======================================================================== WRITINGS OF JOHN BROWN by John Brown ======================================================================== A collection of theological writings, sermons, and essays by John Brown, compiled for study and devotional reading. Chapters: 189 ------------------------------------------------------------------------ TABLE OF CONTENTS ------------------------------------------------------------------------ 1. 01.01. Christ, the Way, the Truth, and the Life 2. 01.04. The Author to the Reader 3. 01.05. Recommendation 4. 01.06. Chapter 1 5. 01.07. Chapter 2 6. 01.08. Chapter 3 7. 01.09. Chapter 4 8. 01.10. Chapter 5 9. 01.11. Chapter 6 10. 01.12. Chapter 7 11. 01.13. Chapter 8 12. 01.14. Chapter 9 13. 01.15. Chapter 10 14. 01.16. Chapter 11 15. 01.16. Chapter 21 16. 01.17. Chapter 12 17. 01.18. Chapter 13 18. 01.19. Chapter 14 19. 01.20. Chapter 15 20. 01.21. Chapter 16 21. 01.22. Chapter 17 22. 01.23. Chapter 18 23. 01.24. Chapter 19 24. 01.25. Chapter 20 25. 01.27. Chapter 22 26. 01.28. Chapter 23 27. 01.29. Chapter 24 28. 01.30. Chapter 25 29. 01.31. Chapter 26 30. 01.32. Chapter 27 31. 01.33. Chapter 28 32. 01.34. Chapter 29 33. 02.00. The Psalms of Davide in Metre 34. 02.001. Psalm 1 35. 02.002. Psalm 2 36. 02.003. Psalm 3 37. 02.004. Psalm 4 38. 02.005. Psalm 5 39. 02.006. Psalm 6 40. 02.007. Psalm 7 41. 02.008. Psalm 8 42. 02.009. Psalm 9 43. 02.00a. Indexes 44. 02.010. Psalm 10 45. 02.011. Psalm 11 46. 02.012. Psalm 12 47. 02.013. Psalm 13 48. 02.014. Psalm 14 49. 02.015. Psalm 15 50. 02.016. Psalm 16 51. 02.017. Psalm 17 52. 02.018. Psalm 18 53. 02.019. Psalm 19 54. 02.020. Psalm 20 55. 02.021. Psalm 21 56. 02.022. Psalm 22 57. 02.023. Psalm 23 58. 02.024. Psalm 24 59. 02.025. Psalm 25 60. 02.026. Psalm 26 61. 02.027. Psalm 27 62. 02.028. Psalm 28 63. 02.029. Psalm 29 64. 02.030. Psalm 30 65. 02.031. Psalm 31 66. 02.032. Psalm 32 67. 02.033. Psalm 33 68. 02.034. Psalm 34 69. 02.035. Psalm 35 70. 02.036. Psalm 36 71. 02.037. Psalm 37 72. 02.038. Psalm 38 73. 02.039. Psalm 39 74. 02.040. Psalm 40 75. 02.041. Psalm 41 76. 02.042. Psalm 42 77. 02.043. Psalm 43 78. 02.044. Psalm 44 79. 02.045. Psalm 45 80. 02.047. Psalm 47 81. 02.048. Psalm 48 82. 02.049. Psalm 49 83. 02.050. Psalm 50 84. 02.051. Psalm 51 85. 02.052. Psalm 52 86. 02.053. Psalm 53 87. 02.054. Psalm 54 88. 02.055. Psalm 55 89. 02.056. Psalm 56 90. 02.057. Psalm 57 91. 02.058. Psalm 58 92. 02.059. Psalm 59 93. 02.06. Psalm 46 94. 02.060. Psalm 60 95. 02.061. Psalm 61 96. 02.062. Psalm 62 97. 02.063. Psalm 63 98. 02.064. Psalm 64 99. 02.065. Psalm 65 100. 02.066. Psalm 66 101. 02.067. Psalm 67 102. 02.068. Psalm 68 103. 02.069. Psalm 69 104. 02.070. Psalm 70 105. 02.071. Psalm 71 106. 02.072. Psalm 72 107. 02.073. Psalm 73 108. 02.074. Psalm 74 109. 02.075. Psalm 75 110. 02.076. Psalm 76 111. 02.077. Psalm 77 112. 02.078. Psalm 78 113. 02.079. Psalm 79 114. 02.080. Psalm 80 115. 02.081. Psalm 81 116. 02.082. Psalm 82 117. 02.083. Psalm 83 118. 02.084. Psalm 84 119. 02.085. Psalm 85 120. 02.086. Psalm 86 121. 02.087. Psalm 87 122. 02.088. Psalm 88 123. 02.089. Psalm 89 124. 02.090. Psalm 90 125. 02.091. Psalm 91 126. 02.092. Psalm 92 127. 02.093. Psalm 93 128. 02.094. Psalm 94 129. 02.095. Psalm 95 130. 02.096. Psalm 96 131. 02.097. Psalm 97 132. 02.098. Psalm 98 133. 02.099. Psalm 99 134. 02.100. Psalm 100 135. 02.101. Psalm 101 136. 02.102. Psalm 102 137. 02.103. Psalm 103 138. 02.104. Psalm 104 139. 02.105. Psalm 105 140. 02.106. Psalm 106 141. 02.107. Psalm 107 142. 02.108. Psalm 108 143. 02.109. Psalm 109 144. 02.110. Psalm 110 145. 02.111. Psalm 111 146. 02.112. Psalm 112 147. 02.113. Psalm 113 148. 02.114. Psalm 114 149. 02.115. Psalm 115 150. 02.116. Psalm 116 151. 02.117. Psalm 117 152. 02.118. Psalm 118 153. 02.119. Psalm 119 154. 02.120. Psalm 120 155. 02.121. Psalm 121 156. 02.122. Psalm 122 157. 02.123. Psalm 123 158. 02.124. Psalm 124 159. 02.125. Psalm 125 160. 02.126. Psalm 126 161. 02.127. Psalm 127 162. 02.128. Psalm 128 163. 02.129. Psalm 129 164. 02.130. Psalm 130 165. 02.131. Psalm 131 166. 02.132. Psalm 132 167. 02.133. Psalm 133 168. 02.134. Psalm 134 169. 02.135. Psalm 135 170. 02.136. Psalm 136 171. 02.137. Psalm 137 172. 02.138. Psalm 138 173. 02.139. Psalm 139 174. 02.140. Psalm 140 175. 02.141. Psalm 141 176. 02.142. Psalm 142 177. 02.143. Psalm 143 178. 02.144. Psalm 144 179. 02.145. Psalm 145 180. 02.146. Psalm 146 181. 02.147. Psalm 147 182. 02.148. Psalm 148 183. 02.149. Psalm 149 184. 02.150. Psalm 150 185. S. EXPOSITION I. THE GOSPEL OF THE KINGDOM 186. S. EXPOSITION II. "OUR LORD'S CONVERSATION WITH THE WOMAN OF SAMARIA 187. S. EXPOSITION VIII. II-CONVERSATIONAL DISCOURSE OF THE JEWS 188. S. EXPOSITION VIII. "TRUE HAPPINESS, AND THE WAY OF SECURING IT." 189. S. EXPOSITION VIII. III THE EFFECTS OF THIS DISCOURSE ON HIS DISCIPLES IN WORD.... ======================================================================== CHAPTER 1: 01.01. CHRIST, THE WAY, THE TRUTH, AND THE LIFE ======================================================================== CHRIST THE WAY, THE TRUTH, AND THE LIFE. BY THE LATE REV. JOHN BROWN, MINISTER OF THE GOSPEL AT WAMPHRAY. WRITTEN DURING THE TIME OF HIS BANISHMENT IN HOLLAND. * * * * * "Jesus saith unto him, I am the way, and the truth, and the life: no man cometh unto the Father, but by me."-- John 14:6. ======================================================================== CHAPTER 2: 01.04. THE AUTHOR TO THE READER ======================================================================== THE AUTHOR TO THE READER. CHRISTIAN READER,--After the foregoing address, I need not put thee to much more trouble: only I shall say, that he must needs be a great stranger in our Israel, or sadly smitten with that epidemic plague of indifferency, which hath infected many of this generation, to a benumbing of them, and rendering them insensible and unconcerned in the matters of God, and of their own souls, and sunk deep in the gulf of dreadful inconsideration, who seeth not, or taketh no notice of, nor is troubled at the manifest and terrible appearances of the inexpressibly great hazard, our all, as Christians in this life, is this day exposed into. I mean the mystery of the gospel of the grace of God, wherein the exceeding riches of his grace, in his kindness towards us, through Christ Jesus, hath been shown. We have enjoyed for a considerable time, a clear and powerful dispensation hereof, in great purity and plenty; but, alas! is it not manifest to all, that will not wilfully shut their eyes, that this mercy and goodness of God hath been wickedly abused, and the pure administration of his grace and love perfidiously sinned away, by this apostate generation. Are our spots this day the spots of his children? Are their fruits answerable to the Lord’s pains and labour about us, to be seen even amongst the greatest of professors? Is there that gospel holiness, tenderness, watchfulness, growing in grace, and in the knowledge of Jesus Christ, that growing up in Christ, in all things that heavenly mindedness, that fellowship with the Father and with his Son Christ Jesus, and that conversation in heaven, that the dispensation of grace, we have been favoured with beyond many, and have been long living under, did call for at our hands? Alas! our grapes are but wild and stinking. Wherefore (and who can think it strange, if it be so?) the Lord seemeth to be about to contend with us, by covering our horizon with Egyptian darkness; many who would not receive the love of the truth, that they might be saved, being already given up to strong delusion, that they should believe a lie, and many more in hazard to be drawn aside to crooked paths, by men of corrupt minds, who have been, and are still busy to vent and spread abroad, with no little petulancy and confidence, damnable doctrines, to the perverting of the doctrine of the gospel of Jesus Christ, and to the subverting and overturning of the very foundations of our hope and assurance; and that in such a way, and by such means and stratagems, as seem to have wrath written upon them in legible letters; for the more plausible and taking a corrupt doctrine be, it is the more dangerous and judgment-like, and more are thereby in hazard to be deluded and drawn away. Nay (which is yet more terrible and dreadful) it is to be feared, that the jealous God, in his holy and righteous judgment, hath given a providential commission (to speak to) unto the seducing spirit, to persuade and prevail; for is not this the clear language of the present holy and righteous dispensations of God, and of the stupendously indifferent frame and disposition of the generality of men, called Christians, not only provoking God to spue them out of his mouth, but a disposing them also unto a receiving of whatsoever men, lying in wait to deceive, shall propose and obtrude? Alas! the clouds are not now a-gathering, but our horizon is covered over with blackness, and great drops are a-falling, that presage a terrible overflowing deluge of error, and apostacy from the truth and profession of the gospel of Jesus Christ, to be at hand, if the Lord wonderfully prevent it not. And behold (O wonderful!) the generality of professors are sleeping in security, apprehending no danger. Satan is more cunning now, than to drive men to Popery by rage and cruelty, (and yet what he may be permitted to do after this manner, who can tell?) or by openly pleading in his emissaries, for this abomination, (and yet even thus is he already prevailing with not a few) or to send forth his agents for Arminianism and Socinianism (though even this way too, he is too much prevailing.) But his main work now seemeth to be, to bring in another gospel, (and yet there is not another) or rather an antievangelic and antichristian delusory dream, overturning at once the whole gospel of our Lord and Saviour Jesus Christ; and for this end he employeth the Quakers, on the one hand, men of desperate and antievangelic principles, the very sink of all abominations, old and late, (as I shall show, if the Lord will continue health and strength, in an examination of their doctrine and principles, lately emitted by one Robert Barcley) and, on the other hand, men, (or moralists, if you will call them so) pleading for, and crying up an antievangelic holiness, a mere shadow without substance or reality; and that in place of Christ himself; and in order to the carrying on of this desperate design, the old dragon is employing men of seeming different principles and ways, whom, though their faces seem to look to contrary airths, yet he holdeth notwithstanding fast tied by their tails (as Samson’s foxes were) that thereby, if the Lord permit it, he may, by the fire of enmity to the pure gospel of the grace of God, burning in their tails, cause a conflagration of that truth, wherein lyeth all our hope: For this new model of religion, that many are so busied about, is such as Pelagians, Arminians, Papists, Socinians, Quakers, yea Turks, and moral heathens; yea, and all who are enemies to, and not reconcilable with the true grace of God held forth in the gospel, will willingly admit of, and harmoniously agree in: A way which complyeth so well with proud self, and with the corrupt nature of man, that it is little wonder, if it have many abettors and admirers. I shall say no more of this; but only infer, That sure the consideration of this should move all, in whom is any thing of the zeal of God, and love to souls, their own and others’, to appear in the defence of the gospel of our salvation, by all means incumbent to them, and possible for them; for if this citadel and stronghold, wherein our all, and the all of pure and true religion, lyeth, be blown up, we are gone; and indeed no less is intended by this antichristian and antievangelic enemy, than the utter subversion of true Christian religion. Who would not then be hereby alarmed, and upon their guard, when matters are at this pass? Should not all, who have any love to their own souls, any zeal for the glory of Christ, anointed of the Father to be our prophet, priest, and king; my desire to see the crown flourishing upon his head, and to have the gospel preserved pure and uncorrupted, be pleading with God by prayer, in the behalf of his Son’s kingdom, crown, and glory; and wrestling with him till he were pleased to dispel these clouds, and prevent this black day: especially should they not be labouring to be acquainted, in truth and reality, with the gospel of Jesus Christ, that having the mysterious truths thereof imprinted on their souls, and their hearts cast into its mould, they may be preserved from the hurt of this deadly poison; for this, with a constant dependence upon, and use-making of Christ in all his offices, will prove the best preservative against this infection. The persuasion whereof did induce me to publish the following heads of some sermons, after they have been translated into Dutch, and published here: Knowing that they might be of no less use to the people of God in Britain and Ireland. I know not a more effectual mean to unstable souls from siding with and embracing every new notion; and from being carried about with every wind of doctrine, by the slight of men, and cunning craftiness, whereby they lye in wait to deceive; than to put them upon the real exercise of gospel godliness, and to the daily practice of the main and fundamental gospel work, of living by faith in Jesus Christ, and of growing up into him, in all things, who is the head, from whom the whole body fitly joined together and compacted, by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body, unto the edifying of itself in love. Such, I am sure, as have thus learned the truth, as it is in Jesus, and are practising the same accordingly, will have an antidote within them against the strongest poison of these seducers, and a real answer to, and confutation of, all their subtile sophisms. The soul exercising itself into gospel godliness, will find work enough to take it wholly up; and find such a solid ground to stand upon; and see such a satisfying fulness, answering all its necessities and wants, and such a sure heart-quieting ground of peace, hope, and consolation in Jesus Christ, as that it will have no leisure, and small temptation to listen to seducing perverters, and no inclination to seek after empty cisterns. I know much may be desiderated in this following treatise, and many may have exceptions not without ground against it. Some may think it arrogancy, and too great confidence in me, to attempt the handling of such a mysterious and necessary part of Christian practice, wherein few, (if any, so far as I know,) have gone before, in direct handling of this matter, at least in this method and order, I mean that part which is about sanctification. Others may be displeased with the mean and low style; with my multiplying particulars, which might have been better and more handsomely couched under fewer heads, and with my unnecessary contracting of the whole into such a narrow bound, and other things of that kind; for which, and many other failings of the like nature and import, which may without any diligent search, be found in it, even by ordinary and unprejudiced readers; I shall not industriously labour to apologize, knowing that my very apology in this case, will need an apology; only I shall say this, that considering how the snare, which the vigilant and active enemy of our salvation, the devil, was laying by an unholy morality, did nearly concern all, and especially the meanest (for parts and experience) and less fixed Christians, I thought a discourse on such a subject as I judged most necessary at all times, and especially in such a day of hazard, should be framed to the capacity of one as well as another; the most understanding can receive benefit, by that which is calculated to the capacity of children, when these can reap little edification by what is suited to the palate of those; and the less experienced, or such as are of lower understanding, will be less able to draw a general to a particular; or to improve and so fully to comprehend one particular touched, as to be able thereby to understand and take in a like particular not mentioned; than such as have their senses more exercised, and are thereby in case to make a better improvement of what is but compendiously declared, when those must have the bread broken to their hand, or they shall receive but small edification thereby; and yet, I suppose, the judicious will observe some variety, smaller or greater, even where particulars seem to be, at the first view, most unnecessarily multiplied. I know, and willingly grant, (for it is obvious enough) that a discourse of this subject and matter, might have required a far larger volume; but then how should such have profited thereby, whom poverty might possibly have scared from buying; or the necessary affairs of their ordinary callings would have keeped from a diligent perusal of it? And I thought that neither of these should have been overlooked in this special or general design which I had before my eyes. One thing, as my answer to all, I shall but add; if hereby others whom the Lord hath more enabled with all necessaries for such a work, shall be hereby either instigated or encouraged to write upon this subject, (I mean mainly the last part thereof, touching the use-making of Christ in sanctification; for blessed be the Lord, many have been employed of the Lord to speak soundly and edifyingly unto the use-making of Christ as to righteousness and justification,) a full, plain, edifying and satisfying discovery of this necessary and important truth, viz. Christ made of God to us wisdom, righteousness, sanctification, and redemption. And withal, point out plainly and particularly the way how believers in all their particular and various exigencies may and should so make use of and apply that all fulness which is treasured up in the Head, for the benefit and advantage of the members of the mystical body, as they may not only theoretically see, but practically also experience this truth, that in him they are complete; and so they may be helped to understand how through the necessary and constant use-making of him, as all in all, they may grow up in him in all things. If this be, I say, done by any to better purpose, I shall think this my adventure not altogether fruitless, and in part at least excusable. As for thee, O Christian, whose instruction, edification, and confirmation in the faith of our Lord Jesus Christ, the faith which was once delivered unto the saints, I mainly intended in this undertaking, I have a few things to add: Know then, that there are certain men (as the Apostle Jude speaketh) crept in unawares, who were of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ; for in these last days we see that these perilous times are come, (of which Paul advertised Timothy, 2 Timothy 3:1, &c.) wherein men shall be lovers of their ownselves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, (or make bates) incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasure more than lovers of God, having the form of godliness, but denying the power thereof--for of this sort are they which creep into houses, and lead captive silly women, laden with sins, led away with divers lusts, ever learning, and never able to come to the knowledge of the truth. And because it is so, he exhorteth to give diligence to make your calling and election sure, by giving all diligence to add to faith virtue, to virtue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly kindness, and to brotherly kindness charity, for if ye do these things, ye shall never fall. As the Apostle Peter assureth us, 2 Peter 1:5-10. For it is the elect who are secured from full and final defection and apostacy, Matthew 24:24. Mark 12:22. Romans 11:5-6; Romans 9:11; Romans 8:33. Matthew 24:31. Mark 13:27. And the promise of salvation is made to such as shall endure to the end. The crown is for the overcomers, and such as are faithful to the death, Matthew 10:22; Matthew 24:13. Mark 13:13. Revelation 2:10-11, Revelation 2:17, Revelation 2:26-28; Revelation 3:5, Revelation 3:12, Revelation 3:21. All which, and the like, are set down, that hereby his people might be rationally moved to a constant seriousness, in the working out of their own salvation, in fear and trembling; and the forewarnings given of the great difficulty of the reaching the end of our faith, the salvation of our souls, because of the many active, vigilant, indefatigable, subtile, and insinuating adversaries, who by good words and fair speeches, will readily deceive the hearts of the simple, and to awaken the more his people to be sober and vigilant, because their adversary the devil (who acteth and moveth his under agents, in their several modes, methods and motions, so as he may best, according to the various tempers, present dispositions, advantages or disadvantages of such as he intendeth to seduce, which he carefully studieth, and plyeth for this end, obtain his designed end, their ruin and destruction) as a roaring lion, walking about seeking whom he may devour. And this calleth them to haste out their slumber and security, who will be loath to miss his opportunity, surprise them to their great loss and disadvantage. It is, beloved, high time now to awake, to look about us, to consider where we are, upon what ground we stand, whether the enemy or we have the advantage, how and in what posture we are to rencounter with deceivers that seek to cheat us out of all our souls, and of the Lord our Righteousness, and draw us off the paths of life, that when we come to die (beside the unspeakably great loss we would thereby be at, even here, in missing the comfortable accesses to God through Jesus Christ the inflowings of grace and strength for spiritual duty through the Lord our strength; the sweet communications of peace and joy in the Holy Ghost, the shedding abroad of the love of God in our hearts by the Holy Ghost, which is given unto us, and the full assurance of hope through the Lord Jesus our hope) we might be frustrated of all our expectations; and find, that all that which men made us grip to, lay hold on, and lean unto, instead of Christ, was but a mere shadow, and a lie in our right hand, to the unexpressible grief, vexation, and sorrow of soul when all should end in a dreadful and horrible disappointment. But let us not think that our purposes, firm-like resolutions to adhere to the truth, and our present abhorrence at, and detestation of errors now broached, to the overturning the very foundations of true Christianity, will sufficiently guard us from, and make us proof against the shots and assaults of these crafty seducers. Nor think, that our learning and knowledge in the theory of the truth; nor our abilities to rencounter sophisters, will secure us from a fall; let us not think that the enemies are contemptible, and therefore we need be the less anxious, nor yet think that former experiences and through-bearings, in the like cases, will be a pillow, whereby we may now lay ourselves down to sleep. If we do, we shall certainly deceive ourselves, if all our strength and standing be in ourselves, and through ourselves; and if this be the ground of our hope, the righteous Lord in his holy justice, may give us up to be a prey. Peter’s instance should never be forgotten by us; and such as tempt the Lord have no ground to expect his last issue. Our strength must be in Christ: to the rock of ages must we fly: to our chambers in him must we retire, and there must we hide ourselves: on Christ’s lee-side can we only ride safe, and be free of the hazard of the storm. To him therefore must our recourse be daily, by new and fresh acts of faith in and through him and his influences, communicated according to the tenor of the covenant of grace, through faith eyeing the promiser, the promise, with the price purchasing, and so drawing and sucking light, direction, strength, stability, and what our present exigent calleth for, must we think to stand. And happy they who, conscious to themselves of their own weakness, and convinced of the insufficiency of all things within them, in godly fear hide themselves under the wings of the Almighty, and get in into this stronghold, resolving there to abide, and there to be secured from all their adversaries, within or without. These humble fearers may expect a safe and noble outgate; when more strong-like and more confident adventurers shall (being left to themselves, because trusting in themselves), shamefully fall, and be triumphed over by the enemy, to the grief of the godly, and for a snare to others. The best way then, to keep the faith of Christ, which many are now seeking to shake and to loose us from, is to be exercising the faith of Christ. The serious and upright practising of the gospel is the only best mean to keep thee firm in the profession of the gospel, when the gospel with thee is not a few fine notions in the brain; but is heavenly and necessary truth sunk into the heart, and living and acting there; it will keep thee, and thou wilt own it more firmly and steadfastly in a day of trial. Thy walking in Christ, and working and living, by him living in thee, will so root thee in the gospel truth, that enemies will pull in vain, when seeking to overthrow thee. The gospel of the grace of God received and entertained in thy soul in love, and constant suitable improvement, will fortify thee, and secure itself in thee, so that vehement blasts shall but contribute to its more fixed abode, and more fruitful actings in thee. Live up then to the gospel, and so be sure of it, and be safe in it. I mean, let Christ live in thee as thy all, and cast all thy care and cumber on him; lay all thy difficulties before him; lean all thy weight upon him; draw all thy necessities out of him: and undertake all thy duties in him; be strong in him, and in the power of his might; let him be thy counsellor, conductor, leader, teacher, captain, commander, light, life, strength, and all, so shall thou stand and have cause to glory, even in thine infirmities, for thou shalt find the power of Christ resting upon thee, and thou shalt have cause to say, therefore I take pleasure in infirmities, in reproaches, in necessities, in persecution, in distresses for Christ’s sake; for when I am weak, then am I strong. Remember that great word, Php 4:13, "I can do all things through Christ, which strengtheneth me." It hath been the usual and ordinary question of believers, How shall we make use of Christ for sanctification? To this great and important question, I, (though the meanest and most unfit for such a work, of all that God hath sent to feed his flock) have adventured or endeavoured at least, to give such as truly desire to cleanse themselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God, some satisfaction herein, laying before them some plain directions framed to their capacities, and suited to some of their most ordinary and usual causes; some whereof are more comprehensive, and others more particular, may be looked upon as exemplary instances, serving for other cases of the like nature; for hardly could every particular circumstantiate case be particularly spoken to, and some might judge that to be superfluous, if thou, in the light and strength of Christ, shalt really practise what is here pointed forth, I may be confident to say, thy labour shall not be in vain in the Lord, and thou shalt attain unto another sort of holiness than that which proud pretenders boast of, and shalt be far without the reach of that snare, which unstable souls are too readily entangled with. I mean, the plausible pretension of more than ordinary sanctity which yet is but forced, feigned, constrained, mostly external, and framed to cause admiration in beholders, whom they intend to make a prey of. This shall be no temptation to thee, who by experience findeth a more safe, satisfying, full, free, easy, pleasant and heartsome way of mortifying lusts, growing in grace, and in the knowledge of Jesus Christ, and so perfecting holiness, by running immediately to Christ, and by living in and upon him, who is made of God to us, wisdom, righteousness, sanctification and redemption. That the Lord may bless the same to thee, for this end, shall be, and is the desire and prayer of him who is, Thy servant in the work of the gospel, JOHN BROWN. ======================================================================== CHAPTER 3: 01.05. RECOMMENDATION ======================================================================== RECOMMENDATION. CHRISTIAN READER, If thou answer this designation, and art really a partaker of the unction, which is the high import of that blessed and glorious name called upon thee, thine eye must affect thy heart, and a soul swelled with godly sorrow must at last burst and bleed forth at a weeping eye, while thou looks upon most of this licentious and loathsome generation, arrived at that height of prodigious profanity as to glory in their shame, and boast of bearing the badge and black mark of damnation. But, besides this swarm who savage it to hell, and make such haste hither, as they foam themselves into everlasting flames, carrying, under the shape and visage of men, as devils in disguise; the face of the church is covered with a scum of such, who are so immersed in the concerns of this life, and are so intense in the pursuit of the pleasures, gain, and honours thereof, as their way doth manifestly witness them to be sunk into the deep oblivion of God, and desperate inconsideration of their precious and immortal souls. But in the third place, besides these who are hurried into such a distraction with the cares of this life, that they, as natural brute beasts made to be destroyed, are never at leisure to consider either the nature and necessity of their noble souls, or to converse with the notion of a Deity. Thou may perceive a company of self-deceiving speculatists, who make broad the phylacteries of their garments, and boast of some high attainments in religion; yea, would have others look upon them as arrived at the very porch of heaven, and advanced to a high pitch of proficiency in the ways of God, because they can discourse a little of the mysteries of salvation, and without ever diving farther into the depth and true nature of religion, dream themselves into a consideration of being saints, and conclude themselves candidates for glory. This is that heart-moving object which presents itself to thy eye and observation this day. This is that deplorable posture, wherein thou mayest perceive most men at the very point of perishing eternally, who are within the pale of the visible church, some dancing themselves headlong in all haste into the lake of fire and brimstone, some so much concerned in things which have no connexion with their happiness, as to drop unconcernedly into the pit, out of which there is no redemption; and others dreaming themselves into endless perdition: and all of them unite in a deriding at, or despising the means used, and essays made, in order to their recovery. But if his servants, in following their work closely, seem to have gained a little ground upon men, and almost persuaded them to be Christians, Satan, to the end he may make all miscarry, and counterwork these workers together with God, and poison poor souls by a perversion of the gospel, beyond the power of an antidote, hath raised up, instigated and set on work a race of proud rationalists, for they are wiser than to class themselves amongst those poor fools, those base things, those nothings, to whom Christ is made all things, to whom Christ is made wisdom that he may be righteousness, sanctification, and redemption to them; nay, they must be wise men after the flesh, wise above what is written. A crucified Christ is really unto them foolishness and weakness, though the power of God and the wisdom of God: they will needs go to work another way; they will needs glory in his presence, and have a heaven of their own band-wind. O my soul, enter not into their secrets! and, O sweet Jesus, let thy name be to me, The Lord my righteousness; thou hast won it,--wear it; and gather not my soul with such who make mention of any other righteousness but of thine only! to bring in another gospel amongst us than the gospel of the grace of God. As they determine to know some other thing than Christ and him crucified; so with the enticing words of man’s wisdom they bewitch men into a disobedience to the truth, setting somewhat else before them than a crucified Christ; and this they do, that they may remove men from those who call them into the grace of Christ, unto another gospel. A Christ, it is true; they speak of; but it is not the Christ of God, for all they drive at (O cursed and truly antichristian design!) is, that he may profit them nothing, while they model all religion according to this novel project of their magnified morality. This is that which gives both life and lustre to that image which they adore, to the Dagon after whom they would have the world wonder and worship. That there is such a moralizing or muddizing, if I may be for onceadmitted to coin a new word to give these men their due, of Christianity now introduced and coming in fashion, many of the late pieces in request do evince. Now that Christianity should moralize men above all things, I both give and grant; for he who is partaker of the divine nature, and hath obtained precious faith, must add virtue to his faith. But that it should be only conceived and conceited as an elevation of nature to a more clear light, in the matter of morality, wherein our Lord is only respected as an heavenly teacher and perfect pattern proposed for imitation, is but a proud, pleasing fancy of self-conceited, darkened, and deluded dreamers, robbing God of the glory of his mercy and goodness; our Lord Jesus Christ of the glory of his grace and merit. The spirit of the efficacy of his glorious and mighty operations; and themselves and their pilgrimages, who give them the hand as guides, of the comfort and fruit of all. It cannot escape thy observation, how busy Satan is this day, upon the one hand, to keep men, under the call of the gospel to give all diligence to make their calling and election sure, idle all the day, so that no persuasion can induce them to engage seriously to fall about a working out their own salvation in fear and trembling; and, on the other, equally diligent and industrious to divert men from trusting in the name of the Lord, and staying upon their God; setting them on work to go and gather fuel, and kindle a fire, and compass themselves about with sparks, that they may walk in the light of their own fire, and in the sparks that they have kindled, knowing well that they shall this way most certainly lose their toil and travel, and have no other reward at his hand of all their labour, but to lie down in everlasting sorrow, while the stout-hearted and far from righteousness and salvation, shall get their soul for a prey, and be made to rejoice in his salvation, and bless him who hath made them meet to be partakers of the inheritance of the saints in light. I am neither the fit person for so great an undertaking, nor do these limits, within which I must bound myself, permit me to expatiate in many notions about the nature of this excellent and precious thing, true gospel holiness. Oh! if, in the entry, I could on my own behalf and others, sob out my alas! from the bottom of my soul, because, be what it will, it is some other thing than men take it to be. Few habituate themselves to a thinking upon it, in its high nature, and soul enriching advantages, till their hearts receive suitable impressions of it, and their lives be the very transumpt of the law of God written in their heart; the thing, alas! is lost in a noise of words, and heap of notions about it; neither is it a wonder that men fall into mistakes about it, since it is only the heart possessed of it that is capable to understand and perceive its true excellency. But if it be asked what it is; we say, it may be shortly taken up, as the elevation and raising up of a poor mortal unto a conformity with God. As a participation of the divine nature, or as the very image of God stamped on the soul, impressed on the thoughts and affections, and expressed in the life and conversation; so that the man in whom Christ is formed, and in whom he dwells, lives, and walks, hath while upon the earth, a conversation in heaven; not only in opposition to those many, whose end is destruction, whose god is their belly, whose glory is in their shame, who mind earthly things; but also to those pretenders unto and personaters of religion, who have confidence in the flesh, and worship God with their own spirit, which in the matters of God is flesh and not spirit, and have somewhat else to rejoice in than in Christ Jesus, and a being found in him, not having their own righteousness. True gospel holiness, then, consists in some similitude and likeness to God, and fellowship with him founded upon that likeness. There is such an impression of God, his glorious attributes, his infinite power, majesty, mercy, justice, wisdom, holiness, and grace, &c., as sets him up all alone in the soul without any competition, and produceth those real apprehensions of him, that he is alone excellent and matchless. O how preferable doth be appear, when indeed seen, to all things! And how doth this light of his infinite gloriousness, shining into the soul, darken and obscure to an invisibleness all other excellencies, even as the rising of the sun makes all the lesser lights to disappear. Alas! how is God unknown in his glorious being and attributes! When once the Lord enters the soul, and shines into the heart, it is like the rising of the sun at midnight: all these things which formerly pretended to some loveliness, and did dazzle with their lustre, are eternally darkened. Now, all natural perfections, and moral virtues, in their flower and perfections, are at best looked upon as _aliquid nihil_. What things were formerly accounted gain and godliness, are now counted loss for the excellency of the knowledge of Christ Jesus the Lord, and the soul cannot only suffer the loss of them all without a sob, but be satisfied to throw them away as dung, that it may win him, and be found in him. Now, the wonder of a Deity, in his greatness, power, and grace, swallows up the soul in sweet admiration. O how doth it love to lose itself in finding here what it cannot fathom? And then it begins truly to see the greatness and evil of sin; then it is looked upon without the covering of pleasure or profit, and loathed as the leprosy of hell. Now the man is truly like God in the knowledge of good and evil, in the knowledge of that one infinite good, God; and in the knowledge of that one almost infinite evil, sin. This is the first point of likeness to him, to be conformed to him in our understanding, that as he knows himself to be the only self-being and fountain-good, and all created things in their flower and perfection, with all their real or fancied conveniences being compared with him, but as the drop of a bucket, or nothing; yea, less than nothing, vanity (which is nothing blown up, by the force or forgery of a vainly working imagination, to the consistence of an appearance), so for a soul to know indeed and believe in the heart, that there is nothing deserves the name of good besides God, to have the same superlative and transcendent thoughts of that great and glorious self-being God, and the same diminishing and debasing thoughts of all things and beings besides him. And that as the Lord seeth no evil in the creation but sin, and hates that with a perfect hatred, as contrary to his holy will; so for a soul to aggravate sin in its own sight to an infiniteness of evil, at least till it see it only short of infiniteness in this respect, that it can be swallowed up of infinite mercy. But whence hath the soul all this light? It owes all this, and owns itself as debtor for it to him, who opens the eyes of the blind. It is he who commands the light to shine out of darkness, who hath made these blessed discoveries, and hath given the poor benighted soul, the light of the knowledge of the glory of God, in the face of Jesus Christ. These irradiations are from the Spirit’s illumination; ’tis the Spirit of wisdom and revelation that hath made day-light in the darkened soul. The man who had the heart of a beast, as to any saving or solid knowledge of God or himself, hath now got an understanding to know him that is true. Now is Christ become the poor man’s wisdom, he is now renewed in knowledge after the image of him that created him; he might well babble of spiritual things, but till now he understood nothing of the beauty and excellency of God and his ways; nay, he knew not what he knew, he was ignorant as a beast of the life and lustre of those things which he knew in the letter; nothing seemed more despicable to him in the world, than true godliness; but now he judgeth otherwise, because he hath the mind of Christ. The things which in his darkness he did undervalue as trifles to be mocked at, he now can only mind and admire, since he became a child of light; now being delivered from that blindness and brutishness of spirit, which possesseth the world, (and possessed himself till he was transformed by the renewing of his mind) who esteem basely of spiritual things, and set them at nought, he prizeth as alone precious. The world wonders what pleasure or content can be in the service of God, because they see not by tasting how good he is; to be prying into and poring upon invisible things, is to them visible madness, but to the enlightened mind, the things that are not seen are only worth seeing, and while they appear not to be, they only are; whereas the things that are seen appear but to be, and are not. Though the surpassing sweetness of spiritual things should be spoke of to them, who cannot favour the things of God, in such a manner as the glorious light of them did surround men; yet they can perceive no such thing; all is to them cunningly devised fables; let be spoke what will, they see no form, no comeliness, no beauty in this glorious object--God in Christ reconciling sinners to himself. Alas! the mind is blinded; the dungeon is within; and till Christ open the eyes, as well as reveal his light, the soul abides in its blindness, and is buried in midnight darkness; but when the Spirit of God opens the man’s eyes, and he is translated by an act of omnipotency out of the kingdom of darkness into the kingdom of his dear Son, which is a kingdom of marvellous light, O what matchless beauty doth he now see in these things, which appeared despicable and dark nothings to him, till he got the unction, the eye-salve, which teacheth all things. Now he sees (what none without the Spirit can see) the things which God hath prepared for them that love him, and are freely given them of God; and these, though seen at a distance, reflect such rays of beauty into his soul, that he beholds and is ravished, he sees and is swallowed up in wonder. But then, in the next place, this is not a spiritless inefficacious speculation about these things, to know no evil but sin and separation from God, and no blessedness but in the fruition of him; it is not such a knowledge of them as doth not principle motion to pursue after them. This I grant is part of the image of God, when the Sun of Righteousness, by arising upon the man, hath made day-light in his soul, and by these divine discoveries hath taught him to make the true parallel betwixt things that differ, and to put a just value upon them according to their intrinsic worth. But this divine illumination doth not consist in a mere notion of such things in the head, nor doth it subsist in enlightening the mind; but in such an impression of God upon the soul, as transforms and changes the heart into his likeness by love.’ Knowledge is but one line, one draught or lineament of the soul’s likeness to him; that alone doth not make up the image, but knowledge rooted in the heart, and engraven on the soul, hining and shewing itself forth in a gospel-adorning conversation, that makes a comely proportion; when the same hand that touched the eye, and turned the man from darkness to light, and gave an heart to know him, that he is the Lord, that doth also circumcise the man’s heart to love the Lord his God, with all his heart, and with all his soul, and with all his mind; and this love manifesting its liveliness, in its constraining power to live to him and for him. Light without, heat is but wild fire; but light in the mind, begetting heat in the heart, making it burn Godward, Christward, and heavenward; light in the understanding, setting on fire and inflaming the affections, and these shining out in a heavenly conversation, makes up the lively image of God, both in feature and stature, both in proportion and colour. Faith begins this image, and draws the lineaments; and love bringing forth obedience finishes, and gives it the lively lustre. The burnings of love in obedience to God is that which illuminates the whole, and makes a man look indeed like him, to whose image he is predestinate to be conform, and then makes him, who is ravished with the charms of that beauty, say, as in a manner overcome thereby, "how fair is thy love, my sister, my spouse? How much better is thy love than wine, and the smell of thine ointments than all spices?" But consider, that as these beams, which irradiate the soul, are from the Spirit of Christ, so that spiritual heat and warmth come out of the same airth, and proceed from the same author, for our fire burns as he blows, our lamp shines as he snuffs and furnisheth oil. Men therefore should not indulge themselves in this delusion, to think, that that which will pass for pure religion and undefiled before God, consists either in an outward blameless conversation, or in putting on and wearing an external garb of profession. No, as the top of it reacheth higher, so the root of it lies deeper; it is rooted in the heart, this seed being sown in an honest heart (or making the heart honest in which it is sown) takes root downward, and brings forth fruit upward, as trees that grow as far under ground as above, so these trees of righteousness, the planting of the Lord that he may be glorified, grow as far and as fast under ground as above; godliness grows as far downwards in self-emptying, self-denial, and self-abasing, in hungering and thirsting after more of righteousness, in the secret engagements of the heart to God in Christ, in these burstings of heart and bleeding of soul, to which God alone is witness, because of shortcoming in holiness, because of a body of death within, and because of that law in the members warring against the law of the mind, and bringing often into captivity to the law of sin, as it grows upward in a profession. And this is that pure religion and undefiled before God, which is both most pleasant to him, and profitable to the soul. But to make the difference betwixt dead morality, in its best dress, and true godliness, more clear and obvious, that loveliness of the one may engage men into a loathing of the other, this dead carion and stinking carcase of rotten morality, which still stinks in the nostrils of God, even when embalmed with the most costly ointments of its miserably misled patrons, we say, that true godliness, which in quality and kind differs from this much pleaded for and applauded morality, a black heathen by a mongrel kind of Christians baptised of late with the name of Christianity, and brought into the temple of the Lord, concerning which he hath commanded that it should never in that shape, and for that end it is introduced, enter into his congregation; and the bringers for their pains are like to seclude themselves for ever from his presence. It respects Jesus Christ, 1st, as its principle; 2d, as its pattern; 3d, as its altar; and, 4th, as its end. 1. I say, true holiness, in its being and operation, respects Jesus Christ as its principle; "I live," said that shining saint, "yet not I, but Christ liveth in me." As that which gives religion its first being, is the religation of the soul to God; so that which gives it motion, and draws forth that life into action, is the same God’s working all their works in them and for them, so that in all they do, they are workers together with God; every act of holiness is an act of the soul made alive unto God through Jesus Christ, and quickened to each action by the supervenience of new life and influence; therefore, says Christ, without me ye can do nothing; it is not, being out of me ye can do nothing, for he spoke it to those who were in him, but, if ye leave me out in doing, all ye do will be nothing. ’Tis Jesus Christ who gives life and legs, so that our runnings are according to his drawings. "My soul followeth hard after thee," said that holy man; but whence is all this life and vigour? "Thy right hand upholdeth me," Oh! it is the upholdings and helpings of this right hand, enlarging the man’s heart, that makes a running in the ways of his commandments; it is he who, while the saints work out the work of their own salvation, worketh in them both to will and to do. It is he who giveth power to the faint, and who, to them that have no might, encreaseth strength, so that the poor lifeless, languishing lie-by is made to mount up with eagles’ wings, and surmount all these difficulties, with a holy facility, which were simply insuperable, and pure impossibilities. Now the man runs and doth not weary, because Christ draws; and he walks and doth not faint, because Christ, in whom dwells the fulness of the Godhead bodily, dwells in him, and walks in him, and dwells in him for that very end, that he may have a completeness and competency of strength for duty. All grace is made to abound unto him, that he always having all sufficiency in all things, may abound unto every good work. He is able of himself to do nothing, no, not to think any thing as he ought, but he hath a sufficiency of God, whereby he is thoroughly furnished unto every good work; so that he may say, I am able for all things: it is more than "I am able to do all things," as we read it; its just import is, "I am able to do all things, and to endure all things;" and that which keeps it from vain boasting, is what is added, "through Christ which strengthened me," or putting power in me, or rather impowering me, which is by a supervenient act drawing forth life into a liveliness of exercise, according to the present exigent. There is a power in a saint, because Christ is in him, that overpowers all the powers of darkness without, and all the power of indwelling corruption within, so that when the poor weak creature is ready to despond; within sight of his duty, and say, because of difficulty, what is my strength that I should hope? Christ saith, despond not, my grace is sufficient for thee, and my power shall rest upon thee, to a reviving thee, and raising thee up, and putting thee in case to say, when I am weak, then I am strong; his strength, who impowers me, is made perfect in my weakness, so that I will glory in my infirmities, and be glad in being grace’s debtor. But what power is that, which raiseth the dead sinner, and carries the soul in its actings so far without the line, and above the sphere of all natural activity, when stretched to its utmost? O, it is an exceeding great power which is to them-ward who believe, that must make all things, how difficult soever, easy, when he works in them to will and to do, according to the working of his mighty power, (or as it is upon the margin, and more emphatic, of the might of his power,) which he wrought in Christ, when he raised him from the dead, and set him at his own right hand, &c.; he that raised up the Lord Jesus from the dead, raiseth up believers also by Jesus; and being raised and revived by him, to walk in newness of life, the life of Jesus, in its communications of strength, is manifest in their mortal flesh, according to that of the same apostle; "the life that I live in the flesh," saith he, "I live by the faith of the Son of God." Faith brings in Christ in my soul, and Christ being my life, carries out my soul in all the acts of obedience, wherein, though I be the formal agent, yet the efficiency and the power, by which I operate, is from him; so that I can give no better account of it than this,--I--not I. But who then, if not you? The grace of God, saith he, which was with me. But this mystery to our bold, because blind moralists, of an indwelling Christ working mightily in the soul, is plain madness and melancholy; however we understand his knowledge in the mystery of Christ, who said, "The life I live in the flesh," &c.; and from what we understand of his knowledge in that mystery, which he had by revelation, we understand our moralists to be men of corrupt minds, who concerning the faith hath made shipwreck; but what is that, "The life I live in the flesh," &c. The import of it seems to be this, if not more,--while I have in me a soul animating my body, as the principle of all my vital and natural actions, I have Jesus Christ animating my soul, and by the impulse and communicate virtue and strength of an indwelling Christ, I am made to run the ways of his commandments, wherein I take so great delight, that I am found of no duty as of my enemy. 2. The gospel holiness respects Jesus Christ as its pattern. It proposeth no lower pattern for imitation than to be conform to his image, (he that is begotten again into a lively hope, by the resurrection of Christ from the dead, girds up the loins of his mind, which are the affections of his soul, lest by falling flat upon the earth, he be hindered in running the race set before him, as looking to the forerunner his pattern,) in this girdle of hope, that he may be "holy in all manner of conversation," keeping his eye upon the precept and pattern, that his practice may be conform. It is written, saith he, "be ye holy, for I am holy;" the hope of seeing God, and being ever with him, imposeth a necessity upon him who hath it, to look no lower than at him, who is glorious in holiness; and therefore he is said to purify himself even as he is pure; and knowing that this is the end of their being quickened together with Christ, that they may walk even as he walked, they in their working and walking aim at no less than to be like him; and therefore never sit down upon any attained measure, as if they were already perfect. The spotless purity of God expressed in his laws, is that whereto they study assimilation; therefore they are still in motion towards this mark, and are changed from one of glorious grace into another, into the same image, even as by the Spirit of the Lord, who never gives over his putting them to cleanse from all filthiness of the flesh and of the spirit, till that be true in the truest sense, "Thou art all fair, my love, there is no spot in thee." And knowing that perfect fruition of him cannot be without the perfect conformity to him, herein do they exercise themselves to grow in grace, and to be still advancing towards some more likeness to his image, forgetting all their attainments, as things that are behind, and by their Teachings forth unto that which is before, make it evident that they make every begun degree of grace and conformity to God, a prevenient capacity for a new degree which yet they have not attained. I know our moralists look upon themselves as matchless, in talking of following his steps as he hath left us an example; in this they make a flourishing with flanting effrontery, but for all their boasting of wisdom, such a poor simple man as I, am made to wonder at their folly, who proposing, as they say, the purity of Christ as their pattern, are not even thence convinced, that in order to a conformity thereto, there is a simple and absolute necessity of the mighty operations of that Spirit of God, whereby this end can be reached; but while they flout at the Spirit’s working as a melancholy fancy, whereby the soul is garnished with the beauty of holiness, and made an habitation for God, I doubt not to say of these great sayers, that they understand neither what they say, nor whereof they affirm; nay, doth not the talking of the one, not only without seeing the necessity of the other, but speaking against it, say in the heart of every one, who hath not the heart of a beast, that they have never yet got a sight of the holiness of that pattern, nor of their own pollutions and impotency; for if they had, they would give themselves up to Jesus Christ to be washed by him, without which they can have no part with him. O there will be a vast difference, at the latter day, betwixt them who have given their black souls to Jesus to bleach, when he shall present them without spot, not only clothed with wrought gold, but all glorious within, and those who have never dipped, yea, who have despised to dip their defiled souls in any other fountain, save in the impure puddle of their own performances. This will make them loathsome in his sight, and cause his soul abhor those who have done this despite unto the Spirit of grace, as to slight that blessed fountain, opened for sin and for uncleanness, let them pretend as high as they will, to look to him as a pattern; while, because the plague-sore is gone up in their eye, they look not to him as a price, nor to the grace of Jesus Christ, as that which can only principle any acceptable performance of duty, he will plunge them in the ditch, and it will cost them their souls, for rejecting the counsel of God against themselves, in not making use of him who came by water as well as by blood. 