supposeth is not yet done, that is, run away to Christ for life and salvation, and rest on him and abide there; and if this were frequently renewed, the grounds of thy former mistake might be easily removed.

Yet further, I would add these few things:

1. Take no pleasure in debating against your own soul; for that is but to serve Satan's design.

2. Be not too rash or ready to drink in prejudices against the work of God in your own souls; for that is to conclude with Satan against yourselves.

3. Make much of any little light he is pleased to give, were it but of one mark, and be not ill to please; for one scriptural mark, as love to the brethren, may sufficiently evidence the thing.

4. See how thy soul would like the condition of such as are carnal, profane, careless in the matters of God; and if thy soul doth really abhor that, and thou would not upon any account choose to be in such a case, thou may gather something from that to thy comfort. But enough of this case here.



CHAPTER XXVI.

HOW IS CHRIST, AS THE LIFE, TO BE APPLIED BY A SOUL THAT MISSETH GOD'S FAVOUR AND COUNTENANCE.

The sixth case, that we shall speak a little to, is a deadness, occasioned by the Lord's hiding of himself, who is their life, and "the fountain of life," Ps. xxxvi. 9, and "whose loving-kindness is better than life," Ps. lxiii. 3, and "in whose favour is their life," Ps. xxx. 5. A case, which the frequent complaints of the saints manifest to be rife enough, concerning which we shall,

1. Shew some of the consequences of the Lord's hiding his face, whereby the soul's case will appear. 2. Shew the reasons of this dispensation. 3. Shew how Christ is life to the soul in this case; and, 4. Point out the soul's duty; or how he is to make use of Christ for a recovery.

As to the first, we may take notice of those particulars:

1. They complain of God's hiding of himself, and forsaking them, Ps. xxii. 1, "My God, my God, why hast thou forsaken me?" and Ps. xiii. 3, "How long wilt thou forsake me?" &c.

2. They cry out for a blink of his face, and get it not; for he hath withdrawn himself, Ps. xiii. 1, "how long wilt thou hide thy face from me?" Heman, Ps. lxxxviii., cried out night and day, but yet God's face was hid, ver. 1, 9, 14. The spouse seeketh long, Cant. v.; see Ps. xxii. 1, 2.

3. They are looking for an outgate, but get none. And "hope deferred maketh their heart sick," Prov. xiii. 12.

4. They are in the dark, and cannot tell' why the Lord dispenseth so towards them; "Why," said Heman, Ps. xviii. 14, "castest thou off my soul? why holdest thou thy face from me?" They cannot understand wherefore it is. So Job cried out, "shew me wherefore thou contendest with me," Job x. 2.

5. They may also be walking, in the mean while, without light or counsel, so as they shall not know what to do. "How long shall I take counsel in my soul," Ps. xiii. 2.

6. Moreover, they may have their heart filled with sorrow; as we see, Ps. xiii. 2, "having sorrow in my heart," said David. He also saith, Ps. xxxviii. that his sorrow was continually before him, ver. 17; and Ps. cxvi. 3, "I found trouble and sorrow."

7. They may be so, as the sweet experience of others may yield them no supply of comfort at present, Ps. xxii. 4-6, "Our fathers trusted in thee," said David, "and thou didst deliver them; they cried to thee, and were delivered; they trusted in thee, and were not confounded." But that gave him no present ease or comfort; for immediately he addeth, ver. 6, "but I am a worm and no man, a reproach of men," &c.

8. Yea, all their own former experiences may yield them little solace; as we see in the same place, Ps. xxii. 9, 10, compared with ver. 14,15, "Thou art he," says he, ver. 9, "that took me out of the womb," &c. And yet he complains, ver. 14, "that he was poured out like water, and his bones out of joint, that his heart was melted in the midst of his bowels," &c.

9. They may be brought near to a giving over all in despondency, and be brought, in their sense, to the very dust of death, Psal. xxii. 16.

If it be inquired, why the Lord dispenseth so with his own people?

We answer, and this is the second particular, that he doeth it for holy and wise reasons, whereof we may name a few; as,

1. To punish their carelessness and negligence; as we see he did with the spouse, Cant. v.

2. To chastise them for their ill-improving of his favour and kindness when they had it; as the same passage evidenceth.

3. To check them for their security and carnal confidence, as he did David, Psal. xxx. 6, 7, when he said his mountain stood strong, and he should never be moved. Then did the Lord hide his face, and he was troubled.

4. To try if their obedience to his commands be pure and conscientious, and not in a sort mercenary, because of his lifting up upon them the light of his countenance; and to see if conscience to a command driveth them to duty, when they are in the dark, and have no encouragement.

5. To put the graces of the Spirit to trial and to exercise; as their faith, patience, hope, love, &c. Psal. xiii. 5, 6, 22, 24.

6. To awaken them from their security, and to set them to a more diligent following of duty; as we see in the spouse, Cant. v.

7. To sharpen their desire and hunger after him, as this instance cleareth.

Even in such a case as this, Christ is life to the soul, which is the third particular,

1. By taking away the sinful causes of such a distance, having laid down his life and shed his blood for the remission of their sins, so that such a dispensation is not flowing from pure wrath, but is rather an act of mercy and love.

2. By advocating the poor man's cause in heaven, where he is making intercession for his own, and thereby obtaining a delivery from that condition, in God's own time, even the shining again of his countenance upon them.

3. By keeping life in, as to habitual grace, and by breathing thereupon, so that it becometh lively, and operative even in such a winter day.

4. By supporting the soul under that dispensation, and keeping it from fainting, through the secret influences of grace, which he conveyeth into the soul; as he did to the poor woman of Canaan, Matth. xv.

5. By setting the soul a-work, to use such means as God hath appointed for a recovery; as, to cry, to plead, to long, to wait, &c. "Their heart shall live that seek him."

6. By teaching the soul to submit to and acquiesce in what God doth, acknowledging his righteousness, greatness, and sovereignty; and this quietness of heart is its life.

7. By keeping the heart fast to the covenant of grace; so that whatever come, they will never quit that bargain, but they will trust in him though he should kill them; and they will adhere to the covenant of grace, though they should be dragged through hell.

8. At length when he seeth it fit and convenient, he quickeneth by drawing back the veil, and filling the soul with joy, in the light of God's countenance; and causing it to sing, as having the heart lifted up in the ways of the Lord.

As to the last particular, concerning the duty of a soul in such a case; we say,

1. He should humble himself under this dispensation, knowing that it is the great God with whom he hath to do; and that there is no contending with him; and that all flesh should stoop before him.

2. He should justify God in all that he doth, and say with David, Psal. xxii. 3. "But thou art holy, O thou that inhabitest the praises of Israel."

3. He should look upon himself as unworthy of the least of that kind: "I am a worm," said David, Psal. xxii. 6, "and no man."

4. He should search out his provocations, and run away to the fountain, the blood of Christ, that these may be purged away, and his conscience sprinkled from dead works, and his soul washed in the fountain opened to the house of David for sin and for uncleanness.

5. He must also employ Christ, to discover to him more and more of his guiltiness, whereby he hath grieved the Spirit of God; and as sins are discovered to him, he would repent of them, and run away with them to the blood that cleanseth from all sin. This was Elihu's advice to Job, chap. xxxiv. 31, 32. "Surely it is meet to be said unto God, I have borne chastisement, I will not offend. That which I see not, teach thou me; if I have done iniquity, I will do no more."

6. He should grip to Christ in the covenant, and rest there with joy and satisfaction; he should hold that fast that he may ride out the storm in a dark night; "though he make not mine house to grow," said David, 2 Sam. xxiii. 5; yet this was all his salvation and all his desire, that he "had made with him an everlasting covenant, ordered in all things and sure." The spouse took this course, when she could not get a sight of him whom her soul loved, Cant. vi. 3, and asserted her interest in him; "I am my beloved's, and my beloved is mine."

7. He should be entertaining high and loving thoughts of God, commending him highly, let his dispensations be what they will. So did the spouse, Cant. v. 10, 16.