3. This gospel holiness respects Christ as the altar. It is in him, and for him, that his soul is well pleased with our performance--this is the altar upon which thou must lay thy gift, and leave it, without which thy labour is lost, and whatsoever thou dost is loathed, as a corrupt thing. As believers draw all their strength from him, so they expect acceptance only through him, and for him. They do not look for it, but in the Beloved; they dare not draw near to God in duty, but by him. This is the new and living way which is consecrate for them; and if such, who offer to come to God, do not enter in hereat, instead of being admitted to a familiar converse with God, they shall find him a consuming fire. When the saints have greatest liberty in prayer, and so of all other performances, when their hearts are most lifted up in the ways of the Lord, they abhor at thinking their prayer can any otherways be set forth before him as incense, or the lifting up of their hands as the evening sacrifice, but as presented by the great intercessor, and perfumed by the merit of his oblation. If they could weep out the marrow of their bones, and the moisture of their body, in mourning over sin; yet they durst not think of having what comes from so impure a spring, and runs through so polluted a channel, presented to God, but by Jesus Christ, in order to acceptation; for, as they look to the exalted Saviour, to get their repentance from him, so when by the pourings out upon them of the spirit of grace and supplication, he hath made them pour out their hearts before him, and hath melted them into true tenderness, so that their mourning is a great mourning, they carry back these tears to be washen and bathed in his blood, as knowing without this of how little worth and value with God their salt water is; but when they are thus washed he puts them in his bottle, and then pours them out again to them in the wine of strong consolation. Thus are they made glad in his house of prayer, and their sighs and groans come up with acceptance upon his altar. O blessed altar, that sanctifies the gold! this is that altar, whereto the mocking moralist hath no right. It is by him that the poor believer offers up his sacrifice to God continually; whatever he doth in word or deed, he desires to do all in the name of the Lord Jesus. As he knows, he lives to make intercession, and to appear in the presence of God for his poor people, both to procure influences for duty, and plead for acceptation: so he depends upon him for both, as knowing he can never otherways hear nor have it said unto him, "well done thou good and faithful servant." It may be he can do little, he hath but a mite to offer; but he puts it in the Mediator’s hand to be presented to God. He hath not gold, nor silver, nor purple to bring; he can do no great things; he hath but goats’ hair or rams’ skins, but he gives them the right tincture, he makes them red in the blood of Christ, and so they are a beautiful incarnation. But let us, on the other hand, take a short view of what our moralists substitute in its place, as in their account, both more beautiful in the eye, and more beneficial to the souls of men, wherein I intend to be brief. I might comprehend the account to be given shortly, and give it most exactly, yet truly in these few words. As the most undoubted deviation from, and perfect opposition unto the whole contrivance of salvation, and the conveyance of it into the souls of men, as revealed in this gospel which brings life and immortality to light, that fighters against the grace of God in its value and virtue can forge, stretching their blind reason to the overthrow of true religion, and ruin of the souls of men. For to this height these masters of reason have, in their blind rage, risen up against the Lord and against his anointed; this is the dreadful period of that path, wherein we are persuaded to walk, yea hectored, if we would not forfeit the repute of men by these grand sophies, who arrogate to themselves the name and thing of knowledge, as if wisdom were to die with them. The deep mysteries of salvation, which angels desire to look into, and only satisfy themselves with admiration at, must appear as respondents at their bar; and if they decline the judge and court, as incompetent, they flee out and flout at subjecting this blind mole, man’s reason, to the revelation of faith in a mystery. The manifold wisdom of God, and the manifold grace of God, must either condescend to their unfoldings, and be content to speak in their dialect, or else these wits, these Athenian dictators, will give the deep things of God, because beyond their divings, the same entertainment which that great gospel preacher, Paul, met with from men of the same mould, kidney, and complexion, because he preached unto them Jesus, What would the babbler say, said they. The Spirit of wisdom and revelation they know not, they have not, they acknowledge not; nay, they despise him in his saving and soul-ascertaining illuminations; and the workings of that mighty power to them-ward who believe, is to the men of this new mould (because they have not found it) an insufferable fancy, to be exploded with a disdain and indignation, which discovers what spirit actuates them in this opposition. But I would recommend to you, who can neither purchase nor peruse what is more voluminous (how worthy soever) the serious perusal, as of the whole of that savoury and grace-breathing peace, the fulfilling of the Scriptures; so therein that short but sweet digression, against black-mouthed Parker, wherein the gracious author takes out his own soul, and sets before thine eye, the image of God impressed thereon; for while he deals with that desperado by clear and convincing reason, flowing natively from the pure fountain of divine revelation, he hath the advantage of most men, and writers too, in silencing that proud blasphemer of the good ways of God, with arguments taken from what he hath found acted upon his own soul. And likewise I would recommend, as a sovereign antidote against this poison, the diligent perusing and pondering of what is shortly hinted against the hellish belchings of the same unhallowed author (in the Preface to that piece of great Mr. Durham, upon the Commands) by a disciple, who, besides his natural acuteness and sub-actness of judgment in the depth of the gospel mysteries, is known, by all who know him (and for myself, I know none now alive his equal) to have most frequent access to lean his head on his Master’s bosom, and so in best case to tell his fellow-disciples and brethren, what is breathed into his own soul, while he lives in these embraces, and under the sheddings abroad of that love of God in his soul, which drew and did dictate these lines, against that flouter at all such fruitions. Nor can I here omit to observe, how, when the devil raised up Parker, that monster, to bark and blaspheme, the Lord raised up a Merveil to fight him at his own weapon, who did so cudgel and quell that boasting bravo, as I know not if he be dead of his wound, but for any thing I know, he hath laid his speech. It was not the author’s design in this piece, (levelled only at this mark, to teach thee how to make use of the strength and grace that is in Christ Jesus, and find the promised ease in performance of duties; in handling of which argument, he hath been remarkably assisted, and thou canst not read with attention, but thou must bear him witness, and bless the Lord on his behalf, that he hath hit the mark at which he aimed) to engage in a formal debate with these audacious moralists, who would boast and bogle us out of the good old way, wherein, if men walk, they must find rest to their souls. Yet if by the doctrine he hath here explained and pressed, as the only way of life, they do not find what a mortal wound he hath given their morality, all the lovers of the truth will see it; and it may be, the Lord sparing life, and continuing the same gracious and great assistance, he hath had in engaging with many and great adversaries to the truth at home and abroad, they may see somewhat from his pen, which may make the lovers of our Lord Jesus Christ in sincerity, and of the operations of his Spirit, sing over these successors to Sisera, who with their jumping chariots and rattling wheels, assault the truth, at his feet they bowed, they fell, they lay down at his feet, they bowed, they fell where they bowed, there they fell down dead; so let all the enemies of thy truth perish, O Lord! How to make the whole more useful for thee, for whose advantage ’tis mainly intended, I leave to the author’s own direction; only this I must say, his method and mould, wherein he casts his sweet matter, and his way of handling this so seasonable a subject, is so accommodate to each case, and brought home to the conscience, and down to the capacity of the meanest Christian, which was his aim, that the feeble, in this day, might be as David; that howbeit many worthy men have not only hinted, but enlarged upon the same matter, yet thou canst not but see some heart-endearing singularity in his way of improving and handling this great gospel truth. Next, I must tell thee, that as I myself read it with much satisfaction (though, alas! I dare not say, I have by reading reaped the designed advantage), so that thou mayest be blushed into a perusal thereof, and profiting thereby, I must likewise tell thee, I say, it hath been turned into Dutch, and that it hath not only met with great acceptation amongst all the serious and godly in these parts, who have seen it, but is much sought after; and they profess themselves singularly thereby edified, and set a-going after God, by its efficacious persuasiveness, with a singing alacrity; and if it have not the same effect upon thee and me, they and it will arise up against us in judgment. Up, therefore, Christians, and be doing: Listen to such a teacher, who, lest thou tire in thy race, or turn back, teacheth thee a certain and sweet way of singular proficiency and progress in the ways of God. It may be, it is not thy work, nor mine, to write both against these soul-murdering, however magnified, methods of taking men off Jesus Christ; but our penury of parts for that, should first put us to seek plenty of tears, that we may weep, to see our master so wounded by the piercing pens of those who, to patronise their mock religion, wrest the Scriptures, and with wicked hands wring the word of the Lord, till it weep blood: this, I say, should provoke thee and me to weep upon him, till he appear, and beat the pens of such deceivers out of their hand by a blow of his; 2d, It should provoke us to know the truth, that we may contend earnestly for the faith delivered to the saints, and to have these contradicted truths so impressed in their life upon our souls, that the pen of the most subtle pleader for this perversion of the gospel may neither delete these, nor be able to stagger us, but we may, from the efficacious working of these, have the witness in ourselves, and know the men who teach otherways not to be of God; 3d, It should be our ambition, when the all of religion is cried down, and a painted shadow, a putrid, however perfumed, nothing put in its place, to make it appear, by our practice, that religion is an elevation of the soul above the sphere and activity of dead morality; and that it is no less or lower principle that acts us, than Christ dwelling in us, and walking in us. How can the love of God, and of Christ, and of the Spirit be in us, if these perverse praters against the power of godliness, provoke us not to emit a practical declaration to the world, and extort a testimony to his grace by our way, from the enemies thereof? Improve, therefore, this his special help to that purpose, which in a most seasonable time is brought to thy hand. But to sum up all shortly, there are but three things which make religion an heavy burden; 1st, The blindness of the mind; and here thou art taught to make use of that eye-salve, whereby the eyes of the blind see out of obscurity, and out of darkness; he who formerly erred in spirit, by the light held forth in these lines, may see a surpassing beauty in the ways of God; 2d, That aversion and unwillingness which is in the mind, whereby the sweet and easy yoke of his commands is spurned at as heavy; in order to the removing thereof, and that thou mayest be among his willing people, here thou hast Christ held forth in his conquering beauty, displaying his banner of love over souls, so that thou canst not look upon him as held forth, but faith will bow thy neck to take on his yoke, because it sees it is lined with the love of Christ, and then this love that lines the yoke, shed abroad in the heart, will constrain to a bearing of it; but, 3d, When the spirit is willing, there remains yet much weakness; love kindled in the heart conquers the mind into a compliance with his will, and a complacency in his commands, but its greatest strength is often to weep over a withered hand. Now that thy hands which fall down may be made strong for labour, and thou mayest be girded with strength, and have grace for grace, yea, all grace to make thee abound unto every good word and work, the author leads thee up unto the full fountain of all gospel furniture, and strength; and teacheth thee how to make use of Christ, as thy sufficiency, for working all thy works in thee and for thee. I say, therefore, again unto thee, take heart, let not thine hands fall down, essay nothing thou would have well done or easily done, in thine own strength; but yet how difficult soever the duty be, approach it as having no confidence in the flesh, but with an eye to thy stock, that rich store-house of all furniture, and it shall be with thee as it was with the priests, before whom Jordan recoiled, so soon as their foot entered within the brink; God shall make thy difficulties evanish; and by the illapses of the Spirit of power and might from Jesus Christ depended upon, shall so strengthen thee, that thy duty is made easy to admiration, and becomes the delight of thy soul. Pray for the continuance of the life of the author, who, by his assiduous working for Christ, hath been often near unto death, not regarding his own life, to supply the lack of other men’s service, to the interest and Church of God; and let him be comforted for this piece of travel undertaken for thy soul’s interest, by hearing thou dost improve it to thy advantage, for which it is so exactly calculate: And with all I beg thy fervent and earnest intercessions for grace, and more grace, to him who is thy poor, yet soul’s well-wisher and servant, for Christ’s sake, R. M. W. CHRIST THE WAY, AND THE TRUTH, AND THE LIFE. John 14:6 --JESUS SAITH UNTO THEM, I AM THE WAY, AND THE TRUTH, AND THE LIFE; NO MAN COMETH UNTO THE FATHER BUT BY ME. ======================================================================== CHAPTER 4: 01.06. CHAPTER 1 ======================================================================== CHAPTER I. THE INTRODUCTION, WITH SOME GENERAL OBSERVATIONS FROM THE COHESION. Doubtless it is always useful, yea, necessary, for the children of God to know the right way of making use of Christ, who is made all things to them which they need, even "wisdom, righteousness, sanctification, and redemption," 1 Corinthians 1:30. But it is never more necessary for believers to be clear and distinct in this matter, than when Satan, by all means, is seeking to pervert the right ways of the Lord, and, one way or other, to lead souls away, and draw them off Christ; knowing that, if he prevail here, he hath gained his point. And therefore he endeavoureth not only to darken it by error, either more gross or more subtle, but also to darken it by mistakes and prejudices: whence it cometh to pass, that not only strangers are made to wander out of the way, but oftentimes many of his own people are walking in darkness of ignorance and mistakes, and remain lean through want of the real exercise of the life of faith, which would make them fat and flourishing; because it would make them "strong in the Lord, and in the power of his might, and to grow up in Christ in all things." The clearing up then of this truth cannot but be most seasonable now, when Satan is prevailing with many, whom he cannot get tempted to looseness and profanity, to sit down upon something which is not Christ, and to rest upon something with themselves, distinct from him, both in the matter of justification and sanctification. This subtle adversary is now setting some a-work, to cry up, by preaching, speaking, and printing, a way to heaven which is not Christ; a kind of morality, civility, and outward holiness, whereupon the soul is to rest. And this holiness, not wrought and effectuated through the strength of Jesus, by faith sucking life and furniture from him; but through our own art and skill, which in effect is nothing but an extract of refined Popery, Socinianism, and Arminianism, devised and broached of purpose to draw the soul off Christ, that he may stand upon his own legs, and walk by his own power, and thank himself, at least in part, for the crown at length. Further, through the great goodness of God, the true way of a soul’s justification is admirably cleared up; and many are, at least theoretically, acquainted therewith; and many also practically, to the quieting of their wakened consciences, and stopping the mouth of their accusers, and obtaining of peace, joy, and the lively hope of the everlasting crown; yet many gracious souls profess their unacquaintedness with the solid and thriving way of use-making of Christ for growth in grace and true sanctification. Therefore some discovery of the truth here cannot but be useful, seasonable, yea, and acceptable unto them. If he, who is the Truth, would give grace to understand, and to unfold this so necessary and always advantageous a truth, and would help to write of and explain this truth by faith in him who is here said to be the Truth, then should we have cause to bless and magnify his name. But if he, because of sin, shall hide himself, and not let out these beams of light, whereby we might discover light, we shall but darken counsel with words without our knowledge, and leave the matter as unclear as ever. Therefore is it necessary, there be both in him that writeth, and in such as read, a single dependence on him, who "is for a leader," Isaiah 55:4, and hath promised to "bring the blind by a way which they know not, and to lead them in paths they had not known, and to make darkness light before them, and crooked things straight," Isaiah 42:16, that thus by acting faith on him we may find, in so far, the truth of this verified, viz. that he is the Way, the Truth, and the Life. Now, for clearing up of this matter, we would know, that our Lord Jesus, from the beginning of this chapter, is laying down some grounds of consolation, sufficient to comfort his disciples against the sad news of his departure and death; and to encourage them against the fears they had of much evil to befall them when their Lord and Master should be taken from them; which is a sufficient proof of the tender heart of Jesus, who alloweth all his followers strong consolation against all fears, hazards, troubles, and perplexities which they can meet with in their way. He will not leave them comfortless, and therefore he layeth down strong grounds of consolation to support their drooping and fainting hearts; as loving to see his followers always rejoicing in the Lord, and singing in the ways of Zion: that the world may see and be convinced of a reality in Christianity, and of the preferableness of that life, notwithstanding of all the troubles that attend it, unto any other, how sweet and desirable soever it may appear to flesh and blood. In prosecution of which design, he told them, John 14:4, that they "knew whether he went," and the way also which he was to take, and by which he was to bring them to the Father, to the mansion spoken of, and so to life eternal. But Thomas rashly and incredulously (as too usually he did, John 11:16; John 20:25,) venteth himself, and little less than contradicteth his Master, saying, John 14:5, "We know not whither thou goest, and how can we know the way?" wherein we have an emblem of many a believer, who may have more grace and knowledge of God and of Christ than they will be able to see, or acknowledge that they have; what through temptations, inward distempers, sense of their many defects, and great ignorance, strong desires of high measures, clearer discoveries of the vastness of the object, mistakes about the true nature of grace, despising the day of small things, and indistinctness as to the actings of grace, or want of understanding and right uptaking of grace in its various outgoings and actings under various notions, and the like. Whereupon Christ, after his usual manner, taketh occasion to clear up that ground of consolation further unto them; and to let them see the true way of coming to the Father, that thereby they might be helped to see that they were not such strangers unto the way as they supposed; and withal, he amplifieth and layeth out the properties and excellencies of this way, as being the only true and living way; and that in such a manner, as they might both see the way to be perfect, full, safe, saving, and satisfying; and also learn their duty of improving this way always, and in all things, until they come home at length to the Father, saying, "I am the way, and the truth, and the life; no man cometh unto the Father but by me." Christ then saying, that he not only is the way to the Father, even the true way, but that he is so the true way, as that he is also truth itself in the abstract, and so the living way, that he is life itself in the abstract, giveth us ground to consider, after what manner it is that he is the Truth and the Life, as well as the Way; and that for clearing up and discovering of his being an absolutely perfect, transcendently excellent, incomparably preferable and fully satisfying way, useful to believers in all cases, all exigents, all distresses, all difficulties, all trials, all temptations, all doubts, all perplexities, and in all causes or occasions of distempers, fears, faintings, discouragements, &c. which they may meet with in their way to heaven. And this will lead us to clear up the duty of believers, on the other hand, and to show how they should, in all their various cases and difficulties, make use of Christ as the only all-sufficient way to the Father, and as truth and life in the way, and so we will be led to speak of Christ’s being to his people all that is requisite for them here in the way, whether for justification or sanctification; and how people are to make use of him as being all, or, as being made of "God to us wisdom, righteousness, sanctification, and redemption," 1 Corinthians 1:30. Ere we come to the words in particular, we would look upon them as having relation to Thomas his words in the preceding verse, wherein he did little less than contradict what Christ had said in the 4th verse, and learn several very comfortable points of doctrine, as, I. That Jesus Christ is very tender of his followers, and will not cast them off, nor upbraid them for every escape whereby they may provoke him to anger and grieve his Spirit; but gently passeth by many of their failings, when he findeth they are not obstinate in their mistake, nor perverse in their way. For how gently and meekly doth he here pass over Thomas his unhandsome expression, finding that Thomas spake here, not out of obstinacy and pertinaciousness, but out of ignorance and a mistake. And the reason is, because, 1. Christ knoweth our infirmity and weakness, and is of a tender heart, and therefore will not "break the bruised reed," Isaiah 42:1-25. Well knoweth he that rough and untender handling would crush us, and break us all in pieces. And, 2. He is full of bowels of mercy, and can "have compassion on them that are out of the way, and can be touched with the feeling of our infirmities," Hebrews 4:15. Hebrews 5:2. Which truth, as upon the one hand, it should encourage all to choose him for their leader, and give up themselves unto him, who is so tender of his followers; so, upon the other hand, it should rebuke such as are ready to entertain evil and hard thoughts of him, as if he were an hard master, and ill to be followed, and put all from entertaining the least thought of his untenderness and want of compassion. But, moreover, II. We see, that weaknesses and corruptions breaking out in believers, when they are honestly and ingenuously laid open before the Lord, will not fear him away, but rather engage him the more to help and succour. Much of Thomas his weakness and corruption appeared in what he said; yet the same being honestly and ingenuously laid open to Christ, not out of a spirit of contradiction, but out of a desire to learn, Christ is so far from thrusting him away, that he rather condescendeth the more, out of love and tenderness, to instruct him better, and clear the way more fully. And that, because, 1. He knoweth our mould and fashion, how feckless and frail we are, and that if he should deal with us according to our folly, we should quickly be destroyed. 2. He is not as a man, hasty, rash, proud; but gentle, loving, tender, and full of compassion. 3. It is his office and proper work to be an instructor to the ignorant, and a helper of our infirmities and weaknesses, a physician to bind up and cure our sores and wounds. Who would not then willingly give up themselves to such a teacher that will not thrust them to the door, nor give them up to themselves always, when their corruptions would provoke him thereunto? And what a madness is this in many, to stand a-back from Christ, because of their infirmities; and to scar at him, because of their weakness, when the more corruption we find the more we should run to him? and it is soon enough to depart from Christ when he thrusts us away, and saith, he will have no more to do with us; yea, he will allow us to stay after we are thrice thrust away. Only, let us take heed that we approve not ourselves in our evils, that we hide them not as unwilling to part with them, that we obstinately maintain them not, nor ourselves in them; but that we lie open before him, and deal with him, with honesty, ingenuousness, and plainness. III. We see, further, That ignorance ingenuously acknowledged and laid open before Christ, puts the soul in a fair way to get more instruction. Thomas having candidly, according as he thought, in the simplicity of his heart, professed his ignorance, is in a fair way now to get instruction. For this is Christ’s work, to instruct the ignorant, to open the eyes of the blind. Why then are we so foolish as to conceal our ignorance from him, and to hide our case and condition from him; and why doth not this commend Christ’s school to us so much the more? why do we not carry as ingenious scholars, really desirous to learn? But, IV. We may learn, That our ill condition and distempers put into Christ’s hand will have remarkable out-gates, and an advantageous issue; seeing Christ taketh occasion here from Thomas his laying open his condition, not without some mixture of corruption, to clear up the truth more fully and plainly than it was before; for hereby, 1. Christ giveth an open declaration of the glory of his power, mercy, goodness, wisdom, &c. 2. He hath occasion to give a proof of his divine art and glorious skill of healing diseased souls, and of making broken bones stronger than ever they were. 3. Thus he effectually accomplished his noble designs, and perfecteth his work, in a way tending to abase man, by discovering his infirmities and failings; and to glorify himself in his goodness and love. 4. Thus he triumpheth more over Satan, and in a more remarkable and glorious manner destroyeth his works. 5. Thus he declareth how wonderfully he can make all things work together for good to his chosen ones that love him and follow him. 6. Yea, thus he engageth souls to wonder more at his divine wisdom and power; to despair less in time coming, when cases would seem hard; to acknowledge his great and wonderful grace, and his infinite power and wisdom, that can bring life out of death; and also to be more sensible of the mercy, and thankful for it. O believer, what manner of joy is here! how happy art thou that hath given up thyself to him! Thy worst condition can turn to thy advantage. He can make thy ignorance, vented with a mixture of corruption, turn to the increase of thy knowledge. Bless him for this; and, with joy and satisfaction, abide thou under his tutory and at his school. And withal, be not discouraged, be thy case of ignorance and corruption what it will, lay it before him with sincerity and singleness of heart, and then "thou mayest glory in thine infirmities, that the power of Christ may rest on thee," 2 Corinthians 12:9; for thou shalt see, in due time, what advantage infinite love and wisdom can bring to thy soul thereby. May not this be a strong motive to induce strangers to give up themselves to him, who will sweetly take occasion, at their failings and shortcomings, to help them forward in the way? And what excuse can they have who sit the call of the gospel, and say, in effect, they will not go to Christ because their case is not good. And O that believers were not sometimes led away with this error of scaring at Christ, because of infirmities seen and discovered! V. It is remarkable, that, as the disciples did ofttimes vent much of their carnal conceptions of the kingdom of Christ, as apprehending it to be some carnal, outward, pompous, stately, and, upon that account, desirable condition; so there might be much of this carnal apprehension lurking under this acknowledgment and question of Thomas; and the Lord, who knew their thoughts, doth here wisely draw them off those notions, and sets them about another study, to tell us, that it is best and most useful and profitable for us, to be much taken up in the study and search of necessary fundamental truths, and, particularly, of the way to the Father. For, 1. Here is the substantial food of the soul; other notions are but vain, and oftentimes they make the case of the soul worse; but the study of this is always edifying. 2. The right understanding of this and other fundamental truths will not puff up, but keep the soul humble, and will make the soul active and diligent in duty. 3. The fruit of this study is profitable and lasting. 4. And the right uptaking of these truths will discover the vanity of other sciences, falsely so called, and the folly of spending our time about other things. 5. The right understanding of this fundamental will help us to understand other truths the better. 6. A mistake in this, and such like fundamentals, or the ignorance of them, is more dangerous than the ignorance of or mistake in other things. Oh! if this were teaching us all, in humility, to be much in the study of such fundamental necessary truths as this is; and to guard against a piece of vanity in affecting knowledge, the effect of which is nothing but a puffing of us up with pride and conceit! VI. We may here take notice of what may serve to discover Thomas his mistake, and what is the ground of Christ’s assertion, John 14:4, which Thomas doth little less than contradict, John 14:5, viz. that such as had any acquaintance with Christ did, according to the measure of their knowledge of him, both know heaven and the way to it; whence we see these truths, 1. Persons may have some real acquaintance with Christ, and yet be, for a time, very indistinct in their notions about him, and apprehensions of him. They may know Christ in some measure, and yet look upon themselves as great strangers to the knowledge of heaven, and be oft complaining of their ignorance of the right way to heaven. 2. Where there is the least measure of true acquaintance with Christ, with love to him, and a desire to know more of him, Christ will take notice thereof, though it be covered over with a heap of mistakes, and accompanied with much ignorance, weakness, and indistinctness. He seeth not as man seeth, which is good news to some that are weak in knowledge, and unable to give any good account of any knowledge they have; yet one thing they can say, that he who knoweth all things, knoweth that they love him. 3. Various are the dispensations of God’s grace unto his own. To some he giveth a greater, to others a lesser measure of knowledge of the mysteries of the kingdom of heaven; and to one and the same person, more at one time than at another. Various are his manifestations and out-lettings of grace and love. Small beginnings may come to much at length. Thomas, and the rest of the disciples, had but little clear and distinct apprehensions of the way of salvation through Jesus Christ; and yet, ere all was done, they attained to such a measure of understanding in the mysteries of God, as that we are said to be "built upon the foundation of the apostles, Jesus Christ himself being the chief corner-stone," Ephesians 2:20. This should teach the best much sobriety, and not to judge of all by themselves; or to think, that God’s way with them must be a standard or a rule whereby to judge of all the rest; as if his way of dealing were one and the same with all. 4. The knowledge of Christ is all. Know him, and we know heaven and the way to it; for upon this ground doth Christ make good what he said, touching their knowing whither he went, and the way; and answereth the objection that Thomas did propose, viz. because he was the way, &c., and they being acquaint with him, (which here is presupposed,) were not ignorant of the place whither he was going, nor of the way leading thither. The knowledge then of Jesus Christ is a true and full compend of all saving knowledge. Hence it "is life eternal to know him," John 17:3. "They that know him, know the Father," John 14:9 and John 8:19. "They that see him, see the Father also," John 14:9. "He is in the Father, and the Father in him," John 14:10-11 and John 10:38. and John 17:21. And so knowing him they know heaven; for what is heaven else but the presence and glorious manifestations of the Father; for when Christ speaks of his going to heaven, he saith, "He was going to the Father." So knowing him, they know the way, both how Christ was to go to heaven as our cautioner, head, and attorney, and how we must follow. Let then a man have never so much knowledge, and be acquainted with the mysteries of all arts and sciences, and with the depths of nature, and intrigues of states, and all the theory of religion; if he be unacquainted with Jesus, he knoweth nothing as he ought to know. And upon the other hand, let a poor soul that is honest, and hath some knowledge of, and acquaintance with him, be satisfied, though it cannot discourse nor dispute, nor speak to cases of conscience, as some others; if we know him, it matters not though we be ignorant of many things, and thereby become less esteemed of by others. Here is the true test, by which we may take a right estimate of our own, or of others’ knowledge. The true rule to try knowledge by, is not fine notions, clear and distinct expressions, but heart-acquaintance with him; "in whom are hid all the treasures of wisdom and knowledge," Colossians 2:3. O sad! that we are not more taken up in this study, which would be a compendious way for us to know all? Why spend we our money for that which is not bread, and our labour for that which will not profit us? Why waste we our time and spirits in learning this science, and that art; when, alas! after we, with much labour and toil, have attained to the yondmost pitch there, we are never one whit the nearer heaven and happiness? yea, it were well, if we were not further off! Oh! if we were wise at length, and could think more of this one thing necessary; and could be stirred up to learn more of him, and to make this the subject of all our study and labour. ======================================================================== CHAPTER 5: 01.07. CHAPTER 2 ======================================================================== CHAPTER II. OF THE WORDS THEMSELVES IN GENERAL. We come now to the words themselves, wherein Christ asserts that he is, 1, "the way;" 2, "the truth;" 3, "the life;" and, 4, "that no man cometh to the Father but by him." In them we learn these two things in general. _First,_ The misery of wretched man by nature. This cannot be in a few words expressed. These words will point out those particulars thereof, which we will but mention. 1. That he is born an enemy to, and living at a distance from God, by virtue of the curse of the broken covenant of life made with Adam. 2. That he neither can nor will return to God, of himself. His way is not in himself; he hath need of another to be his way. 3. That he is a blind, wandering creature, ready to by-ways and to wander; yea, he loveth to wander. He goeth astray as soon as he is born, speaking lies. 4. He cannot discern the true way, but is blinded with prejudice thereat, and full of mistakes. He is nothing but a lump of error. 5. He is dead legally and really: how can he then come home? How can he walk in the way, though it were pointed out to him? 6. He, even when he entereth into the way, is subject to so many faintings, swoonings, upsittings, &c. that except he get new quickening, he must lie by the way and perish. In a word, his misery is such as cannot be expressed; for as little as it is believed, and laid to heart; or seen and mourned for, and lamented. Now, for a ground to our following discourse, I would press the solid, thorough and sensible apprehension of this, without which there will be no use-making or application of Christ; "for the whole need not the physician, but the sick;" and Christ is "not come to call the righteous, but sinners to repentance," Matthew 9:12. Mark 2:17. Yea, believers themselves would live within the sight of this, and not forget their frailty; for though there be a change wrought in them, yet they are not perfect, but will have need of Christ as the way, the truth, and the life, till he bring them in, and set them down upon the throne, and crown them with the crown of life. And, O happy they, who must not walk on foot without this guide leading them by the hand, or rather carrying them in his arms. Let all them who would make use of Christ remember what they were, and what they are, and keep the sense of their frailty and misery fresh; that seeing their need of him, they may be in better case to look out to him for help and supply, and be more distinct in their application of him. The _second_ general is, that Christ is a complete mediator, thoroughly furnished for all our necessities. Are we at a distance from the Father? He is a way to bring us together. Are we wandered out of the way? He is the way to us. Are we blind and ignorant? He is the truth. Are we dead? He is the life. Concerning this fulness and completeness of his, we would mark these things: 1. That he is thoroughly furnished with all things we stand in need of; the way, the truth, and the life. He hath eye-salve, clothing, gold tried in the fire, &c. "For the Spirit of the Lord is upon him, and hath anointed him," Isaiah 61:1. 2. He is suitably qualified, not only having a fulness, and an all-fulness, so that whatever we need is to be had in him, but also a suitable fulness answering our case to the life. Are we out of the way? He is the way. Are we dead? He is life, &c. 3. He is richly qualified with this suitable good. He hath not only "wisdom and knowledge," but "treasures of it," yea, "all the treasures" thereof, Colossians 2:3. There is fulness in him; yea, "it hath pleased the Father that in him should all fulness dwell," Colossians 1:19. Yea, "the fulness of the Godhead dwelleth in him bodily," Colossians 2:9. 4. Hence this is an up-making completeness and fulness; for we are said to be "complete in him," Colossians 2:10. And he is said to "be all in all," Colossians 4:11. "He filleth all in all," Ephesians 1:23. 5. It is also a satisfying completeness. The eye is not satisfied with seeing, nor the ear with hearing. The avaricious man is not satisfied with gold, nor the ambitious man with honour; but still they are crying with the loch leech, give, give! But the man who getteth Christ is full; he sitteth down and cryeth, enough, enough! And no wonder, for he hath all; he can desire no more; he can seek no more; for what can the man want that is complete in him? 6. There is here that which will answer all the objections of a soul; and these sometimes are not few. If they say they cannot know the way to the Father, then he is the truth to instruct and teach them that, and so to enter them into it. And if they say they cannot walk in that way, nor advance in it one step, but will faint and sit up, succumb and fall by; he answereth that he is the life, to put life and keep life in them, and to cause them to walk, by putting a new principle of life in them, and breathing of new on that principle. O thrice happy they who have fled to him for refuge! It is easy for them to answer all objections and cavils of Satan, and of a false heart. It is easy for them to put Christ to answer all. And, on the other hand, who can tell the misery of such as are strangers to Jesus? How shall their wants be made up? How shall they answer challenges, accusations, temptations, doubts, fears, objections, and discouragements, cast up in their way? Oh! should not this endear the way of the gospel to us, and make Christ precious unto us! Is it not a wonder that such an all-sufficient mediator, who is able to save to the uttermost all that come to God through him, should be so little regarded and sought unto; and that there should be so few that embrace him, and take him as he is offered in the gospel. How can this be answered in the day of accounts? What excuse can unbelievers now have? Is not all to be found in Christ that their case calleth for? Is he not a complete mediator, thoroughly furnished with all necessaries? Is not the riches of his fulness written on all his dispensations? The mouths, then, of unbelievers, must be for ever stopped. ======================================================================== CHAPTER 6: 01.08. CHAPTER 3 ======================================================================== CHAPTER III. HOW CHRIST IS THE WAY IN GENERAL, "I AM THE WAY." We come now to speak more particularly to the words; and, _first,_ Of his being a way. Our design being to point at the way of use-making of Christ in all our necessities, straits, and difficulties which are in our way to heaven; and particularly to point out the way how believers should make use of Christ in all their particular exigencies; and so live by faith in him, walk in him, grow up in him, advance and march forward toward glory in him. It will not be amiss to speak of this fulness of Christ in reference to unbelievers, as occasion offereth, because this will help to clear the other. Before we can clear up how any can make use of Christ, we must speak something of their necessity of him, and of his being furnished fitly, fully, richly, and satisfyingly for their case; and this will make the way of use-making of Christ more plain. While Christ then says, "I am the Way," he points out those things to us: 1. That man is now estranged from the Lord, and in a wandering condition: He hath departed from God, he is revolted and gone. "They are all gone out of the way," Romans 3:12. "They go astray as soon as they are born, speaking lies," Psalms 58:3. 2. Nay, not only so, but we love naturally to wander and to run away from God, as Jeremiah complaineth of that wicked people, Jeremiah 14:10. Naturally, with "the dromedary, we traverse our ways," Jeremiah 2:23, and run hither and thither, but never look towards him. Nay, we are like those spoken of, Job 21:14. "We desire not the knowledge of his ways, we will have none of him," Psalms 81:11; nor "of his reproofs," Proverbs 1:30. Oh, how sad is this! And yet how is it more sad, that this is not believed, nor once considered. And that it is not believed, is manifest; for, 1. How rare is it to meet with persons that are not very well pleased and satisfied with themselves and their condition? They thank the Lord it was aye well with them. They have no complaints. They see no wants nor necessities. They wonder what makes folk complain of their condition, of their evil heart, or of their hazard and danger. They understand not these matters. 2. Do we not find people very quiet and at rest, though they remain in the congregation of the dead, Proverbs 21:16. They sleep in a sound skin, because they see no hazard. The thoughts of their condition never bereave them of one night’s rest: No challenges have they; all is at peace with them, for the strong man keeps the house. 3. How rare is it to find people exercised about this matter, and busied with it in their thoughts, either while alone, or while in company with others; or once seriously thinking and considering of it, yea, or so much as suspecting the matter? 4. How rare is it to see any soul broken in heart, and humbled because of this; who is walking under this as under a load; whose soul is bleeding under the consideration of this! Is there any mourning for this? 5. Where is that to be heard, "Men and brethren, what shall we do to be saved?" How shall we enter into the right way? Where is that good old way, that we may walk in it? Few such questions and cases troubling consciences; and no wonder, for a deep sleep is upon them. 6. How cometh it then, that the pointing forth of the way is so little hearkened unto? Sure were this natural condition perceived, a report of the sure and safe way would be much more welcome than it is: Christ by his messengers would not be put to cry so often in vain, "This is the way, turn in hither." Here is enough to convince of this ignorance and insensibleness; but it is his Spirit, which "convinceth the world of sin," John 16:1-33 that must bear home this conviction. _Secondly_, It pointeth out to us this, that "the way of man is not in himself," Jeremiah 10:23, that is, that nothing, he can do can or will prove a way to him to the Father: For Christ is the Way, as excluding all other means and ways. And that man can do nothing to help himself into the way, is clear; for, 1. "His way is darkness," Proverbs 4:14. He knoweth no better, he is satisfied therewith; there he sleepeth and resteth. 2. He cannot nor doth not desire to return. He hateth to be reformed. 3. Yea, he thinketh himself safe; no man can convince him of the contrary: The way he is in "seemeth right to him, though the end thereof be death;" Proverbs 14:12, and Proverbs 16:25. 4. Every man hath his own particular way to which he turneth, Isaiah 53:6; some one thing or other that he is pleased with, and that he thinks will abundantly carry him through, and there resteth he; and what these ordinarily are, we shall hear presently. 5. In this his way, which yet is a false way, "he trusteth," Hosea 10:13, he leaneth upon it, little knowing that it will fail him at length, and that he and his hope and confidence shall perish. Is it not strange then to see men and women "gading about to seek their way," as it is said, Jeremiah 2:36. as if they could find it out; or as if they could of themselves fall upon the way. What a lamentable sight is it, to see people "wearying themselves with very lies," Ezekiel 24:12; "and wearied in the multitude of their own counsels," Isaiah 47:15. But what are those false and lying ways which men weary themselves in, and all in vain; and which they chuse and trust unto, and yet are not the way which will prove safe and sure? _Ans._ It will not be easy to reckon them all up, we shall name some that are principal and most ordinary; such as, 1. Good purposes and resolutions, with which many deceive themselves, supposing that to be all which is required: And, alas! all their purposes are like to Ephraim’s goodness,--like the early cloud and morning dew that soon evanisheth; their purposes are soon broken off, and soon disappointed, because made without counsel, Proverbs 15:22. Many foolishly rest here, that they have a good mind to do better, and to amend their ways, and they purpose after such a time or such time, they shall begin a new manner of life; but their purposes never come to any effect, and so at length they and their purposes both perish. 2. Some convictions and inward challenges. The word now and then pierceth them so far, and sore and sharp dispensations from the Lord so far affect their heart, that they see it is not well with them; and they are made, with Saul, to cry out, "I have sinned," 1 Samuel 15:24, and they advance no further; those convictions either die out again, or work no further change: And, poor souls, they think, because at such a sermon, or such a communion, they had some such convictions and sharp challenges, therefore they imagine all is well with them; when a Judas may have convictions, sharper than ever they had, and a Felix, Acts 24:25. 3. Convictions followed with some sort of amendment. Some may dreadfully deceive themselves with this, and conclude that all is right with them, and that the way they are in is safe and sure; because they have had convictions, which have been so effectual as to cause them to amend many things, and become, as to many things, changed men and women, when, alas, their way is but a way of darkness still; it is not Christ; they have never come to him. Herod hearing John Baptist, had his own convictions and amendments; for "he did many things," Mark 6:20. 4. Many rest upon their outward civility and morality, or negative holiness. They cannot be challenged for gross faults, and that is all the way they have to rest in: Alas! could not a wicked Pharisee say as much as they, viz. "That he was no extortioner, unjust person, or an adulterer, nor such as the publican was," Luke 18:11. How many heathens, as to this, shall outstrip such as profess themselves Christians? and yet they lived and died strangers to the right way to happiness. See what that poor young man said, Luke 18:21. 5. Some may win to more than civility, and attain unto a kind of outward holiness, and outward performance of the duties of religion, such as hearing, reading, prayer, communicating, and rest there, and yet perish: For that is but their own way, it is not the right way. Had not the foolish virgins lamps? and did they not wait with the rest, Matthew 25:1-46; and will not many say, in that day, "We have eaten and drunken in thy presence, and thou hast taught in our streets:" to whom Christ shall answer, "I know not whence you are, depart from me, all ye workers of iniquity?" Luke 13:26-27. Were not the Jews much in duties and outward ordinances? and yet see how the Lord rejected them all, Isaiah 1:11-15, and Isaiah 66:3. 6. Much knowledge doth deceive many. They think because they can talk of religion, speak to cases of conscience, handle places of Scripture, and the like, that therefore all is right with them; when alas, that is but a slippery ground to stand upon. The Pharisees sat in Moses’ seat, and taught sometimes sound doctrine; and yet were heart-enemies to Jesus, Matthew 23:1-39. And will not many think to plead themselves into heaven, by saying, that they "have prophesied in his name," Matthew 7:22. There is "a knowledge that puffeth up," 1 Corinthians 13:2. Some there are whose knowledge seemeth to be operative and practical, and not merely speculative. Some may "escape the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ," and yet again become entangled therein and overcome; so that "their latter end is worse than the beginning;" see 2 Peter 2:20-22. Knowledge, I grant, is good, but it is not Christ, and so it is not the way to the Father; and many, alas! lean to it, and are deceived at last. 7. A kind of seeming seriousness in the performance of duties, and in seeking of God, deceiveth many. They think, because they are not conscious to their own dissembling, but they look upon themselves as earnest in what they do, that therefore all is well. Sayeth not Christ, that not "every one that saith, Lord, Lord, shall enter into the kingdom of God?" Matthew 7:21; that is, not every one that reneweth their suits, and ingeminateth their desires, cry, and cry over again, and, as it were, will not give it over; and yet they come short of their expectation. Did not the foolish virgins seem earnest and serious, when they continued waiting with the rest, and at length cried "Lord, Lord, open unto us;" and yet they are kept at the door. Many consider not that there is a secret and close hypocrisy, that some may be under and not know it, as well as a gross hypocrisy and dissimulation, which may be easily observed; "Will not many seek to enter in that shall not be able?" Matthew 7:13. Luke 13:24. 8. Many deceive themselves with this, that they are looked on by other godly, discerning persons and ministers, as good serious Christians, and that they carry so handsomely and so fair, that no man can judge otherways of them, than that they are good serious seekers of God. But, alas! the day is coming which will discover many things, and many one will be deceived both of themselves and of others. "Not he who commendeth himself is approved, but whom God approveth," 2 Corinthians 10:18. Therefore, Paul exhorts Timothy, "to study to show himself approved unto God," 2 Timothy 2:15. Men look only on the outside, and cannot see into the heart; but God searcheth the heart; and it is an easy matter to deceive men, but God will not be deceived. 9. Some may suppose themselves in a safe and sure way, if they outstrip others in religious duties, and be much in extraordinary duties, when, alas! for all that, the heart may be rotten. "The Pharisee fasted twice a-week," Luke 18:12, and yet was but an enemy to Christ. O how deceitful is the heart of man! 10. Inward peace and quietness of conscience may deceive some; and they may suppose that all is right with them; because they do nothing over the belly of their conscience. Their heart doth not accuse them of falsehood and dissimulation in their way with God or man, but they do all things according to their light. No doubt that young man (Luke 18:21) spoke according to his judgment and light, when he said, "All these things have I kept from my youth." And Paul saith of himself (Acts 23:1) "that he had lived in all good conscience before God till that very day;" meaning, that even while he was a Pharisee unconverted, he had not tortured his conscience, nor done anything directly against it, but had always walked according to his light. See Acts 26:9. 11. A way of zeal may deceive many who may think their case unquestionable, because they are zealous for their way, and, as they think, their zeal is pure for God. Was not Paul, while a Pharisee, very zealous, when, out of zeal to his way, he persecuted the church, Php 3:6. See my zeal for the Lord, could I thus say, 2 Kings 10:16; and the Jews had a zeal of God, but not according to knowledge, Romans 10:2; and Christ tells us, that such as should persecute the Apostles unto death, would think they did God good service, John 16:2. 12. Some also may put it beyond question, that they are in the right way, because they are more strict in all their ways than others, and will not so much as keep fellowship or company with them; saying, with those, (Isaiah 65:5) "Stand by, I am holier than thou, come not near to me," who yet are but a smoke in God’s nose, and a fire that burneth all the day. 13. Some may rest on, and deceive themselves with their great attainments, and more than ordinary experiences, when, alas! we see to what a height some may come, and yet prove nothing. Let such souls read with trembling that word of Paul, Hebrews 6:4-5, where we see some may come to be enlightened, to taste of the heavenly gift, to be made partakers of the Holy Ghost, to taste the good word of God, and the powers of the world to come, and yet prove cast-aways; taking these expressions as pointing forth something distinct from real grace. Many such false ways, wherein men please themselves, might be mentioned; by these every one may see cause of searching and trying over and over again. It is a dreadful thing to be deceived here, and it is best to put it to a trial, when there is a possibility of getting the matter helped. And many may fear and tremble when they see they are not yet come the length of many such as sit down without Christ, and lose all their labour. Oh, if this could put people to a serious examination and trial of themselves, and of the nature of that way wherein they are, and rest at present! _Thirdly_, We might here observe, that this true and living way is but one for all. There is but "one Mediator between God and man," 1 Timothy 2:5. One Mediator for both Old and New Testament, the seed of the woman. Howbeit the Lord’s dispensations with his people, in that one way, may be various, as his way with his people under the law is different from his way with his people under the gospel; and his dispensations with individual believers, whether under the law or under the gospel, is not the same in all things. And this should teach us to relinquish our own ways, and to enter into this one only way; and it should move such as are in this way to study unity and agreement among themselves; and yet not infer or suppose, that God’s way with them must be in all things alike. Yea, though the Lord’s way with them be different from his way with others, and more dark, disconsolate, and bitter, yet let them be quiet and silent before the Lord, and acknowledge his goodness that hath brought them into the one only way, Jesus Christ, and keepeth them there. But, _fourthly,_ The main thing here, and which is obvious, is this, that Jesus Christ is the way to the Father, the one and only way, the sovereign and excellent way, and he alone is the way. There is not another. "Neither is there salvation in any other; for there is none other name under heaven given among men, whereby we must be saved," Acts 4:12. For clearing of this, we shall speak a little to those four things, and shew, 1. What is our case, and what need we have of a way. 2. How Christ answereth this our case and necessity, and is a fit way for us. 3. How he alone is the way, and answereth this our case. 4. What are the rare advantages and specialities of this way. And this will make way for our clearing up, how Christ is made use of as a way by poor sinners. For the first of these, our present case and necessity, something was spoken to it before; we shall reduce all those to two heads. The first is, our state of guilt, and separation from God because of sin and guilt; the next is, our state of wickedness and enmity against God. As to the first, we may take notice of those things: 1. That sin, original and actual, hath separated us from God, and cast us out of his favour, and out of that station of favour and friendship which once we were advanced to in Adam. 2. That we are under God’s curse and wrath, and excommunicated from the presence of the Lord, by a sad, yet just, sentence according to law, and so are under death. As to the next thing, we may take notice of those particulars: 1. That we are impure and polluted with sin and daily iniquity. 2. That we are ignorant of the right way of returning into favour with God, seeking out to ourselves many inventions. 3. That we are impotent for any good work or commanded duty. That not only so, but we are unwilling to do any thing that is good, or to enter into the way when pointed out unto us; yea, we are enemies to God by wicked works, and have an innate hatred to all his ways. 5. We desire not to be out of the condition whereinto we are; there we love to lie and sleep, and desire not to be roused up or awakened. 6. We are under the power and command of Satan, who leadeth us out of the way, yea, and driveth us forward in the wrong way, to our perdition. These things are plain and undeniable, and need no further confirmation; though, alas! it is little believed or laid to heart by many. For the second, how Christ answereth this our case and necessity. He is a way to us to help us out of both these, both out of our state of guilt and separation, and out of our state of wickedness and enmity. And, first, he helpeth us out of our state of guilt and separation: 1. By taking away our guilt and sin; "being made sin for us, who knew no sin, that we might be made the righteousness of God in him," 2 Corinthians 5:21. He hath filled the great gap betwixt God and us, with his body, and hath made of it, as it were, a bridge, by which they may go over to the Father: "We enter now into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh," Hebrews 10:19-20; "we are now brought near by his blood," Ephesians 2:13, so that through him we are restored again to friendship with God, and made one with him; for Christ the Mediator hath "made both one, reconciling Jews and Gentiles both unto God, in one body, by the cross, having slain the enmity," Ephesians 2:16. 2. By taking away the curse and wrath that was due to us, being "made a curse for us," Galatians 3:13. So that he is become our peace, and "through him we have access by one spirit unto the Father, and are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God," Ephesians 2:14, Ephesians 2:18-19. "He is set forth to be a propitiation through faith in his blood," Romans 3:25. 1 John 2:2, and 1 John 4:10. "By him have we now received atonement," Romans 5:11. Next, he helpeth us out of our state of wickedness and enmity, 1. By taking away our impurity and uncleanness, "by washing us and cleansing us in his blood," Ezekiel 16:6-9. Colossians 1:22, "having purchased grace for us," Ephesians 5:1, Ephesians 5:3, "we are blessed with all spiritual blessings in him." He applieth his merits, and layeth the foundation of grace and holiness in the soul, and carrieth on the work of mortification and vivification; and so killing the old man by his Spirit, both meritoriously and efficiently, he cleanseth and washeth. Hence, we are said to be baptised with him in his death, and buried with him by baptism into death, that we should walk in newness of life. And so our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin, Romans 6:3-4, Romans 6:6. And for our daily infirmities and escapes, whereby we pollute ourselves, his blood "is a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness," Zechariah 13:1; and to this fountain he bringeth by the spirit of repentance, which he, as an exalted prince, bestoweth, Acts 5:31, and by faith. So 1 John 2:1, "if any man sin, we have an advocate with the Father," &c. 2. As for our ignorance and blindness, he taketh that away, being given for a light to the Gentiles, Isaiah 42:6, and Isaiah 49:6. Luke 2:32. He is sent to open the blind eyes, Isaiah 42:7; to bring out the prisoners from their dark prisons, Isaiah 42:7, and Isaiah 61:1. Yea, he is anointed for this end, so that such as walk in darkness see a great light, and they that dwell in the land of the shadow of death, upon them the light hath shined, Isaiah 9:2. Matthew 4:15; and he hath eye-salve to give, Revelation 3:18. 3. He is qualified for taking away our impotency, so that through him we can do all things, Php 4:13; "when we are weak, we are strong in him who is our strength, and liveth in us," 2 Corinthians 12:10. Galatians 2:20. Hence, "he worketh in us both to will and to do of his own good pleasure," Php 2:13. 4. He also taketh away our natural averseness, unwillingness, wickedness, and hatred of his ways, making his people "willing in the day of his power," Psalms 110:1-7. So he taketh away "the enmity that is in us," Colossians 2:20, and reconcileth us to God and to his ways, that our hearts do sweetly comply with them, and we become most willing and glad to walk in them, yea, and "to run the way of his commandments through his enlarging of our hearts," Psalms 119:22. 5. He likewise taketh away that desire and willingness, which we have, to lie still in our natural condition, by convincing us of the dreadful hazard thereof, through the spirit of conviction, whereby he convinceth the world of it, John 16:8, and circumciseth their ears to hear, and maketh them willing to hearken to the counsel of God. 6. As for the power and dominion of Satan, he breaketh that, by "leading captivity captive," Ephesians 4:8; Psalms 68:18; "and spoiling the strongman’s house; for he is come to destroy the works of the devil," 1 John 3:8; "and he spoileth principalities and powers," Colossians 2:15. Thus, as a captain of salvation, he leadeth them out as a conqueror; having paid the price, he delivereth also by power and authority from the hand of this jailor. And thus we see how he answereth our case and necessity, and is a fit way for us; and though this be not questioned, yet little is it believed and considered, and less put in practice. And as for the third particular, that he alone is this way, and answereth our case herein, it needeth not be much spoken to, since it is clear and manifest, confirmed by the experience of all generations, and the disappointments of fools who have been seeking other ways. Angels in heaven cannot do our business, they cannot satisfy justice for us, nor have they any power over our heart to turn it as they will; nay, they are not acquainted with our secret thoughts, that cabinet is kept close from them, and reserved as the peculiar privilege of God alone. The blood of bulls and of goats cannot do it; for the apostle tells us, that it is impossible for that to take away sin, Hebrews 10:4. That blood shed according to the law did cleanse ceremonially, but it is only the blood of Jesus, typified by that, which cleanseth really; so that we are sanctified through the offering of the body of Jesus Christ once for all, Hebrews 10:10. No pains or labour of ours can avail here. The Lord will not be pleased with thousands of rams, or with ten thousands of rivers of oil. "He will not take our first-born for our transgression, nor the son of our body for the sin of our soul," Micah 6:7. Ordinance and means will not do it, nor any invention of our own: "no man can by any means redeem his brother, or give to God a ransom for him; for the redemption of the soul is precious, and it ceaseth for ever," Psalms 49:7-8. He alone hath laid down the price; all our sufferings, prayers, tears, labours, penances, and the like, signify nothing here; they cannot satisfy justice for one sin. As to the fourth particular, viz., the singularity of this way, those things make it manifest and apparent: 1. This is such a way as can discover itself, and make itself known unto the erring traveller. Christ Jesus is such a way as can say to the wandering soul, "this is the way, walk ye in it," Isaiah 30:25. No way can do this. This is comfortable. 2. This way can not only discover itself to the wandering traveller, but also it can bring folk into it. Christ can bring souls unto himself, when they are running on in their wandering condition. He can move their hearts to turn into the right way, put grace in their soul for this end, begin resolutions in them, and sow the seed of faith; and so stay their course which they were violently pursuing, and make them look about and consider what they are doing. As the former was good news to poor, blind, and witless creatures that were wandering and knew not whither they were going; so this is good news to poor souls that find their heart inclining to wander, and loving to go astray. 3. This way can cause us walk in it. If we be rebellious and obstinate, he can command with authority; for he is given for a leader and commander. How sweet should this be to the soul that is weighted with a stubborn, untractable, and unpersuadable heart, that he, as a king, governor, and commander, can with authority draw or drive, and cause us follow and run? 4. This way is truth, as well as the way; so that the soul that once entereth in here is safe for ever; no wandering here. "The wayfaring men, though fools, shall not err in this way," Isaiah 35:8. "He will bring the blind by a way that they knew not, and lead them in paths that they have not known; he will make darkness light before them, and crooked things straight; those things will he do unto them, and not forsake them," Isaiah 42:16. 5. This way is also life, and so can revive the faint and weary traveller. "He giveth power to the faint, and to them that have no might he increaseth strength; yea, he renews their strength, and makes them mount up with wings as eagles, and run and not be weary, and walk and not be faint," Isaiah 40:29, Isaiah 40:31; "and so he giveth legs to the traveller, yea, he carrieth the lambs in his bosom," Isaiah 40:11. Oh! who would not walk in this way? what can discourage the man that walketh here? what can he fear? No way can quicken and refresh the weary man. This way can do it; yea, it can quicken one that is as dead, and cause him march on with fresh alacrity and vigour. 6. From all these it followeth, that this way is a most pleasant, heartsome, desirable and comfortable way. The man is safe here, and he may "sing in the ways of the Lord," Psalms 138:5. "For wisdom’s ways are ways of pleasantness, and all her paths are peace," Proverbs 3:17. He is a way that is food, physic, cordials, and all that the poor traveller standeth in need of till he come hence. From all which, ere we come to particulars, we shall in general point out those duties, which natively result thence, by way of use. 1. O what cause is there here for all of us to fall a wondering, both that God should ever have condescended to have appointed a way how sinners and rebels, that had wickedly departed from him, and deserved to be cast out of his presence and favour for ever, might come back again, and enjoy happiness and felicity in the friendship and favour of that God that could have got the glory of his justice in our destruction, and stood in no need of us, or of any thing we could do: as also, that he appointed such a way, that Jesus Christ his only Son, should, to speak so, lie as a bridge betwixt God and sinful rebels, and as a highway, that they might return to the great God upon him. Let all the creation of God wonder at this wonderful condescending love of God, that appointed such a way; and of Christ, that was content to lout so low as to become this way to us, this new and living way; and that for this end he should have taken on flesh, and become Emmanuel, God with us, and tabernacled with us, that through this vail of his flesh, he might consecrate a way to us. Let angels wonder at this condescendency. 2. Hence we may see ground of being convinced of those things: (1.) That naturally we are out of the way to peace and favour with God, and in a way that leadeth to death, and so that our misery and wretchedness, so long as it is so, cannot be expressed. (2.) That we can do nothing for ourselves; set all our wits a-work, we cannot fall upon a way that will bring us home. (3.) That it is madness for us to seek out another way, and to vex ourselves in vain, to run to this and to that mean or invention of our own, and be found fools in the end. (4.) That our madness is so much the greater in this, that we will turn to our own ways that will fail us, when there is such a noble and excellent, and every way satisfying way prepared to our hand. (5.) That our wickedness is so desperate, that the way which is pointed out to us doth not please us, and that we will not enter into it, nor walk in it. (6.) That this way, which is also the truth and the life, is only worth the embracing, and is only safe and sure; we should be convinced and persuaded of the worth, sufficiency, and desirableness of this way. Reason, with ordinary light from the word, may teach these things; but grace can only carry them into the heart, and make them take rooting there. 3. We may read here our obligation to those particulars: (1.) To turn our back upon all other false and deceitful ways, and not rest there. (2.) To enter into this way, though "the gate be narrow and strait," Matthew 7:13. Luke 13:24, yet "to strive to enter in." (3.) To resolve to abide in that way as acquiescing in it, resting satisfied with it, and thus to be "rooted in him," Colossians 2:7, and "to dwell in him," 1 John 3:24, and "to live in him," or "through him," 1 John 4:9. (4.) To "walk in this way," Colossians 2:6. that is, to make constant use of him, and to make progress in the way in and through him; to go from strength to strength in him, drawing all our furniture from him, by faith, according to the covenant; and that the soul should guard against, 1. stepping aside out of this good and pleasant way; 2. backsliding; 3. sitting up, and fainting by the way. In a word, this pointeth out our duty, to make use of Christ as our way to the Father, and only of Christ; and this leads us to the particulars we shall speak a little to. There are two main things which stand in our way, and hinder us from approaching to the Father. 1. Unrighteousness and guilt, whereby we are legally banished, because of the broken covenant, and the righteous sentence of God according to that covenant. And, 2. Wickedness, impurity, and unholiness, which is, as a physical bar, lying in our way; because nothing that is unclean can dwell and abide with him, who is of purer eyes than he can behold iniquity; and nothing that is unclean can enter in there where he is. So then there must be an use-making of Christ, as a way through both these impediments; we need justification and pardon for the one, and sanctification and cleansing for the other. Now Christ being the way to the Father, both as to justification, in taking away the enmity, in changing our state, and removing our unrighteousness and guilt, whereby we were lying under the sentence of the law, adjudging such sinners as we are to hell; and as to sanctification, in cleansing us from all our pollutions, enewing our souls, washing away our spots and defilements, &c. He must be made use of in reference to both. In speaking to the _first_, we shall be the shorter, because through God’s great mercy, the gospel’s pure way of justification by faith in Christ is richly and abundantly cleared up by many worthy authors, of late, both as concerning the theoretical and practical part. ======================================================================== CHAPTER 7: 01.09. CHAPTER 4 ======================================================================== CHAPTER IV. HOW CHRIST IS MADE USE OF FOR JUSTIFICATION AS A WAY. What Christ hath done to purchase, procure, and bring about our justification before God, is mentioned already, viz. That he stood in the room of sinners, engaging for them as their autioner, undertaking, and at length paying down the ransom; becoming sin, or a sacrifice for sin, and a curse for them, and so laying down his life a ransom to satisfy divine justice; and this he hath made known in the gospel, calling sinners to an accepting of him as their only Mediator, and to a resting upon him for life and salvation; and withal, working up such, as belong to the election of grace, to an actual closing with him upon the conditions of the covenant, and to an accepting of him, believing in him, and resting upon him, as satisfied with, and acquiescing in that sovereign way of salvation and justification through a crucified Mediator. Now, for such as would make use of Christ as the way to the Father in the point of justification, those things are requisite; to which we shall only premise this word of caution, That we judge not the want of these requisites a ground to exempt any, that heareth the gospel, from the obligation to believe and rest upon Christ as he is offered in the gospel. 1. There must be a conviction of sin and misery. A conviction of original guilt, whereby we are banished out of God’s presence and favour, and are in a state of enmity and death, are come short of the glory of God, Romans 3:23; becoming dead or under the sentence of death, through the offence of one, Romans 5:15; being made sinners by one man’s disobedience, Romans 5:19, and herefore under the reigning power of death, Romans 5:17, and under that judgment that came upon all men to condemnation, Romans 5:18. And of original innate wickedness, whereby the heart is filled with enmity against God, and is a hater of him and all his ways, standing in full opposition to him and to his holy laws; loving to contradict and resist him in all his actings; despising and undervaluing all his condescensions of love; obstinately refusing his goodness and offers of mercy; and peremptorily persisting in rebellion and heart-opposition; not only not accepting his kindness and offers of mercy, but contemning them, trampling them under foot as embittered against him. As also, there must be a conviction of our actual transgressions, whereby we have corrupted our ways yet more, run farther away from God, brought on more wrath upon our souls, according to that sentence of the law, "Cursed is everyone that abideth not in all things that are written in the law to do them," Deuteronomy 27:26. Galatians 3:10. What way this conviction is begun and carried on in the soul, and to what measure it must come, I cannot now stand to explain; only, in short, know, That upon whatever occasion it be begun, whether by a word carried home to the heart by the finger of God, or by some sharp and crossing dispensation, fear of approaching death, some heinous out-breaking, or the like, it is a real thing, a heart-reaching conviction, not general and notional, but particular, plain, and pinching, affecting the heart with fear and terror, making the soul seriously and really to mind this matter, to be taken up with the thoughts of it, and anxiously and earnestly to cry out, "What shall I do to be saved?" and finally, will make the soul willing to hearken and hear what hopes of mercy there is in the gospel, and to embrace the way of salvation which is there laid down. And the reason of this is, because Christ himself tells us, "The whole needeth not the physician, but the sick," Matthew 9:12. "He is not come to call the righteous," that is, such as are righteous in their own eyes, "but sinners," that is, such as are now no more whole at the heart, as seeing no evil, no hazard or danger, but pricked and pierced with the sense of their lost condition, being under the heavy wrath and vengeance of the great God, because of sin; and seeing their own vileness, cursedness, wickedness and desperate madness. Because naturally we hate God and Christ, John 15:23-25, and have a strong and natural antipathy at the way of salvation through Jesus, therefore nothing but strong and inevitable necessity will drive us to a compliance with this gospel device of love. 2. There must be some measure of humiliation. Under this conviction the man is bowed down, and made mute before God; no more boasting of his goodness and of his happy condition; no high or great thoughts of his righteousness; for all are looked on now as "filthy rags," Isaiah 65:6. "What things were as gain before to the soul, must now be counted loss, yea, and as dung," Php 3:7-8. The man must be cast down in himself, and far from high and conceity thoughts of himself, or of any thing he ever did or can do. "For the Lord resisteth the proud, but giveth grace to the humble," James 4:6; 1 Peter 5:5. "He reviveth the spirit of the humble," Isaiah 57:15. "He that humbleth himself shall be exalted," Matthew 18:4, and Matthew 23:12; Luke 14:11, and Luke 18:14. 3. There must be a despairing of getting help or relief out of this condition, by ourselves, or any thing we can do; a conviction of the unprofitableness of all things under the sun for our relief. No expectation of help from our supposed good heart, good purposes, good deeds, works of charity, many prayers, commendations of others, sober and harmless walking, or anything else within us or without us that is not Christ. For, so long as we have the least hope or expectation of doing our own business without Christ, we will not come to him. Our heart hangeth so after the old way of salvation through works, that we cannot endure to hear of any other, nor can we yield to any other. Could we but have heaven by the way of works, we would spare no pains, no cost, no labour, no expenses; nay, we would put ourselves to much pain and torment by whippings, cuttings, fastings, watchings, and the like; we would spare our first-born; nay, we would dig our graves in a rock with our nails, and cut our own days, could we but get heaven by this means; such is our antipathy at the way of salvation through a crucified Christ, that we would choose any way but that, cost what it would; therefore, before we can heartily close with Christ and accept of him, we must be put from those refuges of lies, and see that there is nothing but a disappointment written on them all, that all our prayers, fastings, cries, duties, reformations, sufferings, good wishes, good deeds, &c. are nothing in his eyes, but so many provocations to the eyes of his jealousy, and so, further causes of our misery. 4. There must be a rational, deliberate, and resolute relinquishing of all those things in ourselves, on which our heart is ready to dote. The man being convinced of the vanity of all things by which he hath been hoping for salvation, must now purpose to lose his grips of them, to turn his back upon them, to quit them with purpose of heart, and to say to them, get you hence, as Isaiah 30:22. This is to deny ourselves, which we must do ere we become his disciples, Matthew 16:24. This is to forsake our father’s house, Psalms 45:10, and to pluck out our right eye, and to cut off our right arm, Matthew 5:29-30. This abandoning of all our false propes and subterfuges must be resolute, over the belly of much opposition within, from the carnal and natural inclinations of the heart; and of much opposition without, from Satan’s ensnaring suggestions and deceitful temptations: It must be a real, rational act of the soul, upon solid and thorough conviction of their unprofitableness, yea, of their dangerousness and destructiveness. 5. There must be some knowledge of the nature of the gospel covenant, and of the way which now God hath chosen whereby to glorify his grace in the salvation of poor sinners. That God, Father, Son, and Holy Ghost thought good, for the glory of free grace and wisdom, in a way of justice and mercy, to send Jesus Christ to assume man’s nature, and so become God and man in two distinct natures, and one person, for ever; and to become under the law, to undergo the curse thereof, and to die the cursed death of the cross, to satisfy justice, and pay the ransom for the redemption of the elect. In which undertaking our Lord was a servant, Isaiah 42:1, and Isaiah 49:6, and Isaiah 52:13, and Isaiah 53:11. Zechariah 3:8. Matthew 12:18; and had furniture from God for all his undertaking, Isaiah 42:1, and Isaiah 61:1-2. Matthew 12:18; and had a promise of seeing his seed, and of prolonging his days, &c. Isaiah 43:10-11. Thus there was a covenant of redemption betwixt God and the Mediator; and the Mediator undertaking, was obliged to perform all that he undertook, and accordingly did so. For, as the Lord laid on him, or caused to meet together on him, "the iniquity of us all," Isaiah 53:6, so in due time "he bare our griefs, and carried our sorrows. He was wounded for our transgressions, and bruised for our iniquities, the chastisement of our peace was upon him. He was cut off out of the land of the living, and stricken for the transgression of his people; he made his soul an offering for sin, and bare the iniquities of his people. Pouring out his soul unto death he bare the sin of many, and made intercession for the transgressors," Isaiah 53:4-5, Isaiah 53:10-12. So "that what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, for sin (or by a sacrifice for sin) condemned sin in the flesh," Romans 8:3, "that the righteousness of the law might be fulfilled in us," Romans 8:4. Thus "he made him sin (or a sacrifice for sin) that we might become righteous," 2 Corinthians 5:20; and "he was once offered to bear the sins of many," Hebrews 9:28; and "he, through the eternal Spirit, offered himself without spot to God," Hebrews 9:14, and "his own self bare our sins in his own body on the tree," 1 Peter 2:24. There must, I say, be some knowledge of, and acquaintance with this great mystery of the gospel, wherein is declared "the manifold wisdom of God," Ephesians 3:10, and with the noble design of God, in sending his Son, after this manner, to die the death, that condemned sinners might live, and return to the bosom of God; as redeemed "not with gold or silver, or corruptible things but with the precious blood of Christ, as of a lamb without blemish and without spot," 1 Peter 1:18. And being "so redeemed by blood, to become kings and priests unto God," 1 Peter 2:2. Revelation 5:9-10. The man must not be ignorant of this, else all will be in vain. I do not determine how distinct and full this knowledge must be; but sure there must be so much knowledge of it, as will give the soul ground of hope, and, in expectation of salvation by this way, cause it turn its back upon all other ways, and account itself happy if it could once win here. 6. There must be a persuasion of the sufficiency, completeness and satisfactoriness of the way of salvation through this crucified Mediator, else the soul will not be induced to leave its other courses, and betake itself to this alone. He must be sure that salvation is only to be had this way, and that undoubtedly it will be had this way, that so with confidence he may cast himself over on this way, and sweetly sing of a noble outgate. And therefore he must believe, that Christ is really God as well as man, and a true man as well as God; that he is fully furnished for the work of redemption, having the Spirit given to him without measure; and endued fully and richly with all qualifications fitting for all our necessities, and enabling him to "save to the uttermost all that come unto God by him," Hebrews 7:24; that "he is made of God to us wisdom, righteousness, and sanctification," 1 Corinthians 1:30; that "all power in heaven and in earth is given unto him," Matthew 28:18; that "all things are put under his feet;" and that "he is given to be Head over all things to the church," Ephesians 1:22; that "in him dwelleth all fulness," Colossians 1:19; that "in him are hid all the treasures of wisdom and knowledge," Colossians 2:3; yea, "that in him dwelleth all the fulness of the Godhead bodily;" so that we are "complete in him, who is the head of all principality and power," Colossians 2:9-10. 7. The soul must know that he is not only an able and all-sufficient Mediator, but that also he is willing and ready to redeem and save all that will come. For all the preceding particulars will but increase his sorrow and torment him more, so long as he supposeth, through ignorance and the suggestion of Satan, that he hath no part in that redemption, no access to it, no ground of hope of salvation by it. Therefore it is necessary that the soul conceive not only a possibility, but also a probability of help this way, and that the dispensation of the gospel of grace, and the promulgation and offer of these good news to him, speak out so much, that the patience of God waiting long, and his goodness renewing the offers, confirmeth this; that his serious pressing, his strong motives, on the one hand, and his sharp threatenings on the other; his reiterated commands, his ingeminated obtestations; his expressed sorrow and grief over such as would not come to him; his upbraiding and objurations of such as do obstinately refuse, and the like, put his willingness to save such as will come to him out of all question. Yea, his obviating of objections, and taking all excuses out of their mouth, maketh the case plain and manifest, so that such as will not come are left without excuse, and have no impediment lying in the way but their own unwillingness. 8. The man must know upon what terms and conditions Christ offereth himself in the gospel, viz. upon condition of accepting of him, believing in him, and resting upon him; and that no other way we can be made partakers of the good things purchased by Christ, but by accepting of him as he is offered in the gospel, that is to say, freely, "without price or money," Isaiah 45:13, absolutely without reservation, wholly, and for all ends, &c. For, till this be known, there will be no closing with Christ; and till there be a closing with Christ, there is no advantage to be had by him. The soul must be married to him as an husband, fixed to him as the branches to the tree, united to him as the members to the head, become one with him, "one spirit," 1 Corinthians 6:17. See John 15:5. Ephesians 5:30. The soul must close with him for all things, adhere to him upon all hazards, take him and the sharpest cross that followeth him. Now, I say, the soul must be acquainted with these conditions; for it must act deliberately and rationally here. Covenanting with Christ is a grave business, and requireth deliberation, posedness of soul, rational resolution, full purpose of heart, and satisfaction of soul, and therefore the man must be acquainted with the conditions of the new covenant. 9. There must be a satisfaction with the terms of the gospel, and the heart must actually close with Christ as he is offered in the gospel. The heart must open to him, and take him in, Revelation 3:20. The soul must embrace and receive him, John 1:12. The man must take him as his Lord and Master, King, Priest, and Prophet; must give up himself to him as his leader and commander, and resolve to follow him in all things, and thus close a bargain with him; for, till this be done, there is no union with Christ, and, till there be an union with Christ, there is no partaking of the fruits of his redemption as to justification, no pardon, no acceptance, no access to the favour of God, nor peace nor joy in the Holy Ghost, no getting of the conscience sprinkled, nor no intimation of love or favour from God, &c. 10. There must be a leaning to and resting upon him and on his perfect sacrifice. The soul must sit down here as satisfied, and acquiesce in this complete mediation of his. This is to believe on him, to rest on him, John 3:18. 1 Peter 2:6, as an all-sufficient help. This is to cast the burden of a broken covenant, of a guilty conscience, of deserved wrath, of the curse of the law, &c. upon him, that he may bear away those evils from us. This is to put on the Lord Jesus (in part), Romans 13:14; to cover ourselves with his righteousness from the face of justice, to stand in this armour of proof against the accusations of law, Satan, and an evil conscience. This is to flee to him as our city of refuge, that we may be safe from the avenger of blood. This is to make him our refuge from the storm of God’s anger, and a shadow from the heat of his wrath, Isaiah 25:4, and "our hiding-place from the wind, and a covert from the tempest," and as the "shadow of a great rock in a weary land," Isaiah 32:2. When we hide ourselves in him as the complete cautioner that hath fully satisfied justice, and "desire to be found in him alone, not having our own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith," Php 3:9. This is to lay our hand on the head of the sacrifice, when we rest on this sacrifice, and expect salvation through it alone. This is to cast ourselves in Christ’s arms, as peremptorily resolving to go no other way to the Father, and to plead no other righteousness before God’s bar but Christ’s; that is faith, yea, the lively acting of justifying faith. Thus then is Christ made use of as the way to the Father, in the point of justification, when the poor awakened sinner, convinced of his sin and misery, of his own inability to help himself, of the insufficiency of all means beside Christ, of Christ’s all-sufficiency, readiness, and willingness to help, of the equity and reasonableness of the conditions on which he is offered, and life through him, is now content and fully satisfied with this way, actually renouncing all other ways whatsoever, and doth with heart and hand embrace Jesus Christ, and take him as he is offered in the gospel, to make use of him for all things, to Jean to him, and rest upon him in all hazards, and particularly, to refuge itself under his wings, and to rest there with complacency, satisfaction, and delight, and hide itself from the wrath of God and all accusations. Yet it should be known, that this act of faith, whereby the soul goeth out to Christ, and accepteth of and leaneth to him, is not alike in all. 1. In some it may be more lively, strong and active, like the centurion’s faith, that could argue syllogistically, Matthew 8:8, &c, which Christ looked upon as a great faith, a greater whereof he had not found, no not in Israel, verse 10; and like the faith of the woman of Canaan, Matthew 15:21, &c, that would take no naysay, but of seeming refusals did make arguments, which Christ commendeth as a great faith, Matthew 15:28. But in others it may be more weak and fainting, not able to reason aright for its own comfort and strength, as Matthew 6:30, but is mixed with much fear, as Matthew 8:26, yea, and with much faithfulness, so that the soul must cry, "Lord, help my unbelief!" Mark 9:24. 2. In some the acts and actings of this faith may be more clear and discernible, both by themselves, and by spiritual onlookers; in others, so covered over with a heap of doubts, unbelief, jealousy, and other corruption, that the actings of it can hardly, or not at all, be perceived by themselves or others; so that nothing shall be heard but complaints, fears, doubtings, and objections. 3. In some, this faith may have strong and perceptible actings, wrestling through much discouragement and opposition, and many difficulties; as in the woman of Canaan, Matthew 15:1-39; running through with peremptory resoluteness, saying, with Job 13:15, "Though he slay me, yet will I trust in him;" and thus taking the kingdom of heaven with violence. In others it may be so weak, that the least opposition or discouragement may be sufficient to make the soul give over hope, and almost despair of overcoming and winning through, and be as a bruised reed or a smoking flax. 4. In some, though it appear not strong and violent or wilful (in a manner) in its actings, yet it may be firm, fixed, and resolute in staying upon him, Isaiah 26:3-4, and trusting in him, Psalms 125:1, resolving to hing there, and if it perish, it perisheth; in others weak and bashful. 5. In some it may be yet weaker, going out in strong and vehement hungerings, Matthew 5:6. The man dare not say, that he doth believe or that he doth adhere to Christ and stay upon him; yet he dare say, he longeth for him, and panteth after him, as ever "the hart doth after the water-brooks," Psalms 42:1-2; he hungereth and thirsteth for him, and cannot be satisfied with any thing without him. 6. In some, it may be so weak, that the soul can only perceive the heart looking out after him; upon little more ground than a maybe it shall be helped, Isaiah 45:22. They look to him for salvation, being convinced that there is no other way; and resolved to follow no other way, they resolve to lie at his door, waiting and looking for a sight of the king’s face, and to lie waiting till they die, if no better may be. 7. In some, it may be so weak, that nothing more can be perceived but a satisfaction with the terms of the covenant, a willingness to accept of the bargain, and an heart consenting thereunto, though they dare not say that they actually close therewith, yea, nor dare say that they shall be welcome, Revelation 22:17. 8. In some, it may be so weak and low, that they cannot say that they have any right hunger or desire after him, nor that their heart doth rightly and really consent to the covenant of grace; yet they would fain be at it, and cry out, O for a willing heart! O for ardent desires! O for a right hunger! and they are dissatisfied, and cannot be reconciled with their hearts for not desiring more, hungering more, consenting more; so that, if they had this, they would think themselves happy and up-made. And thus we see their faith is so low, that it appeareth in nothing more manifestly, than in their complainings of the want of it. So then, the poor weak believer needeth not to be so far discouraged as to despair and give over the matter as hopeless and lost; let him hang on, depend and wait. A weak faith to-day may become stronger within a short time. He that laid the foundation can and will finish the building, for all his works are perfect. And a weak faith, when true, will prove saving, and lay hold on a saving strong Mediator. Moreover, as to the acting of faith on Christ’s death and sacrifice for the stopping the mouth of conscience, law, Satan, and for the opposing to the pursuing justice of God because of sin, it may sometimes be strong, distinct, clear, and resolute; at other times again be weak, mixed, or accompanied with much fear, perplexity, doubting, and distrust, because of their own seen unworthiness, many failings, doubtings of the sincerity of their repentance, and the like. This is a main business, and of great concernment, yet many are not much troubled about it, nor exercised at the heart hereabout, as they ought, deceiving themselves with foolish imaginations: For, 1. They think they were believers all their days, they never doubted of God’s grace and good-will, they had always a good heart for God, though they never knew what awakened conscience, or sense of the wrath of God meant. 2. Or they think, because God is merciful, he will not be so severe as to stand upon all those things that ministers require; forgetting that he is a just God, and a God of truth, that will do according to what he hath said. 3. Or they suppose it is an easy matter to believe, and not such a difficult thing as it is called; not considering or believing, that no less power than that which raised Christ from the dead, will work up the heart unto faith. 4. Or they resolve, that they will do it afterward, at some more convenient season; not perceiving the cunning slight of Satan in this, nor considering, that faith is not in their power, but the gift of God; and that, if they lay not hold on the call of God, but harden their heart in their day, God may judicially blind them, so that these things shall be hid from their eyes; and so that occasion, they pretend to wait for, never come. Oh! if such whom this mainly concerneth, could be induced to enter into this way; considering, 1. That except they enter into this way they cannot be safe, the wrath of God will pursue them, the avenger of blood will overtake them; no salvation but here. 2. That in this way is certain salvation; this way will infallibly lead to the Father; for he keepeth in the way, and bringeth safe home, Exodus 23:20. 3. ’Tis the old path and the good way, Jeremiah 6:16; all the saints have the experience of this, who are already come to glory. And, 4. It is a highway, and a way of righteousness, wherein, if very fools walk, they shall not wander, Isaiah 35:8-9, and if the weak walk in it, they shall not faint, Isaiah 40:31. 5. That except this be done, there is no advantage to be had by him; his death and all his sufferings, as to those persons that will not believe and enter into him as the way to the Father, are in vain. 6. Yea, such as will not believe in him say, in effect, either that Christ hath not died nor consecrated a way through the vail of his flesh; or, that all that he hath done and suffered is not sufficient to bring a soul home to God; or that they can do their own business without him, and that it was a foolish and vain thing for Christ to die the death for that end; or, lastly, that they care not for salvation; they are indifferent whether they perish or be saved. 7. That, as to them, the whole gospel is in vain, all the ordinances, all the administration of ordinances, all the pains of ministers, are in vain. 8. That, as to them, all Christ’s intreaties, motives, allurements, patience and long-suffering, his standing at the door and knocking till his locks be wet with the dew, &c. are in vain; yea, they are contemptuously rejected, despised, slighted, and undervalued. 9. That all the great promises are by such rejected as untrue, or as not worthy the seeking or having; and that all the threatenings, on the other hand, are not to be regarded or feared. 10. In a word, that heaven and the fellowship of God is not worth the seeking, and that hell and the fellowship of devils is not worth the fearing; or, that there is neither a heaven nor a hell, and that all are but fictions; and that there is no such thing as the wrath of God against sinners, or that it is not much to be feared. If it be asked, what warrant have poor sinners to lay hold on Christ, and grip to him, as made of God righteousness? I answer, 1. our absolute necessity of him is a ground to press us to go and seek help and relief: we see we are gone in ourselves, and therefore are we allowed to seek out for help elsewhere. 2. Christ’s all-sufficient furniture, whereby he is a qualified Mediator, fitted with all necessaries for our case and condition, having laid down a price to the satisfaction of justice, is a sufficient invitation for us to look toward him for help, and to wait at that door. 3. His being appointed of the Father to be Mediator of the covenant, and particularly, to lay down his life a ransom for sin; and Christ’s undertaking all his offices, and performing all the duties thereof, conform to the covenant of redemption, is a strong encouragement to poor sinners to come to him, because he cannot deny himself, and he will be true to his trust. 4. The Father’s offering of him to us in the gospel, and Christ’s inviting us who are weary and heavy laden; yea, calling and commanding such to come to him in his own and in his Father’s name, under the pain of his and his Father’s wrath and everlasting displeasure; exhorting further, and requesting upon terms of love, pressing earnestly by many motives, sending out his ambassadors to beseech in his stead poor sinners to be reconciled, and to turn in to him for life and salvation; yea, upbraiding such as will not come to him. All these are a sufficient warrant for a poor necessitous sinner to lay hold on his offer. And, further, to encourage poor souls to come unto him, all things are so well ordered in the gospel, as that nothing occurreth that can in the least prove a stumbling-block or a just ground of excuse for their forbearing to believe and to accept of his offers. All objections possible are obviated to such as are but willing; the way is cast up, and all stones of stumbling cast out of it; so that such as will not come can pretend no excuse. They cannot object the greatness of their sins: for the greater their sins be they have the greater need of one who is sent to take away sin, and whose blood purgeth from all sin, 1 John 1:7. What great sinner did he ever refuse that came to him, and was willing to be saved by him? Is there any clause in all the gospel excluding great sinners? Nor need they object their great unworthiness; for he doth all freely for the glory of his free grace. None ever got any good of him for their worth; for no man ever had any worth. Nor need they object their long refusing and resisting many calls; for he will make such as are willing welcome at the eleventh hour; him that cometh he will in no case put away, John 6:37. Nor can they object their changeableness, that they will not stand to the bargain, but break and return with the dog to the vomit; for Christ hath engaged to bring all through that come unto him; he will raise them up at the last day, John 6:40; he will present them to himself holy and without spot or wrinkle, or any such thing, Ephesians 5:1-33. The covenant is fully provided with promises to stop the mouth of that objection. Nor can they object the difficulty or impossibility of believing; for that is Christ’s work also, he "is the author and finisher of faith," Hebrews 12:1. Can they not with confidence cast themselves upon him; yet if they can hunger and thirst for him, and look to him, he will accept of that; "look to me," says he, "and be saved," Isaiah 45:22. If they cannot look to him, nor hunger and thirst for him, yet if they be willing, all is well. Are they willing that Christ save them in his way, and therefore willingly give themselves over to him, and are willing and content that Christ, by his Spirit, work more hunger in them, and a more lively faith, and work both to will and to do according to his own good pleasure, it is well. But it will be said, that the terms and conditions on which he offereth himself are hard. Answer--I grant the terms are hard to flesh and blood, and to proud unmortified nature; but to such as are willing to be saved, so as God may be most glorified, the terms are easy, most rational and satisfying: for, 1. We are required to take him only for our Mediator, and to join none with him, and to mix nothing with him. Corrupt nature is averse from this, and would at least mix something of self with him, and not rest on Christ only: corrupt nature would not have the man wholly denying himself, and following Christ only. And hence many lose themselves, and lose all; because, with the Galatians, they would mix the law and the gospel together; do something themselves for satisfaction of justice, and take Christ for the rest that remains. Now, the Lord will have all the glory, as good reason is, and will have none to share with him; he will give of his glory to none. And is not this rational and easy? What can be objected against this? 2. We are required to take him wholly, that he may be a complete Mediator to us; as a prophet to teach, as a king to subdue our lusts, to cause us to walk in his ways, as well as a priest to satisfy justice for us, to die and intercede for us. Is it not reason that we take him as God hath made him for us? Is there any thing in him to be refused? And is there any thing in him which we have no need of? Is there not all the reason then in the world for this, that we take him wholly? And what stumbling-block is here? 3. We are required to take him freely, "without money and without price," Isaiah 45:13, for he will not be bought any manner of way; that free grace may be free grace, therefore he will give all freely. True enough it is, corruption would be at buying, though it have nothing to lay out. Pride will not stoop to a free gift. But can any say the terms are hard, when all is offered freely? 4. We are required to take them absolutely, without any reversion of mental reservation. Some would willingly quit all but one or two lusts they cannot think to twin with; and they would deny themselves in many things, but they would still most willingly keep a back-door open to some beloved lust or other. And who seeth not what double dealing is here? And what reason can plead for this double dealing? Corruption, it is true, will think this hard, but no man can rationally say that this is a just ground of discouragement to any, or a sufficient ground to warrand them to stay away from Christ, seeing they cannot be supposed sincerely to desire redemption from any sin, who would not desire redemption from every sin. He who loveth any known lust, and would not willingly be delivered therefrom, hath no real hatred at any lust, as such, nor desire to be saved; for one such lust would be his death. 5. It is required, that we accept of him really and cordially, with our heart and soul, and not by a mere external verbal profession, And is there not all the reason in the world for this? He offereth himself really to us, and shall we not be real in accepting of him? What, I pray, can be justly excepted against this? or, what real discouragement can any gather from this? 6. We are to take him for all necessaries, that is, with a resolution to make use of him as our all-sufficient Mediator. And is not this most reasonable? Ought we not to take him for all the ends and purposes for which God hath appointed him, and set him forth, and offered him to us? What then can any suppose to lie here which should scar a soul from laying hold upon him? Nay, should not this be looked upon as a very great encouragement? And should we not bless the Lord, that hath provided such a complete and all-sufficient Mediator? 7. We are to take him and all the crosses that may attend our taking or following of him; we must take up our cross, be it what it will that he thinketh good to appoint to us, and follow him, Matthew 16:24. Mark 8:34. "For he that taketh not up his cross, and followeth not after him, is not worthy of him," Matthew 10:38. I know flesh and blood will take this for a hard saying; but they that consider, that Christ will bear the heaviest end of the cross, yea, all of it, and so support them by his Spirit while they are under it, that they shall have no just cause to complain; and how he will suffer none to go his errand upon their own charges, but will be with them when they go through the fire and water, Isaiah 43:2, so that they shall suffer no loss, neither shall the waters overflow them, nor the fire kindle upon them; and that he who loseth his life for Christ’s sake and the gospel’s, shall save it, Mark 8:35; yea, that they shall receive an hundred-fold for all their losses, Matthew 19:29, and that even with persecution, Mark 10:30, and, in the world to come, eternal life. They, I say, who consider this, will see no discouragement here, nor ground of complaint; nay, they will account it their glory to suffer any loss for Christ’s sake. 8. Hence it followeth, that we are to take him, so as to avouch him and his cause and interest on all hazards, stand to his truth, and not be ashamed of him in a day of trial. Confession of him must be made with the mouth, as with the heart we must believe, Romans 10:9. Let corruption speak against this what it will, because it is always desirous to keep the skin whole. Yet reason cannot but say that it is equitable, especially seeing he hath said, that "whosoever confesseth him before men, he will confess them before his Father which is in heaven," Matthew 10:32. And that, "If we suffer with him, we shall also reign with him," 2 Timothy 2:12. Is he our Lord and master, and should we not own and avouch him? Should we be ashamed of him for any thing, that can befall us, upon that account? What master would not take that ill at his servant’s hands? Hence, then, we see, that there is nothing in all the conditions on which he offereth himself to us, that can give the least ground, in reason, why a poor soul should draw back, and be unwilling to accept of this noble offer, or think that the conditions are hard. But there is one main objection, which may trouble some, and that is, they cannot believe; faith being the gift of God, it must be wrought in them; how then can they go to God for this, and make use of Christ for this end, that their souls may be wrought up to a believing and consenting to the bargain, and hearty accepting of the offer? To this I would say these things: 1. It is true, that "faith is the gift of God," Ephesians 2:8, and that it is "he alone who worketh in us, both to will and to do," Php 1:29, "and none cometh to the Son, but whom the Father draweth," John 6:44; and it is a great matter, and no small advancement, to win to the real faith, and through conviction of this our impotency. For thereby the soul will be brought to a greater measure of humiliation, and of despairing of salvation in itself, which is no small advantage unto a poor soul that would be saved. 