8. He should earnestly seek after him. The spouse did so, Cant. v. 6. The discouragement she met with at the hands of the watchmen, did not put her off her pursuit, ver. 7, but she continued, yea, was "sick of love;" ver. 8; and her looks had a prevailing power with him, as we see, Cant. vi. 5, where the bridegroom uttered that most astonishing word, "Turn away thine eyes from me, for they have overcome me."

9. This new manifestation which he is seeking for, must be expected in and through Christ, who is the true tabernacle, and he who was represented by the mercy-seat. He is the only trusting-place; in him alone will the Father be seen.

10. He should also look to him for strength and support, in the mean time; and for grace, that he may be kept from fainting, and may be helped to wait till he come, who knoweth the fittest season wherein to appear.

But it will be said, what if, after all this, we get no outgate, but he hideth his face still from us?

I answer, such should know, that life is one thing, and comfort is another thing; grace is one thing, and warm blinks of God's face is another. The one is necessary to the very being of a Christian, the other not, but only necessary to his comfortable being; and therefore they should be content, if God give them grace, though they miss comfort for a time.

2. They should learn to commit that matter to Christ who knoweth how to give that which is good and best for them.

3. They should be hanging on him for strength and for duty; and in his strength setting about every commanded duty, and be exercising faith, love, patience, hope, desire, &c.

4. Let the well-ordered covenant be all their salvation, and all their desire; and though they should not get a comfortable blink of God's face, so long as they were here, yet holding fast this covenant, they should at length be saved souls, and what would they have more? and when they get this, what will they miss?



CHAPTER XXVII.

HOW SHALL ONE MAKE USE OF CHRIST AS THE LIFE, WHEN WRESTLING WITH AN ANGRY GOD BECAUSE OF SIN?

That we may give some satisfaction to this question, we shall,

1. Shew what are the ingredients in this case, or what useth to concur in this distemper.

2. Shew some reasons why the Lord is pleased to dispense thus with his people.

3. Shew how Christ is life to the soul in this case.

4. Shew the believer's duty for a recovery; and,

5. Add a word or two of caution.

As to the first, There may be those parts of, or ingredients in this distemper:

1. God presenting their sins unto their view, so as they shall cry out, "Our sin is ever before us," Psal. li. 3, and say, as it is, Psal. xc. 8. "Thou hast set our iniquities before thee, our secret sins in the light of thy countenance;" and so cause them see the Lord contending for sin, as the church did, Isa. lix. "We roar all like bears, and mourn sore like doves. We look for judgment but there is none, for salvation but it is far off from us; for our transgressions are multiplied before thee, and our sins testify against us; for our transgressions are with us; and as for our iniquities, we know them," &c.

2. Yea, God may bring upon them the iniquities of their youth, as Job speaketh, chap. xiii. 26, and so bring upon them, or suffer conscience to charge them, with their old sins formerly repented of and pardoned. And this is more terrible: David is made to remember his original sin, Psal. li.

3. And, as Job speaketh, chap. xv. 17, God may seem to be sealing up all their sins in a bag, that none of them may be lost or fall by, without being taken notice of; and, as it were, be gathering them together in a heap.

4. He may pursue sore with signs of wrath and displeasure, because of those sins, as we see in David, Psal. iv.; xxxviii. 51, and in several others of his people, chastened of the Lord because of their transgressions; whereof there are many instances in Scripture.

5. Yea, and that for a considerable time together, and cause them cry out, with David, Psal. iv. 3, "But thou, O Lord, how long!"

6. And that not only with outward, but also with inward plagues and strokes, as David's case cleareth, in the fore-cited Psalms.

7. Yea, and not even themselves, but even their posterity; as David's child was smitten with death, and the posterity of Manasses, who found mercy himself, 2 Chron. xxxiii. 13, was carried into captivity for his sin, 2 Kings xxiii. 26, 27.

8. Further, the Lord may deprive them of all their former joy and comfort, which made David cry out, Psalm li. 12, "Restore unto me the joy of thy salvation, and grant me thy free Spirit."

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

10. And, finally, he may cause them fear utter off-casting, as Psalm li. 12, "cast me not away," said he, "from thy presence."