2. Though faith be not in our power, yet it is our duty. Our impotency to perform our duty, doth not loose our obligation to the duty; so that our not believing is our sin; and for this God may justly condemn us. His wrath abideth on all who believe not in his Son Jesus, and will not accept of the offer of salvation through the crucified Mediator. And though faith, as all other acts of grace, be efficiently the work of the Spirit, yet it is formally our work: we do believe; but it is the Spirit that worketh faith in us. 3. The ordinary way of the Spirit’s working faith in us, is by pressing home the duty upon us, whereby we are brought to a despairing in ourselves, and to a looking out to him, whose grace alone it is that can work it in the soul, for that necessary help and breathing, without which the soul will not come. 4. Christ Jesus hath purchased this grace of faith to all the elect, as other graces necessary to their salvation; and it is promised and covenanted to him, "That he shall see his seed, and shall see of the travail of his soul," Isaiah 53:10; and that by the knowledge of him, that is, the rational and understanding act of the soul gripping to and laying hold upon him, as he is offered in the gospel, "many shall be justified," Isaiah 53:10. Hence he saith, "That all whom the Father hath given to him, shall come unto him," John 6:37; and the apostle tells us, "that we are blessed with all spiritual blessings in him," Ephesians 1:3. 5. Not only hath Christ purchased this grace of faith, and all other graces necessary for the salvation of the elect, but God hath committed to him the administration and actual dispensation, and out-giving of all those graces, which the redeemed stand in need of. Hence "he is a prince exalted to give repentance and forgiveness of sins," Acts 5:31. "All power in heaven and earth is committed unto him," Matthew 28:18-19. Hence he is called, "the author and finisher of faith," Hebrews 12:2; and he tells his disciples, John 14:13-14, that whatever they shall ask in his name, he will do it. He is made a Prince and a Saviour, "having all judgment committed unto him," John 5:22; and "he is Lord of all," Acts 10:36. Romans 14:9. 6. Hereupon the sinner, being convinced of his lost condition through sin and misery, of an utter impossibility of helping himself out of that state of death, of Christ’s all-sufficiency and willingness to save all that will come to him, and of its own inability to believe or come to him for life and salvation, or to lay hold on, and lean to his merits and satisfaction, and so despairing in himself, is to look out to Jesus, the author of eternal salvation, the foundation and chief corner-stone, the author and finisher of faith; I say, the sinner, being thus convinced, is thus to look out to Jesus; not that that conviction is any proper qualification prerequisite as necessary, either to prepare, dispose, and fit for faith, or far less to merit any manner of way, or bring on faith; but because this is Christ’s method to bring a soul to faith by this conviction, to the glory of his grace. The soul naturally being averse from Christ, and utterly unwilling to accept of that way of salvation, must be redacted to that strait, that it shall see, that it must either accept of this offer or die. As the whole needeth not a physician, so Christ is come to save only that which is lost; and his method is to convince the world of sin, in the first place; and then of righteousness, John 16:8-9. 7. This looking out to Jesus for faith, comprehendeth those things: (1.) The soul’s acknowledgment of the necessity of faith, to the end it may partake of Christ, and of his merits. (2.) The soul’s satisfaction with that way of partaking of Christ, by a closing with him, and a resting upon him by faith. (3.) A sense and conviction of the unbelief and stubbornness of the heart, or a seeing of its own impotency, yea, and unwillingness to believe. (4.) A persuasion that Christ can over-master the infidelity and wickedness of the heart, and work up the soul unto a willing consent unto the bargain. (5.) A hope, or a half-hope (to speak so) that Christ, who is willing to save all poor sinners that come to him for salvation; and hath said, that he will put none away in any case that cometh--will have pity upon him at length. (6.) A resolution to lie at his door, till he come with life, till he quicken, till he unite the soul to himself. (7.) A lying open to the breathings of his Spirit, by guarding against every thing (so far as they can) that may grieve or provoke him, and waiting on him in all the ordinances, he hath appointed, for begetting faith; such as reading the Scriptures, hearing the word, conference with godly persons, and prayer, &c. (8.) A waiting with patience on him who never said to the house of Jacob, "seek me in vain," Isaiah 45:19; still crying and looking to him who hath commanded the ends of the earth to look to him; and waiting for him who waiteth to be gracious, Isaiah 30:18, remembering that they are all blessed that wait for him; and that "there is much good prepared for them that wait for him," Isaiah 64:4. 8. The sinner would essay this believing, and closing with Christ, and set about it, as he can, seriously, heartily, and willingly, yea, and resolutely over the belly of much opposition, and many discouragements, looking to him who must help, yea, and work the whole work; for God worketh in and with man as a rational creature. The soul then would set the willingness it findeth, on work, and wait for more; and as the Lord is pleased to commend, by his Spirit, the way of grace more unto the soul, and to warm the heart with love to it, and a desire after it, strike the iron while it is hot; and, looking to him for help, grip to Christ in the covenant; and so set to its seal, though with a trembling hand; and subscribe its name, though with much fear and doubting, remembering "that he who worketh to will, must work the deed also," Php 2:13, "and he that beginneth a good work will perfect it," Php 1:6. 9. The soul essaying thus to believe in Christ’s strength, and to creep when it cannot walk or run, would hold fast what it hath attained, and resolve never to recall any consent, or half-consent, it hath given to the bargain, but still look forward, hold on, wrestle against unbelief and unwillingness, entertain every good motion of the Spirit for this end, and never admit of any thing that may quench its lodgings, desires, or expectation. 10. Nay, if the sinner be come this length, that, with the bit willingness he hath, he consenteth to the bargain, and is not satisfied with any thing in himself, that draweth back, or consenteth not, and with the little skill or strength he hath is writing down his name, and saying, even so I take him; and is holding at this, peremptorily resolving never to go back, or unsay what he hath said; but, on the contrary, is firmly purposed to adhere, and as he groweth in strength, to grip more firmly, and adhere to him, he may conclude that the bargain is closed already, and that he hath faith already; for here there is an accepting of Christ on his own terms, a real consenting unto the covenant of grace, though weak, and not so discernible as the soul would wish. The soul dare not say but it loveth the bargain, and is satisfied with it, and longeth for it, and desireth nothing more than that it might partake thereof, and enjoy him whom it loveth, hungereth for, panteth after, or breatheth, as it is able, that it may live in him, and be saved through him. But some will say, If I had any evidence of God’s approbation of this act of my soul, any testimony of his Spirit, I could then with confidence say, that I had believed and accepted of the covenant and of Christ offered therein; but so long as I perceive nothing of this, how can I suppose, that any motion of this kind in my soul is real faith? For _Answer --1. We would know, that our believing, and God’s sealing to our sense, are two distinct acts and separable, and oft separated. Our believing is one thing, and God’s sealing with the Holy Spirit of promise to our sense, is another thing; and this followeth, though not inseparably, the other, Ephesians 1:13, "In whom also, after that ye believed, ye were sealed with that Holy Spirit of promise." And Song of Solomon 2:1-17. We would know, that many a man may believe, and yet not know that he doth believe. He may set to his seal, that God is true in his offer of life through Jesus, and accept of that offer as a truth, and close with it; and yet live under darkness and doubtings of his faith, long and many a day; partly through not discerning the true nature of faith; partly through the great sense and feeling of his own corruption and unbelief; partly through a mistake of the Spirit’s operations within, or the want of a clear and distinct uptaking of the motions of his own soul; partly because he findeth so much doubting and fear, as if there could be no faith where there was doubting or fear, contrary to Mark 9:24. Matthew 8:26, and Matthew 14:31; partly, because he hath not that persuasion that others have had, as if there were not various degrees of faith, as there is of other graces, and the like. Therefore, 3. We would know, that many may really believe, and yet miss this sensible sealing of the Spirit which they would be at. God may think it not yet seasonable to grant them that, lest they forget themselves and become too proud; and to train them up more to the life of faith, whereby he may be glorified; and for other holy ends, he may suspend the giving of this for a time. 4. Yet we would know, that all that believe, have the seal within them, 1 John 5:10, "He that believeth on the Son of God, hath the witness in himself," that is, he hath that which really is a seal, though he see it not, nor perceive it not; even the work of God’s Spirit in his soul, inclining and determining him unto the accepting of this bargain, and to a liking of and endeavouring after holiness; and the whole gospel clearing up what faith is, is a seal and confirmation of the business. So that the matter is sealed, and confirmed by the word, though the soul want those sensible breathings of the Spirit, shedding abroad his love in the heart, and filling the soul with a full assurance, by hushing all doubts and fears to the door; yea, though they should be a stranger unto the Spirit’s witnessing thus with their spirits, that they are the children of God, and clearing up distinctly the real work of grace within their soul, and so saying in effect, that they have in truth believed. But enough of this; seeing all this, and much more is abundantly held forth and explained, in that excellent and useful treatise of Mr. Guthrie’s, entitled, "The Christian’s Great Interest." ======================================================================== CHAPTER 8: 01.10. CHAPTER 5 ======================================================================== CHAPTER V. HOW CHRIST IS TO BE MADE USE OF, AS THE WAY, FOR SANCTIFICATION IN GENERAL. Having shown how a poor soul, lying under the burden of sin and wrath, is to make use of Jesus Christ for righteousness and justification, and so to make use of him, go out to him, and apply him, as "he is made of God to us righteousness," 1 Corinthians 1:30, and that but briefly. This whole great business being more fully and satisfactorily handled, in that forementioned great, though small treatise, viz. "The Christian’s Great Interest," we shall now come and show, how a believer or a justified soul shall further make use of Christ for sanctification, this being a particular about which they are oftentimes much exercised and perplexed. That we may therefore, in some weak measure, through the help of this light and grace, propose some things to clear up this great and necessary truth, we shall first speak a little to it in the general, and then come to clear up the matter more particularly. Before we speak of the matter in general, it would be remembered, 1. That the person who only is in case to make use of Christ for sanctification, is one that hath made use of him already for righteousness and justification. For one who is a stranger to Christ, and is living in nature, hath no access to Christ for sanctification. He must be a believer, and within the covenant, ere he can make use of the grounds of sanctification laid down in the covenant. One must first be united to Christ, and justified by faith in him, before he can draw any virtue from him for perfecting holiness. He must first be in him, before he can grow up in him, or bring forth fruit in him. And therefore the first thing that souls would go about, should be to get an union made up with Christ, and be clothed with his righteousness by faith; and then they have a right to all his benefits. _First_, they should labour to get their state changed from enmity to peace and reconciliation with God, through faith in Jesus. Yet, _next_, it would be observed, that when it is said, that one must be a believer before he can go to Christ, and make use of him for holiness and sanctification, it is not so understood and said, that one must know, that indeed he is justified by faith, before he can make any use of Christ for sanctification. One may be justified, and a believer, yea, and growing in grace through Jesus Christ, and so actually improving the grounds of sanctification, and making use of Christ for this end, and allowed thereunto, and yet win to no certainty of his union with Christ, of his justification through faith in him, nor of his faith. But, _thirdly_, if it be said, How can a soul with confidence approach to Christ, for use-making of him, in reference to sanctification, that is, still doubting of his state and regeneration? I answer, It is true, a clear sight of our interest in Christ by faith, would be a great encouragement to our confident approaching to, and use-making of him, in all things; and this consideration should move all to a more earnest search and study of the marks and evidences of their interest; a good help whereunto they will find in the forementioned book. I shall only say this here, That if the soul have an earnest desire to be sanctified wholly, and to have on the image of God, that he may glorify him, and panteth after holiness as for life, that he may look like him that is holy, and maketh this his work and study; sorrowing at nothing more than at his shortcoming; crying out and longing for the day when he shall be delivered from a body of death, and have the old man wholly crucified; he needeth not question his interest in Christ, and warrant to make use of him for every part of sanctification; for this longing desire after conformity to God’s law, and panting after this spiritual life, to the end God may be exalted, Christ glorified, and others edified, will not be readily found in one that is yet in nature. It is true, I grant, some who design to establish their own righteousness, and to be justified by their own works and inherent holiness, may wish that they may be more holy and less guilty; and for some other corrupt ends, they may desire to be free of the power of some lust, which they find noxious and troublesome; and yet retain with love and desire, some other beloved lusts, and so have a heart still cleaving to the heart of some detestable thing or other. But gracious souls, as they have respect to all the commands of God, so they have not that design of being justified before God by their works; nor do they study mortification, and sanctification for any such end; nay, they no sooner discover any bias of their false deceitful hearts unto any such end, but as soon they disown it, and abhor it. So that hence believers may get some discovery of the reality of their faith and interest in Christ, and of their warrant, yea, and duty to make use of Christ for sanctification. This premised, we come to speak something, in the general, of believer’s use-making of Christ, as made of God to us sanctification. And for this end, we shall only speak a little to two things. _First_, We shall show upon what account it is that Christ is called our sanctification, or, "made of God to us sanctification," as the apostle’s phrase is, 1 Corinthians 1:30; or, what Christ hath done as Mediator, to begin, and carry on to perfection the work of sanctification in the soul. And, _secondly,_ How the soul is to demean itself in this matter, or how the soul is to make use of, and improve what Christ hath done, for this end, that it may grow in grace, and perfect holiness in the fear of God. As to the _first,_ we would know, that though the work of sanctification be formally ours, yet it is wrought by another hand, as the principal efficient cause, even by the Father, Son, and Holy Ghost. The Father is said to purge the branches, that they may bring forth more fruit, John 15:1. Hence we are said to be sanctified by God the Father, Jude 1:1. The Son is also called the Sanctifier, Heb. ii. 21. He sanctifieth and cleanseth the Church with the washing of water by the word, Ephesians 5:26. The Spirit is also said to sanctify, 2 Thessalonians 2:13. 1 Peter 1:2. Romans 15:16. Hence we are said to be washed and sanctified by the Spirit of God, 1 Corinthians 6:11. But more particularly, we are said to be sanctified in Christ, 1 Corinthians 1:2; and "he is made of God to us sanctification," 1 Corinthians 1:30. Let us then see in what sense this may be true. And, 1. He hath by his death and blood procured that this work of sanctification shall be wrought and carried on. For "he suffered without the gate, that he might sanctify the people with his own blood," Hebrews 13:12. "We are saved by the washing of regeneration, and renewing of the Holy Ghost, which he shed on us abundantly, through Jesus Christ our Saviour," Titus 3:5-6. "He gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works," Titus 2:14. Thus our sanctification is the fruit of his death, and purchased by his blood. "He gave himself for his church, that he might sanctify it," Ephesians 5:25-26. 2. He dying as a cautioner and public person, believers are accounted in law to be dead to sin in him. Hence the apostle tells us, Romans 6:3-6, that as many of us as are baptised into Jesus Christ, were baptized into his death; and that therefore we are buried with him by baptism into death; and are planted together in the likeness of his death; yea, and that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. Whence believers are warranted and commanded, Romans 6:11, to reckon themselves "to be dead indeed unto sin;" and therefore sin should "not reign in their mortal bodies to fulfil the lusts thereof," Romans 6:12. This is a sure ground of hope and comfort for believers, that Christ died thus as a public person; and that by virtue thereof, being now united to Christ by faith, they are dead to sin by law; and sin cannot challenge a dominion over them, as before their conversion it might have done, and did; for the law hath dominion over a man as long as he liveth, but no longer. Wherefore believing brethren "becoming dead to the law by the body of Christ, are married to another, even to him who is raised from the dead, that they should bring forth fruit unto God," Romans 7:1-4. 3. Hence it followeth, that our "old man is crucified with Christ, that the body of sin might be destroyed," Romans 6:6. So that this old tyrant that oppresseth the people of God, hath got his death wounds, in the crucifixion of Christ, and shall never recover his former vigour and activity, to oppress and bear down the people of God, as he did. He is now virtually, through the death of Jesus, killed and crucified, being in Christ nailed to the cross. 4. His resurrection is a pawn and pledge of this sanctification. For as he died as a public person, so he rose again as a public person. "We are buried with him by baptism, that like as Christ was raised up from the dead, by the glory of the Father, even so we also should walk in newness of life," Romans 6:4; and believers are said to be "planted together with him, in the likeness of his resurrection," Romans 6:5; "and they shall live with him," Romans 6:8; "and therefore they are to reckon themselves alive unto God, through Jesus Christ our Lord," Romans 6:11. "We are raised up together," Ephesians 2:6. 5. This sanctification is an article of the covenant of redemption betwixt the Father and the Son, Isaiah 52:15, "So shall he sprinkle many nations." Isaiah 53:10, "He shall see his seed, and the pleasure of the Lord shall prosper in his hand." Christ, then, having this promised to him, must see to the accomplishment thereof, and will have it granted to him; seeing he hath fulfilled all that was engaged to by him--having made his soul an offering for sin. 6. This sanctification is promised in the covenant of grace, Jeremiah 33:8. "And I will cleanse them from all their iniquity." Ezekiel 37:23, "And I will cleanse them." So Ezekiel 36:25, "Then will I sprinkle clean water upon you, and ye shall be clean; from all your filthiness, and from all your idols will I cleanse you." Now all the promises of the covenant of grace are confirmed to us in the Mediator. For, "in him all the promises of the covenant are yea and amen," 2 Corinthians 1:20. 7. He hath purchased and made sure to his own, the new nature, and the heart of flesh, which is also promised, Ezekiel 36:26, and Ezekiel 11:19. Jeremiah 32:39. This is the new and lively principle of grace, the spring of sanctification, which cannot be idle in the soul; but must be emitting vital acts natively. Yea, through him, are believers made partakers of the divine nature, which is a growing thing,--young glory in the soul, 2 Peter 1:3-4, "According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue, whereby are given unto us exceeding great and precious promises, that by these we might be made partakers of the divine nature," &c. 8. The Spirit is promised, to cause us walk in his statutes, Ezek. xlvi. 27. Now all these promises are made good to us in Christ, who is the cautioner of the covenant; yea, he hath gotten now the dispensing and giving out of the rich promises of the covenant, committed unto him; so as he is the great and glorious custodier of all purchased blessings. 9. There are new waterings, breathings, and gales of the Spirit, given in Christ, Isaiah 37:3. He must water his garden or vineyard every moment. This is the north wind and the south wind that bloweth upon the garden, Song of Solomon 4:16. He must be as the dew unto Israel, Hosea 14:5. 10. Through Christ is the believer brought into such a covenant state, as giveth great ground of hope of certain victory. He is not now under the law, but under grace; and hence inferreth the apostle, Romans 6:14, "That sin shall not have dominion over them." Being now under that dispensation of grace, whereby all their stock is in the Mediator’s hand, and at his disposal; and not in their own hand and power, as under the covenant of works, there is a sure ground laid down for constant supply and furniture in all necessities. 11. Christ hath prayed for this, John 17:17, "Sanctify them through thy truth;" where the Lord is praying, that his disciples might be more and more sanctified, and so fitted and qualified for the work of the ministry they were to be employed in. And what he prayed for them, was not for them alone, but also for the elect, proportionably, who are opposed to the world, for which he did not pray, John 17:9. 12. He standeth to believers in relation of a vine, or a root, in which they grow as branches, so that by abiding in him, living by faith in him, and drawing sap from him, they bring forth fruit in him, John 15:1-2, John 15:4-5. Their stock of grace is in him, the root; and he communicateth sap and life unto his branches, whereby they grow, flourish, and bring forth fruit to the glory of God. 13. Christ hath taken on him the office of a prophet and teacher, to instruct us in the way wherein we ought to go; for he is that great prophet whom the Lord promised to raise up, and who was to be heard and obeyed in all things, Deuteronomy 18:15. Acts 3:22, and Acts 8:37. "He is given for a witness, and a leader," Isaiah 55:4; and we are commanded to hear him, Matthew 17:5. Mark 10:7. 14. He hath also taken on him the office of a king, Psalms 2:6. Matthew 28:5. Isaiah 9:7. Php 2:8-11. and thereby standeth engaged to subdue all their spiritual enemies, Satan and corruption, Psalms 110:1-7. He is given for a leader and commander, and so can cause his people walk in his ways. 15. When we defile ourselves with new transgressions and failings, he hath provided a fountain for us to wash in; "a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness," Zechariah 13:1; and this fountain is his blood, which cleanseth from all sin, Hebrews 9:14. 1 John 1:7. Revelation 1:5. 16. He is set before us as a copy and pattern, that we "should walk even as he walked," 1 John 2:6. "He left us an example that we should follow his steps," 1 Peter 2:21. But we should beware to separate this consideration from the preceding, as antichristian Socinians do, who will have Christ only to be a copy. 17. He hath overcome Satan, our arch enemy, and hath destroyed his works, 1 John 3:8. He came to destroy the works of the devil; and in particular, his works of wickedness in the soul. Thus he is a conqueror and the captain of our salvation. 18. As he hath purchased, so hath he appointed ordinances, for the laying of the foundation, and carrying on this work of sanctification; both word and sacraments are appointed for that; the word to convert and to confirm, John 17:17. "Sanctify them through thy truth, thy word is truth," said Christ. The word is given as the rule; and also through the means thereof is life and strength conveyed to the soul, "to perfect holiness in the fear of God," 1 Peter 2:2. And the sacraments are given to strengthen and confirm the soul in the ways of God. 19. As he hath laid down strong encouragements to his followers, to hold on in the way of holiness, many great and precious promises, by which they may be made partakers of the divine nature, 2 Peter 1:4; and by which they are encouraged to cleanse themselves from all filthiness of the flesh and spirit, 2 Corinthians 7:1; and many motives to hold on and continue; so hath he rolled difficulties out of the way, whether they be within us, or without us, and thereby made the way easy and pleasant to such as walk in it; so as they may now run the way of his commandments, and walk and not weary, and run and not be faint. Nay, 20. We would remember for our encouragement and confidence, that in carrying on of this work lieth the satisfaction of the soul, and the pleasure of the Lord that must prosper in his hand, and thus he seeth his seed, and hath of the travail of his soul, and is satisfied. These particulars, rightly considered, will discover unto us, what a noble ground for sanctification is in Christ laid down for believers, which they may, and must by faith grip to, that they may grow in grace, and grow up in Christ, and perfect holiness; and what a wonderful contrivance of grace this is, wherein all things are made so sure for believers, Christ becoming all things to them, and paving a royal and sure way for them; sure for them, and glorious to himself! As to the second particular, that is, how believers are to carry in this matter, or how they are to make use of Christ, and of those grounds of sanctification in Christ, which we have mentioned: _First,_ There are some things which they should beware of, and guard against; as, 1. They should beware of an heartless despondency, and giving way to discouragement, and hearkening to the language of unbelief, or to the suggestion of Satan, whereby he will labour to persuade them of the impossibility of getting the work of sanctification throughed, or any progress made therein to purpose. Satan and a deceitful heart can soon muster up many difficulties, and allege that there are many lions, many insuperable difficulties in the way, to discourage them from venturing forward; and if Satan prevail here, he hath gained a great point. Therefore the believer should keep up his head in hope, and beware of multiplying discouragements to himself, or of concluding the matter impossible; for then shall he neither have heart nor hand for the work, but sit down and wring his hands as overcome with discouragement and despondency of spirit. 2. They should beware of wilfully rejecting their own mercies, and forbearing to make use of the grounds of hope, of strength and progress in the matter of sanctification, which Christ hath allowed them to make use of. There is such an evil among God’s children, that they scar at that which Christ out of great love hath provided for them, and dare not with confidence make use of, nor apply to themselves the great and comfortable promises, to the end they might be encouraged; they will not take their allowance, as thinking themselves unworthy; and that it would be presumption in them to challenge a right to such great things; and they think it commendable humility in them, to stand a-back, and so wilfully refuse the advantages and helps, that make so much for their growth in grace. 3. They should beware of a careless neglect of the means appointed for advancing in holiness; for, though the means do not work the effect, yet it is by the means that God hath chosen to work the work of sanctification. Here that is to be seen, "that the hand of the diligent maketh rich; and the field of the slothful is soon grown over with thorns and nettles; so that poverty cometh as one that travaileth, and want as an armed man," Proverbs 24:30. It is a sinful tempting of God, to think to be sanctified another way than God hath in his deep wisdom condescended upon. 4. Yet they should beware of laying too much weight on the means and ordinances, as if they could effectuate the business. Though the Lord hath thought fit to work in and by the means, yet he himself must do the work. Means are but means, and not the principal cause; nor can they work, but as the principal agent is pleased to make use of them, and to work by them. When we lean to the means and to instruments, we prejudge ourselves, by disobliging of God, and provoking him to leave us, that we may wrestle with the ordinances alone, and find no advantage. Therefore the soul should guard against this. 5. Albeit the means can do nothing unless he breathe, yet we should beware not only of neglecting, as we said before, but also of a slighting way of performing them, without that earnestness and diligence that is required,--"cursed is he who doth the work of the Lord negligently," Jeremiah 48:10. Here then is the special art of Christianity apparent, to be as diligent, earnest and serious in the use of the means, as if they could effectuate the matter we were seeking; and yet to be as much abstracted from them, in our hopes and expectation, and to be as much leaning on the Lord alone, and depending on him for the blessing, as if we were using no means at all. 6. They should beware of slighting and neglecting the motions of the Spirit; for thereby they may lose the best opportunity. They should be always on the wing, ready to embrace the least motion; and they should stand always ready, waiting for the breathings of his Spirit, and open at his call; lest afterward, they be put to call and seek, and not attain what they would be at, as we see in the spouse, Song of Solomon 5:2-4, &c. 7. They should also guard against the quenching of the Spirit, 1 Thessalonians 5:12; or grieving of the Spirit, Ephesians 4:30, by their unchristian and unsuitable carriage; for this will much mar their sanctification. It is by the Spirit that the work of sanctification is carried on in the soul; and when this Spirit is disturbed, and put from his work, how can the work go on? When the motions of this indwelling Spirit are extinguished, his work is marred and retarded; and when he is grieved, he is hindered in his work. Therefore souls must guard against unbelief, despondency, unsuitable and unchristian carriage. 8. Especially they should beware of wasting sins, Psalms 51:10. Sins against light and conscience, such as David called presumptuous sins, Psalms 19:13. They should beware also of savouring any unknown corruption, or any thing of that kind, that may hinder the work of sanctification. _Secondly_, It were useful, and of great advantage for such as would grow in grace, and advance in the way of holiness, to be living in the constant conviction, 1. Of the necessity of holiness, "without which no man shall see God," Hebrews 12:14. "Nothing entering into the New Jerusalem that defileth," Revelation 21:7. 2. Of their own inability to do any one act right; how they are not sufficient of themselves to think any thing as of themselves, 2 Corinthians 3:5; and that without Christ they can do nothing, John 15:5. 3. Of the insufficiency of any human help, or means, or way which they might think good to choose, to mortify aright one corruption, or to give strength for the discharge of any one duty; for our sufficiency is of God, 2 Corinthians 3:1-18 and it is "through the Spirit that we must mortify the deeds of the body," Romans 8:13. 4. And of the treachery and deceitfulness of the heart, which is bent to follow by-ways, being not only "deceitful above all things, but also desperately wicked," Jeremiah 17:9. That by this means, the soul may be jealous of itself, and despair of doing any thing in its own strength, and so be fortified against that main evil, which is an enemy to all true sanctification, viz. confidence in the flesh. _Thirdly_, The soul will keep its eye fixed on those things: 1. On Christ’s all-sufficiency to help; in all cases that "he is able to save to the uttermost," Hebrews 7:25. 2. On his compassionateness to such as are out of the way; and readiness to help poor sinners with his grace and strength; and this will keep up the soul from fainting and despairing. 3. On the commands of holiness; such as those, "cleanse your hand, and purify your hearts," James 4:8, and, "be ye holy, for I am holy," 1 Peter 1:15-16, and the like; that the authority of God and conscience to command may set the soul a-work. 4. On the great recompense of reward that is appointed for such as wrestle on, and endure to the end; and on the great promises of great things to such as are sanctified, whereof the scriptures are full; that the soul may be encouraged to run through difficulties, to ride out storms, to endure hardness, as a good soldier, and to persevere in duty. 5. On the other hand, on the many sad threatenings and denunciations of wrath, against such as transgress his laws, and on all the sad things that such as shake off the fear of God and the study of holiness have to look for, of which the scripture is full; that by this means the soul may be kept in awe, and spurred forward unto duty, and made the more willing to shake off laziness. 6. On the rule, the word of God, by which alone we must regulate all our actions; and this ought to be our meditation day and night, and all our study, as we see it was David’s, and other holy men of God, their daily work, see Psalms 1:1-6 and Psalms 119:1-176. _Fourthly_, In all this study of holiness, and aiming at an higher measure of grace, the believer would level at a right end, and so would not design holiness for this end, that he might be justified thereby, or that he might thereby procure and purchase to himself heaven and God’s favour; for the weight of all that must lie on Jesus Christ, who is our righteousness; and our holiness must not dethrone him, nor rob him of his glory, which he will not give to another; but would study holiness, to the end he might glorify God, Father, Son, and Holy Spirit, and please him who calleth to holiness, and thereby be "meet to be partakers of the inheritance of the saints in light," Colossians 1:10, Colossians 1:12; and be made a meet bride for such a holy bridegroom, and a member to such an holy head; that hereby others might be edified, Matthew 5:16. 1 Peter 2:12, and 1 Peter 3:1-2; that the soul may look like a temple of the Holy Ghost, and like a servant of Christ’s bought with a price, 1 Corinthians 6:17-20; and have a clear evidence of his regeneration and justification, and also that he may express his thankfulness to God for all his favours and benefits. _Fifthly_, The soul should by faith lay hold on, and grip fast to the ground of sanctification; that is to say, (1.) To what Christ hath purchased for his people. (2.) To what as a public person he hath done for them; and so by faith, 1. Challenge a right to, and lay hold on the promises of grace, strength, victory, and thorough bearing, in their combating with corruption within, and Satan and a wicked world without. 2. "Reckon themselves dead unto sin, through the death of Christ; and alive unto God through his resurrection," Romans 6:4, Romans 6:11. "And that the old man is crucified with him, that the body of sin might be destroyed," Romans 6:6. "And that they are now not under the law, but under grace," Romans 6:14. That by this means they may be encouraged to continue fighting against a vanquished enemy, and not give over, notwithstanding of disappointments, discouragements, prevailings of corruption, &c. and the believer may know upon what ground he standeth, and what is the ground of his hope and expectation of victory in the end; and so he "may run, not as uncertainly; and so fight, not as one that beateth the air," 1 Corinthians 9:26. _Sixthly_, In this work of sanctification, the believer should be much in the lively exercise of faith; fight by faith; advance by faith, grow up, and bring forth fruit by faith; and so, 1. The believer would be oft renewing his grips of Christ, holding him fast by faith; and so abiding in him, that he may bring forth fruit, John 15:4-5. 2. Not only would he be keeping his union fast with Christ, but he would also be eyeing Christ by faith, as his store-house, and general Lord dispensator of all the purchased blessings of the covenant, which he standeth in need of, and looking on Christ, as standing engaged by office to complete his work of salvation, and to present him with the rest to himself holy, without blemish, yea, and without spot and wrinkle, or any such thing, Ephesians 5:27. 3. He would by faith grip to the promises, both of the general stock of grace, the new heart, and heart of flesh, and the spirit to cause us walk in his statutes, Ezekiel 36:26-27; and of the several particular acts of grace that be standeth in need of, such as that, Jeremiah 30:8, "I will cleanse them from all their iniquities," &c. So Ezekiel 36:25. Jeremiah 31:19. As the church doth, Micah 7:9. "He will subdue our iniquities," &c. And so having, or gripping these promises, we are to cleanse ourselves from all filthiness of flesh and spirit, "and perfect holiness in the fear of God," 2 Corinthians 7:1. 4. As the believer would by faith draw out of Christ, through the conduit of the promises, which are all "yea and amen in him," 2 Corinthians 1:20. grace, strength, knowledge, courage, or whatever his fight in this warfare calleth for, to the end he may be strong in "the Lord, and in the power of his might," Ephesians 6:10; so he would by faith roll the weight of the whole work upon Christ; and thus cast himself, and his care and burden on him who careth for him, 1 Peter 5:7. Psalms 37:5, and Leviticus 22:1-33; and so go on in duty, without anxiety, knowing who beareth the weight of all, and who hath undertaken to work both to will and to do, according to his good pleasure. Thus should the work be easy and safe, when by faith we roll the burden on him, who is the chosen one fitted for that work, and leave it on him, who is our strength, patiently waiting for the outgate, in hope. Thus the believer makes use of Christ, as made of God sanctification, when in the use of means appointed, eyeing the covenant of grace, and the promises thereof, and what Christ hath done to sanctify and cleanse his people, he rolleth the matter on him, and expecteth help, salvation, and victory through him. CAUTIONS. But lest some should be discouraged, and think all this in vain, because they perceive no progress nor growth in grace for all this, but rather corruption as strong and troublesome as ever, I would say a few things to them. 1. Let them search and try, whether their shortcoming and disappointment doth not much proceed from this, that the matter is not so cleanly cast over on Christ as it should be; is it not too oft found, that they go forth to the battle in their own strength, lippening to their own stock of grace, to their own knowledge, or to their duties, or the like? How then can they prosper? 2. Let them mourn as they get any discovery of this, and guard against that corrupt bias of the heart, which is still inclining them to an engagement without the Captain of their salvation, and a fighting without the armour of God. 3. Let them try and see, if, in studying holiness, they be not led by corrupt ends; and do not more labour after sanctification, that they may be more worthy and the better accepted of God, and that they may have quietness and peace as to their acceptance with God, as if this were any cause, matter, or condition of their righteousness and justification before God, than that they may shew their obedience to the command of God, 1 Thessalonians 4:3. Ephesians 2:10. John 15:16; and express their thankfulness to him, and glorify God, Malachi 1:6. Matthew 3:16. John 17:10. Ephesians 4:30; and if so, they ought to acknowledge God’s goodness in that disappointment, seeing thereby they see more and more a necessity of laying aside their own righteousness, and of betaking themselves to the righteousness of Christ, and of resting on that alone for peace and acceptance with God. 4. They should try and see, if their negligence and carelessness in watching, and in the discharge of duties, do not occasion their disappointments and shortcoming. God sometimes thinks fit to suffer a lion of corruption to set on them, that they may look about them, and stand more vigilantly upon their watch-tower, knowing that they have to do with a vigilant adversary, the devil, who, as a roaring lion, goeth about seeking whom he may devour, 1 Peter 5:8. and that "they fight not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world; against spiritual wickedness in high places," Ephesians 6:12. It is not for nought that we are so often commanded to watch, Matthew 24:42, and Matthew 25:13, and Matthew 26:41, and xiv. 38. Luke 21:36. Mark 13:33-37. 1 Corinthians 16:13. 1 Thessalonians 5:6. 1 Peter 4:7. Colossians 4:2. Through the want of this, we know what befel David and Peter. 5. They should try and see, whether there be not too much self-confidence, which occasioned Peter’s foul fall. God may, in justice and mercy, suffer corruption to break loose upon such, at a time, and tread them under foot, to learn them afterward to carry more soberly; and to "work their salvation with fear and trembling," Php 2:12, remembering what a jealous, holy God he is, with whom they have to do; what an adversary they have against them; and how weak their own strength is. 6. This should be remembered, that one may be growing in grace, and advancing in holiness, when, to his apprehension, he is not going forward from strength to strength, but rather going backward. It is one thing to have grace, and another thing to see that we have grace; so it is one thing to be growing in grace, and another thing to see that we are growing in grace. Many may question their growth in grace, when their very questioning of it may evince the contrary. For they may conclude no growth, but rather a back-going, because they perceive more and more violent, and strong corruptions, and hidden works of darkness and wickedness, within their soul, than ever they did before; while as that great discovery sheweth the increase of their spiritual knowledge, and an increase in this is an increase in grace; so they may question and doubt of their growth, upon mistakes, as thinking corruption always strongest when it makes the greatest stir and noise; or their complaints may flow from a vehement desire they have to have much more sanctification, which may cause them overlook many degrees they have advanced. Or some such thing may occasion their darkness and complaints; yea, God may think it fittest for them, to the end they may be kept humble and diligent, to be in the dark as to their progress; whereas if they saw what advancement and progress they had made in Christianity, they might grow wanton, secure, and careless, and so occasion some sad dispensation to humble them again. 7. It should be remembered, that perfect victory is not to be had here. It is true, in respect of justification through the imputation of the perfect righteousness of Christ, and in respect of their sincerity and gospel simplicity, and in respect also of the parts of the new man, believers are said to be perfect; such an one was Noah, Genesis 6:9, and Job, Job 1:1, Job 1:8. See also Psalms 37:37, and Psalms 64:4. 1 Corinthians 2:6. Hebrews 5:14. James 3:2. And it is true, we are to aim at perfection, and to pray for it, as Matthew 5:48. 2 Corinthians 13:11. Colossians 4:12. Hebrews 13:21. James 1:4. 1 Peter 5:10. Hebrews 6:1. Yet as to the degrees of holiness and sanctification, and in respect of the remnant of corruption within, there is no full perfection here, Jeremiah 9:20-21. Php 3:12. For even he who is washed, and, as to justification, is clean every whit, yet needeth to wash his feet, because contracting filth in his conversation, Job 13:10. So that if the Lord should mark iniquity, no man should stand, Psalms 130:3, and Psalms 143:2. There will still be in the best something, more or less, of that battle, that Paul speaketh of, Romans 7:15-23. So that they will still have occasion to cry out with him, Romans 7:24, "O wretched man that I am, who shall deliver me from the body of this death!" And the flesh will still lust against the spirit, and the spirit against the flesh, so that they shall not be able to do what they would, Galatians 5:17. The place of perfection is above, where all tears are wiped away, and the weary wrestler is at rest. 8. Let them not mistake and think, that every stirring of corruption in the soul, argueth its dominion and prevailing power. Corruption may stir and make a great deal ado, where it cannot get leave to reign; and be as a violent and cruel invader, seeking the throne, putting the whole kingdom in a combustion, who is resisted with force of arms. Corruption may be more quiet and still, when indeed it hath the throne of the soul; as a conqueror may be more quiet and still, when he hath overcome and is in peaceable possession of the kingdom, than when he was but fighting for it. When the strong man keeps the house, and is master, then all is quiet and at rest, till a stronger come and thrust him out, and dispossess him. 9. Sanctification doth not always consist in a man’s freedom from some corruptions. For there may be some corruptions that one hath no natural inclination to, but, on the contrary, a great aversion for; as some world’s wretches may have no inclination to prodigality and ranting, or such like vices, which are contrary to their humour, or to their constant education; and Satan may never tempt some man to such evils, knowing he will get more advantage by plying his temper and genius, and so carrying him away to the other contrary evil; and so, though this man know not so much, as what it is once to be tempted to those vices, yet that will not say, that he is a sanctified man; far less will it say, that he hath more grace than another man, whose predominant that evil is, and against which he is daily fighting and wrestling. Whence it appeareth that wrestling and protesting against even an overcoming corruption, may evidence more of grace, than freedom from some evils, to which some are not so much tempted, and to which they are naturally less inclined. 10. Nor should they think, that corruption is always master of the soul, and possessing the throne as a full conqueror, when it prevaileth and carrieth the soul headlong at a time, for corruption may sometimes come in upon the soul as an inundation with irresistible violence, and, for a time, carry all before it, so that the soul cannot make any sensible resistance; as when a sudden, violent, and unexpected temptation setteth on, so as the poor man is overwhelmed, and scarce knoweth where he is, or what he is doing, till he be laid on his back. At that time it will be a great matter, if the soul dare quietly enter a protest against and dissent from what is done, and if there be an honest protestation against the violent and tyrannical invasion of corruption, we cannot say, that corruption is in peaceable possession of the throne. If the spirit be lusting against the flesh, levying all the forces he can against the invader, by prayer and supplication to God, and calling in all the supply of divine help he can get, and, when he can do no more, is fighting and groaning under that unjust invasion, resolving never to pay homage to the usurper, nor to obey his laws, nor so much as parley with him, or make peace, we cannot say, that the soul doth consent fully unto this usurpation. Nay, if the soul shall do this much, at such a time when Satan sets on with all his force, it will be a greater evidence of the strength of grace in the soul, than if the soul should do the same or a little more, at a time when the temptation is not so strong. 11. It is not good for them to say, that grace is not growing in them, because they advance not so far as some do; and because they come not to the pitch of grace that they see some advanced to. That is not a sure rule to measure their growth in grace by. Some may have a better natural temper, whereby they are less inclined to several vices which these find a strong propension to; they may have the advantage of a better education, and the like; so that they should rather try themselves this year by what they were the last year, and that in reference to the lusts to which they have been most subject all their days. 12. We must not think that every believer will attain to the same measure of grace. There is a measure appointed for every member or joint of this body; and every joint supplieth, according to the effectual working in the measure of every part, Ephesians 4:16. God hath more ado with some than with others; there is more strength required in an arm or leg than in a finger or toe; and every one should be content with his measure, so far as not to fret or repine against God and his dispensations, that makes them but a finger, and not an arm of the body; and do their duty in their station, fighting against sin, according to the measure or grace dispensed to them of the Lord, and that faithfully and constantly; and not quarrel with God, that he maketh us not as free of temptations and corruptions as some others. For the captain must not he blamed for commanding some of his soldiers to this post where they never once see the enemy, and others to that post where they must continually fight. The soldier is here under command, and therefore must be quiet, and take his lot; so must the Christian reverence the Lord’s dispensations, in ordering matters, so as they shall never have one hour’s quietness, while, as others have more rest and peace, and stand at their post fighting, resolving never to yield, but rather to cover the ground with their dead bodies, till the commander-in-chief think good to relieve them. Sure I am, as the only wise God hath distributed to every member of the body, as he hath thought good, so it is the duty of every member to endeavour this holy submission to him, as to the measure of grace, considered as his free gift bestowed on them; and to be humbled for the grudgings of his heart, because God hath not given him more talents. And sure I am, though this submission make no great noise in the world; yet really this is one of the highest degrees of grace attainable here, and such an ornament of a meek and quiet spirit, as is in the sight of God of great price. So that whoever hath attained to this, have the very grace they seem to want, and more. Yet, lest this should be abused, let me add a word or two of caution, to qualify this submission. (1.) There must be with it a high prizing even of that degree of grace which they want. (2) There must be a panting after grace, as it is God’s image, and a conformity to him, and with so much singleness, as they may be in case to say, without the reproachings of their heart, they do not so much love holiness for heaven, as heaven for holiness. (3.) There must be an unceasingness in using all means, whereby the growth of grace may be promoved to this end, that they may be conformed to his image, rather than that they may be comforted. (4.) There must be also a deep humiliation for the want of that degree of grace they would have, as it importeth the want of so much conformity to him to whose image they are predestinated to be conformed, which will very well consist with this submission we are speaking of. 13. It would be remembered, that there may be a great progress, even when it is not observed; when, (1.) Hereby the man is made to lie in the dust, to loath himself, and cry, behold I am vile! (2.) Hereby his indignation against the body of death is the more increased. (3.) Hereby his esteem of a Saviour and of the blessed contrivance of salvation is the more heightened, that he seeth he is thereby brought to make mention of his righteousness, even of his only. (4.) Hereby his longing after immediate fruition is increased, where all these complaints shall cease. (5.) And hereby he is put to essay that much slighted duty of holding fast the rejoicing of his hope firm unto the end, looking and longing for the grace that shall be brought unto him at the revelation of Jesus Christ, when he shall be presented without spot, and be made meet to be a partaker of the inheritance of the saints in light. ======================================================================== CHAPTER 9: 01.11. CHAPTER 6 ======================================================================== CHAPTER VI. HOW CHRIST IS TO BE MADE USE OF, IN REFERENCE TO THE KILLING AND CRUCIFYING OF THE OLD MAN. Having thus shortly pointed out some things in general, serving to the clearing and opening up the way of our use-making of Christ for sanctification, we come now more particularly to the clearing up of this business. In sanctification we must consider, _first,_ The renewing and changing of our nature and frame; and, _next,_ The washing and purging away of our daily contracted spots. The first of these is commonly divided into two parts, viz. _1st,_ The mortification, killing, and crucifying of the old man of sin and corruption which is within; and, _2d,_ The vivification, renewing, quickening, and strengthening of the new man of grace; and this is a growth in grace, and in fruitfulness and holiness. As to the first of these, viz. The mortification or crucifying of the old man, we would know, that there is such a principle of wickedness and enmity against God in man by nature, now since the fall, whereby the man is inclined to evil, and only to evil. This is called the old man, as being like the body, made of so many parts, joints, and members, that is, so many lusts and corruptions and evil inclinations, which, together, make up a-corpus, and they are fast joined and compacted together, as the members of the body, each useful and serviceable to one another, and all of them concurring and contributing their utmost to the carrying on of the work of sin, and so it is the man of sin; and it is also called the old man, as having first possession of the soul, before it is by grace renewed, and it is a dying more and more daily. Thus it is called the old man, and the body of sin, Romans 6:6. This old man hath his members in our members and faculties, so that none of them are free,--understanding, will, affections, and the members of our body are all servants of unrighteousness to this body of sin, and old man. So we read of the motions of sin, Romans 7:5, which work in our members to bring forth fruit unto death; and of the lusts of the flesh, Romans 13:14. Galatians 5:16, Galatians 5:24; and the lusts of sin, Romans 6:12. So we hear of the desires of the flesh and of the mind, Ephesians 2:3; and of affections and lusts, Galatians 5:24. And the old man is said to be corrupt, according to the deceitful lusts, Ephesians 4:22; all which lusts and affections are as so many members of this body of sin, and of this old man. And, further, there is herein a considerable power, force, and efficacy, which this old man hath in us, to carry us away, and, as it were, command or constrain us, as by a forcible law. Hence we read of the law of sin and death, Romans 8:2, which only the "law of the Spirit of life in Christ doth make us free from." It is also called a "law in our members warring against the law of our mind," Romans 7:23, "and bringing us into captivity to the law of sin which is in our members." So it is said, "to lust against the Spirit, and to war," Galatians 5:17. All which point out the strength, activity, and dominion of sin in the soul, so that it is as the husband over the wife, Romans 7:1; yea, it hath a domineering and constraining power, where its horns are not held in by grace. And as its power is great, so its nature is wicked and malicious; for it is pure "enmity against God," Romans 8:7; so that it neither is nor can be reconciled, and therefore must be put off and abolished, Ephesians 2:15; killed and crucified, Romans 6:6. Now herein lieth the work of a believer, to be killing, mortifying, and crucifying this enemy, or rather enmity; and delivering himself from under this bondage and slavery, that he may be Christ’s free man, and that through the Spirit, Romans 8:13. Now, if it be asked, How shall a believer make use of Christ, to the end this old man may be gotten crucified? or, how should a believer mortify this old man, and the lusts thereof, through Christ, or by the Spirit of Jesus? We shall propose those things, which may help to clear this: 1. The believer should have his eye on this old man as his arch-enemy, as a deadly cut-throat lying within his bosom. It is an enemy lodging within him, in his soul, mind, heart, and affections, so that there is no part free; and therefore is acquaint with all the motions of the soul, and is always opposing and hindering every thing that is good. It is an enemy that will never be reconciled to God, and therefore will not be reconciled with the believer as such; for it is called enmity itself, and so it is always actively seeking to promove the ruin of the soul, what by prompting, inclining, moving, and forcibly drawing or driving, sometimes with violence and rage, to evil; what by with standing, resisting, opposing, counter-working, and contradicting what is good; so that the believer cannot get that done which he would do, and is made to do that which he would not. Therefore this being such an enemy, and so dangerous an enemy, so constant and implacable an enemy, so active and close an enemy, so deadly and destructive, it is the believer’s part to guard against this enemy, to have a vigilant eye upon it, to carry as an irreconcilable enemy thereunto; and therefore never to come in terms of capitulation or agreement therewith, never once to parley, let be make peace. And the believer would not have his vigilant eye upon this or that member of this body of death, so much as upon the body itself, or the principle of wickedness and rebellion against God; the head, life, spirit, or law, of this body of death; for there lieth its greatest wickedness and activity; and this is always opposing us, though not in every joint and member; but sometimes in one, sometimes in another. 2. Though the believer should have a main eye upon the body, this innate, strong, and forcible law of sin and death, yet should he have friendship and familiarity with no part, member, or lust of all this body. All the deeds of the body should be mortified, Romans 8:13; the old man with his deeds should be mortified, Colossians 3:6; and we should "mortify our members which are upon the earth," verse 5; for all of them are against us, and the least of them countenanced, entertained, and embraced, will work our ruin, and cut our soul’s throat; therefore should the believer look on each of them, and on all of them, as his deadly enemies. 3. He should consider, that, as it is a very unseemly thing for him to be a slave to that old tyrant, and to yield his members as so many servants to iniquity, so it is dangerous and deadly. His life lieth at the stake; either he must get it mortified, killed, and subdued, or it will kill him; his life will go for its life; if this enemy escape, he is a gone man. The consideration of this should cause the believer to act here in earnestness and seriousness, with care and diligence, and set about this work of mortification with labour and pains. 4. Much more must it be against all reason and Christianity, for the believer to be making "provision for the flesh, to fulfil the lusts thereof," Romans 13:14. To be strengthening the hands of, and laying provision to this enemy, which is set and sworn against us, can stand with no reason. And here is much of the Christian’s prudence and spiritual wisdom required, to discern what may make for fostering of this or that corruption, or member of the body of sin and death, and to withdraw that, as we will labour to take away provision of any kind from an enemy that is coming against us. Paul acted herein as a wise gamester and combatant, when he kept under his body, and brought it into subjection, 1 Corinthians 9:27. It were but to mock God, and to preach forth our own folly, to be looking to Christ for help against such an enemy, and, in the meantime, to be underhand strengthening the hands of the enemy; this would be double dealing, and treachery against ourselves. 5. To the end, their opposition unto this enemy may be the stronger and more resolute, they should consider, that this body of sin is wholly set against God, and his interest in the soul, being very enmity itself against God, Romans 8:7; and always lusting and fighting against the work of God in the soul, Galatians 5:17; and against every thing that is good, so that it will not suffer, so far as it can hinder the soul to do anything that is good, at least in a right manner, and for a right end. Nay, with its lustings, it driveth constantly to that which is evil, raiseth evil motions and inclinations in the soul, ere the believer be aware; sideth with any temptation that is offered, to the end that it may destroy the soul, like a traitor within; as we see it did in David, when he fell into adultery; and with Asaph, Psalms 73:2; yea, itself opposeth and tempteth, James 1:14, by setting mind, will, and affections on wrong courses; and thus it driveth the soul to a course of rebellion against God, or diverts it, and draws it back, that it cannot get God served aright; yea, sometimes it sets a fire in the soul, entangling all the faculties, filling the mind with darkness or prejudice, misleading or preventing the affections, and so miscarrying the will, and leading it captive, Romans 7:23; so that the thing is done which the unregenerate soul would not do, and the duty is left undone which the soul would fain have done; yea, and that sometimes notwithstanding of the soul’s watching and striving against this; so strong is its force. 6. The believer should remember, that this enemy is not for him to fight against alone, and that his own strength and skill will make but a slender opposition unto it. It will laugh at the shaking of his spear; it can easily insinuate itself, on all occasions, because it lieth so near and close to the soul, always residing there, and is at the believer’s right hand whatever he be doing, and is always openly or closely opposing, and that with great facility; for it easily besetteth, Hebrews 12:1, because it lieth within the soul, and in all the faculties of it--in the heart, mind, will, conscience, and affections; so that upon this account, the deceitfulness of the heart is great, and passeth the search of man, Jeremiah 17:9. Man cannot know all the windings and turnings, all the drifts and designs, all the lurking and retiring places, all the falsehoods and double dealings, all the dissimulations, lies, and subterfuges, all the plausible and deceitful pretexts and insinuations of his heart acted and spirited by this law of sin and death. And besides this slight and cunning, it hath strength and power to draw by lusts into destruction and perdition, 1 Timothy 4:9, and to carry the soul headlong; so that it makes the man’s case miserable, Romans 7:24. All which would say, that the believer should call in other help than his own, and remember, that "through the Spirit he must mortify the deeds of the body," Romans 8:13. 7. And therefore the believer must lay aside all his carnal weapons, in dealing with his adversary, and look out for divine help and assistance, even for the promised Spirit, through which alone he can be instructed and enabled for this great work; for of himself he can do nothing, not so much as think a good thought as of himself, 2 Corinthians 3:5, far less will he be able to oppose such a mighty adversary, that hath so great and many advantages; and therefore all his carnal means, purposes, vows, and fightings in himself, will but render himself weaker, and a readier prey unto this adversary, which gaineth ground while he is so opposed. It is Christ alone and his Spirit, that can destroy the works of the devil, and kill or crucify this enmity. 8. So that the believer must have his recourse for help and succour here, unto Jesus the Captain of salvation, and must follow him, and fight under his banners, make use of his weapons, which are spiritual; fight according to his counsel and conduct, taking him as a Leader and Commander, and lying open for his orders and instructions, waiting for the motions of his Spirit, and following them; and thus oppose and fight against this deadly enemy, with an eye always on Christ by faith, depending on him for light to the mind, resolution to the will, and grace to the whole soul to stand in the battle, and to withstand all assaults, and never engage in a dispute with this enemy, or any lust or member of this body without Christ the principal, that is, the soul would despair in itself, and be strong in him, and in the power of his might, by faith griping to him, as Head, Captain, and Commander-in-chief, resolving to fight in his strength, and to oppose through the help of his Spirit. 9. And for this cause, the believer would eye the covenant of redemption, the basis of all our hope and consolation, wherein final and full victory is promised to Christ, as Head of the elect, viz. "that he shall bruise the serpent’s head;" and so that in him, all his followers and members of his mystical body shall lift up the head, and get full victory at length over both sin and death. Now it is "God that giveth us the victory, through our Lord Jesus Christ," 1 Corinthians 15:57. The believer would also eye by faith the covenant of grace, wherein particularly this same victory is promised to the believer, in and through Jesus, Romans 16:20. "And the God of peace shall bruise Satan under your feet shortly; and sin shall not have dominion over you, for ye are not under the law, but under grace," Romans 6:14. The believer, I say, would look out by faith unto, and lay hold on these and the like promises, and thereby get strength conveyed to himself, whereby he may strive lawfully, and fight valiantly, and oppose with courage and resolution. 10. Further, the believer would eye Christ as a fountain of furniture, as a full and complete magazine, standing open, and ready for every one of his honest soldiers to run to for new supplies of what they want; so that whatever they find wanting in their Christian armour, they must run away to the open magazine, Christ’s fulness, that standeth ready for them, and by faith take and put on what they want and stand in need of in their warfare. If their girdle of truth be slacked, loosed, or weakened, and they be meeting with temptations anent their hypocrisy, and Satan objecting to them their double dealing, of purpose to discourage them, and to make them faint and give over the fight; they must away to him who is the truth, that he may bind on that girdle better, and make their hearts more upright before God in all they do. And if their breastplate of righteousness be weakened, and Satan there seem to get advantage, by casting up to them their unrighteous dealings towards God or men, they must flee to him, who only can help here, and beg pardon through his blood for their failings, and set to again afresh to the battle. If their resolution, which is understood by the preparation of the gospel of peace, grow weak, it must be renewed in Christ’s armoury, and the feet of new be shod therewith. If their shield of faith begin to fail them, away must they get to him who "is the Author and Finisher of faith," Hebrews 12:2. And if their helmet of hope begin to fail them, in this armoury alone can that be supplied. And if their sword be blunted in their hand, or they unable to wield it aright, the Spirit of Jesus can only teach their hands to fight, and instruct them how to manage that useful weapon with advantage. Thus must the believer "be strong in him, and in the power of his might," Ephesians 6:10. "He is their God that girdeth them with strength, and maketh their way perfect. He maketh their feet like hind’s feet, and setteth them upon their high places. He teacheth their hands to war, so that a bow of steel is broken by their arms. He giveth them the shield of salvation. His right hand upholdeth them. He girdeth with strength unto the battle," &c. Psalms 18:32, &c. 11. For the further strengthening of their hope, faith, and confidence, believers would eye Christ, as hanging on the cross, and overcoming by death, death, and him that hath the power of death, the devil; and so as meritoriously purchasing this redemption from the slavery of sin and Satan, and particularly from the slavery of that body of death, and of the law of sin and death; for the apostle tells us, Romans 8:2, "That the law of the Spirit of life in Christ Jesus doth make us free from the law of sin and death," and that because, as he saith further, Romans 8:3-4, "what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh; that the righteousness of the law might be fulfilled in us." So that the believer may now look upon that enemy, how fearful soever it may appear, as condemned and killed in the death, of Christ; he having laid down the price of redemption, hath bought this freedom from the chains and fetters with which he was held in captivity. Faith, then, on the death of Jesus satisfying justice for the poor captive, may, and should support and strengthen the hope and confidence of the believer, that he shall obtain the victory at length. 12. And it will further confirm the hope and faith of the believer, to look to Christ hanging on the cross, and there vanquishing and overcoming this arch-enemy, as a public person, representing the elect who died in him, and virtually and legally did in him overcome that jailor, and break his fetters; and the soul now believing, may, yea, should reckon itself in Christ dying, as it were, upon the cross, and there overcoming all those spiritual enemies. "Likewise," saith the apostle, Romans 6:11, "Reckon ye also yourselves to be dead indeed unto sin." From hence, even while fighting, the believer may account himself a conqueror, yea, "more than a conqueror, through him that loved him," Romans 8:37. Now faith acting thus on Christ, as a public person, dying and overcoming death and sin, the believer may not only infer the certainty of victory, knowing that our old man is crucified with Christ, Romans 6:6; but also from the cross of Christ draw strength to stand and fight against the strugglings of this vanquished and killed enemy. "They that are Christ’s have crucified the flesh with the affections and lusts," Galatians 5:24. But how? Even by the cross of Christ. "For thereby is the world crucified unto me," saith the apostle, Galatians 6:14, "and I unto the world." "Your old man is crucified with him, that the body of sin might be destroyed," Romans 6:6. 13. The believer being dead indeed unto sin, through the cross of Christ, is to look upon himself as legally freed from that yoke of bondage under sin and death. "The law hath dominion over a man as long as he liveth," Romans 7:1. "But by the body of Christ believers are become dead to the law," Romans 7:4. That law of sin and death which hath dominion over a man that liveth still in nature, and is not yet by faith planted in the likeness of Christ’s death, nor buried with him by baptism into death, Romans 6:4-5, hath not that dominion over believers it had once--"For the law of the Spirit of life in Christ Jesus hath made them free from the law of sin and death," Romans 8:2; so that now the believer, is free from that tyranny; and that tyrant can exercise no lawful jurisdiction or authority over him; and therefore he may with the greater courage repel the insolencies of that tyrant, that contrary to all right and equity seeketh to lord it over him still. They are no lawful subjects to that cruel and raging prince, or to that spiritual wickedness. 14. So that the believer, renouncing that jurisdiction under which he was formerly, and being under a new husband, and under a new law, even the law of the Spirit of life in Christ Jesus, is to look upon all the motions of sin as illegal, and as treasonable acts of a tyrant. "The old man being crucified with Christ, that the body of sin might be destroyed, the believer is not any more to serve sin," Romans 6:6; "and being now dead, they are freed from sin," Romans 6:7; "and are married to another, even to him who is raised from the dead, and so they should not serve sin, but bring forth fruit unto God," Romans 7:4; and therefore, look upon all motions of the flesh, and all the inclinations and stirrings of the old law of sin, as acts of treachery and rebellion against the right and jurisdiction of the believer’s new Lord and husband; and are therefore obliged to lay hold on this old man, this body of death, and all the members of it, as traitors to the rightful king and husband, and to take them prisoners to the king, that he may give out sentence, and execute the same against them, as enemies to his kingdom and interest in the soul;--they being now no more "servants of sin, but of righteousness, they ought no more to yield their members servants to uncleanness, and iniquity unto iniquity," Romans 6:18-19; "and being debtors no more to the flesh, to live after the flesh," Romans 7:12; "they are to mortify the deeds of the body through the spirit," Romans 7:13; "and to crucify the flesh with the affections and lusts," Galatians 5:24; that is, by bringing them to the cross of Christ, where first they were condemned and crucified, in their full body and power; that a new sentence, as it were, may go out against them, as parts of that condemned tyrant, and as belonging to that crucified body. 15. So that the believer that would carry faithfully in this matter, and fight lawfully in this warfare, and hope to obtain the victory through Jesus Christ, must bring these traitors that appear in their sinful motions and lusts in the soul, working rebellion against the just authority and equitable laws of the lawful prince Jesus, before the tribunal of him who hath now got "all power and authority in heaven and in earth," Matthew 28:18; "and hath all judgment committed to him," John 5:22; "and to this end, both died, and rose, and revived, that he might be Lord both of the dead and living," Romans 16:9; that he may execute justice upon the traitor, head, and members; that he may trample these devils under, and bruise the head of these serpents within us. The believer then is by faith in prayer, to carry these open enemies to Christ, and declare and witness against them as traitors, by what mischief they have done in the soul, by their hindering the righteous laws of the king to be obeyed; and constraining and forcing, what by arguments and allurements, and what by forcible inclinations and pousings, to a disobedience and a counteracting of Christ; and he should urge and plead upon the fundamental laws of the land, viz. the articles of agreement betwixt the Father and the Son, and the faithful promises of the covenant of grace; and upon Christ’s office as king and governor, and his undertaking as Mediator; upon the merits of his death and sufferings; upon his dying as a common person; upon the constitution of the gospel, whereby they are in law repute as dying in him, and so free from the law of sin and death; and upon their relation to him as their new Lord, Head, Husband, King, Commander, &c. Upon these arguments, I say, to plead for justice against the rebel that is now brought to the bar, and so by faith leave the prisoner in his hand, that he may, in his own time and way, give a second blow unto the neck of this implacable and raging enemy, that he may not rise up to disturb the peace of the soul as before; or to trouble, impede, and molest the soul in paying the homage and obedience due to his lawful master and sovereign king, JESUS. CAUTIONS AND DIRECTIONS. For further clearing of the premises, I would propose a few particulars, for caution and direction, as,-- 1. This work of laying the burden of this business on Christ by faith, would be gone about with much singleness of heart, aiming at the glory of God, and the carrying on of his work in the soul; and not for self-ends, and carnal by-respects, lest thereby we mar all. 2. It would be carried on, without partiality, against all and every one of the lusts and motions of the old man. For if there be a compliance with and a sparing of any one known lust, the whole work may be marred; they may meet with a disappointment as to the particular lust they are desiring victory over;--and the lust they are harbouring, though it may seem little, may open a door to many stronger, and so occasion sad days to the man, ere he be aware. 3. As they would bring the particular lust, or lusts, unto Christ, as chief Lord Justice; so they would always lay the axe to the root of the tree, and crave justice against the main body, that yet lieth within the soul; and these particular corruptions and affections, that are as members of that body of sin, should put them in mind of the old man, for they should "crucify the flesh with the affections and lusts thereof," Galatians 5:24; the body and the members. These lusts are the lusts of sin, or of that head-sin, which hath a law, or the force and impulse of a law in the soul; and therefore their main design would be against this root, where lieth the strength and body of the enemy, and which acteth in those members; this is the capital enmity, and should be mainly opposed. And the following of this course would prove more successful than that which many time we take: our nibbling at, or wrestling against this or that member of the body of death, is but of little advantage, so long as the main body of sin, the bitter root of wickedness, the carnal mind, this innate enmity is miskent, and not opposed; but on the contrary, strike at this, we strike at all. 4. This would be the believer’s constant work, to be "crucifying the flesh, with the lusts thereof; to be mortifying their members," wherein the members of the old man quarter and lodge, Colossians 3:5; "to be spiritually minded, and to mind the things of the Spirit," Romans 8:5-6. "For the carnal mind is enmity, against God," Romans 8:7; "and so is not subject to the law of God, neither indeed can be." It is not only an enemy which may be reconciled, but enmity in the abstract, which never can be reconciled. And this enmity will never be idle; for it cannot till it be fully and finally destroyed; "the flesh is always lusting against the spirit,’" Galatians 5:17; "for they are contrary one to the other." So that though, to our sense, it may sometimes appear as sleeping, in regard that it doth not by some particular lust so molest and perplex the soul as formerly it did: yet it is restless, and may be more active in another lust, and so by changing weapons on us, deceive us. Here then is much spiritual wisdom and vigilancy required. When they think they have gotten one lust subdued, they must not think the war is at an end; but after all their particular victories, watch and pray, that they enter not into temptation. 5. This way of laying the weight of the matter on Christ, should and will keep them humble, and teach them not to ascribe the glory of any good that is done unto themselves, but to give him all the glory, who is jealous of his glory, and will not give it to another, that the crown may alone flourish on his head, who is the captain of their salvation, and who by his Spirit worketh all their works in them. 6. Nor would this way of carrying the matter to Christ, and putting it over on him, cause the believer become negligent in commanded duties, reading, hearing prayer, &c; for it is there he must expect to meet with Christ; there must he seek him, and there must he wait for him, and his Spirit to do the work desired. For though he hath not limited himself to these means, so, as he cannot, or will not any other way help, yet he hath bound us to them; and it is our duty to wait there, where he hath commanded us to wait, though he should sometime think good to come another way, for the manifestation of the sovereignty of his grace. 7. Yet while we are about the means, we would guard against a leaning to them, lest, instead of getting victory over corruption, we be brought more in bondage thereunto another way. We must not think that our prayers, or our hearing, or reading, &c. will bring down the body of death, or subdue any one corruption; for that were but an yielding to corruption, and opening a back door to the carnal mind, and to another deadly lust, and a beating corruption with a sword of straw. This is not to mortify the deeds of the body through the Spirit, but through the flesh; and a fleshly weapon will never draw blood of this spiritual wickedness or old man, or of any corrupt lust or affection thereof; and yet how many times doth our deceitful heart bias us this way? Our work would be, as is said, to use the ordinances as means, whereby we may get the business laid on Christ, and help from Christ to do the business. We must go to the means with our prisoner to find Christ there at his court and assizes, that he may take course with the traitor. 8. In all this there would be a looking to, and dependence on Christ for help and grace; because of ourselves, as of ourselves, we cannot do this much; we cannot complain aright of corruptions, nor take them away to Christ, nor ask for justice against them. As constables and other officers must carry malefactors to the courts of justice, upon public charges; so Christ will not have us doing or attempting this much on our own charges, for he giveth noble allowance. 9. In following of this course, we would not think always to come speed at the first. Sometimes the Lord, for the encouragement of his children, may give them a speedy hearing, and deliver them from the tyranny of some particular lust or other that hath troubled them; so that for some time at least, it shall not so trouble them as it did. Yet he will not do so always, but may think it good to keep them waiting on him, and hanging on his courts for some considerable time, that he may thereby exercise their faith, patience, desire, zeal, and diligence. So that it should not seem strange to us, if we be not admitted at the first, and get not our answer at the first cry. 10. When the Lord thinketh good to delay the answer to our desires, and the execution of justice on the malefactor and traitor, or to deliver us from his tyranny and trouble, we would beware of thinking to capitulate with the enemy for our peace and quiet, or to enter into a cessation of arms with him; that is, our enmity against him should never abate; nor should our desire after the mortification and crucifixion of this lust grow less; nor should we be at quiet and at peace, though it should seem to grow a little more calm and still, or not to rage as formerly; for this looks but like a covenant or confederacy with lust, which will not stand. 11. We would also know, that what Christ said of devils, holdeth good of these lusts, viz. "that some of them do not go out but by fasting and prayer;" that is, by Christ sought unto and found in these means. There are some lusts that will not be so easily killed and mortified as others, but will cost us more pains and labour, as being corruptions which possibly have some greater advantage of our natural temper and constitution of body, or of long continuance and a cursed habit, or the like. We must not then think it strange, if some such lust be not subdued so easily as some others to which we have fewer and weaker, and not so frequent temptations. 12. As we cannot expect a full conquest of the body of death, so long as we are here, as was shown above, neither can we expect a full and final victory over any one lust, which ever we have been troubled with. It is true, believers may be kept from some gross out-breaking of a corruption, which sometime prevailed, as Peter was from relapsing into an open and downright denying his Master; yet that same corruption did afterward stir, though not so violently as to carry him to such an height of sin; yet so far as to cause him do that which was a partial denying of his Master, when Paul withstood him to the face, because he was to be blamed for withdrawing from the Gentiles, for fear of them of the circumcision, &c. Galatians 2:11-12 : So, though a particular lust may be so far subdued through grace, as that for some considerable time a man may not find it so violent as it was; yet be cannot say that it is totally killed, because it may stir thereafter in some weaker measure; yea, he cannot tell, but ere he come to die, that same corruption may rise to be as violent as ever, and that Satan may again think to enter the soul at that same breach which once he entered at; yea, and who can tell, whether God may not suffer that corruption, which lay long as dead, to revive again for a time, and for a time drive the soul as violently as ever, and prevail for a time? And this should teach all to walk soberly, watchfully, and in fear, and to have a vigilant eye, even upon such lusts and carnal affections, as they may suppose they have got the victory of. 13. We would not think that we gain no ground upon corruption, because we still perceive it stirring, less or more; for as corruption is not always strongest, as was said above, nor hath the deepest footing in the soul, when its motions and stirrings are most felt; so neither must we think that there is no ground gained upon a lust, because we are still troubled and molested with its stirrings; for it is a great advantage to be more sensible of the motions of this enemy; and our more faithful and active wrestling against it may make its least stirrings more sensible to us; as the motions and trouble which a malefactor, while in grips and in prison, maketh, may be thought more of than his greater ragings before he was apprehended; yet he may be sure in fetters for all that. A beast that hath gotten death’s blow may get out of grips, and run more mad than ever, and yet will die at length of the same blow. 14. Though we should find present ease and quiet by our following this way, yet we should think it much, if the Lord help us to stand, when we have done all we can, though we meet not with the hoped for success presently; if he give us grace to continue without wearying or fainting, and to be resolved never to give over, we have reason to bless him; if we be kept still in the conflict with pursuit of the enemy, it is our great advantage; the victory shall come in God’s own time. If our opposition so continue, that we are resolved never to take nor give quarter, though our trouble and exercise should be the greater, and our ease and quiet the less, we ought to bless him, yea, and rejoice in hope of what he shall yet do for us; for he that will come, shall come, and will not tarry. Let us wait for him, in doing our duty, and faithfully keeping our post. 15. Yea, if we get quietness or ease from the violence of raging lusts for any little time, and be not continually driven and carried headlong therewith, we ought to be thankful for this, and to walk humbly before him; lest he be provoked by our unthankfulness and pride, and let these furious dogs loose upon us again. 16. When we are bending our strength and all our forces against some one corruption or other, which possibly hath been most troublesome to us, we would not be secure as to all others, or think that we are in hazard only on this side; for Satan may make a feint here, and really intend an assault at another place, by some other corrupt affection. O what need have we of spiritual wisdom that we may be better acquainted with his stratagems and wiles I Let us so then fight against one member of this body of death, as to have our eye upon others, lest when we think to keep out Satan at the fore-door, he enter in at the back-door. He can make use of extremities, and play his game with both; yea, and gain his point, if we be not aware. OBJECTIONS ANSWERED. It will not be amiss, for further explaining of the matter, to remove a scruple or two. Some may say, that they cannot perceive that all their pains in this matter come to any good issue; for they never found corruption stir more, and act more lively and incessantly, than since they began to fight against it in good earnest; so that this would seem not to be the right way. I answer, Though from what is said before, particularly cautions 9th and 13th, a resolution of this doubt maybe had; yet I shall propose those things, for further clearing of the matter: 1. May not much of this flow from thy not laying the whole work so wholly off thyself, and upon Christ, as thou oughtest to do? Try and see. 2. May not the devil rage most, when he thinks ere long to be ejected? May he not labour to create most trouble to the soul, when he seeth that he is like to be put from some of his strengths? 3. May not the devil be doing this of purpose to drive thee to despair of ever getting corruption subdued and mortified; or to a fainting and sitting up in the pursuit, and to a despondency of spirit; that so instead of fighting or standing, thou may cede and turn thee back? And should we comply with him in his designs? 4. May not the Lord give way to this for a time, to try thy seriousness, patience, submission and faith, and to sharpen thy diligence, and kindle up thy zeal? And should we not submit to his wise dispensations? 5. How can thou say that thou gainest no advantage, as long as thou art not made to lay aside the matter wholly, as hopeless of any good issue; but, on the contrary, art helped to stand, and to resist sin, to cry out against it, to fight as thou canst, and at least not to yield? 6. What if God see it for thy advantage, that thou be kept so in exercise for a time, to the end thou may be kept humble, watchful, and diligent? He may see more of thee, than thou canst see of thyself, and so may know what is best for thee; and should thou not condescend to be disposed of by him as he will, and to let him make of thee, and do with thee what he will? 7. What if God be about to chasten thee thus for thy former negligence, security, and unwatchfulness, and giving too much advantage to those lusts, which now, after his awakening of thee, thou would be delivered from? Should thou not bear the indignation of the Lord, because thou hast sinned against him, as the Church resolved to do, Micah 7:9? 8. Is it not thy duty the more that corruption stirs, to run with it the oftener to Christ, that he may subdue it and put it to silence? May not thou improve this to thy advantage, by making many errands to him? 9. May it not come in a day, that hath not come in a year? Art thou sure, that all thy pains shall be in vain? Or thinkest thou that all his children have got victory alike soon over their lusts? What cause is there then to complain thus? 10. May not all this convince thee, that it is thy duty to wait on him, in the use of his appointed means, and to be patient, standing fast to thy post, resolving, when thou hast done all, yet to stand? 11. May not this satisfy thee, that God through grace accepteth thy labour and wrestling, as thy duty, and accounteth it service to him, and obedience? But again, it may possibly be objected thus: so long as I am in this condition, kept under with my lusts, I cannot get God glorified and served as he ought to be. I answer, though so long as it is so with thee, thou cannot glorify and serve him, in such a particular manner as others, who have got more victory over those evils under which thou art groaning, yet God can get glory and service of thee another way; as, 1. By thy submission, with calmness of spirit, to his wise dispensations, when thou dare not speak against him, and say, with Rebecca, in another case, if it be so, why am I thus? But sweetly and willingly cast thyself down at his feet, saying, good is the will of the Lord; let him do what seemeth him good, &c. 2. By thy patient on-waiting, when thou art not wearying nor fainting, but saying, why should I not wait upon the great King’s leisure? Is he not free to come when he will? Dare I set limits to the Holy One of Israel? 3. By thy humility, when thou blessest him, for keeping thee so long out of hell, and thinkest much of his giving thee grace to see and observe the stirrings of corruption, which carnal wretches never perceive; and helping thee to withstand and complain of corruption, which they sweetly comply with. 4. By thy hatred of sin, when all that Satan can do cannot make thee comply with those lusts, or sweetly embrace those vipers, or lie down in peace with those rotten members of the old man, as others do. 5. By thy watchfulness, when all thy disappointments cause thee the more earnestly watch against that enemy. 6. By thy acting faith, when still thou art carrying sin in its lusts to Christ to kill and subdue, as believing the tenor of the gospel and new covenant. 7. By thy hope, which appeareth by thy not despairing, and giving over the matter as a hopeless business, and turning aside to wicked courses. 8. By thy praying, when thou criest to him continually for help, who only can help. 9. By thy wrestling and standing against all opposition, for thereby is his strength made perfect in thy weakness, 2 Corinthians 12:9. 10. By thine obedience; for it is his command that thou stand and fight this good fight of faith. So that if thou hast a desire to glorify him, thou wants not occasion to do it, even in this condition wherein thou complainest that thou cannot get him glorified. And if those grounds do not satisfy thee, it is to be feared that it is not so much a desire to glorify him, that moveth thee to cry so earnestly for actual delivery from the trouble of the flesh and the lusts thereof, as something else, which thou may search after and find out; such as love to ease, quietness, applause and commendation of others, or the like. But, in the _third_ place, it may be objected, is it not promised that sin shall not have dominion over us, as "not being under the law, but under grace," Romans 6:14. How can we then but be troubled, when we find not this promise made good? I answer, 1st, Sin is not always victorious and domineering, when it seemeth to rage and stir most. Your opposition thereunto, fighting and wrestling against it, sheweth that it hath not full dominion. So long as an invading usurper is opposed, he hath not full dominion, not having peaceable possession of what he is seeking; and thus the promise is in part accomplished. 2. Victory and a full conquest over the flesh, and lusts thereof, is not promised to any believer, at his first appearing in the fields to fight; nor granted to all in any measure, at their first putting on their armour. 3. Therefore it is thy part to fight on, and wait for that full victory, viz. that sin shall not have dominion over thee, for it shall come in due time. 4. God hath his own time and seasons wherein he accomplisheth his promises; and we must leave him a latitude, both as to the time when, and as to the manner how, and as to the degree in which he shall make good his promises; and he is wise in his dispensations. Therefore, though the promise as yet appeareth not to be accomplished, there is no true cause of trouble of mind, because it shall be afterward fully accomplished; and the wrestling against sin, saith that it is in great measure accomplished already; because where it hath a full dominion, it suppresseth all opposition or contradiction, except some faint resistance, which a natural conscience, for carnal ends, on carnal principles and grounds, may, now or then, make against this or that particular corruption, which occasioneth shame, disgrace, loss, challenges of a carnal conscience, and disquietness that way, when yet it is not hated nor wrestled against as sin, or as a member of the old man, and the body of death. The objector would consider, that having subjected his consent to Christ, he is delivered really from that natural state of bondage under sin as a lawful lord, howbeit the old tyrant, now wanting a title, is making new invasions, to trouble the peace and quiet of the soul. _Fourthly,_ It may be said, but what can then, in the mean time, keep up the heart of a poor soul from sinking? _Ans._ Several things, if rightly considered, might help to support the soul in this case, as, 1. That they are helped to wrestle against this body of death, in all the members of it, so soon as they discover themselves, were it their right eye and right hand. 2. That these lusts gain not ground upon them; or if they do seem to gain ground, yet they attain not to a full dominion, not gaining their consent. 3. That God is faithful, and therefore the promised victory shall be had in due time, and Satan’s head shall certainly be bruised. 4. That the wrestling soul is about his duty, carrying as a good soldier of Jesus Christ, fighting the battles of the Lord, and waiting on him in faith and hope. But further, _fifthly,_ some may say, If I were kept from yielding, my wrestling and standing would yield me some comfort; but when lust so stirreth, as that it conceiveth and bringeth forth sin, (James 1:15) what can support or comfort me then? _Ans._ 1. Corruption cannot stir in us, but therein we sin, for the very first rise, the _motus primo-primi_, as they are called, are sinful, being contrary to the holy law of God; and the very in-being of that old man is our sin; for it is sinful, and rebellious against God, yea it is very enmity and rebellion itself. When Satan cometh with a temptation from without, he findeth always much in us to entertain the temptation. So that the very stirring of corruption, which is occasioned by the temptation from without, is our guilt. 2. It is true it is our duty, to set against the first risings and motions of corruption, when it first enticeth, before it hath conceived or brought forth sin; and it will argue grace in life and in action, to be able to hinder the motions of lust so far, that it shall not conceive and bring forth sin. Yet we may not say, that there is no grace in the soul, or no measure of mortification attained, where lust sometimes not only enticeth, but conceiveth and bringeth forth sin. The sad experience of many of God’s worthies, registrated in the word, cleareth this abundantly. We must not say, such an one is fallen, therefore he is dead. Paul reasoneth otherways, Romans 7:1-25. 3. Yet even then, when lust conceiveth and bringeth forth sin, this may comfort and bear up the heart of a poor believer. (1.) That though corruption prevail so far, as to bear down all opposition, and run down all that standeth in its way, yet it getteth not the full consent of the soul: there is still a party for God in the soul, that opposeth so far as to protest against it, or at least to dissent from it, and not to will that which yet is done, and positively to will that which cannot be gotten effectuated, (2.) And further, this may bear up the poor soul, that there is a party within, which, though for a time, during the violent overrunning of corruption, can do little more than sigh and groan in a corner, yet is waiting and longing for an opportunity when it may appear more for God, and against that wicked usurper. (3.)So also this may comfort the poor soul, that as it perceiveth corruption stirring, and the old man moving one member or other, it runneth away to the king; and when it is not able to apprehend the traitor, and take him captive to the court of justice, doth there discover the traitor, and tell the king that there is such or such a traitor acting such and such rebellion against him and his laws, and complain and seek help to take the rebel prisoner, and bring him bound hand and foot to the king, that he may give out sentence against him; that is, when he can do no more against that raging enemy, maketh his complaint to the Lord, and lieth before him, sighing and groaning for help and strength to withstand and oppose more this enemy. _Lastly,_ Some may yet object, and say, If it were not worse with me than it is with others, I could then be satisfied; but I see some mightily prevailing over corruption, and I am still at under, and can get no victory; and can I choose but be sad at this? I answer, 1. Dost thou know for a certainty, that those persons whose condition thou judgest happy, are altogether free of the inward stirrings of those lusts that thou art brought under by? Or dost thou know for a certainty that they are not under the power of some other corruption, as thou thinkest thyself under the power of that corruption whereof thou complainest? What knowest thou, then, but they may be as much complaining on other accounts as thou dost on that? 2. But be it so as thou supposeth, that there is a difference betwixt thy condition and the condition of others, knowest thou not, that all the members of the body are not alike great and strong, as not being equally to be employed in work requiring strength. Are there not some young strong men in Christ’s family, and some that are but babes? May not a captain send some of his soldiers to one post, where they shall possibly not see the enemy all the day long, and some others to another post, where they shall have no rest all the day? And why, I pray, may not God dispose of his soldiers as he will? He knoweth what he is doing: It is not safe that every one of the soldiers know what are the designs of the commander or general; nor is it always fit for us to know or to inquire what may be the designs of God with us, and what he may be about to do. He may intend to employ one in greater works than another, and so exercise them otherways for that warfare and work. It may suffice that the prevailing of others may encourage thee to hope, that at last thy strong corruptions shall also fall by the hand of the grace of God. 3. If thy sadness savour not of envy and fretting, thou should bless him that hereby thou art put to the exercise of spiritual sorrow. 4. It is well if this bring thee to bless God for the success of others, because hereby his grace is glorified, 1 Corinthians 12:26. Therefore, 5. Let this satisfy us, That he is the Lord, who doeth what he will in heaven and in earth, and may dispose of us as he will, and make of us what he will, for his own glory. And that we are to mind our duty, and be faithful at our post, standing and fighting in the strength of the Lord, resolving never to comply with the enemy, and to rejoice in this, that the enemy is already conquered by the captain, and that we share in his victory, and that the very God of peace shall quickly bruise Satan under our feet, Romans 16:20. ======================================================================== CHAPTER 10: 01.12. CHAPTER 7 ======================================================================== CHAPTER VII. HOW CHRIST IS TO BE MADE USE OF, IN REFERENCE TO GROWING IN GRACE. I come now to speak a little to the other part of sanctification, which concerneth the change of our nature and frame, and is called vivification, or quickening of the new man of grace; which is called the new man, as having all its several members and parts, as well as the old man; and called new, because posterior to the other; and after regeneration is upon the growing hand, this duty of growing in grace, as it is called, 2 Peter 3:1-18 &c. is variously expressed and held forth to us in Scripture; for it is called "an abiding and bringing forth fruit in Christ," John 15:5; "adding to faith virtue, and to virtue knowledge," 2 Peter 1:5-7; "a going on to perfection," Hebrews 7:1; "a growing up in Christ in all things," Ephesians 4:15; "a working out our salvation," Php 2:12; "a perfecting of holiness," 2 Corinthians 7:1; "a walking in newness of life," Romans 6:4; "a yielding of ourselves unto God, as alive from the dead, and our members as instruments of righteousness unto God," Romans 6:13, Romans 6:18; "a bringing forth fruit unto God," Romans 7:4; "a serving in newness of spirit," Romans 7:6; "a being renewed in the spirit of our minds, and a putting on the new man, which after God is created in righteousness and true holiness," Ephesians 4:23-24. Colossians 3:10, and the like: some whereof do more immediately express the nature of this change, as to the root, and some as to the fruit and effects thereof, and some the progress and advancement that is made or to be made therein. And all of them point out a special piece of work, which lieth on all that would see the face of God, viz. to be holy, gracious, and growing in grace. This, then, being a special piece of the exercise and daily work of a Christian, and it being certain, as some of the places now cited do also affirm, that without Christ they cannot get this work either begun or carried on, the main difficulty and question is, How they are to make use of Christ for this end? For answer whereunto, though by what we have said in our former discourse, it may be easy to gather what is to be said here; yet I shall briefly put the reader in mind of those things, as useful here. 1. The believer would consider what an ornament this is to the soul, to have on this new man, which is created after the image of God, Ephesians 4:23. What an excellency lieth here, to recover that lost glory, holiness and the image of God? and what advantage the soul reapeth hereby, when it "is made meet to be a partaker of the inheritance of the saints in light," Colossians 1:12; "and walking worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God," Colossians 1:10; "and strengthened with all might, according to his glorious power, unto all patience and long-suffering, with joyfulness," Colossians 1:11; and when the abounding of the graces of the Spirit maketh them "that they shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ," 2 Peter 1:8; "and to be a vessel unto honour, sanctified, and meet for the Master’s use, and prepared unto every work," 2 Timothy 2:21. What glory and peace is here, to be found obedient unto the many commands given to be holy: what hazard is in the want of holiness, when without it we cannot see God, Hebrews 12:14 : how unanswerable it is unto our profession, who are members to such a holy head, to be unholy: what profit, joy, and satisfaction there is, in being temples of the Holy Ghost, in walking after the Spirit, in bringing forth fruit unto the glory of the Father, &c. The consideration of these and other motives unto this study of sanctification, would arm the soul with resolution, and harden it against opposition. 2. It would be remembered, that this work, though it be laid upon us, as our duty, and we be called thereunto of God, yet it is beyond our hand and power. It is true, at conversion, the seed of grace is cast into the soul, new habits are infused, a new principle of life is given, the stony heart is changed into an heart of flesh; yet these principles and habits cannot act in themselves, or be brought into act, by any thing that a believer, considered in himself, and without divine help, can do. But this work of sanctification and growth in grace must be carried on by divine help, by the Spirit of Jesus dwelling and working within; and therefore it is called the sanctification of the Spirit, 2 Thessalonians 2:13. 1 Peter 1:2. The God of peace must sanctify us, 1 Thessalonians 5:23. We are said to be sanctified by God the Father, Jude 1:1.; and by the Holy Ghost, Romans 15:16; see also 1 Corinthians 6:11. "We would remember that of ourselves we can do nothing," 2 Corinthians 3:5, and "that he must work in us both to will and to do of his own good pleasure," Php 2:13. Albeit no believer will question the truth of this; yet it may be, it shall be found after trial, that one main cause of their not growing in grace, and making progress in this work, is their not acting as believing this, but setting about the work, as if it were a work which they themselves could master and do without special divine help. Therefore the believer would abide, live, and act, in the faith of this truth. 3. Therefore believers would not, in going about this work, either trust to their own strength, to the habits of grace, to their former experiences, to their knowledge and parts, or the like; nor yet would they trust to any external mean, which they are to go about; because the wisdom, strength, and help, which their case calleth for, is not to be found in them; yet they should not think of laying these means and duties aside, for then should they sin against God; they should prejudge themselves of the help, strength, and supply, which God useth to convey to the soul, in and by the use of the means. And withal, they should tempt the Lord, by prescribing another way to him than he hath thought good to take. The believer, then, would use the means and duties prescribed, and that diligently, seriously, and constantly; and yet would lean as little to them, and expect help and relief as little from them, as if he were not using them at all, as we said above. And indeed this would be a right way; yea, the most advantageous and profitable way, of going about duties, to be diligent in the use of them, because of God’s command, and yet to place our hope and expectation in God alone, and to look above the ordinances for our help. 4. Albeit it be true that the power and grace of God alone, doth begin and carry on this work of sanctification in the soul: yet though he might, did he but see it for his glory, carry on and finish this work in the soul, without the intervention of second causes or means, he hath notwithstanding thought it fit, for the glory of his name, to work this work by means, and particularly by believers setting about the work. He worketh not in man as if he were a block or a stone, but useth him as a rational creature, endued with a rational soul, having useful and necessary faculties, and a body fired by organs to be subservient to the soul in its actions. Therefore the believer must not think to lie by and do nothing, for he is commanded to work out his own salvation, and that because it is God that worketh in him both to will and to do. Because God worketh all, therefore he should work; so reasoneth the apostle. So that God’s working is an argument and motive to the man to work, and not an argument to him to lie by idle and do nothing. And here is the holy art and divine skill requisite in this business, to wit, for the believer to be as diligent and active as if he could bring forth fruit in his own strength, and by his own working; and yet to be as abstracted from himself, his own grace, ability, knowledge, experience, in his working, as if he were lying by like a mere block, and only moving as moved by external force. 