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

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

2. To make all fear and tremble before this great and holy God, who is terrible in his judgments, even when they come from a Father's hand that is not pursuing in pure anger and wrath, but chastening in love. Sure all must think that his dispensations with the wicked will be much more fearful and horrible, seeing they are not yet reconciled to him through the blood of Jesus.

3. To press believers more earnestly into Christ, that they may get a new extract of their pardon, and their souls washed in the blood of Jesus.

4. To teach them to walk more circumspectly afterwards, and to guard more watchfully against Satan's temptations, and to employ Christ more as their strength, light, and guide.

5. To cause them see their great obligation to Jesus Christ, for delivering them from that state of wrath, wherein they were by nature, as well as others, and would have lain in to all eternity, had he not redeemed them.

6. To exercise their faith, patience, and hope; to see if in hope they will believe against hope, and lay hold on the strength of the Lord, that they make peace with him, Isaiah xxvii. 5.

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

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

1. He hath satisfied justice, and so hath borne the pure wrath of God due for their sins. "He hath trodden the wine press alone," Isaiah lxiii. 5. "He was wounded for our transgressions, and bruised for our sins," Isaiah liii. 5, 10; and therefore they drink not of this cup which would make them drunk, and to stagger, and fall, and never rise again.

2. Yea, he hath procured that mercy and love shall accompany all those sharp dispensations, and that they shall flow from mercy; yea, and that they shall be as a covenanted blessing promised in the covenant, Psalm lxxxix. 30, &c.

3. And sometimes he is pleased to let them see this clear difference betwixt the strokes they lie under, and the judgments of pure wrath which attend the wicked; and this supporteth the soul; for then he seeth that those dispensations, how sharp soever they be, shall work together for good to him, and come from the hand of a gracious loving Father, reconciled in the blood of Christ.

4. "He is a Prince, exalted to give repentance and remission of sins to Israel," Acts v. 31. Yea, he hath procured such a clause in the covenant, which is well ordered in all things and sure, that upon their renewing of faith and repentance, their after sins shall be pardoned; and besides the promises of faith and repentance in the covenant, his being a Prince exalted to give both, giveth assurance of their receiving of both.

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

6. Being the author and finisher of faith, and a prince to give repentance, he, by his Spirit, worketh up the soul to a renewing of its grips of himself by faith, and to a running to the death and blood of Christ for pardon and washing, and worketh godly sorrow in the heart, whereupon followeth pardon, according to the gospel constitution, though the believer as yet perceiveth it not; and sin being pardoned before God, conform to the tenor of the covenant of grace, the man is a living man, whatever fears of death he may be kept under for a time.

7. He helpeth also to a justifying of God, and to a holy, submissive frame of spirit under that dispensation; so that they are willing to bear the indignation of the Lord, because they have sinned against him, Micah vii. 9; and to wait for an outgate in God's own time, and to kiss the rod, and to accept of the punishment of their sin.

8. When he seeth it fit for his own glory, and their advantage, he speaketh peace at length to the soul, and saith, "son (or daughter) be of good cheer, thy sins are forgiven thee; and then is the soul restored to life."

As to the fourth particular. The soul that is wrestling with an angry God for sin, and would make use of Christ as the Life, should do these things:

1. He should look to Christ as standing under God's curse in our room, and as satisfying justice for all the elect, and for all their sins.

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

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

4. He should flee to the blood of sprinkling, "that speaks better things than the blood of Abel," that he may be washed, and sprinkled with hyssop, as David did, Psalm li. 7.

5. He should eye Christ as a prince to give pardon and remission of sins, and as exalted for this end, and should fix his eye upon him, as now exalted in glory for this end.

6. He should close with Christ of new, as his only all-sufficient Mediator; and having done this, and repented of his sins, whereby God hath been provoked, he should conclude through faith, that a pardon is passed in the court of heaven, conform to the tenor of the gospel, and wait on Christ until the intimation come.