5. The soul that would make progress in Christianity, and grow in grace, would remember that Christ is proposed to us as a copy, which we are to imitate, and that therefore we should set Christ continually before us as our pattern, that we may follow his steps, 1 Peter 1:15, and 1 Peter 2:21. But withal it would be remembered, that he is not like other ensamples or copies, that can help the man that imitateth them in no other way than by their objective prospect; for looking by faith on this copy, will bring virtue to the man that studieth to imitate, whereby he shall be enabled to follow his copy better. O! if we knew in experience what this were, to take a look of Christ’s love, patience, long-suffering, meekness, hatred of sin, zeal, &c, and by faith to pore in, till, by virtue proceeding from that copy, we found our hearts in some measure framed into the same disposition, or at least more inclined to be cast into the same mould! 6. The believer would act faith on Christ, as the head of the body, and as the stock in which the branches are ingrafted, and thereby suck sap, and life, and strength from him, that he may work, walk, and grow, as becometh a Christian. The believer must grow up in him, being a branch in him, and must bring forth fruit in him, as the forementioned places clear. Now, Christ himself tells us, that the branches cannot bring forth fruit, except they abide in the vine; and that no more can his disciples bring forth, except they abide in him, John xv. Therefore, as it is by faith that the soul, as a branch, is united to Christ, as the vine; and as it is by faith that they abide in him; so it is by faith that they must bring forth fruit; and this faith must grip Christ as the vine, and the stock or root from which cometh sap, life, and strength. Faith, then, must look to Christ as the fountain of furniture--as the head from whence cometh all the influences of strength and motion. Christ hath strength and life enough to give out, for "the fulness of the Godhead dwelleth in him bodily;" and he is also willing enough to communicate of his fulness, as the relations he hath taken on do witness. The head will not grudge to give to the members of the body, spirits for action and motion; nor will a vine grudge to give sap into the branches. Nay, life, strength, and furniture will, as it were, natively flow out of Christ unto believers, except they, through unbelief, and other distempers, cause obstructions; as life and sap doth natively and kindly flow from the root to the branches, or from the head to the members, unless obstructions stop the passage. It is necessary, therefore, that believers eye Christ under these and the like relations, and look upon him as standing, (so to speak,) obliged by his place and relation, to grant strength and influences of life, whereby they may become fruitful in every good work; and so with holy, humble, and allowed boldness, press in faith for new communications of grace, virtue, strength, courage, activity, and what else they need; for, from the head, all the body, by joints and bands, having nourishment ministered, increaseth with the increase of God. Colossians 2:19. Ephesians 4:16. 7. For this cause believers would lie open to the influences of Christ, and guard against the putting of obstructions in the way, through grieving of the Spirit, by which he conveyeth and communicateth those influences unto the soul; and through questioning and misbelieving Christ’s faithfulness and unchangeable willingness, which as a violent humour stoppeth the passage. So then believers would lie open by looking and waiting, drawing, seeking from him what they need, and by guarding against every thing that may provoke the Lord to anger, whether in omission or commission. Here is requisite, an holy, humble, sober, and watchful walk; an earnest, serious, and hungry looking out to him, and a patient waiting for supply and furniture from him. This is to open the mouth wide that he may fill it; to lie before the Sun of Righteousness, that the beams thereof may beat upon them, and warm and revive them; and to wait as a beggar at this King’s gate, till he give the alms. 8. For the strengthening their hope and faith in this, they would lay hold upon Christ dying, and by his death purchasing all those influences of life and strength which are requisite for carrying on the work of grace and sanctification in the soul. For we must be "blessed in Christ with all spiritual blessings," Ephesians 1:3. The believer, then, would look upon these influences, as purchased at a dear rate, by the blood of Jesus Christ; so that the divine power giveth unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue, 2 Peter 1:3. And this will encourage the soul to wait on, and expect the flowing down of influences, and spiritual blessings and showers of grace, to cause the soul to flourish and become fruitful, and to urge and press more earnestly by faith the bestowing of the purchased benefits. 9. Moreover, the believer would look on Jesus as standing engaged and obliged to carry on this work, both receiving them as for this end, from the Father. Hence we are said "to be chosen in him before the foundation of the world, that we should be holy," &c. Ephesians 1:4; and as dying for them. For he gave himself for the church, that he might sanctify and cleanse it, that he might present it to himself a glorious church, that it should be holy, Ephesians 5:25-27. He hath reconciled them, in the body of his flesh, through death, to present them holy, Colossians 1:2, Colossians 1:22. So that the noble covenant of redemption may found the certain hope and expectation of the believer, upon a double account: (1.) Upon the account of the Father’s faithfulness, who promised a seed to Jesus, viz. such as should be his children, and so be sanctified through him, and that the pleasure of the Lord, which in part is the work of sanctification, should prosper in his hand. And, (2.) Upon the account of Christ’s undertaking and engaging, as is said, to bring his sons and daughters to glory, which must be thought sanctification; for without holiness no man shall see God. And they must look like himself, who is a holy head, a holy husband, a holy captain; and therefore they must be holy members, a holy spouse, and holy soldiers. So that he standeth engaged to sanctify them by his Spirit and word, and therefore is called the sanctifier, Hebrews 2:11; "for both he that sanctifieth, and they who are sanctified, are all one." Yea, their union with Christ layeth the foundation of this; for "being joined to the Lord, they become one Spirit," 1 Corinthians 6:17, and are animated and quickened by one and the same Spirit of life and grace, and therefore must be sanctified by that Spirit. 10. The believer likewise would act faith upon the promises of the new covenant, of grace, strength, life, &c, whereby they shall walk in his ways, have God’s laws put into their minds, and wrote in their hearts, Hebrews 8:10. Jeremiah 31:33; and of the new heart, and new spirit, and the heart of flesh, and the Spirit within them, to cause them walk in his ways or statutes, and keep his judgments, and do them, Ezekiel 36:26-27, and the like, wherewith the Scripture aboundeth; because these are all given over to the believer by way of testament and legacy, Christ becoming the Mediator of the New Testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance, Hebrews 9:15. Now, Christ, by his death, hath confirmed this testament; "for where a testament is, there must also of necessity be the death of the testator; for a testament is of force after men are dead," Hebrews 9:16-17. Christ, then, dying to make the testament of force, hath made the legacy of the promises sure unto the believer; so that now all the "promises are yea and amen in Christ," 2 Corinthians 1:20. "He was made a minister of circumcision to confirm the promises made to the fathers," Romans 15:8. That the eyeing of these promises by faith is a noble mean to sanctification, is clear, by what the apostle saith, 2 Corinthians 7:1, "Having therefore these promises, let us cleanse ourselves; perfecting holiness in the fear of God." And it is by faith that those promises must be received, Hebrews 11:33 : So that the believer that would grow in grace, would eye Christ, the fundamental promise, the testator establishing the testament, and the executor or dispensator of the covenant, and expect the good things through him, and from him, through the conduit and channel of the promises. 11. Yet further, believers would eye Christ in his resurrection, as a public person, and so look on themselves, and reckon themselves as rising virtually in and with him, and take the resurrection of Christ as a certain pawn and pledge of their sanctification; for so reasoneth the apostle, Romans 6:4-5, Romans 6:11, Romans 6:13. "We are buried," says he, "with him by baptism unto death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life: For--we shall be also planted in the likeness of his resurrection; and if we be dead with Christ, we believe that we shall also live with him:--therefore reckon ye also yourselves to be--alive unto God, through Jesus Christ our Lord, and yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God." The right improving of this ground would be of noble advantage to the student of holiness: for then he might with strong confidence conclude, that the work of sanctification should prosper in his hand; for he may now look upon himself as "quickened together with Christ," Ephesians 2:5. Christ dying and rising, as a public person, and he by faith being now joined with him, and united to him. 12. Moreover this resurrection of Christ may yield us another ground of hope and confidence in this work; for there is mention made of the power of his resurrection, Php 3:10. So that by faith we may draw strength and virtue from Christ, as an arisen and quickened head, whereby we also may live unto God, and bring forth fruit unto him, and serve no more in the oldness of the letter, "but in the newness of the Spirit," Romans 7:4, Romans 7:6. He was quickened as a head, and when the head is quickened, the members cannot but look for some communication of life therefrom, and to live in the strength of the life of the head: see Colossians 3:1-2. 13. Faith may and should also look to Christ, as an intercessor with the Father. For this particular, John 17:17, "Sanctify them through thy truth, thy Word is truth:" and this will add to their confidence, that the work shall go on; for Christ was always heard of the Father, John 11:41-42, and so will be in his prayer, which was not put up for the few disciples alone. The believer then would eye Christ as engaging to the Father to begin and perfect this work; as dying to purchase the good things promised, and to confirm the same; as quickened, and rising as head and public person, to ensure this work, and to bestow and actually confer the graces requisite; and as praying also for the Father’s concurrence, and cast the burden of the work on him by faith, knowing that he standeth obliged, by his place and relation to his people, to bear all their burthens, to work all their works in them, to perfect his own work that he hath begun in them, to present them to himself at last a holy bride, to give them the Spirit "to dwell in them," Romans 8:9, Romans 8:11 "and to quicken their mortal bodies," Romans 8:11, "and to lead them," Romans 8:14; "till at length they be crowned, and brought forward to glory." This is to live by faith, when Christ liveth, acteth, and worketh in us by his Spirit, Galatians 2:20. Thus Christ dwelleth in the heart by faith; and by this his people become rooted and grounded in love, which is a cardinal grace; and knowing the love of Christ, which passeth knowledge, they become filled with all the fulness of God, Ephesians 3:17, Ephesians 3:19. So that the believer is to commit by faith the work to Christ, and leave the stress of all the business on him who is their life. Yet the believer must not think he is to do nothing, or to lay aside the means of ordinances, but using these diligently, would in them commit the matter to Christ, and by faith roll the whole work on him, expecting, upon the ground of his relations, engagements, promises, beginnings, &c., that he will certainly perfect the work, (Php 1:6) and take it well off their hands, and be well pleased with them for putting the work in his hands, and leaving it on him "who is made of God to us sanctification." CAUTIONS. As in the former part, so here it will not be amiss to give a few words of caution, for preventing of mistakes. 1. We would beware of thinking that perfection can be attained here: the perfect man and measure of the stature of the fulness of Christ is but coming, and till then the body will be a perfecting and edifying, through the work of the ministry, Ephesians 4:12-13. Believers must not think of sitting down on any measure of grace which they attain to here; but they must be growing in grace, going from strength to strength, till they appear in the upper Zion with the apostle, Php 3:13. "Forgetting those things that are behind, and reaching forth unto those things which are before, they must press toward the mark, for the prize of the high calling of God in Christ Jesus." It must then be a dreadful delusion for any to think that they can reach to such a degree of perfection here, as not to stand in need of the ordinance any more. Let all believers live in the constant conviction of their shortcoming, and be humbled, and so work out their salvation with fear and trembling. 2. Nor should every believer expect one and the same measure of holiness, nor can it be expected with reason that all shall advance here to the same height of sanctity; for every part of the body hath its own measure, and an effectual working in that measure: and so every joint of the body supplieth less or more, according to its proportion, and contributeth to the increase of the body, and to the edifying of itself in love, as the apostle clearly sheweth, Ephesians 4:16. As in the natural body the diversity of functions and uses of the members requireth diversity of furniture and strength, so in the mystical body of Christ the members have not all alike measure, but each hath his proper distinct measure, according to his place and usefulness in the body. Believers then would learn much sobriety here and submission, knowing that God may dispense his graces as he will, and give them to each member in what measure he thinketh good: only they would take heed, that their poverty and leanness be not occasioned through their own carelessness and negligence, in not plying the means of grace with that faithfulness and single dependence on Christ that they ought. 3. It would be remembered, that there may be some progress made in the way of holiness, when yet the believer may apprehend no such thing; not only because the measure of the growth may be so small and indiscernible, but also because even where the growth in itself is discernible, the Lord may think it good, for wise ends, to hide it from their eyes, that they may be kept humble and diligent; whereas, if they saw how matters stood indeed with them, they might (without a new degree of grace) swell and be puffed up, yea, even forget God, and misken themselves and others too. Likewise this may proceed from such an earnest desire after more, that they forget any measure they have gotten, and so despise the day of small things. 4. There may be a great progress in holiness, though not in that particular which the believer is most eyeing to his sense and apprehension: for when he thinks he is not growing in love to and zeal for God, &c, he may be growing in humility, which is also a member of the new man of grace; and when he can perceive no growth in knowledge, there may be a growth in affection and tenderness. And if the work be carried on in any joint or member, it decayeth in none, though it may be better apprehended in one than another. 5. There may be much holiness, where the believer is complaining of the want of fruits, when under that dispensation of the Lord towards him, he is made to stoop before the Most High, to put his mouth in the dust, if so be there may be hope, and pleasantly to submit to God’s wise ordering, without grudging or quarrelling with God for what he doth, and to accept sweetly the punishment of his iniquity, if he see guilt lying at the root of this dispensation. Where there is a silent submission to the sovereign and only wise disposing hand of God, and the man is saying, if he will not have me to be a fruitful tree in his garden, nor to grow and flourish as the palm-tree, let me be a shrub, only let me be kept within the precincts of his garden, that his eye may be upon me for good; let me abide within his courts, that I may behold his countenance, there is grace, and no small measure of grace. To be an hired servant is much, Luke 15:19. 6. But withal, it would be observed, that this gracious frame of soul, that is silent before God, under several disappointments, is accompanied with much singleness of heart, in panting after more holiness, and with seriousness and diligence in all commanded duties, waiting upon the Lord, who is their hope and their salvation in each of them, and with mourning for their own sinful accession to that shortcoming in their expectations. 7. We would not think that there is no progress in Christianity, or growth in grace, because it cometh not our way, or by the instruments and means that we must expect it by. Possibly we are too fond on some instruments and means that we prefer to others; and we think, if ever we get good, it must be that way, and by that means, be it private or public: and God may give a proof of his sovereignty, and check us for our folly, by taking another way. He would not be found of the bride, neither by her seeking of him secretly on her bed by night; nor more publicly, by going about the city, in the streets and broad ways; nor by the means of the watchmen, Song of Solomon 3:1-3. 8. Nor would we think that there is no growth in the work of grace, because it cometh not at such or such prelimited or fore-set time; nor would we think the matter desperate, because of our looking long, and waiting, and asking, and labouring, and yet seeing no sensible advantage. Such and such a believer, saith the soul, made great progress in a short time, but I come no speed, for as long as I have been at this school. O! we should beware of limiting the Holy One of Israel. Let us be at duty, and commit the event to him. 9. It is not a fit time to take the measure of our graces, as to their sensible growth and fruitfulness, when devils are broken loose upon us; temptations are multiplied, corruptions make a great noise, and we are meeting with a horrible tempest shaking us on all hands: for it will be strong grace that will much appear then; it will be strong faith that will say, Though he kill me, yet will I trust in him. At such a time it will be much if the man keep the ground he hath gained, though he make no progress. It will be much for a tree to stand, and not to be blown out of the ground, in the time of a strong and vehement storm, of wind, though it keep not its flourishes and yield not fruit The trees, which in a cold winter day bear neither leaves nor fruit, must not be said to go back, nor not to grow; because when the spring cometh again, they may revive and be as fruitful as ever. 10. We would not always measure our graces by what appeareth outwardly; for there may be some accidental occurrence that may hinder that, and yet grace be at work within doors, which few or none can observe. The believer may be in a sweet and gracious frame, blushing before the Lord, yea, melting in love, or taken up with spiritual meditations and wondering, when as to some external duties, it can find no present disposition, through some accidental impediment or other, so that to some, who judge most by outward appearance, no such things as the active working of grace in life can appear. 11. We would think it no small measure or degree of holiness, to be with singleness of heart pursuing it, even though it should seem to flee from us; to be earnestly panting after it, and hungering and thirsting for it. Nehemiah thought this no small thing, when he said, Nehemiah 1:11, "O Lord, I beseech thee, let now thine ear be attentive to the prayer of thy servants who desire to fear thy name." 12. Whatever measure of holiness the believer win to, he would take special heed that he place no part of his confidence of his being accepted and justified before God in it, as if that could come in any part of the price to satisfy justice: but when he hath done all, let him call and account himself an unprofitable servant. Though believers will not be so gross as to speak thus, yet sure their justifying of their holding a-back from God, because they find not such a measure of grace and holiness as they would have, looketh too much this way, and saith, that they lean too much hereunto in the matter of the acceptance of their persons before God. Now this should be specially guarded against, lest their labour be in vain. OBJECTIONS ANSWERED. An objection or two must here also be removed. And 1. Some may say, that though they have been labouring, and striving, and working now for some long time, yet they can perceive no advancement; they are as far short as ever. _Ans_. Hath it not been found, that some have complained without cause? Have not some complained of their unfruitfulness and want of growth, that other good Christians would have thought themselves very happy, if they had but advanced half so far as they saw them to have done? But be it so, as it is alleged, what if the fault be their own? What if the cause of this be, that they attempt things in their own strength, leaning to their own understanding, or habits of grace, or means, &c., and that they do not go about duties with that single dependence on Christ that is requisite, nor do they suck life, strength, and sap from him, by faith through the promises, nor give themselves up to him by faith, that he may work in them both to will and to do. Should not this be seen, mourned for, and helped? 3. If all this shortcoming and disappointment cause them lie in the dust, and humble themselves more and more before the Lord, the grace of humiliation is growing, and that is no small advantage, to be growing downward. 4. Withal, they would do well to hold on in duty, looking to Christ for help, and rolling all difficulties on him, give themselves away to him, as their head and Lord, and so continue their life of faith, or their consenting to let Christ live in them by faith, or work in them by his Spirit what is well-pleasing in his sight, and wait for the blessing and fruit in God’s own time. _Next_, It will be objected, Though we might wait thus, yet how unedifying are we unto others, when there appeareth no fruit of the spirit of grace in us. _Ans_. A Christian behaviour and deportment under the sense of fruitlessness, expressing an holy submission of soul unto God, as sovereign, much humility of mind before him, justifying of God, and taking guilt to themselves, with a firm resolution, to wait on patiently in the use of means appointed, cannot but be edifying to Christian souls; such exercises being really the works and fruit of the spirit of grace working within. But, _thirdly_, some may say, How then are the promises of the covenant made good? _Ans_. 1. The same measure of sanctification and holiness is not promised to all. 2. No great measure is promised to any absolutely. So much indeed is secured to all believers as shall carry them to heaven, as without which they cannot see God. But much as to the degree depends on our performing through faith the conditions requisite, to wit, on condition of our abiding in the vine, of our acting faith on him, &c.; and when these and the like conditions are not faithfully performed by us, what can we expect? So the Lord hath appointed a way wherein he will be found, and will have us to wait for strength and influence from him; and if we neglect these means which he hath appointed, how can we expect the good which he hath promised in the use of these means? 3. The Lord has his own time of making good all his promises, and we must not limit him to a day. 4. Hereby the Lord may be trying and exercising thy faith, patience, hope, dependence, submission, diligence, &c., and "if these be in thee, and abound, they shall make that thou shalt neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ," 2 Peter 1:11. But _lastly_, It will be inquired, what can support the believing soul in this case? _Ans_. 1. The consideration and faith of the covenant of redemption, wherein both the Father’s engagement of the Son, and the Son’s engagement to the Father, secureth grace and holiness, and salvation to the believer. And whatever we be, they will be true to each other,--our unbelief will not make the faith of God of none effect. 2. The consideration of the noble and faithful promises contained in the covenant of grace, which shall all be made good in due time. 3. If we be humbled under the sense of our failings and shortcomings, and made to mourn before the Lord, stirred up to more diligence and seriousness, that may yield comfort to our soul. If we be growing in humility, godly sorrow, repentance, diligence, and be gripping faster by faith to the root, we want not ground of joy and support; for if that be, we cannot want fruit. 4. It should be matter of joy and thanksgiving, that the believer is kept from turning his back on the way of God, and kept with his face still Zion-ward. Though he make but little progress, yet he is still looking forward, and creeping as he may, waiting at God’s door, begging and asking, studying, labouring, and endeavouring for strength to go faster. 5. It is no small matter of peace and comfort, if we be kept from fretting, grudging and repining at the Lord’s dispensations with us, and be taught to sit silent in the dust, adoring his sovereignty, and ascribing no iniquity to our Maker. ======================================================================== CHAPTER 11: 01.13. CHAPTER 8 ======================================================================== CHAPTER VIII. HOW TO MAKE USE OF CHRIST FOR TAKING THE GUILT OF OUR DAILY OUT-BREAKINGS AWAY. The next part of our sanctification is in reference to our daily failings and transgressions, committed partly through the violence of temptations, as we see in David and Peter, and other eminent men of God; partly through daily infirmities, because of our weakness and imperfections; for, "in many things we offend all," James 3:2; and, "if we say we have no sin, we deceive ourselves, and the truth is not in us," 1 John 1:8; "a righteous man falleth seven times," Proverbs 24:16; "there is not a just man upon earth, that doeth good and sinneth not," Ecclesiastes 7:20; and Solomon further saith, 1 Kings 8:46, "That there is no man that sinneth not." This being so, the question is, how Christ is to be made use of, for taking these away. For satisfaction to this, it would be considered, that in those daily out breakings there are two things to be noticed. _First_, There is the guilt which is commonly called _reatus paenae_, whereby the transgressor is liable to the sentence of the law, or to the penalty annexed to the breach thereof, which is no less than God’s curse; for "cursed is every one that abideth not in all things, which are in the law to do them," Galatians 3:10. _Next_, There is the stain or blot, which is called _reatus culpae_, whereby the soul is defiled, and made in so far incapable of glory, (for nothing entereth in there which defileth,) and of communion and fellowship with God, who is of purer eyes than he can behold iniquity. So that it is manifest, how necessary it is that both these be taken away, that they may not stand in our way to the Father. And as to both, we must make use of Christ, who is the only way to the Father. And this we shall now clear. And, _first_, speak of the taking away of the guilt that is contracted by every sin. And for this cause we shall speak briefly to two things. (1.) Shew what Christ hath done as Mediator, for this end, that the guilt contracted by our daily failings and out-breakings, might be taken away. (2.) Shew what the believer should do for the guilt taken away in Christ; or how he should make use of Christ for reconciliation with God after transgressions; or, for the taking away of the guilt that he lieth under, because of his violation of the law. As to the first, we say, Christ, for taking away of guilt contracted daily, hath done these things: 1. Christ laid down his life a ransom for all the sins of the elect; both such as were past before they believed, and such as were to be committed after. His blood was shed for the remission of sins indefinitely, and without distinction, Matthew 26:28. 2. And this was done according to the tenor of the covenant of redemption, wherein the Father "caused all our sins to meet together on him," Isaiah 53:6; and made him sin, or a sacrifice for sin, indefinitely, 2 Corinthians 5:21; and so did not except the sins committed after conversion. 3. Having satisfied justice, and being risen from the dead as a conqueror, he is now exalted to "be a prince, to give repentance and remission of sins," Acts 5:31. Now repentance and remission of sins his people have need of, after conversion as well as before conversion. 4. There are promises of pardon and remission of sins in the new covenant of grace, all which are sealed and confirmed in the blood of Jesus, Jeremiah 31:34, "For I will forgive their iniquity, and I will remember their sin no more." And Jeremiah 33:8, "And I will cleanse them from all their iniquity, whereby they have sinned against me; and I will pardon all their iniquities whereby they have sinned, and whereby they have transgressed against me." Isaiah 43:25, "I, even I, am he that blotteth out thy transgressions for mine own sake; and will not remember thy sins." 5. Though there be no actual pardon of sins, till they be committed, and repented of, according to the tenor of the gospel, Matthew 3:2, Luke 13:3. Acts 2:38; and Acts 8:22; yet while Christ bare all the sins of his people upon the cross, they were all then virtually and meritoriously taken away; of which Christ’s resurrection was a certain pledge and evidence; for then got he his acquitance from all that either law or justice could charge him with, in behalf of them, for whom he laid down his life a ransom. Romans 8:33-34, "Who shall lay anything to the charge of God’s elect? It is God that justifieth: Who is he that condemneth? It is Christ that died, or rather that is risen again." 6. So that by virtue of Christ’s death, there is a way laid down, in the covenant of grace, how the sins of the elect shall be actually pardoned, viz. that at their conversion and first laying hold on Christ by faith, all the sins, whereof they then stand guilty, shall be actually pardoned and forgiven, in their justification; and all their after-sins shall also be actually pardoned, upon their griping to Christ of new by faith, and turning to God by repentance. And this way is agreed to by Father and Son, and revealed in the gospel, for the instruction and encouragement of believers; and all to the glory of his free grace. "In whom we have redemption, (saith the apostle, Ephesians 1:7-9) through his blood, the forgiveness of sins, according to the riches of his grace; wherein he hath abounded toward us in all wisdom and prudence; having made known unto us the mystery of his will, according to his good pleasure, which he hath purposed in himself." 7. Beside Christ’s death and resurrection, which give ground of hope, of pardon, of daily out-breakings, there is likewise his intercession useful for this end. For, so saith the apostle, 1 John 2:1-2, "If any man sin, we have an advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins." This intercession is a special part of his priesthood, who was the great high priest, Hebrews 4:14, 1; and a completing part, Hebrews 8:4, and Hebrews 9:8; and upon this account it is, that "He is able to save to the uttermost, all that come to God through him, because he liveth for ever to make intercession for them," Hebrews 7:25. For by his intercession is the work of redemption carried on, the purchased benefits applied, and particularly, new grants of remission are, through his intercession, issued forth: he pleading and interceding, in a way suitable, to his glorified condition, upon his death and propitiation made, while he was upon the cross, accepted of the Father, and declared to be accepted by his resurrection, ascension, and sitting at his Father’s right hand. And thus, as believers are reconciled to God by Christ’s death, they are saved by his life, Romans 5:10. So that Christ’s living to be an intercessor, makes the salvation sure; and so laying down a ground for taking away of daily out-breakings, which, if not taken away, would hinder and obstruct the believer’s salvation. 8. And as for the condition requisite to renewed pardon, viz. faith and repentance, Christ is the worker of both. For he is a prince exalted to give repentance, first and last, Acts 4:30; and as he is the author of faith, so he is the finisher of it, Hebrews 12:2. As to the _second_ particular, namely, what believers should do for getting the guilt of their daily failings and out-breakings taken away by Christ; or how they should make use of Christ for this end, I shall, for clearing of it, propose those things to consideration: 1. We would beware to think, that all our after actual transgressions are actually pardoned, either when Christ died, or when we first believed in Christ, as some suppose; for sin cannot properly be said to be pardoned before it be committed. David was put to sue out for pardon, after his actual transgression was committed, and not for the mere sense and feeling of the pardon, or the intimation of it to his spirit, when he cried out, Psalms 51:2, "Blot out my transgressions, wash me," &c; and Psalms 51:9, "Hide thy face from my sins, and blot out all my iniquities;" and Psalms 51:14, "Deliver me from blood-guiltiness." Sure when he spoke thus, he sought some other thing than intimation of pardon to his sense and conscience; for that he desired also, but in far more clear expressions, Psalms 51:8, "Make me to hear joy and gladness," &c.; and Psalms 51:12, "Restore unto me the joy of thy salvation," &c. Scripture phrases to express remission import this, viz. covering of sin, pardoning of debts, blotting out of sins, hiding of God’s face from sin, not remembering of them, casting of them behind his back, casting of them into the sea, removing of sin, Psalms 33:1-2. These and the like phrases, though many of them be metaphorical, yet do all of them clearly evince, that sin must first have a being before it can be pardoned. The same is clearly imported by the gospel conditions requisite before pardon; such as acknowledgment of sin, (1 John 1:9) which we see was practised by the worthies of old; David, Psalms 32:1-11. Nehemiah, Nehemiah 9:1-38. Ezra, Ezra 9:1-15 and Daniel, Daniel 9:1-27. Confessing and forsaking of it, Proverbs 28:13. Sorrowing for it, and repenting of it, and laying hold on Christ by faith, &c. The reason why I propose this, is not only to guard against this Antinomian error, but also to guard the soul from security, to which this doctrine hath a natural tendency. For if a person once think, that all his sins were pardoned, upon his first believing, so that many of them were pardoned before they were committed; he shall never be affected for his after transgressions, nor complain of a body of death, nor account himself miserable upon that account, as Paul did, Romans 7:24; nor shall he ever pray for remission, though Christ has taught all to do so, in that pattern of prayer; nor shall he act faith upon the promise of pardon made in the covenant of grace for after transgressions, or for transgressions actually committed, Jeremiah 31:34, and Jeremiah 33:8. Hebrews 8:12; and so there shall be no use made of Christ for new pardons, or remissions of new sins. 2. The believer would remember, that among other things, antecedently requisite to remission of posterior actual transgressions, gospel repentance is especially required, (Luke 13:3. Matthew 3:2. Ezekiel 18:28, Ezekiel 18:30. Luke 15:17-18. Hosea 2:6-7. Ezekiel 14:6) whereby a sinner, through the help of the Spirit, being convinced not only of his hazard by reason of sin, but also of the hatefulness and filthiness of sin; and having a sight of the mercy of God in Christ Jesus to sinners, turning from their sin, doth turn from those sins unto God, with a full purpose of heart, in his strength, to follow him, and obey his laws. And hereby the soul is brought to loathe itself and sin, and is made willing to desire, seek for, accept of, and prize remissions of sins. This makes them more wary and careful in time coming; "For behold," says the apostle, 2 Corinthians 7:11, "this self same thing that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge," &c. Thus is God glorified in his justice, Psalms 51:4; and his mercy is acknowledged, in not entering with us into judgment, nor casting us into hell, as he might have done in justice. 3. Yet it would be remembered, that though it hath seemed good in the Lord’s eyes to choose this method, and appoint this way of obtaining pardon of sins daily committed, for the glory of his grace and mercy; and likewise for our good, we must not ascribe too much unto repentance, in the matter of pardon. We must not make it a cause of our remission, either efficient or meritorious. We must not think that it hath any hand in appeasing the wrath of God, or in satisfying justice. Pardon must always be an act of God’s free grace, unmerited at our hands, and procured alone through the merits of Christ. We must not put repentance in Christ’s room and place, nor ascribe any imperfection unto his merits, as if they needed any supply from any act of ours. We must beware of leaning to our repentance and godly sorrow, even so far as to think to commend ourselves to God, thereby that we may obtain pardon. 4. The believer would consider seriously the dreadfulness of their condition who are lying under the lash of the law for sin. The law saith, "Cursed is every one that continueth not in all things written in the law;" and every sin is a transgression of the law. So that, according to law and justice, they are in hazard. For every sin in itself exposeth the sinner to eternal wrath, sin being an offence against God, who is a righteous judge, and a breach of his law. A right sight and apprehension of this, would serve to humble the sinner before God, and make him more earnest in seeking out for pardon, that this obligation to punishment might be removed. 5. The believer would not only consider the sin itself, but also take notice of all its aggravations. There are peculiar aggravations of some sins taken from the time, manner, and other circumstances, which, rightly considered, will help forward the work of humiliation. And the sins of believers have this aggravation above the sins of others, that they are committed against more love, and special love, and against more opposition and contradiction of the grace of God within the soul, against more light and conviction, &c. And therefore their humiliation upon this account ought to be singular and serious. So was it with David, when he took notice of the special aggravation of his sin, Isaiah 51:4, Psalms 51:6, Psalms 51:14, and Ezra 9:1-15 and Nehemiah 9:1-38 and Daniel 9:1-27. This considering of sin, with its due aggravations, would help to prize mercies at a high rate, and cause the soul more willingly wait for and more seriously seek after remission; knowing that God is more angry for great sins, than for sins of infirmity, and may therefore pursue the same with sorer judgments, as he broke David’s bones, withdrew his comforts, &c. 6. The believer would be convinced of an impossibility of doing anything in himself which can procure pardon at the hands of God; should he weep, cry, afflict himself, and pray never so, all will do nothing by way of merit, for taking away of the least sin that ever he committed; and the conviction of this would drive him to despair in himself, and be a mean to bring him cleanly off himself, and to look out for mere mercy in Christ Jesus. So long as, through the deceitfulness of Satan, the false heart inclineth to the old bias, and hath its eye upon any thing in itself, from whence it draweth its hopes and expectation of pardon and acceptance, it will not purely act faith on Christ for this end, and so he will lose all his labour, and in the end be disappointed. Therefore the believer would guard against this, and that so much the more, that the false deceitful heart is so much inclined thereto; and that this deceit can sometime work so cunningly, that it can hardly be discerned, being covered over with many false glosses and pretexts; and that it is so dishonourable to Jesus, and hurtful and prejudicial to the soul. 7. The believer would act faith on the promises of pardon in the new covenant, as having a right to them through Jesus Christ, and challenge with humble boldness, the fulfilling of the same, according to that, 1 John 1:9, "If we confess our sins, he is faithful and just to forgive us our sins." So that the believer may not only take hold of mercy and grace in God, as an encouragement and invitation to go to God for pardon; but even of the justice and righteousness of God, because of his faithful promises; and the believer would have here a special eye to Christ, in whom all the promises are yea and amen; and look for the accomplishment of them through him, and for his sake alone. 8. Faith would eye Christ, as hanging upon the cross, and offering up himself, through the eternal Spirit, a sacrifice to satisfy divine justice, for all the sins of his own chosen ones; we cannot think, that Christ bare but some of their sins, or only their sins committed before conversion; and if he bare all, as the Father laid all upon him, the believer is to lay hold on him by faith, as hanging on the cross, as well for taking away of the guilt of sins committed after conversion, as before; his sacrifice was a sacrifice for all, "and he bare our sins (without distinction or exception,) in his own body on the tree," 1 Peter 2:24. David had his eye on this, when he cried out, Psalms 51:7, "Purge me with hyssop;" hyssop being sometimes used in the legal purifications, which typified that purification which Christ really wrought when he gave himself a sacrifice for sin, Leviticus 14:6. Numbers 19:18. 9. The believer looking on Christ, dying as a Mediator, to pacify the wrath of God, and to make satisfaction to the justice of God, for the sins of his people, would renew his consent unto that gracious and wise contrivance of Heaven, of pardoning sins, through a crucified Mediator, that mercy and justice might kiss each other, and be glorified together; and declare again his full satisfaction with Christ’s satisfying of justice for him, and taking away the guilt of his sins, by that blood that was shed upon the cross, by taking those sins, whereof now he standeth guilty, and for which he is desirous of pardon, and by faith nailing them to the cross of Christ, and rolling them on his shoulders, that the guilt of them, as well as of the rest, might be taken away, through the merits of his death and satisfaction. Thus the believer consenteth to the noble act of free grace, whereby the Lord made all our sins to meet together on Christ, when he taketh those particular sins, wherewith now he is troubled, and casteth them in into the heap, that Christ, as the true scape-goat, may carry all away. This is to lay our hands on the head of our sacrifice. 10. The believer hath another ground of comfort to grip to, in this case, and that is, Christ’s eternal priesthood, whereby he makes intercession for the transgressions of his people, and as their advocate and attorney with the Father, pleadeth their cause, whereby he is able to save them to the last and uttermost step of their journey, and so to save them from the guilt of all casual and emergent sins, that might hinder their salvation. So that the believer is to put those sins, that now he would have pardoned, into the hands of Christ, the everlasting Intercessor, and all-sufficient Advocate, that he, by virtue of his death, would obtain a new pardon of these their failings and transgressions, and deliverance from the guilt thereof; and their acceptance with the Father, notwithstanding of these transgressions. 11. Thus believers eyeing Christ as dying, rising again, ascending, and as sitting at the Father’s right hand, there to be a priest for ever, after the order of Melchisedec, and to intercede for his own, and to see to the application of what benefits, pardons, favours, and other things they need, from all which they have strong ground of comfort and of hope, yea, and assurance of pardon, would acquiesce in this way; and having laid those particular sins, under the burden whereof they now groan, on Christ the Mediator, dying on the cross to make satisfaction, and arising to make application of what was purchased, and having put them in his hand, who is a faithful high priest, and a noble intercessor, would remember, that "Christ is a prince exalted, to give repentance and remission of sins;" and so expect the sentence even from him, as a prince now exalted, and as having obtained that of the Father, even a power to forgive sins, justice being now sufficiently satisfied, through his death; yea, and as having all power in heaven and in earth, as being Lord both of the dead and of the living. Sure a right thought of this would much quiet the soul, in hope of obtaining pardon through him; seeing now the pardon is in his own hand, to give out, who loved them so dearly, that he gave himself to the death for them, and shed his heart blood to satisfy justice for their transgressions. Since he who hath procured their pardon at so dear a rate, and is their attorney to agent their business at the throne of grace, hath now obtained the prayed-for and looked-for pardon, and hath it in his own hand, they will not question but he will give it, and so absolve them from their guilt. 12. The believer, having taken this course with his daily provocations, and laid them all on him, would aquiesce in this way, and not seek after another, that he may obtain pardon. Here he would rest, committing the matter by faith in prayer to Christ, and leaving his guilt and sins on him, expect the pardon, yea, conclude, that they are already pardoned; and that for these sins, he shall never be brought unto condemnation, whatever Satan and a misbelieving heart may say or suggest afterward. Thus should a believer make use of Christ, for the taking away of the guilt of his daily transgressions; and for further clearing of it, I shall add a few cautions. CAUTIONS. 1. However the believer is to be much moved at, and affected with his sins and provocations, which he committeth after God hath visited his soul with salvation, and brought him into a covenant with himself, yet he must not suppose, that his sins after justification do mar his state; as if thereby he were brought into a non-justified state, or to a non-reconciled state. It is true, such sins, especially if gross, whether in themselves, or by reason of circumstances, will darken a man’s state, and put him to search and try his condition over again. But yet we dare not say, that they make any alteration in the state of a believer; for once in a justified state always in a justified state. It is true likewise, that as to those sins, which now he hath committed, he cannot be said to be acquitted or justified, till this pardon be got out by faith and repentance, as is said; yet his state remaineth fixed and unchanged; so that though God should seem to deal with such in his dispensations, as with enemies, yet really his affections change not; he never accounteth them real enemies; nay, love lieth at the bottom of all his sharpest dispensations. If they forsake his law, and walk not in his judgments; if they break his statutes and keep not his commandments, he will visit their transgression with the rod, and their iniquity with stripes, nevertheless his loving-kindness will he not utterly take from them, nor suffer his faithfulness to fail; his covenant will he not break, nor alter the thing that has gone out of his lips, Psalms 89:30-34. And again, though after transgressions may waken challenges for former sins, which have been pardoned and blotted out, and give occasions to Satan to raise a storm in the soul, and put all in confusion, yet really sins once pardoned cannot become again unpardoned sins. The Lord doth not revoke his sentence, nor alter the thing that is gone out of his mouth. It is true likewise, that a believer, by committing of gross sins, may come to miss the effects of God’s favour and good will, and the intimations of his love and kindness; and so be made to cry with David, Psalms 51:8, "Make me to hear joy and gladness;" and Psalms 51:12, "Restore unto me the joy of thy salvation," &c. Yet that really holdeth true, that whom he loveth he loveth to the end; and he is a God that changeth not; and his gifts are without repentance. Yea, though grieving of the Spirit may bring souls under sharp throes, and pangs of the spirit of bondage, and the terrors of God, and his sharp errors, the poison whereof may drink up their spirits, and so be far from the actual witnessings of the Spirit of adoption; yet the Spirit will never be again really a spirit of bondage unto fear, nor deny his own work in the soul, or the soul’s real right to, or possession of that fundamental privilege of adoption,--I say, that the soul is no more a son, nor within the covenant. 2. The course before mentioned is to be taken with all sins, though, (1.) They be never so heinous and gross. (2.) Though they be accompanied with never such aggravating and crying aggravations. (3.) Though they be sins frequently fallen into; and, (4.) Though they be sins many and heaped together. David’s transgression was a heinous sin, and had heinous aggravations, yea, there was an heap and a complication of sins together in that one; yet he followed this course. We find none of these kind of sins excepted in the new covenant; and where the law doth not distinguish, we ought not to distinguish; where God’s law doth not expressly exclude us, we should not exclude ourselves. Christ’s death is able enough to take away all sin. If through it a believer be justified from all his transgressions committed before conversion, why may not also a believer be, through virtue of it, justified from his gross and multiplied sins committed after conversion? The blood of Christ cleanseth from all sin; Christ hath taught his followers to pray, "Forgive us our sins, as we forgive them that sin against us;" and he hath told us also, that we must forgive our brother seventy times seven, Matthew 13:22. We would not be discouraged then from taking this course, because our sins are such and such; nay, rather, we would look on this, as an argument to press us more unto this way, because the greater our sins be, the greater need have we of pardon, and to say with David, Psalms 25:11, "Pardon mine iniquity, for it is great." 3. We would not think, that upon our taking of this course, we shall be instantly freed from challenges, because of those sins, for pardoning whereof we take this course; nor should we think, that because challenges remain, that therefore there is no pardon had, or that this is not the way to pardon; for, as we shall show afterward, pardon is one thing, and intimation of pardon is another thing. We may be pardoned, and yet suppose that we are not pardoned; challenges will abide till the conscience be sprinkled, and till the Prince of Peace command peace to the conscience, and put the accuser to silence; who, when he can do no more, will mar the peace of a believer, as long as he can, and stop the current of his comforts, which made David pray, that "God would restore to him the joy of his salvation," Psalms 51:1-19. 4. Nor would we think, that upon our taking of this course for the pardon of our sins, we shall never thereafter meet with a challenge upon the account of these sins. It is true, when sins are pardoned, they are fully pardoned in God’s court, and that obligation to condemnation is taken away, and the pardoned person is looked upon as no sinner, that is, as no person liable to condemnation because of these sins; for being pardoned he becometh just before God; yet we dare not say, but conscience afterward, being alarmed with new transgressions, may mistake, as people suddenly put into a fight are ready to do; nor dare we say, that God will not permit Satan to upbraid us with those sins, which have been blotted out long ago, as he suffered Shimei, who was but an instrument of Satan, to cast up to David his blood-guiltiness, which had been pardoned long before. The Lord may think good to suffer this, that his people may be kept humble, and made more tender and watchful in all their ways. 5. Believers would not misimprove or abuse this great condescendency of free grace, and take the great liberty to sin, because there is such a sure, safe, and pleasant way of getting those sins blotted out and forgiven. "Shall we sin because we are not under grace, but under the law? That be far from us," saith the Apostle, Romans 6:15. This were indeed to turn the grace of God into lasciviousness. And it may be a question, if such as have really repented, and gotten their sins pardoned, will be so ready to make this use of it; sure sense of pardon will work some other effect, as we see, Ezekiel 16:62-63. 6. The believer, in going about this work of nailing his sins to the cross of Christ, and of improving Christ’s death, resurrection, and constant intercession, for the obtaining of pardon, would not think of going alone, or of doing this in his own strength; for of himself he can do nothing. He must look to Christ for grace to help in this time of need, and must go about this duty with dependence on him, waiting for the influence of light, counsel, strength, and grace from him, to repent and believe; for he is a prince exalted to give repentance, first and last, and he is the author and finisher of faith; so that without him we can do nothing. 7. Let the believer beware of concluding, that be hath got no pardon, because he hath met with no sensible intimation thereof by the flowing in of peace and joy in his soul. Pardon is one mercy, and intimation of it to the soul is another distinct mercy, and separable from it: shall we therefore say, we have not gotten the first, because we have not gotten both? The Lord, for wise reasons, can pardon poor sinners, and not give any intimation thereof; viz. that they may watch more against sin afterward, and not be so bold as they have been; and that they may find more in experience, what a bitter thing it is to sin against God, and learn withal to depend on him for less and more; and to carry more humbly; for it may be, God seeth, that if they saw their sins pardoned, they would forget themselves, and rush into new sins again. 8. The believer must not think it strange, if he find more trouble after greater sins, and a greater difficulty to lay hold on Christ for pardon of those, than for pardon of others. For as God hath been more dishonoured by these, so is his anger more kindled upon that account; and it is suitable for the glory of God’s justice, that our sorrow for such sins be proportionally greater; and this will likewise increase the difficulty; and ordinarily the effects of God’s fatherly displeasure make deeper wounds in the soul after such sins, and these are not so easily healed; all which will call for suitable and proportionally greater godly sorrow and repentance, and acts of faith, because faith will meet with more opposition and discouragement there, and therefore must be the more strong, to go through these impediments, and to lay hold on his cross. Yet though this should make all watchful, and to guard against gross and crying sins, it should not drive any to despair, nor to say with that despairing wretch, their sin is greater than it can be forgiven; the ocean of mercy can drown and swallow up greater as well as lesser sins; Christ is an all-sufficient Mediator for the greatest sins as well as the least. "O, for thy name’s sake, pardon mine iniquity, for it is great!" will come in season to a soul ready to sink with the weight of this millstone tied about its neck. 9. As the greater sins should not make us despair of taking this course for remission, so nor should the smallness of sin make us to neglect this way; for the least sin cannot be pardoned but through Jesus Christ; for the law of God is violated thereby, justice provoked, God’s authority vilified, &c. and therefore cannot be now pardoned, by reason of the threatenings annexed to the law, without a ransom. Death is the wages of sin, lesser and greater, and the curse is due to all sin, greater and smaller. There, the believer would not suffer one sin, seen and discovered, to lie unpardoned, but on the first discovery thereof, take it away to Christ, and nail it to the cross. 10. The believer would not conclude, that his sins are not pardoned, because possibly temporal strokes, inflicted because of them, are not removed; for though David’s sin was pardoned, yet because of that sin of his, a temporal stroke attended him and his family, to his dying day; for not only did God cut off the child, (2 Samuel 15:14), but told him, that the sword should never depart from his house, and that he would raise up evil against him out of his own house, and give his wives to one that should lie with them in the sight of the sun, 2 Samuel 15:10-11. So we read, that the Lord took vengeance on their inventions whose sins he had pardoned, Psalms 99:8. God may see this fit and expedient, for his own glory, and for humbling of them, and causing them to fear the more to sin against him. Yea, not only may temporal calamities be inflicted, because of sin pardoned, or continued, after sin is pardoned, but even sense of God’s displeasure may continue after pardon, as appeareth by that penitential Psalm (the fifty-first) penned by David, after Nathan had spoken to him concerning his sin. QUESTIONS OR OBJECTIONS ANSWERED. 1. What course shall we take with secret sins? I answer, this same course must be followed with them. There is an implicit repentance of sins that have not been distinctly seen and observed, as who can see and observe all their failings? And so there may be an implicit faith acting; that is, the believer being persuaded that he is guilty of more sins than he hath got a clear sight of, as he would bewail his condition before God because of these, and sorrow for them after a godly manner, so he would take them together in a heap, or as a closed bagful, and by faith nail them to the cross of Christ, as if they were all distinctly seen and known. "Who can understand his errors," said David, Psalms 19:12 : yet says he moreover, "cleanse thou me from secret faults." 2. But what if, after all this, I find no intimation of pardon to my soul? _Ans._ As this should serve to keep thee humble, so it should excite to more diligence, in this duty of going with thy sins to Christ, and to ply him and his cross more, in and through the promises, and keep thy soul constant in this duty of the running to Christ, as an all-sufficient Mediator, and as an intercessor with the Father; and thus wait on him waiteth to be gracious, even in this particular, of intimating pardon to thy soul,--he knoweth when it is fittest for thee to know that thy sins are forgiven. 3. But what can yield me any ground of peace while it is so, that I see no pardon or remission granted to me? _Ans._ This may yield thee peace, that, following this course which hath been explained, thou art about thy duty. Thou art not at peace with sin, nor harbouring that viper in thy soul; thou art mourning and sorrowing over it, and running to Christ the prince of pardons, through his blood and intercession, conform to the covenant of redemption, and after the encouragement given in the many and precious promises of the covenant of grace; and having these promises, and rolling thy guilt on Christ as thy cautioner, conform to the manner expressed in the gospel, thou art allowed to believe that thy sins are pardoned, and that thou art accepted in the beloved, and so quiet thy soul through faith, God abiding faithful and true, and his promises being all yea and amen in Christ. 4. But so long as I find no intimation of pardon, I cannot think that I have taken the right gospel way of bringing my sins to Christ. _Ans._ Though that will not follow, as we cleared above--for a soul may take the right gospel way of getting the guilt of their sins taken away in Christ, and God may pardon thereupon, and for all that not think it fit to give intimation of that pardon as yet, for wise and holy ends--yet the soul may humble itself for its shortcoming, and still go about the duty, amending in Christ what it supposeth to be amiss, and renewing its act of repentance and faith, and beg of Christ understanding in the matter, and so continue carrying sin always to Christ’s cross, and eyeing his intercession, and wait for a full clearing of the matter in his good time. 5. But what shall I do with the guilt of my weak repentance, and weak faith? _Ans._ When with a weak and defective repentance and faith thou art carrying away thy sins to Christ, and nailing them, to his cross, let the imperfection of thy faith and repentance go with the rest, and leave all there. 6. What shall I do with my conscience, that still accuseth me of guilt, notwithstanding of my taking and following this course? _Ans._ Despise not the accusation of conscience, but let these humble thee the more, and keep thee closer at this duty. Yet know, that conscience is but an under servant, and God’s deputy, and must accuse according to law, (I speak not here of the irregular, furious, and turbulent motions of Satan, casting in grenades in the soul and conscience, to raise a combustion and put all in a fire); its mouth, must be stopped by law, and so the soul would stay and answer the accusations of conscience with this, that he hath fled to Christ, the only Mediator and Cautioner, and cast his burden on him; and leaneth to his merits alone; and hath put those sins in his hand, as his advocate and intercessor with the Father; and that the gospel requireth no more of him. And if conscience should say, that both faith and repentance are imperfect and defective, and that guilt is thereby rather increased than taken away,--he must answer again, true; but I have done with the guilt of my faith and repentance, as with the rest, taken all to Christ, and left all on him; and herein only do I acquiesce,--I look not for pardon for my imperfect faith and repentance, yea, nor would I look for pardon of my sins, for my faith and repentance, were they never so perfect, but only in and through Jesus Christ, the only Cautioner, Redeemer, and Advocate. But further, this deputy would be brought to his master, who can only command him to silence; that is to say, the believer would go to Christ with the accusing conscience, and desire him to command its silence, that he may have peace of conscience, and freedom from those accusations that are bitter and troublesome. Remember withal, that if these accusations drive thee to Christ, and endear him more to thy soul, they will do no harm, because they drive thee to thy only resting place, and to the grand peacemaker. But if otherwise they discourage or for-slow thee in thy motion Christward, then be sure conscience speaketh without warrant, and its accusations ought not, in so far, and as to that end, to be regarded. ======================================================================== CHAPTER 12: 01.14. CHAPTER 9 ======================================================================== CHAPTER IX. HOW TO MAKE USE OF CHRIST FOR CLEANSING OF US FROM OUR DAILY SPOTS. Having spoken of the way of making use of Christ for removing the guilt of our daily transgressions, we come to speak of the way of making use of Christ, for taking away the guilt that cleaveth to the soul, through daily transgressions; "for every sin defileth the man," Matthew 15:20; and the best are said to have their spots, and to need washing, which presupposeth filthiness and defilement, Ephesians 5:27. John 13:8-10. Hence we are so oft called to this duty of washing and making us clean. Isaiah 1:16. Jeremiah 4:14. Acts 22:16. David prays for this washing, Psalms 51:2-7. And it is Christ’s work to wash. 1 Corinthians 6:11. Revelation 1:5. Ephesians 5:26. See Titus 3:5. Now, in speaking to this, we shall observe the same method; and first shew, what Christ has done to take away this filth; and next, what way we are to make use of him, for this end, to get our spots and filthiness taken away, that we may be holy. As to the _first_, for the purging away of the filth of our daily failings and transgressions, Christ has done these things: 1. He hath died that he may procure this benefit and advantage to us; and thus he hath washed us meritoriously in his own blood which he shed upon the cross. Thus he "loved us, and washed us from our sins, in his own blood," Revelation 1:5; and this is from all sins, as well such as are committed after, as such as are committed before conversion. Thus, "he by himself purged our sins," Hebrews 1:3, viz. by offering up of himself as an expiatory sacrifice to make an atonement, and so procure this liberty. So also it is said, Ephesians 5:25-27, that Christ gave himself for his church, "that he might sanctify and cleanse it--that he might present it to himself a glorious church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish." So, Titus 2:14, "He gave himself for us, that he might purify to himself a peculiar people, zealous of good works." Here then is the foundation and ground of all cleansing and purification--Christ’s death procuring it. 2. As he hath procured, so he sendeth the Spirit to effectuate this, and to work this washing and sanctification in us. Hence, it is said, 1 Corinthians 6:11, "that we are sanctified and washed, in the name of the Lord Jesus, and by the Spirit of our God." We are said to be saved "by the washing of regeneration, and renewing of the Holy Ghost, which he hath shed upon us abundantly through Jesus Christ our Saviour," Titus 3:5-6. The sending then, or shedding of the holy and sanctifying Spirit upon us, whereby we are sanctified, and consequently purified and purged from our filth, is a fruit of Christ’s death and mediation, being purchased thereby, and is an effect of his resurrection, and glorification, and intercession in glory. 3. He hath made a fountain of his blood for this end, that we may go to it daily, and wash and be clean. Thus his "blood cleanseth from all sin," 1 John 1:7-9. This is the "fountain opened to the house of David, and to the inhabitants of Jerusalem for sin and for uncleanness," Zechariah 13:1. 4. He hath purchased and provided the external means, whereby this cleansing and sanctification is brought about, viz. the preaching of the gospel, which he himself preached, and thereby sanctified, John 15:3, "Now are ye clean through the word that I have spoken unto you." Ephesians 5:26, the church is "sanctified and cleansed with the washing of water, by the word." 5. So hath he procured, and worketh in the soul those graces that promove and carry on this work of sanctification and purifying; such as faith, which purifieth the heart, Acts 15:9; whereof he is the author and finisher, Hebrews 12:1-29; and hope, which whosoever hath, "purifieth himself, even as he is pure," 1 John 3:3. 6. He hath confirmed and ratified all the promises of the covenant, which are ample and large, touching this cleansing and washing, Jeremiah 35:8, "And I will cleanse them from all their iniquity, whereby they have sinned against me." Ezekiel 36:25, "Then will I sprinkle clean water upon you, and ye shall be clean from all your filthiness." So Ezekiel 37:23, "and I will cleanse them." And all the other promises of the covenant, apprehended by faith, have no small influence on our cleansing; 2 Corinthians 7:1. "Having therefore these promises, let us cleanse ourselves," &c.; all which promises are yea and amen in Christ, 2 Corinthians 1:20. Thus Christ made all sure, for the cleansing and washing of his people, conform to that article of the covenant of redemption, "so shall he sprinkle many nations," Isaiah 52:15. _Secondly,_ As to the way of our use-making of Christ for the purging away of our filth and daily pollutions, believers would take this course: 1. They would remember and live in the conviction of the exceeding abominableness and filthiness of sin, which is compared to the vomit of a dog, and to the mire wherein the sow walloweth, 2 Peter 2:22; filthy rags, Isaiah 64:6; to a menstruous cloth, Isaiah 30:22, and the like, that this may move them to seek with greater care and diligence, to have that filth taken away. 2. They would remember also how abominable sin makes them in the eyes of an holy God, "who cannot behold iniquity," being a God of purer eyes than to behold it, Habakkuk 1:13; nor can he look on it; and how therefore no thing can enter into the New Jerusalem, nor any thing that defileth. And this will make them so much the more to abhor it, and to seek to be washed from it. 3. They would look by faith on the blood of Christ that is shed for this end, to wash filthy souls into; and run to it as a fountain opened for this end, that they might come to it, and wash and be clean. 4. For their encouragement, they would grip by faith to the promises of the new covenant, which are large and full. 5. And remember the end of Christ’s death, viz., to purchase to himself a holy people, zealous of good works, to present them to himself holy, and without spot or wrinkle, or any such thing; and this will be further ground of encouragement. 6. They would put the work by faith in his hand, who hath best skill to wash a foul soul, and to purge away all their spots; and by faith pray for and expect the Spirit to sanctify and cleanse them from all their filthiness; that is, they would make known and spread forth their abominations before the Lord, and eyeing Christ as the only great High Priest, whose blood is a fountain to wash in, would lay the work on him, and by faith put him to wash away that filth, and to purify their souls by his Spirit, pardoning their bygone iniquities and renewing them in the Spirit of their minds by grace, that they may walk before him in fear. Thus they would roll the work on him, and leave it there. CAUTIONS AND DIRECTIONS. _First,_ The believer would in all this work be kept in the exercise of these graces following: 1. Of humility; seeing what a vile, filthy wretch he is, that stands in need of washing and purging daily, because of his daily pollutions and transgressions. 2. Of love; considering with what a loving God he hath to do, that hath provided so liberally all things for him, and particularly hath provided a fountain, and such a fountain, whereto he not only may, but is commanded to resort daily. 3. Of thankfulness; remembering how great this mercy is, how unworthy he is, on whom it is bestowed, and who he is that doth grant it. 4. Of fear; lest God’s goodness be abused, and he provoked who is so gracious to us. 5. Of sincerity, and godly ingenuity, avoiding all hypocrisy and formality, knowing that we have to do with him, who will not be mocked. 6. Of holy hatred; loathing and abhorrence of sin, which makes us so filthy and odious in the eyes of the Lord. _Secondly,_ This course would be followed for the purging away of the least sins; for till they be purged away, we remain in our filth, and cannot expect God’s favourable countenance, nor his warm embracements, nor the hearty intimations of his love and kindness. And a small inconsiderable like spot may grow greater, and provoke God to let the accuser of the brethren, Satan, who always waits for his opportunity, loose upon us, and a conscience wakened may make much of a little defilement to keep the soul from approaching to God. 3. This course would be followed with every sin, quickly without delay; for the longer those spots continue, it will be the more difficult to get them taken away. The soul will after some time, become the less troubled about them, and possibly forget them, and so they will remain; and this may occasion at last a sad distance, and provoke God to hide his face, which will cause more bitterness and sorrow. It were good, then, to keep up a spirit of tenderness and fear. 4. Let this be our daily work and exercise; for we are daily contracting new filth. Yesterday’s cleansing will not save us from new filth to-day; nor will our running to the fountain to-day, serve to take away new spots to-morrow; new spots call for new washing, so that this must be our very life and exercise, to be daily and continually running to the fountain with our souls; and giving Christ, the great purger, much to do. 5. We must not think to be perfectly washed, so long as we are here; for we will be contracting new filth daily, our feet will still be to wash, John 13:10. We will not be without spot or wrinkle, till we come home to that place, wherein entereth nothing that defileth. 6. Let the believer’s recourse in this matter be wholly to Jesus Christ and his blood, and lay no weight on their sorrow, repentance, or tears, or on any outward means which they are commanded to use; yet would they not lay aside these means, but go through them to the fountain, to Jesus, there, and there only to be cleansed. 7. They should not be discouraged or despair when their spots appear great, and not like the spots of his children; for Christ’s blood can purge from all sin, and wash away all their filth, of how deep soever a dye it be. Christ’s blood is so deep an ocean, that a mountain will be sunk out of sight in it, as well as a small pebble stone. 8. Though Christ’s blood be strong enough to purge from all sin, even the greatest, yet they should know, that scandalous spots, or a deep stain, may cost them more frequent running to the fountain, through humiliation, godly sorrow, prayer, and supplication. David’s scandalous blot cost him more trouble and pains, before he got it purged away, than many others, as we see, Psalms 51:1-19. 9. When all this is done, we must think of having on another righteousness, as our clothing and covering, in the day of our appearance before our Judge--even the righteousness of Jesus Christ, which only is perfect, and able to save us from the wrath of God. Let us be never so washed in the matter of sanctification, and cleansed from our spots, we cannot for all that be accounted righteous before God; nor will that satisfy justice, or take away the guilt so much as of one transgression before God. Christ’s righteousness will be our upper garment for all eternity. This is the fine linen wherewith his bride is busked in heaven. 10. At every time we run to the fountain with our daily contracted filth, we would not forget to carry along with us the mother corruption, which is the sink and puddle of all filthiness; I mean our natural corrupted rottenness and pollution, from whence flow all our other actual pollutions. We would do well to carry mother and daughter both together to the fountain. David prayed to be washed and purged, as well from his original filthiness, wherein he was conceived and born, as from his blood-guiltiness. Psalms 51:5, Psalms 51:7. 11. Let not this occasion our carelessness in watching against sin; for that would be, to turn his grace into wantonness; but rather let it sharpen our diligence in watching against all occasions of sin, lest we again defile our soul. 12. Not only must we have our bodies, or our outward conversation washed, but our soul within, the frame of our heart, our understanding, will, affections, and conscience, sprinkled with that blood. The blood of Christ, who through the eternal Spirit "offered himself without spot to God," must purge our Consciences from dead works, to serve the living God, Hebrews 9:14. and we must "have our hearts, sprinkled from an evil conscience," Hebrews 10:22. _Finally,_ If the believer fear that he shall not be able to remember all these particular duties, let him remember this, viz. to put a foul soul, defiled with original and actual pollutions, in Christ’s hand daily, and leave it to him to wash by his blood and Spirit; and yet remember to lay the weight of his acceptance before God, upon the imputed righteousness of Jesus Christ, and not upon his own cleanness, when thus sanctified and washen, which is but imperfect. QUESTIONS OR OBJECTIONS ANSWERED. But, alas! some may object, and say, that their very faith, which must carry the rest of their filth to the fountain of Christ’s blood, is defiled. How, then, can they expect to be made clean? _Answer._ The blood of Jesus Christ is sufficiently able to wash all our filth away; and the filth of faith, as well as of other actions. Therefore, when faith, as a hand, is carrying the filth of the soul away to Christ to be washed in his blood, let the foul hand go with the foul handful; give Christ faith and all to wash. 2. But what shall I do, when, notwithstanding of all this, my conscience shall still accuse me of uncleanness, and cry out against me as filthy and abominable? _Answer._ Take it away also to the blood of Jesus, that there it may be purged, Hebrews 9:14; and here alone will we "get our hearts sprinkled from an evil conscience," Hebrews 10:22. The conscience must be steeped, so to speak, in the blood of Jesus, and so it shall be clean. And taking our filthy hearts to this cleansing fountain to be washed, we will get them delivered and sprinkled from an evil conscience, that it shall no more have ground of accusation against us. When we have it to say, that we have put our filthy souls in the hand of the great cleanser, Jesus Christ, and brought all our pollutions to his blood, what can conscience say to us? The Lord, it is true, may suffer our conscience still to bark upon us, and cast up our filthiness to us, that we may be the more humbled, and be put to lie more constantly at the fountain; yet when we have fled to Christ, and taken our filthiness to the open and appointed fountain, we can answer the accusations of conscience in law, and have peace. 3. But I am apt to think, will some say, that if I had once taken the right way to get my sins and filthiness purged away, my conscience would trouble me no more; but now, so long as it doggeth me thus, I cannot think that the way which I have taken is the right way. _Answer._ Though the Lord may think good to suffer conscience to trouble a man for a time, though he hath taken the right way, as is said, for a further exercise and trial to him; yet the believer will have no less disadvantage by examining his way, and trying whether he hath laid the matter cleanly over on Christ, or whether he hath laid too much weight on his own humiliation, sorrow, and pains; and whether he be leaving the matter on Jesus, and expecting to be washed alone in his blood, or looking into himself, and expecting some help in the matter from self; and after trial, would mourn for any failing he gets discovered, and still be about that work of running with filth to the fountain. But withal they would go to Christ for help, because without him they cannot come to him; they cannot come or carry their soul to the fountain opened for sin and for uncleanness; so that in all this work, there would be a single dependence on Christ for understanding and strength to go about this work aright. Thus have we endeavoured to clear up Christ being the way to the Father, first and last; and how all believers or unbelievers are to make use of him as the way to the Father, whatever their condition be: from all which we may see, 1. That such are in a wretched and forlorn condition who are still strangers to Christ, and will not lay hold on him, nor come to him, and walk in him, and make use of him. They are unrighteous and unholy, and daily contracting more guilt and more filth; and they know no way either for justification or sanctification, but a way of self, which will prove like the brooks, which run dry in summer, and disappoint the weary traveller when he hath most need. They are without Christ, and so without the way, the only way, the safe and sure way to the Father. And, oh! if all that is here spoken could induce them to think once of the misery of their condition, and to seek out for relief, that they might not only be saved from their state of sin and misery, but brought into a state of salvation through Jesus Christ, so that they might be justified before God, from all that justice, the devil, the law, or conscience could lay against them, and thoroughly sanctified, and so at length brought home to the Father, fair and spotless. 2. Upon the other hand, we see the noble advantage of believers, who, through grace, are entered in this way; for it is a full and complete way that shall carry them safe home. They shall find that he is able to save to the uttermost all that come to God through him. And, oh! if they were sensible of this, how would it excite them to thankfulness! How would it encourage them to run through difficulties great and many! 3. We see what a special duty lieth upon believers to make special use of Christ in all things, as the way to the Father, and so march to heaven in him, as the only way; march in his hands, or rather be carried in his arms and bosom. This were to go from strength to strength, till at length they appeared in Zion, and landed in that pleasant place of rest, where the weary are at rest, and yet rest not day nor night, but sing praises to "him that hath redeemed them by his blood, out of every kindred and tongue, and people and nation, saying, blessing, honour, glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever," Revelation 5:9, Revelation 5:13. 4. Hence we may see the cause of the leanness of believers, of their wanderings, of their shortcomings, of their many defilements, &c. viz. their not constant making use of Christ as the way in all things, according to the tenor of the gospel. Oh I if this were laid to heart and mourned for, and if grace were sought to help it! This one point of truth, that Christ is the way, well understood and rightly put into practice, would do all our business, both as to justification and sanctification, and were poor sinners once entered into this way, and had they grace from this way to walk in it, it would prove their life and salvation: For it is the marrow and substance of the whole gospel. So that there needeth little more to be said: Yet we shall speak a little to the other particulars in the text. ======================================================================== CHAPTER 13: 01.15. CHAPTER 10 ======================================================================== CHAPTER X. "THE TRUTH." SOME GENERALS PROPOSED. That what we are to speak to for the clearing and improving this noble piece of truth, that Christ is the Truth, may be the more clearly understood and edifying, we shall first take notice of some generals, and then show particularly how or in what respects Christ is called the Truth; and finally speak to some cases wherein we are to make use of Christ as the Truth. As to the first. There are four general things here to be noticed. 1. This supposeth what our case by nature is, and what we are all without Christ, who is the Truth: as, _First._ It supposeth that without Christ we are in darkness, mistakes, errors: yea, we are said to be darkness itself. Ephesians 5:8, "Ye were sometimes darkness," &c. John 1:5, and of darkness; 1 Thessalonians 5:5, yea, under the "power of darkness;" Colossians 1:13. John 12:35. 1 John 2:11, "walking in darkness;" 1 John 1:6, and "abiding in darkness." 1 Peter 2:9. 1 Thessalonians 5:4. John 12:46, "We wander and go astray as soon as we are born, speaking lies," Psalms 58:3. Yea, we "go astray in the greatness of our folly," Proverbs 5:22. We are "all gone astray," Isaiah 53:6. Psalms 119:67-176; so far are we from any knowledge of, or acquaintance with truth, or with the way of truth. _Secondly._ It supposeth that we cannot turn into the right way. A spirit of error and untruth leadeth us continually wrong; like the sheep we wander still, and we weary ourselves in our wandering; and so spend all our labour and pains in vain. Being under the power of untruth and error, we cannot walk one step right. _Thirdly._ Though all other ways, beside him who only is the way and the truth, be false ways and by-ways, leading us away from the true resting-place, and from that way which is the truth; yet we are prone and ready to cleave to those false and erroneous ways, and grip to shadows, and to lean to them, as if they were the ways of truth: Such as, 1. A good heart, which many may imagine they have, when they have nothing less. 2. Good intentions and purposes for time to come, which such, as were not under the power of error and untruth, would never deceive themselves withal. 3. An harmless life, without scandalous out-breakings to the reproach of Christianity, a foundation on which no wise man, led by truth, would build his salvation, or hopes of eternal happiness. 4. An outward, moral, civil and discreet carriage, which no man can blame, and wherein a heathen can outstrip many called Christians; so that it must be a poor ground to found our hopes upon; and yet many are so blinded, that they lean all their weight upon such a rotten staff. 5. Outward exercise of religious duties, wherein a Pharisee may outstrip many; and yet, O how many build all their hopes of heaven upon this sandy foundation, which none but blinded persons would do! 6. The commendation and applause of ministers and Christians, is that which many rest upon, which is a sad proof of the blindness of their hearts. 7. The way of good works and alms-deeds blindfoldeth many, and sheweth that they were never led by truth, or taught of Christ, who is the truth. 8. Some pinching grief and sorrow for sin, is another way which people, strangers to the truth, deceive themselves withal. 9. A common sort of repentance, backed with some kind of amendment and outward reformation, is a way that many rest secure in, though it lead to destruction. 10. Freedom from challenges of conscience deceiveth many. Though these and such like ways be dangerous, yea, deadly, yet how many are there to be found among Christians, that have no better ground of their hope of salvation, and will cleave to them so fast, as no preaching will make them so much as once question the matter, or suspect that these ways will in the end deceive them; so strong is their inclination to the way of error, though not as the way of error. _Fourthly._ It presupposeth also an inclinableness in us by nature to wander out of the way; for being nothing but a mass of error, made up of darkness, ignorance, and mistakes, we have a strong bias to error, which agreeth best with our natural, corrupted temper. Hence it is, that we have such a strong propension to errors and mistakes: Whether, 1. Concerning God, and his way of dealing with his church, or with ourselves. O how ready are our hearts by nature, to hatch and foment wrong, unseemly, untrue, yea, unchristian, if not blasphemous thoughts and conceptions of his nature, attributes, word, and works? And how ready and prone are we to receive and entertain wrong apprehensions of all his ways and dealings with his church and people? And as for his works in and about ourselves, O! what unsuitable, erroneous, false, ungodly, absurd, and abominable opinions do we with greediness drink in and foster; yea, feed upon with delight? Who is able to recount all the errors and mistakes which our heart by nature is ready to admit and foster with complacency? Are we not by nature ready to say, that there is not a God,--as the fool, Psalms 14:1. Or, that he is not such a God as his word and works declare him to be--a holy, just, righteous, omnipotent, omnipresent, omniscient God, &c. Or that he is a changeable God, and actually changed, not being the same now which sometime he was. That he hath forgotten to be gracious, and remembereth not his people in adversity; and so is not tender and merciful. That he hath forgotten his promises, and so is not faithful and true. That he approveth of sin, because he suffereth the way of the wicked to prosper, and so is not a holy God, &c. Yea, do not ofttimes such thoughts as these lodge within the heart of the truly godly? All which sheweth how prone we are to receive and entertain erroneous and false thoughts of God. 2. Concerning ourselves. Supposing ourselves to be born again and reconciled to God, when yet we are living in black nature: And who so bold and confident that they are right, as they that are furthest out of the way? Or, on the other hand, supposing ourselves to be in a bad state, and in nature and darkness, when the day-star from on high hath visited us, and brought our souls from death unto life. And who more ready to complain than such as have least cause? Or supposing ourselves in a good condition; lively, active, diligent, watchful, &c, when it is just otherwise with us: Or, on the contrary, complaining of deadness, formality, upsitting, fainting, heartlessness in the ways of God, when it is not so. Or, in questioned matters, taking truth to be error, and error to be truth. 3. Concerning others. How ready are we to run either to the one extremity or the other in judging their persons and actions? Oh! where is the faith of this natural condition? where is the real conviction of it? Sure there is but little real believing of this when, (1.) There are so many that never so much as suspect themselves or question either their state or condition, at one time or other; never once imagine that their blinded hearts may deceive them; never once dream of a possibility of mistaking, and of dying with a lie in their right hand. (2.) And so many that are not lamenting and bewailing this their condition, nor crying out and complaining of a false, deceitful, and desperately wicked heart. (3.) And so few that are indeed humbled under the sense of this, and made therefore to walk more watchfully and soberly with an eye always upon their treacherous and deceiving hearts. (4.) And so few, crying for help from God against this deceitful adversary, through daily experience of the atheism, hypocrisy, ignorance, misconceptions of God and of his ways, and deceitfulness of our hearts, might sufficiently put it out of doubt with us. _Next,_ How miserable must their condition be, who are yet strangers to Christ; for they are living in darkness, lying in darkness, walking in darkness, yea, very darkness itself, a mass of error, mistakes, ignorance, and misconceptions of all things that are good; and still wandering out of the way. _Finally,_ Should not this preach out to, and convince us all of a necessity of having more acquaintance with truth, with Jesus Christ, who is the truth, that we may be delivered from this woful and wretched condition; for truth only can set us free therefrom. II. The _second_ general thing to be noticed here is, that all other ways and courses, which we can take or follow, that we may obtain life, beside Christ, are but lies, false and deceitful ways,--there is no truth in them: For he only is the truth; no other whatsoever can bear this epithet: For, 1. He only can satisfy the soul in all points otherways; whatever we can imagine and dream can yield no true satisfaction in this matter. 2. He only can secure the soul from destructive ruinous courses, which will undo the soul. All other ways will fail here; none of them can give the least security to the soul, that they shall not bring him, in end, to destruction and everlasting perdition. 3. He only can bring the soul safe through all opposition and difficulties in the way. No other way can do this; but will leave us in the mire, ere ever we come to the end of our journey. 4. He will not deceive nor disappoint the soul. All other ways in end will prove treacherous, and give the traveller a doleful and sad disappointment. O what a warning should this be to us all, to take heed that we embrace not a lie, instead of him who is the truth; and sit not down with a shadow instead of the substance. How ready are we to put other things in his place? But whatever it be that gets his room in the soul, though good and worthy in itself, will prove a lie. Even, (1.) All our outward holiness and duties. Yea, (2.) All our experiences and great attainments. Yea, (3.) All our gifts and endowments. Aye, (4.) Our very graces. None of these are Christ’s; and if we place that hope and confidence in them, which we should place on him, they will not prove the truth to us,--he alone is the truth. How sure then should we labour to be, that we do not die with a lie in our right hand. And how carefully should we guard against the trusting in, or leaning to any thing that is not Christ, and whole Christ, and only Christ, and Christ as offered in the gospel; seeing this way is only the truth, and no other way will be found so in end, though at present we may find in it, (1.) Some inward peace and quietness of heart, as if all were right. (2.) Some satisfaction of mind, things being right, as we apprehend, but falsely, through the deceitfulness of the heart. (3.) Something like assurance and confidence, that all will be right with us. (4.) And hope founded thereupon, which may help to ride through some storms, and yet fail us at length. III. The _third_ general is this, Christ Jesus is not only the truth in himself, but also in reference to us. The scope of the place cleareth this, as he is the way and the life for our use, so he is the truth. Not only as God equal with the Father, but also as Mediator, and our Immanuel. As God, he is, 1. Essentially truth, being God equal with the Father in power and glory. 2. In respect of veracity, he is the God of truth, Deuteronomy 32:4; faithful in all his sayings, Psalms 31:5; keeping truth for ever, Psalms 146:6. 3. He is the fountain and spring-head of all created truth, for he is the first truth. As Mediator, and in reference to us, "he is full of grace and truth," John 1:14; "he received not the Spirit in measure," John 3:34; and this Spirit is a Spirit of truth. But of this more, when we come to shew more particularly, how and in what respects he is called the truth, as Mediator. IV. The _fourth_ general, which is here observable, is, that he is not only called "Truth," but "the Truth," as he is the way and the life; and not only true, but truth in the abstract. Which saith, 1. That he is every way Truth, however we consider him, as God, or as Mediator. 2. That all truth is in him; all truth of salvation for us is to be found in him. 3. That all that is in him is truth, his natures, offices, performances, words, works, &c, all are true. 4. That he is pure and unmixed truth; no lie in him, no error or mistake there. 5. That truth in him is in its perfection and excellency. In the truest of men it is very imperfect. O what an excellent one must he be! How completely fitted and furnished for us! Oh! if our souls could love him, and close with him, and rest upon him as all-sufficient! ======================================================================== CHAPTER 14: 01.16. CHAPTER 11 ======================================================================== CHAPTER XI. MORE PARTICULARLY, IN WHAT RESPECT CHRIST IS CALLED THE TRUTH. But for further explaining of this matter, we would see more particularly, in what respects it is, that he is called the truth; and this will make way to our use-making of him. So, _First,_ He is the Truth, in opposition to the shadows and types of him, under the law. Hence, as "the law," the whole Levitical and typical dispensation, "came by Moses, so grace and truth came by Jesus Christ," John 1:17. They were all shadows of him, and he is the substance and body of them all, Colossians 2:17; and this is true in these respects: 1. All these shadows and types pointed at him, and directed, as with a finger, the Israelites, who were under that dispensation, to look to Christ, the promised Messiah, and to rest, and to lay all their weight on him. So that the law was a shadow of good things to come, Hebrews 10:1. Colossians 2:17. 2. They all terminate in him, he putting an end, by his coming and performing his work, to all those types which only related to him, and to what he was to do; the body being come, there is no more need of the shadow and the thing typified existing, there is no more need or use of the type. 3. They are all fulfilled in him; he answereth them all fully, so that whatever was shadowed forth by them is completely to be found in him. This the apostle, in his Epistle to the Hebrews, abundantly evinceth. And Paul to the Colossians, tells us, "we are complete in him," and therefore need no more follow the shadows. _Secondly,_ He is the Truth in reference to the prophecies of old; all which did principally point at him and his concernments, his person, nature, offices, work, kingdom, &c.; and whatever was foretold in these prophecies is perfectly fulfilled in him, or done by him, or shall in due time be effectuated by him. He is that great prophet spoken of, Deuteronomy 18:15, Deuteronomy 18:18-19. So said the Jews themselves, John 6:14. All the prophets from Samuel spoke of him and of his days, Acts 3:22-24. "And to him gave all the prophets witness," Acts 10:43. And whatever they prophesied or witnessed of him, was, or is in due time to be fulfilled in him. Hence, we find the evangelists and apostles frequently applying the sayings and prophecies of the Old Testament unto him. And Luke (Luke 4:18) himself said the prophecy of Isaiah 61:1, &c., was fulfilled in him. See 1 Peter 5:11-12. And himself expounded to the two disciples going to Emmaus, in all the Scriptures, beginning at Moses and all the prophets, all the things concerning himself, Luke 24:27. And thus is he the Truth of all the prophecies. _Thirdly,_ He is the Truth, in reference to his undertaking with the Father in that glorious covenant of redemption; for whatever the Father laid on him to do, that he did fully and faithfully. "He was to bear our griefs, to carry our sorrows;" and that he did. "He was to be wounded for our transgressions, and bruised for our iniquities; the chastisement of our peace was upon him, and by his stripes we were to be healed," Isaiah 51:5; and so it was, Romans 4:25. 1 Corinthians 15:3. 1 Peter 2:23. "His soul was to be made an offering for sin," Isaiah 53:10, and so it was; for he offered up himself a sacrifice for sin. Yea, all that he was to do, by virtue of that covenant, he did it perfectly, so as he cried out, while hanging on the cross, "It is finished," John 19:30; and, in his prayer, John 17:1-26, he told his Father, John 17:4, that he had glorified him on earth, and had finished the work which he gave him to do; so that the Father was well pleased with him, Matthew 3:17; Matthew 12:18; and Matthew 17:5. Mark 1:11. Luke 3:22. _Fourthly,_ He is the Truth, in respect of his offices which he took upon him for our good; for all the duties of these offices which he was to do, and what remaineth to be done, he will perfect in due time. Did he take upon him the office of a prophet? He did fully execute the same, in revealing mediately and immediately the whole counsel of God, John 1:18; and John 15:15. Ephesians 4:11-13. Acts 20:32. 1 Peter 1:10-12. Hebrews 1:2. Did he take upon him the office of a priest? So did he fulfil the same, offering up himself an expiatory sacrifice to God, Hebrews 9:28; and Hebrews 2:17; and becoming a priest, and living for ever to make intercession for us, Hebrews 7:25. And did he take on the office and function of a King? So doth he execute the same, calling a people to himself out of the world by his word and Spirit-- Acts 15:14-16. Leviticus 4:1-35; Leviticus 5:1-19. Psalms 110:3 --erecting a visible church, a company of visible professors to profess and declare his name; which, as his kingdom, he ruleth with his own officers, laws and penalties, or censures; so that the government is on his shoulders, Isaiah 9:6-7, who is the head of the body, the church, Ephesians 1:22-23. Colossians 1:18; and this his kingdom he ruleth, in a visible manner, by his own officers, &c. Ephesians 4:11-12. 1 Corinthians 12:28. Isaiah 33:22. Matthew 18:17-18. 1 Corinthians 5:4-5; and further, he executes this office by effectually calling the elect, giving them grace, Acts 5:3; rewarding the obedient, Revelation 22:12; Revelation 2:10; chastising the disobedient, Revelation 3:19; bringing his own home at length, through all their temptations, afflictions, and overcoming all their enemies, 1 Corinthians 15:25. Psalms 110:1-7; and at length he shall do the part of a king, when he shall judge quick and dead at the last day, 2 Thessalonians 1:8-9. Acts 17:31. 2 Timothy 4:1. _Fifthly,_ He is the Truth in this regard, that he fully answers all the titles and names which he had got. As he was called Jesus, so did he save his people from their sins, Matthew 1:21. As he was called Christ, so was he anointed with the Spirit without measure, John 3:34. Psalms 45:7; and separated for his work, and endued with all power for that effect, Job 6:27. Matthew 28:18-20; and established to be a prophet, Acts 3:21-22. Luke 4:18, Luke 4:21; a priest, Hebrews 5:5-7; Hebrews 4:14-15; and a king, Psalms 2:6. Isaiah 9:6-7. Matthew 21:5. Php 2:8-11. Was he called "Immanuel," Isaiah 7:14? So was he indeed God with us, being God and man in one person for ever. Was he called "Wonderful," Isaiah 9:6? So was he indeed in his two distinct natures in one person; at which the angels may wonder, Ephesians 3:10-11. 1 Peter 1:12. 1 Timothy 3:16. Was he called "Counsellor?" So was he indeed, coming out from the Father’s bosom, with the whole counsel of God concerning our salvation, John 1:14, John 1:18; John 3:13; John 5:20, and John 15:15. Was he called the "mighty God?" So was he indeed, Psalms 110:1. Matthew 22:44. Hebrews 1:13. Psalms 45:6. Hebrews 1:8. Jeremiah 23:6, and Jeremiah 33:16. Malachi 3:1. Matthew 11:10. Psalms 83:18. Luke 1:76. John 1:1; John 14:1. John 5:20. Titus 2:13. Romans 9:5. Was he called the "everlasting Father?" So is he the Father of eternity, being (as some interpret the word) the author of eternal life, which he giveth to all that believe in him, John 6:39-40, John 6:47, John 6:51; John 8:51; John 10:28; John 11:25-26. Hebrews 5:9, and Hebrews 7:25. Was he called the "Prince of Peace?" So is he the Prince of Peace indeed, being our peace, Micah 5:5. Ephesians 2:14; making up peace between God and us, Isaiah 53:5, and liii. 19. Ephesians 2:17. Colossians 1:20. Hence his gospel is the gospel of peace, and his ministers ambassadors of peace, Isaiah 52:7. Romans 10:15. 2 Corinthians 5:19-20. Ephesians 6:15. And he giveth peace to all his, Zechariah 9:10. John 14:27; xvii. 33. Romans 5:1; Romans 8:16, and Romans 14:17. 2 Thessalonians 3:17. Was he called the "Lord our Righteousness?" Jeremiah 23:6; so is he the same indeed, bringing in everlasting righteousness, Daniel 9:24; and "being made of God to us righteousness," 1 Corinthians 1:30; and making us righteous, 2 Corinthians 5:21. _Sixthly,_ He is the Truth in reference to the promises, which, 1. Centre all in him, and lead to him as the great promise. 2. Are founded all upon him, who is the only Mediator of the covenant of promises. 3. Are confirmed all by him, and made yea and amen in him, 2 Corinthians 1:20. He confirmed the promises made to the fathers, Revelation 15:8. 4. Are all dispensed and given out by him, who is the executor of his own testament, and the great dispensator of all that we need; so that what we ask of the Father he giveth it himself, John 14:13-14. _Seventhly,_ He is the Truth, in that he fully answereth all the hopes and expectations of his people. He shall not be found a liar unto them, whatever Satan may suggest unto them, or a misbelieving heart may prompt them to conceive, and their jealousy may make them apprehend; and whatever his dispensations may now seem to say. In end they shall all find, that he is the truth, fully satisfying all their desires; and granting all that ever they could hope for, or expect from him. They shall at length be satisfied with his likeness, Psalms 17:15; yea, abundantly satisfied with the fatness of his house, Psalms 36:8; and with his goodness, Psalms 65:4; and that as with marrow and fatness, Psalms 63:5. One sight of his glory will fully satisfy, and cause them to cry out, enough! Jeremiah is now saying, as once he did in the bitterness of his soul, through the power of corruption and temptation, (Jeremiah 15:18) "wilt thou be altogether unto me as a liar, and as waters that fail?" _Eighthly,_ He is the Truth, in opposition to all other ways of salvation: for, 1. There is no salvation now by the law of works, that covenant being once broken cannot any more save; the law cannot now do it, in that it is weak through the flesh, Romans 8:3. 2. There is no salvation now by the law of Moses without Christ: hence Israel, which followed after the law of righteousness, did not attain to the law of righteousness, because they sought it not by faith, but as it were by the works of the law, Romans 9:31-32. They went about to establish their own righteousness, and did not submit themselves unto the righteousness of God, Romans 10:3. 3. There is no salvation by any thing mixed in with Christ, as the apostle fully cleareth in his epistle to the Galatians. 4. There is no salvation by any other way or medium, which mart can invent or fall upon, whereof there are not a few, as we shewed above: "for there is not another name given under heaven, by which we can be saved," but the name of Jesus, Acts 4:12. No religion Will save but this. So that he is the true salvation, and he only is the true salvation; and he is the sure and safe salvation: such as make use of him shall not be mistaken nor disappointed, Isaiah 35:8. _Ninthly,_ He is the Truth, in respect of his leading and guiding his people in the truth: hence he is called "a teacher from God," John 3:2; and one that "teacheth the way of God in truth," Matthew 22:16. "A prophet mighty in deed and word," Luke 24:19. And in this respect he is the truth upon several accounts. 1. Of his personal teaching, God spoke by him, Hebrews 1:2. He revealed the Father’s mind, Matthew 11:27. John 1:18. 2. Of his messengers sent by him, as prophets of old, apostles and ministers of late, whom he sendeth forth to make disciples, Matthew 28:18; and to open the eyes of the blind, Acts 26:18. 3. Of his word, which he hath left as our rule, and which is a sure, word of prophecy, more sure than a voice from heaven, 2 Peter 1:19. 4. Of his ordinances, which he hath established as means to guide us in the way of truth. 5. Of his Spirit, whereby he maketh the word clear, John 14:26. This Spirit is sent to teach all truth, and to lead and guide us in all truth, John 17:13. 1 John 2:27; and sept by him, and by the Father in his name, John 14:26; John 15:16; John 16:14. 6. Of his dispensations of providence, within us and without us, by which likewise he instructeth in the way of truth. _Tenthly._ He, is the Truth, in, respect of his bearing witness to, the truth; and this he doth, 1. By himself, who was given for a witness, and came to bear witness to the truth, John 3:11; John 18:37; and was a faithful witness, Revelation 1:5; Revelation 3:14, 2. By his ministers, who witness the truth of the gospel by publishing and proclaiming the same. 3. By his martyrs, who seal the truth with their blood, and so bear witness to it, Revelation 2:13; Revelation 17:6. Acts 22:20. 4. By his Spirit, sealing the truth of grace in a believer, and his interest in God through Christ, and his right to all the benefits of the new covenant, "in whom also, after ye believed, ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance," Ephesians 1:13-14. _Eleventhly._ He is the Truth, in respect that he carrieth towards poor sinners in all things, according to the tenor of the gospel, and the offers thereof; he offers himself to all freely, and promiseth to put none away that come to him; and this he doth in truth: for no man can say, that he had a sincere and true desire to come to Jesus, and that he rejected him and would not look upon him. He giveth encouragement to all sinners to come, that will be content to quit their sins; and promiseth to upbraid none that cometh. And is there any that in their own experience can witness the contrary? He offers all freely; and did he ever reject any upon the want of a price in their hand? Nay, hath not the cause of their getting no admittance been, that they thought to commend themselves to Christ by their worth; and would not take all freely, for the glory of his grace? Let believers and others speak here, out of their own experience, in truth and in uprightness; and it shall be found, that he was and is the truth. _Twelfthly._ He is the Truth, in that, in all his dispensations in the gospel, and in all his works and actions in and about his own people, he is true and upright. All his offers, all his promises, all his dispensations, are done in truth and uprightness; yea, all are done out of truth and uprightness of love, true tenderness and affection to them, whatever the corruption of jealousy and misbelief think and say to the contrary. He is the truth; and so always the same, unchangeable in his love, whatever his dispensations seem to say; and the believer may rest assured hereof, that he being the truth, shall be to him whatever his word holdeth him forth to be, and that constantly and unchangeably. ======================================================================== CHAPTER 15: 01.16. CHAPTER 21 ======================================================================== 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 Ezekiel 37:1-28; 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 11:40, 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, Psalms 25:3; Psalms 69:6. Isaiah 1:18. ======================================================================== CHAPTER 16: 01.17. CHAPTER 12 ======================================================================== CHAPTER XII. SOME GENERAL USES FROM THIS USEFUL TRUTH, THAT CHRIST IS THE TRUTH. Having thus cleared up this truth, we should come to speak of the way of believers making use of him as the truth, in several cases wherein they will stand in need of him as the truth. But ere we come to the particulars, we shall first propose some general uses of this useful point. _First._ This point of truth serveth to discover unto us, the woful condition of such as are strangers to Christ the truth; and oh, if it were believed! For, 1. They are not yet delivered from that dreadful plague of blindness, error, ignorance, mistakes under which all are by nature; a condition, that if rightly seen, would cause the soul lie low in the dust. 2. Whatever course they take, till they come to Christ, and while they remain in that condition, is a lie, and a false, erroneous, and deceitful way. For still they are turning aside to lies, Psalms 40:4; and seeking after them, Psalms 4:2. 