As for the cautions which I promised to speak to, in the last place, take those few:

1. Do not conclude there is no pardon, because there is no intimation thereof made to thy soul as yet. According to the dispensation of grace condescended upon in the gospel, pardon is had immediately upon a soul's believing and repenting; but the intimation, sense, and feeling of pardon, is a distinct thing, and may, for several ends, be long kept up from the soul. Sure they go not always together.

2. Do not conclude there is no pardon, because the rod that was inflicted for sin is not as yet taken off. God pardoned David's sin, and did intimate the same to him by Nathan, and yet the sword did not depart from his house till he died. God can forgive, and yet take vengeance on their inventions, Psalm xcix. 8.

3. Do not upon this ground question God's faithfulness, or conclude that God's covenant doth not stand fast. He is the same, and the covenant abideth fast and firm; but the change is in thee.

4. Do not think that because thou hast once received Christ, that therefore, without any new act of faith on him, or of repentance towards God, thou should immediately be pardoned of thy sins, as soon as they are committed; for the gospel method must be followed, and it should satisfy us.



CHAPTER XXVIII.

NO MAN COMETH TO THE FATHER BUT BY ME.

This being added for further confirmation of what was formerly said, will point out unto us several necessary truths, as,

I. That it is most necessary to be sound and clear in this fundamental point of coming to God only in and through Christ. For,

1. It is the whole marrow of the gospel.

2. It is the hinge of our salvation, Christ is "the chief corner stone," Isa. xxxviii. 16. 1 Pet. i. 5, 6; and,

3. The only ground of all our solid and true peace and comfort.

4 An error or a mistake here, is most dangerous, hazarding, if not ruining all.

5. Satan endeavours mainly against this, raiseth up heresies, errors, and false opinions, and prompteth some to vent perplexing doubts and objections, and all to darken this cardinal point. So doth he muster up all his temptations for this end, at length to keep poor souls from acquaintance with this way, and from making use of it, or entering into it.

6. Our corrupt hearts are most averse from it, and will close with any way, how troublesome, how expensive and costly soever it may seem to be, rather than with this.

7. There are a multitude of false ways, as we did shew above.

All which do clear up this necessity, and should teach us to be very diligent to win to acquaintance with it, and to make sure that we are in it, and to hold it fast, and to keep it pure in our practice, without mixing any thing with it, or corrupting of it.

II. That it is no small difficulty to get this truth believed and practised, that through Christ alone we come to the Father. Therefore is the same thing asserted and inculcated again upon the same matter; for,

1. Nature will not teach this way; it is far above nature.

2. Yea, our natural inclinations are much against it, opposing it, and fighting against it.

3. This way is altogether contrary to that high esteem which naturally all of us have of ourselves.

4. And is opposite to that pride of heart which naturally we are subject to.

5. Yea, there is nothing in us by nature that will willingly comply with this way; but, on the contrary, all is opposite thereunto.

6. And therefore it is the Christian's first lesson to deny himself.

The consideration of which should humble us, and make us very jealous of our own hearts and inclinations, and of all those courses which they are inclinable to and bent upon. And it should put us to try if ever we have overcome this difficulty; and have now all our hopes and comforts founded on him, and on nothing else; and are up and down in our peace and joy according as we win in to him, or are shut out from him; and in all our approaches to God, upon whatsoever account, are leaning to him and resting upon him alone, expecting access, acceptance, and a hearing, only in him; and are quieted under all our fears and temptations, with this,—that Christ is our way to the Father.

III. That even believers have need to have this truth inculcated often: For,

1. Satan is busy pulling them off this ground by all the wiles and temptations he can.

2. Their own corruption within, and the evil heart of unbelief, is always opposing this way, and drawing them off it.

3. Through the sleight of Satan and the power of corruption, they are oftentimes declining from this pure gospel way.

4. The experience of believers can tell, that when they are at their best, it is a great work and exercise to them to keep their hearts right in this matter.

5. Is it not too often seen, that they are the spiritual plague of formality, which stealeth them off their feet here?

6. And is it not found oftentimes that they are too ready to lean to something beside Christ?

How ought all to be convinced of this, and humbled under the sense of it! And see also how necessary it is to be often preaching on this subject, and to be often thinking upon and studying this fundamental truth.