3. Whatever hopes and confidence they may have, that their way shall carry them through, yet in end they will be found to inherit lies, Jeremiah 16:19; and meet with the saddest disappointment that can be. For instead of the fellowship of God, Christ, angels, and glorified spirits, they shall take up their lodging with devils and damned souls; and that because they have made no acquaintance with the way of truth; and the way wherein they are, is but a lie and a falsehood; and so of necessity must deceive them. 4. All their literal and speculative knowledge shall not avail them, so long as they are strangers unto him who is the truth. Their knowledge is but ignorance, because it is not a knowledge of him who is the truth. 5. They have none to go to for help and light in the day of their darkness, confusion, and perplexity; for they are not reconciled unto the truth, which alone can prove steadable and comfortable in that day. 6. They can do nothing to help themselves out of that state of darkness and ignorance; and whatever they do to help themselves shall but increase their darkness and misery; because there is no truth there, and truth, even the truth alone, can dispel these clouds of error, mistakes, ignorance, &c. _Secondly._ Hence, we see the happy and blessed condition of believers, who have embraced this truth, and gotten their souls opened to him who is the truth; for, 1. They are in part delivered from that mass of lies, mistakes, misapprehensions, errors, deceitfulness and ignorance under which they lay formerly, and all the unregenerate do yet lie. And though they be not fully delivered therefrom, yet the day is coming when that shall be, and the begun work of grace and truth in them is a pledge thereof; and at present they have ground to believe, that that evil shall not again have dominion over them, they being now under grace, and under the guidance of truth. 2. Howbeit they have many perplexing thoughts, doubts and fears of their state and condition, and think many a time, that they shall one day or other perish by the way; and all their hopes and confidence shall evanish; yet having given up themselves to truth, and to the truth, they shall not be disappointed in the end. The truth shall land them safe on the other side. The truth shall prove no lie. 3. They have a fast and steadable friend to go to, in a day of darkness, clouds, doubts, when falsehood and lies are like to prevail, even the Truth, who alone can help them in that day. 4. Howbeit the knowledge they have of God, and of the mysteries of the gospel, be but small; yet that small measure being taught by him, who is the truth, and flowing from truth, shall prove sanctifying and saving. 9. They have ground to hope for more freedom from errors and deceitful lies, than others; for they have chosen the way of truth, and given themselves up to the leading of truth. _Object._ But do not even such drink in and receive and plead for errors, as well as others; and is it not sometime found, that they even live and die in some mistakes and errors? _Answ._ I grant the Lord may suffer even some of his own to fall into, and to continue for some time in errors, yea, and it may be all their days, as to some errors, that hereby, all may learn to tremble and fear, and to work out their salvation with fear and trembling. (2.) Some may be tried thereby, Daniel 11:35. (3.) Others may break their neck thereupon. (4.) To punish themselves, for not making that use of truth, and of the truth, that they should have done; yet we would consider these few things: 1. That there are many more unregenerate persons that fall into error. 2. If his people fall into error at any time, they do not always continue therein to the end. God for his own glory maketh, sometime or other, truth shine in upon their soul, which discovereth that mistake, and presently, the grace of God in their soul maketh them to abhor the same. 3. Or if some continue in it to their dying day, yet they repent of it, by an implicit repentance, as they do of other unknown and unseen evils that lie in their soul; so that that error doth not destroy their soul. 4. There are some gross errors, which a regenerate soul cannot readily embrace, or if, through a mistake, or the power of a temptation, they do embrace them, yet they cannot heartily close with them, whatever for a time, through corruption and pride, they may seem outwardly to do; and that because the very daily exercise of grace will discover them; and so they will be found to be against their daily experience; as some opinions of the Papists, Arminians, and Socinians, together with the abominable Quakers, which a gracious soul, when not carried away with the torrent of corruption, and with the tempest of a temptation, cannot but observe to contradict the daily workings of grace in their soul, and the motions of their sanctified soul, in prayer and other holy duties; and so such as they cannot but find to be false by their own experience. _Thirdly._ Here is ground of a sharp reproof of the wicked, who continue in unbelief; and, 1. Will not believe, nor give any credit to his promises; wherewith he seeketh to allure poor souls to come to him for life. 2. Nor will they believe his threatenings, wherewith he useth to alarm souls, and to urge them forward to their duty. 3. Nor will they believe and receive his offers, as true. 5. Nor will they believe, that he is the true prophet, priest, and king, that must save souls from hell and death, and therefore they will not give him employment in his offices. All which cannot but be a high provocation, for in effect it is to say that he is not the truth, nor worthy to be believed. Let them consider this, and see how they think he shall take this off their hands. No man will take it well that another should either call or account him a liar; and can they think that Christ shall take it well at their hands, to be accounted by them a liar? What will they think to be challenged for this in the great day? Now, the truth is, all unbelievers, as they make God a liar, (O horrid and abominable crime! Whose hair would not stand on end to hear this?) 1 John 5:10-11. "He that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son. And this is the record, that God hath given to us eternal life; and this life is in his Son." So do they make the Son of God a liar, in all his sayings, in all his offices, and in all his works; and they make the Holy Ghost a liar, in not believing that truth that he hath sealed as firm truth. They make the covenant of suretiship betwixt the Father and the Son, a mere lie and a forgery. O dreadful! They make the word of truth a lie, and they make all the saints liars, and all the officers of Jesus Christ, who declare this truth, and the saints who believe it, and rest upon it, liars. _Fourthly._ Hence is there ground of reproof to the godly, in that, 1. They do not firmly enough believe his sayings, neither his promises, nor his threatenings, as appeareth too oft upon the one hand, by their faintings and fears, and upon the other hand, by their carelessness and loose walk. 2. They make not use of him, in all cases as they ought. His offices lie by and are not improved; nor is he gone to as the truth, in cases requiring his help, as the truth; that is, in cases of darkness, doubtings, confusion, ignorance of their case and condition, and the like. 3. They do not approach to him, nor to God through him, heartily and cordially, as the very truth, and true way. 4. Nor do they rest with confidence upon him in all difficulties, as being the truth that will not fail them, nor disappoint them. 5. Nor do they rejoice in him, as satisfied with him, who is the truth, in the want of all other things. _Fifthly._ The right consideration of this truth should keep us in mind of several great duties; such as those, 1. Of pitying those places where this truth is not heard of, as among Turks and heathens; or where it is darkened with superstition and men’s inventions, as among papists; or where it hath been clearly shining, but now is darkened, as in some churches now under the prevailing power of corruption; or, lastly, where it is not received in its power and lustre, as, alas! it is too little received in the best and purest churches. 2. Of being thankful to him for making this truth known in the world, and particularly in the place where we were born, or had our abode; and yet more for that he hath determined our hearts to a believing of this truth, in some weak measure; to an embracing of it, and to a giving of ourselves up to be led, ruled, and guided thereby. 3. Of esteeming highly of every piece of truth for his sake who is the truth; studying it for his sake--loving it for his sake--holding it fast for his sake--witnessing to it, as we are called, for his sake. We should buy the truth, and not sell it, Proverbs 23:23; and we should plead for it, and be valiant for it, Isaiah 59:4, Isaiah 59:14. Jeremiah 7:28; Jeremiah 9:3. 4. Of taking part with him and his cause, in all hazards, for truth is always on his side; and truth shall prevail at length. 5. Of giving him employment in our doubts and difficulties, whether, (1.) They be about some controverted points of truth, which come to be debated, or to trouble the church. Or, (2.) About our own estate and condition, quarrelled at by Satan, or questioned by the false heart. Or, (3.) About our carriage in our daily walk. In all these, and the like, we should be employing truth, that we may be led in truth, and taught by truth, to walk in sure paths. 6. Of carrying in all things before him as true; for he is truth, and the truth, and so cannot be deceived; and therefore we should walk before him in sincerity and singleness of heart, without guile, hypocrisy, or falsehood, that we may look like children of the truth; and of the day, and of light, and children that will not lie or dissemble, Isaiah 63:8; not like these that lied unto him, Psalms 78:38. Isaiah 59:13. 7. Of taking him only for our guide to heaven, by denying our own wit, skill, and understanding, and looking to and resting upon him, who alone is the truth, and so acknowledging him in all our ways, depending on him for light and counsel, for singleness of heart, humility, diligence, and truth, in the inward parts. 8. Of giving up ourselves daily unto him and his guidance, and denying our own wills, humours, parties, or opinions; for he alone is truth, and can only guide us aright. And for this cause, we would acquaint ourselves well with the word, which is our rule, and seek after the Spirit, whom Christ hath promised to lead us into all truth. _Sixthly._ Should not this be a strong inducement to all of us, to lay hold on and grip to him, who is the truth, and only the truth? seeing, 1. All other ways which we can take, will prove a lie to us in the end. 2. He is substance, and no shadow, and all that love him shall inherit substance; for he will fill all their treasures, Proverbs 8:21. 3. Such as embrace him shall not wander, nor be misled; for his "mouth shall speak truth; and wickedness is an abomination to his lips," Proverbs 8:7. "All the words of his mouth are in righteousness, and there is nothing froward or perverse in them," Proverbs 8:8. "He is wisdom, and dwelleth with prudence, and findeth out knowledge of witty inventions," Proverbs 8:12. "Counsel is his, and sound wisdom; he hath understanding and strength," Proverbs 8:14. 4. He will make good all his promises in due time, and give a subsistence and a being to them all; for he is the Truth, and the Truth must stand to his promises, and fulfil them all. 5. He will never, nay, "never leave his people, nor forsake them," Hebrews 13:5. He is truth, and cannot deceive; he cannot forsake nor disappoint. He is a spring of water, whose waters fail not, Isaiah 58:11. Therefore they cannot be disappointed in the end, and perish, who trust to him. 6. The truth will make them free, John 8:32, John 8:36, and so deliver them from their state of sin and misery, wherein they lay as captives; and from that spiritual bondage and slavery under which they were held. _Seventhly_. This, to believers, may be a spring of consolation in many cases, as, 1. When error and wickedness seem to prosper and prevail; for though it prevail for a time, yet truth will be victorious at length, and the truth will overcome all. He is truth, and will plead for truth. 2. When friends, acquaintances, relations, fail them, and father and mother forsake them, truth will take them up. He who is the truth will answer his name, and never deceive, never forsake. 3. When riches, honours, pleasures, or what else their heart hath being going out after, prove like summer brooks; for the truth will be the same to them in all generations; there is no shadow of turning with him. The Truth is always truth, and true. 4. When we fear that either ourselves or others shall fall away, in a day of trial, and turn from the truth. Though all men prove liars and deceivers, truth will abide the same, and stand out all the blasts of opposition. 5. When unbelief would make us question the truth of the promises, the faith of his being truth itself, and the truth, even truth in the abstract, would shame unbelief out of countenance. Shall truth fail? Shall not the Truth be true? What a contradiction were that? 6. When we know not how to answer the objections of Satan, and of a false treacherous heart; for truth can easily answer all cavils; and he who is the truth can repel all objections against truth. Truth is impregnable, and can stand against all. 7. When we cannot know, nor discover the wiles and subtilty of Satan. Truth can discover the depths of Satan, and make the poor soul more acquaint with them; so that they shall not any more be ignorant of his devices, who look to him. 8. When the thoughts of the deceitfulness of our hearts trouble us, the depth whereof we cannot search. This then may comfort us, that truth may search the heart and the reins, Jeremiah 17:9-10. 9. When we cannot tell what our disease and distemper is, and so cannot seek suitable remedies, or help from God, O what a comfort is it, to know and believe, that he is the truth, with whom we have to do, and so knoweth our distemper perfectly, and all its causes and symptoms,--truth cannot be at a stand in discerning our disease; so nor can he be ignorant of the fittest and only safest cures. 10. When we know not what to ask in prayer, as not knowing what is best for us, it is a comfort to remember that we have to do with the Truth, who is perfectly acquainted with all that, and knoweth what is best. 11. When we know not how to answer the calumnies of adversaries, it is comfortable to know that he is the truth, that will hear truth, when men will not, and will own and stand for the truth, when enemies do what they can to darken an honest man’s good cause. It is comfortable to know, we have the Truth to appeal to, as David had, Psalms 7:17. 12. When we think on our own covenant-breaking, and dealing deceitfully with God, it is comfortable to remember, that though we and all men be liars, and deal deceitfully with him, yet he is the truth, and will keep covenant for ever; he will not, he cannot deny himself, 2 Timothy 2:13. _Eighthly,_ Hence we may certainly conclude, that truth, which is Christ’s cause, shall at length prevail; for he is truth, yea, the truth, and so abideth truth; therefore must he prevail, and all the mouths of liars must be stopped. So then let us remain persuaded, that truth at length shall be victorious, and that the cause of Christ shall have the victory. Though, 1. The enemies of truth, and the cause of Christ, be multiplied, and many there be that rise up against it. 2. These enemies should prosper, and that for along time, and carry on their course of error and wickedness with a high hand. 3. There should be few found to befriend truth, and to own it in an evil day. 4. Yea, many of those that did sometime own it, and plead for it, should at length turn their backs upon it, as did Demas. 5. And such as continue constant and faithful, be loaded with reproaches, and pressed under with sore persecution, for adhering to truth, and owning constantly the good cause. 6. Yea, though all things in providence should seem to say, that truth shall not rise again, but seem, on the contrary, to conspire against the same. _Ninthly,_ May we not hence read, what should be our way and course, in a time when a spirit of error is gone abroad, and many are carried off their feet therewith, or when we are doubtful what to do, and what side of the dispute to take. O then is the fit time for us to employ truth, to live near to him who is the truth, to wait on him, and hang upon him, with singleness of heart. _Objection._ But many even of his own people do err and step aside. _Ans._ That is true: But yet, (1.) That will be no excuse to thee. Nay,(2.) That should make thee fear and tremble more. (3.) And it should press thee to lie near to Christ, and to wrestle more earnestly with him, for the Spirit of light and of truth, and to depend more constantly and faithfully upon him, with singleness of heart, and to give up all thy soul and way to him, as the God of truth, and as the truth, that thou mayest be led into all truth. _Tenthly,_ This should stir us up to go to him, and make use of him as the truth in all cases, wherein we may stand in need of truth’s hand to help us; and for this cause we should mind those particulars: 1. We should live in the constant conviction of our ignorance, blindness, hypocrisy, readiness to mistake and err. This is clear and manifest, and proved to be truth by daily experience; yet how little is it believed, that it is so with us? Do we see and believe the atheism of our hearts? Do we see and believe the hypocrisy of our hearts? Are we jealous of them, as we ought to be? O that it were so! Let this then be more minded by us. 2. Let us live in the persuasion of this, that he only, and nothing below him, will be able to clear our doubts, dispel our clouds, clear up our mistakes, send us light, and manifest truth unto us; not our own study, pains, prayers, duties, learning, understanding; nor ministers, nor professors, and experienced Christians, and the like. 3. We should be daily giving up ourselves to him, as the truth, in all the forementioned respects, and receiving him into our souls as such, that we may dwell and abide there: then shall the truth make us free; and if the Son make us free, we shall be free indeed, John 8:36. 4. There should be much single dependence on him for light, instruction, direction, and guidance in all our exigencies. 5. Withal, there should be a waiting on him with patience, giving him liberty to take his own way and time, and a leaving of him thereunto. 6. We should by all means guard against such things as are hinderances, and will prove obstacles to us in this matter; such as, (1.) Prejudices against the truth; for then we will undervalue light, and reject all the directions and instructions of the Spirit, as not agreeing with our prejudicate opinion. (2.) A wilful turning away from truth, as these, 2 Timothy 4:4. Titus 1:14. (3.) Addictedness to our own judgments and opinions, which causeth pertinaciousness, pride, and conceit, as thinking ourselves so wise, as that we need no information; and this occasioneth a self-confidence. (4.) Looking too much unto, and hanging too much upon men, who are but instruments, crying them up as infallible, and receiving, without further examination, all that they say, not like the Bereans, Acts 17:1-34. This is a great hinderance to the receiving of truth, and very prejudicial. (5.) A neglecting of the use of the means which God hath appointed for this end. (6.) Or an hanging too much on them, and so misplacing them, giving them his room. (7.) Leaning too much to our own understanding, wit and knowledge, &c. (8.) A resisting of the truth, 2 Timothy 3:8. These and the like hinderances should be guarded against, lest they mar our attaining to the knowledge of truth. 7. There should be much of the exercise of prayer, for this is the main conduit and mean, through which light is conveyed into the soul. There should also be a serious and Christian reading and hearing of the word, which is truth, and the word of truth, and the Scripture of truth; and those duties should be gone about with, (1.) much self-denial; (2.) with much singleness of heart; (3.) with much humility; (4.) with much willingness and readiness to be instructed; (5.) with much seriousness and earnestness; and, (6.) with faith and dependence on God for his blessing and breathing. 8. We should beware of trusting to our own understandings, or to the judgments of other men; nor should we look to what suiteth most our own humours, nor to what appeareth most specious and plausible, for that may deceive us. 9. We should lie open to the influences and rays of light, by exercising faith in earnest desires; as also patient waiting for and single looking to him, minding his name and his relations, promises, and engagements, and the strengthening of our faith and confidence. 10. We should labour to keep fast whatever he teacheth us by his word and Spirit, and not prove leaking vessels. This the apostle exhorteth to, Hebrews 2:1, "Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip;" yea, and we should be established "in the truth," 2 Peter 1:12. 11. We should beware of resting on a form of the truth, as those did, of whom we read, Romans 2:20; and of holding the truth in unrighteousness, as those, Romans 1:18; and of disobeying it, as those mentioned in Romans 2:8. See also Galatians 3:1; Galatians 5:7. 12. But on the contrary, we should so receive truth, as that it might rule and be master in us, captivate judgment, will, and affections, and break out into the practice. And this recommendeth several duties, such as, (1.) To have the truth in us; while as, if we practise otherwise, "the truth is not in us," 1 John 1:8; 1 John 2:4. (2.) To be of the truth, as belonging to its jurisdiction, power, and command, 1 John 3:19. John 18:37. (3.) To do the truth, by having true fellowship with him, 1 John 1:6; and "to walk in the truth," 1 John 4:3. John 4:1-54. Psalms 86:11. (4.) To have the loins girt with truth, Ephesians 1:14. (5.) To receive the love of the truth, 2 Thessalonians 2:10. (6.) To be instructed of him, "as the truth is in Jesus," Ephesians 4:21. (7.) To purify the soul in obeying the truth, 1 Peter 2:22. This shall suffice for clearing up, and applying in the general this excellent truth, that Christ is the truth. We shall now come and make some more particular use of this precious point, by speaking to some particular cases (which we shall instance in, by which the understanding Christian may be helped to understand how to carry and how to make use of Christ in other the like cases), wherein Christ is to be made use of as the truth, and show how believers are to make use of him in these cases as the truth. ======================================================================== CHAPTER 17: 01.18. CHAPTER 13 ======================================================================== CHAPTER XIII. HOW TO MAKE USE OF CHRIST AS THE TRUTH, FOR GROWTH IN KNOWLEDGE. It is a commanded duty, that we grow in the knowledge of Jesus Christ, 2 Peter 3:18; and the knowledge of him being life eternal, John 17:3, and our measure of knowledge of him here being but imperfect, for we know but in part, it cannot but be an useful duty, and a desirable thing, to be growing in this knowledge. This is to walk worthy of the Lord unto all pleasing, to be increasing in the knowledge of God, Colossians 1:10. Knowledge must be added to virtue; and it layeth a ground for other Christian virtues, 2 Peter 1:5-6. In this knowledge we must not be barren, 2 Peter 1:2. And this being so necessary, so desirable, so useful, and so advantageous a grace, the believer cannot but desire to have more and more of it, especially seeing it is a part of the image of God, Colossians 3:10. Now it is the truth that must teach them here, first and last. "The light of the knowledge of the glory of God must be had in the face of Jesus Christ," 2 Corinthians 4:6. The question therefore is, how we should make use of Jesus Christ for this end, that we may attain to more of this excellent knowledge. _First._ It is good to live in the constant conviction of a necessity of his teaching us, and this taketh in those particulars: 1. That we should be conscious of our ignorance, even when we know most, or think we know most, remembering that the best knoweth but in part, 1 Corinthians 13:9. The more true knowledge we attain to, the more will we see and be convinced of our ignorance; because the more we know, the more will we discover of the vastness and incomprehensibility of that object, which is proposed to our knowledge. 2. That we should remember, how deceitful our hearts are; and how ready they are to sit down upon a shadow of knowledge, even where we know nothing as we ought to know, 1 Corinthians 8:2; and this will keep us jealous and watchful. 3. And to help forward our jealousy of our own hearts and watchfulness, we should remember that our hearts naturally are averse from any true and saving knowledge; whatever desire there be naturally after knowledge of hidden things out of curiosity; and of things natural; or of things spiritual, as natural, for the perfection of nature, as might be pretended, whereby in effect those that increase knowledge, increase sorrow, Ecclesiastes 1:18. Yet there is no inclination after spiritual and saving knowledge, in us naturally, but an aversion of heart therefrom. 4. That we should study and know the absolute necessity of this knowledge. How necessary it is for our Christian communion with God, and Christian walk with others; how necessary for our right improving of dispensations, general and particular; what a noble ornament of a Christian it is, and a necessary piece of the image of God, which we have lost. _Secondly._ Upon these grounds mentioned, we would also be convinced of this: 1. That of ourselves, and by all our natural parts, endowments, quickness and sagacity, we cannot attain to this saving knowledge, which is a special and saving grace, and so must be wrought in the soul by a divine hand, even the mighty power of God. By our private study and reading, we may attain to a literal, heady, and speculative knowledge, that will puff us up, 1 Corinthians 8:1; but thereby shall we never attain to this knowledge, which is spiritual, hearty, and practical, and so saving, we must have the anointing here, which teacheth us all things, 1 John 2:27. And of this we should be persuaded, that we may look to a higher hand for light and instruction. _Thirdly._ There should be an eyeing of Christ’s furniture and fitness for this work of teaching of us, to wit, 1. An eyeing of him as the substantial wisdom of the Father, Proverbs 8:1-36. 2. An eyeing of him, as one come out of the bosom of the Father, John 1:18; and so sufficiently enabled to acquaint us with the mysteries of God for salvation. 3. An eyeing of him as Mediator, fully endued with all necessaries for this piece of his work, and so having received the Spirit without measure, for this end, John 3:34; and as having hid in him all the treasures of wisdom and knowledge, Colossians 2:3; and as having all fullness dwelling in him, Colossians 1:19; and also Isaiah 11:2; Isaiah 61:1-2. 4. An eyeing of him, as having power to send the Spirit, that anointing that teacheth us all things, "and is truth and is no lie," 1 John 2:20-27; not only by way of intercession and entreaty, begging it of the Father, John 15:16-17; but also authoritatively, as conjunct with the Father. The Father sendeth him in Christ’s name, John 14:26; and Christ sendeth him from the Father, John 15:26; and this Spirit of truth which guideth into all truth, shall receive of Christ’s, and shew it unto us, John 16:13-15. _Fourthly,_ There should be an eyeing of Christ’s readiness, willingness, and engagement to help in this case; and this will encourage the soul to go forward. And for this cause we would remember those things: 1. That he standeth obliged to help us with instruction, by virtue of his office, as a prophet, a witness, a leader, and a commander, Isaiah 55:4. 2. That he is commissioned of the Father for this end, and so is the Father’s servant; and is given for "a light to the Gentiles," Isaiah 42:6; Isaiah 49:6; and the Father is said to speak by him, or in him, Hebrews 1:1. 3. That he received his gifts and qualifications for this end and purpose, that he might give out and dispense to his members according to their necessity; as is clear from Psalms 68:18, compared with Ephesians 4:8; what he is said to have received in the one place, he is said to have given in the other. 4. That he hath begun this work already by his Spirit in his followers; and therefore standeth engaged to see it perfected; for all his works are perfect works. 5. That he hath a love to his scholars, and a desire to have them all thriving, and making progress in knowledge; this being his glory who is their master and teacher. 6. That he laid down ways and means, and a constant course for instructing of his people: for, (1.) He hath given his word, and settled and established ordinances for this end. (2.) He hath established a ministry for instructing his people, Ephesians 4:8-13. (3.) He hath gifted persons for this work of the ministry, 1 Corinthians 12:4-11. (4.) He maketh these officers, in the faithful administration of their function, and through his blessing and Spirit, maketh their work prosperous and effectual in his own, as he seeth fit. _Fifthly._ There should be an eyeing of the promises of the covenant of grace made for this end, whether general or particular, or both; such as those which we have, Isaiah 2:9. Habakkuk 2:14, "The earth shall be filled with the knowledge of the Lord," or of "the glory of the Lord, as the waters cover the sea;" and that, Isaiah 32:4, "the heart of the rash shall understand knowledge," &c.; and Jeremiah 31:34, "They shall all know me." _Sixthly._ There should be a constant, diligent, serious, and single using of the means of knowledge, with a faithful dependence on Christ by faith, gripping to him in his relations, offices, engagements, and promises, and waiting upon his breathing in hope and patience, Psalms 25:5. _Seventhly._ There should be a guarding against every thing that may obstruct this work, and grieve him in it; and therefore we would beware, 1. To undervalue and have a little esteem of knowledge; for this will grieve him; and (to speak so) put him from work. 2. To misimprove any measure of knowledge he giveth. 3. To weary of the means and ordinances whereby he useth to convey knowledge into the soul. 4. To limit the holy One of Israel to this or that mean, to this or that time, or to this or that measure, who should have a latitude as to all these. 5. To despise the day of small things, because we get not more. 6. To be too curious in seeking after the knowledge of hidden mysteries, the knowledge whereof is not so necessary. 7. To lean too much unto, and to depend too much upon the ordinances, or instruments, as if all, or any thing, could come from them. _Eighthly._ There should be a right improving of any measure of knowledge we get to his glory, and to the edification of others, with humility and thankfulness, and so a putting of that talent in use, to gain more to his glory. Whatever measure of knowledge we get, we should in all haste, put it into practice, and set it to work; so shall it increase, and engage him to give more. _Ninthly._ There should be a lying open to Christ’s instructions, and to the shinings of the Spirit of light and of truth, and a ready receiving of what measure he is pleased to grant or infuse. Which includeth those duties, 1. A serious and earnest hungering and thirsting after more spiritual knowledge. 2. A diligent use of every approven mean for this end. 3. A going about the means with much self-denial, spirituality, singleness of heart, and sincerity, looking to and depending upon him, who must breathe upon the means, and make them useful. 4. A greedy receiving, drinking in, and treasuring up in the soul what is gotten. 5. A guarding against selfish and bye-ends, with a single eyeing of his glory. 6. A guarding against pride in the heart, and a studying of humility and meekness; for the "meek will he guide in judgment, and the meek will he teach his way," Psalms 25:9. 7. A putting of the heart or understanding in his hand, together with the truth, that is heard and received, that he may write the truth, and cause the heart receive the impression of the truth. _Tenthly._ There should be a rolling of the whole matter by faith on him, as the only teacher, a putting of the ignorant, blockish, averse, and perverse heart, into his hand, that he may frame it to his own mind, and a leaving of it there, till he by the Spirit, write in it what he thinketh meet, to his own glory and our good. And sure, were this way followed, growth in knowledge would not be so rare a thing as it is. CAUTIONS. For further direction and caution in this matter, the believer would take notice of these particulars: 1. That he should not sit down upon any measure of knowledge he hath attained to, or can attain to here, as if he had enough, and should labour for no more; but he should still be minding his duty of seeking, and pressing for more. 2. Whenever he is about any mean of knowledge, such as preaching, reading, conference, &c. his heart should be only upon Christ. He should be hanging on his lips for a word of instruction; and with greediness looking for a word from his mouth; he should be sending many posts to heaven, many ejaculatory desires for light and understanding, and that with singleness and sincerity, and not for base ends, or out of hypocrisy. 3. Let him not think, that there is no growth in knowledge, because possibly he perceiveth it not, or is not satisfied as to the measure thereof; yea, though possibly he perceive more ignorance, than ever he did before. If he grow in the knowledge of his own ignorance, it is a growth of knowledge not to be despised; and in a manner, what can we else know of God, but that he far transcendeth all our knowledge, and that he is an incomprehensible one, in all his ways. 4. Let him not think, that there is no growth in knowledge, because he perceiveth not a growth in the knowledge of such or such a particular, which he desireth most; for if there be a truth in the knowledge of other particulars, necessary to be known, there is no reason to complain. If one grow not, as he supposeth, in the knowledge of God, and of the mysteries of the gospel; yet if he grow in the discovery of the treachery and wickedness of his own heart, he cannot say that he groweth not in knowledge. 5. Let him not measure his growth in knowledge, by his growth in the faculty of speaking and discoursing of such or such points of religion; many measure their knowledge by their tongue, and think they know little, because they can express little; and so they think they attain to no increase or growth in knowledge, because they perceive no increase or growth in this faculty of discoursing, and talking of such or such points of truth. It is safer to measure their knowledge by the impression that the truth hath on their spirits, and the effects of it on all their carriage, than by their ability and skill to talk and dispute of it. 6. Let them beware to imagine, that they shall be able to search out the Almighty unto perfection, "Canst thou (said Zophar, Job 11:7-9) by searching find out God? canst thou find out the Almighty unto perfection? He is as high as heaven, what canst thou do? deeper than hell, what canst thou know? The measure thereof is longer than the earth, and broader than, the sea." Or that they shall be able ever to win to the bottom of their own false deceitful heart, which, as Jeremiah saith, Jeremiah 17:9, "Is deceitful above all things, and desperately wicked; who can know it?" and which it is God’s prerogative alone to search and try, Jeremiah 17:10. Neither let them think, so long as they are here, to win to an exact and perfect knowledge of the mysteries of God, wherein is the manifold wisdom of God, Ephesians 3:10, which very principalities and powers in heavenly places are learning; and which the angels are poring and looking into with desire, 1 Peter 1:12. There is no perfection in knowledge to be had here; for here the best but knoweth in part, and prophesieth in part, 1 Corinthians 13:4. 7. Let them not think that every one shall have the same measure of knowledge; every one hath not the like use for it, or the like capacity for it. There is a measure proportioned to every one; they should not then complain, because they have not such a measure of knowledge as they perceive in some others. It may be, the Lord hath some harder piece of service, which calleth for more knowledge, to put others to. Let every one then mind his duty faithfully and conscientiously, and let him not quarrel with God, that he attaineth not to such a measure of knowledge as he seeth others attain unto. 8. Neither let them think, that the same measure is required of all. For more is required of some, by reason of their office and charge in the house of God, being called to teach and instruct others; and so more is required of such, as have larger capacities, and a better faculty of understanding than others, who naturally are but of a narrow reach, and of a shallow capacity. More also is required of such as live under plain, powerful, and lively ordinances, and under a more powerful and spiritual dispensation of the grace of God, than of others that want such advantages. So likewise, more is required of old Christians than of new beginners; old men, of much and long experience, should know more than such as are but babes in Christ and but of yesterday. 9. Let their desires run out after that knowledge, not which puffeth up,--for there is a knowledge which puffeth up, 1 Corinthians 8:1,--but which humbleth, and driveth the soul farther from itself and nearer to Christ. 10. They should carefully distinguish betwixt the gift of knowledge and the grace of knowledge: That ordinarily puffeth up, this humbleth; that bringeth not the soul to Jesus, this doth; that is but a form, Romans 2:20, and doth not retain God, Romans 1:28, this is a real thing, laying hold on God and holding him fast, having the fear of the Lord for its principle, for this "fear of the Lord is the beginning of wisdom," Job 28:28. Psalms 111:10. Proverbs 1:7, and Proverbs 9:10; that lieth most in the head, and venteth most in discourses, words, yea, and sometimes vanisheth into vain notions, but this goeth down to the heart, and lodgeth there and appeareth in the man’s walk and conversation; as these two would be distinguished, so the one would not be measured by the other. 11. When they do not profit indeed, let them beware of quarrelling with Christ, or of blaming him in any manner of way; but let them lay the blame of their shortcoming on themselves, for not making more use of him by faith and single dependence upon him. It is true, none will be so bold as in words to quarrel with or blame him; yet the heart is deceitful and tacitly may raise and foment such thoughts of him and his dispensations, as can pass under no other notion than a quarrelling with him. Now these would be guarded against. 12. Beware of urging for, or expecting immediate revelation, or extraordinary manifestations. For we should not tempt the Lord, nor set limits to him, neither should we prescribe means and ways to him,--we must be satisfied with the ordinary means which he hath appointed, and wait at wisdom’s doors, with our ears nailed to his posts. 13. Whatever point of truth they learn, or whatever measure of knowledge they get, they would do well to give that back again to Christ, to keep for them against a time of need; and wait on him for grace to improve it for his glory. 14. Let them beware of minding things too high, Psalms 131:1. It is better to fear, and to stand in awe, and to seek to lay the foundations well, to get the saving knowledge of things necessary to salvation. This will yield most peace and satisfaction. ======================================================================== CHAPTER 18: 01.19. CHAPTER 14 ======================================================================== CHAPTER XIV. HOW TO MAKE USE OF CHRIST, AS TRUTH, FOR COMFORT, WHEN TRUTH IS OPPRESSED AND BORN DOWN. There is another difficulty, wherein believing souls will stand in need of Christ, as the truth, to help them; and that is, when his work is overturned, his cause borne down, truth condemned, and enemies, in their opposition to his work, prospering in all their wicked attempts. This is a very trying dispensation, as we see it was to the holy penman of Psalms 73:1-28 for it made him to stagger, so that his feet were almost gone, and his steps had well nigh slipt; yea he was almost repenting of his being a godly person, saying, Psalms 73:13, "Verily I have cleansed my heart in vain, and washed my hands in innocency." It was something like this, which made Jeremiah say, Jeremiah 8:18, "When I would comfort myself against sorrow, my heart is faint in me." The harvest was past, and the summer was ended, and yet they were not saved, Jeremiah 8:20; and they looked for peace, but no good came, and for a time of health, but behold trouble, Jeremiah 8:15 --and this was fainting and vexatious. And what made Baruch, Jeremiah’s faithful companion in tribulation, say, "Woe is me now! for the Lord hath added grief to my sorrow; I fainted in my sighing, and I find no rest," Jeremiah 45:3, but this, that all things were turning upside down. God was breaking down that, which he had built; and plucking up that which he had planted. Tribulation and suffering for a good cause, is even fainting to some; as the Apostle hinteth, Ephesians 3:13, when he says, wherefore, "I desire that ye faint not at my tribulation for you." And that which evinceth the danger of this dispensation, is the fainting and backsliding of many, in such a time of trial, as sad experience too often cleareth. Now the believer’s stay in this case, must be the Rock of Ages, Jesus the Truth. It is he alone who can keep straight and honest in such a reeling time. So that a sight of Christ as the Truth, in reference to the carrying on of truth in the earth, and advancing his cause and work, will be the only support of a soul shaken by such a piece of trial. But the question is, how should believers make use of Christ, in such a time, to the end they may be kept from fainting and succumbing in such a storm? To which I answer, that the faith and consideration of those particulars would help to establishment: 1. That Christ, in all this great work of redemption, and in every piece of it, is the Father’s servant. So is he frequently called, "his servant," Isaiah 42:1; Isaiah 49:3, Isaiah 49:5-6; Isaiah 52:13; and Isaiah 53:11. Zechariah 3:8; and therefore this work is a work intrusted to him, and he standeth engaged as a servant, to be faithful to his trust. Moreover add to this, that he hath a commission to perfect that work; and we need not doubt, but he who is the truth will be true to his trust. "Him hath God the Father sealed," John 6:27; and he often tells us himself, that he is "sent of the Father," John 4:34; John 5:23-24, John 5:30, John 5:36-37; John 6:38-40, John 6:44, John 6:57; John 8:16, John 8:18; John 12:44-45, John 12:49; John 7:16; John 9:4; John 10:36; and John 11:42. 2. That while he was upon the earth, he finished that work that was committed to him to finish here, having purchased all that was to be bought by his blood, paying all the price that justice did ask, John 17:4; John 19:30. By which price he hath purchased a people to himself, Revelation 5:9. Luke 1:68. So that his work, cause, and interest, is a purchased work bought with his blood. 3. That his resurrection and glorification is an undoubted proof of this, that justice is satisfied, and that the price is fully paid; and also that his exaltation at the Father’s right hand is a sure evidence and ground of hope, that he shall at last triumph over all his enemies, and that his work of truth shall prosper. The Father said to him, Psalms 110:1, "Sit thou on my right hand, until I make thine enemies thy footstool." Being highly exalted, he hath got "a name above every name: that at his name every knee should bow, of things in heaven and things in earth, and things under the earth; and that every tongue should confess, that Jesus Christ is Lord, to the glory of God the Father," Php 2:9-11. 4. That the Father standeth engaged to make good to him all that was promised, and to give him all that he purchased, Isaiah 53:10-12. Christ, having now fulfilled his undertaking, by making his soul an offering for sin, and so satisfying justice, which is openly declared by his resurrection, and admission to glory, as the head of his elect, is to expect the accomplishment of what was conditioned unto him. His work, therefore, on the earth must prosper; and the Father hath undertaken to see it prosper. Surely the faith of this would much support a poor soul, staggering at the thoughts of the prosperity of the wicked, and of their evil cause. 5. That Christ himself is now thoroughly furnished and enabled for the carrying on of his work, over the belly of all adversaries, for all power in "Heaven and earth is given to him," Matthew 28:18; "and every knee must bow to him," Php 2:10; "all judgment is committed unto him," John 5:22, John 5:27; "angels, powers, and authority are made subject unto him," 1 Peter 3:22; "yea, all things are under him," Ephesians 1:22. How then can his work miscarry; or who can hinder, that truth should flourish on the earth? 6. That Christ is actually at work, employing this power for the carrying forward of his design, for the glory of the Father, and for his own glory, and for the good of his poor people. The Father worked by him, and he by the Spirit, which is his great Vicegerent, sent from the Father, and from him, and his work is to glorify the Son, and he shall receive of his, and show it unto us, John 16:14. 7. That Christ, upon many accounts, standeth engaged to perfect this work which he hath begun and is about. His honour is engaged to go through, seeing now he is fully furnished for it, and hath all the creation at his command. He must then perfect his work, as to the application, as well as he did perfect it as to the purchase. His love to his Father’s and his own glory, and to his own people’s good and salvation, may assure us, that he will not leave the work unperfected; and his power and furniture may give us full security, that no stop which his work meeteth with shall be able to hinder it. 8. That hence it is clear and manifest, that his wheel is in the midst of the wheels of men, and that therefore he is ordering all their motions and reelings to the best. His wheel keepeth an even pace, and moveth equally and equitably in the midst of men’s contrary motions. 9. And that, therefore, all the eccentric and irregular motions of devils and wicked men being in his hand, and ordered by him, cannot hinder, but further his end; so that even enemies, while opposing and seeking to destroy the cause and interest of Christ, that his name and truth should no more be mentioned, are promoving his work. His wheel is the great wheel that ordereth all the lesser and subordinate wheels, whatever contrary motions they may have the one to the other, and all or many of them may seem to have to this great wheel; so that, do they what they will, the work of our Lord goeth on. Their opposition is setting his work forward, though they intend the contrary; however their faces look, they row to the port he would be at. This is an undoubted truth, and confirmed in all ages, and yet is not firmly believed; and a truth it is, which, if believed, would do much to settle our staggering souls in a stormy day. 10. That at last he shall come "to be glorified in his saints," 2 Thessalonians 1:10; "when he shall be revealed from heaven with all his mighty angels," 2 Thessalonians 1:7. Then shall it be seen whose counsel shall stand, his or men’s; and whose work shall prosper, his or Satan’s. CAUTIONS. Yet, let me add a few words, for caution and direction here. 1. The consideration of these things mentioned should not make us slacken our diligence in prayer and other duties; and when they are aright considered, they will rather prove a spur and a goad in our side to set us forward, than a bridle to hold us back. 2. We would not think that Christ’s work and interest is going backward always, when it seemeth so to us. Even when he is casting down what he hath built up, and plucking up what he hath planted, his work is prospering, for all that is in order to the laying of a better foundation, and to the carrying on of a more glorious work, when he shall lay all the stones with fair colours, and the foundations with sapphires, and make the windows of crystal, &c. Isaiah 54:11-12. 3. Though his work be always going on, and his truth prospering, yet we would not think that it will always prosper alike in our apprehensions; many times we judge by rules of our own making, and not by the rule of truth, and hence it is that we mistake oftentimes. We walk little by faith, and too much by sense; and hence we judge too much by sense, and so pass a wrong judgment, to his dishonour, and the saddening of our own hearts. 4. Nor would we think that his truth and interest is ruined and gone, because it is sore oppressed in this or that particular place of the world; as if his work were not of an universal extent, and in all the churches. If his truth thrive and prosper in some other place of the world, shall we not say, that his kingdom is coming? Or shall we limit all his work and interest to one small part of the world? 5. We would not think the worse of his work because it is carried on with so many stops, and doth meet with so many impediments in its way. We are not acquainted with the depths of his infinite wisdom and counsel; and so we see not what noble ends he hath before him, in suffering those impediments to lie in the way of his chariot. We think he should ride so triumphantly all along, that none should once dare to cast the least block in his way. But we judge carnally, as unacquainted with the many noble and glorious designs which he hath in ordering matters. As himself was for a stone of stumbling and a rock of offence, so will he have the way of the carrying on of his work prove, in his holy and spotless justice, a stumbling-stone to many that shall stumble thereat, and fall, and never rise any more. 6. We should beware to think that Christ hath forgotten his work, because he seemeth to take no notice of our prayers, which we are putting up now and then for his work. He may be doing that which we are desiring in the general, and yet not let us know that he is answering our prayers; and that for wise and holy ends, to keep us humble and diligent. He may seem to disregard our suits, and yet be carrying on his work, and granting us our desires upon the matter. 7. Hence we should beware of desponding, and growing heartless and faint, when we see few owning truth, or standing upon Christ’s side; for he needeth not man’s help to carry on this work, though he sometimes thinketh good to condescend so far as to honour some to be instrumental in setting of it forward, who yet have nothing but as he giveth; let us not then think, that his work cannot prosper because great ones and mean ones oppose it, and such as should stand for it and own it, are few and fainting, without strength, courage, or zeal. ======================================================================== CHAPTER 19: 01.20. CHAPTER 15 ======================================================================== CHAPTER XV. HOW TO MAKE USE OF CHRIST FOR STEADFASTNESS, IN A TIME WHEN TRUTH IS OPPRESSED AND BORNE DOWN. When enemies are prevailing, and the way of truth is evil spoken of, many faint, and many turn aside, and do not plead for truth, nor stand up for the interest of Christ, in their hour and power of darkness: many are overcome with base fear, and either side with the workers of iniquity, or are not valiant for the truth, but being faint-hearted, turn back. Now the thoughts of this may put some who desire to stand fast, and to own him and his cause in a day of trial, to enquire how they shall make use of Christ, who is the truth, so as to be enabled to stand in the day of temptation, and keep fast by truth when it is loaded with reproaches, and buried under an heap of obloquy. For satisfaction to this question, I shall shortly point out those directions which, if followed, may prove helpful to keep the soul from fainting, misbelieving, doubting, quarrelling at the Lord’s dispensations, and from yielding to the temptations in such a day. 1. The believer should live in the conviction of his hazard through the sleight of Satan, the strength of temptation, the wickedness and treachery of the heart, the evil example of others, and the want of sanctified courage, zeal, and resolution; and this will keep the soul humble, and far from boasting of its own strength, which was Peter’s fault. 2. They should live in the faith and persuasion of this, that it is Christ alone who is the truth, who can help them to stand for truth in a day of temptation; and that all their former purposes, vows, resolutions, solemn professions, and the like, will prove but weak cables to hold them fast in a day of a storm; and that only the rock of ages must save them; and their being a leeward of him, and partaking of his warm and safe protection, will do their business. That all their stock of grace and knowledge, and that confirmed with resolutions and sincere purposes, will help but little in that day; and that new influences of grace and truth, from the fountain, that is full of grace and truth, will only prove establishing to the soul, and confirm it in the truth in that day. 3. Therefore they should eye Christ in his offices, particularly as the great prophet who can teach as never man taught; so teach as to make the soul receive the doctrine, and to hold it fast--to receive it in love, and lay it up in the heart as a rich and enriching treasure. 4. They should eye him in his relations unto his people, as their head, husband, brother, leader, commander, captain, &c.; for those give ground of approaching unto him with confidence in the day of darkness and mists, for light and direction, and for strength and courage in the day of temptation; and give ground of hope of help in that day of trial and difficulty. 5. They should eye and act faith upon the promises of assistance and through-bearing, in the day of calamity; such as those-- Isaiah 43:2, "When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee; when thou walkest through the fire, thou shalt not be burnt; neither shall the flame kindle upon thee." And Isaiah 41:13, "For I the Lord thy God will hold thy right hand, saying unto thee, fear not, I will help thee." And particularly they would eye the promises of light in the day of darkness, Isaiah 58:8, Isaiah 58:10; Isaiah 60:20. 2 Samuel 22:29. 6. They should look on Christ as an exalted conqueror, now risen and glorified; as a victorious captain that hath fought and overcome, that they, as his followers, may be made partakers of his victory and conquest, and so reap the fruit of his resurrection and ascension, in their establishment in the truth, when it is borne down and questioned, yea, and condemned by men. He abode steadfast and immoveable in the midst of all the storms that blew in his face; and as he came to bear witness to the truth, so did he faithfully and zealously avow truth, even to the death; and in death got the victory of the arch liar and deceiver. Now the believer should eye this, for the strengthening of his faith and hope of victory also, through him; and therefore would wait patiently for his help, and not make haste; for they who believe make not haste, Isaiah 28:16, knowing that he is true and faithful, and will not disappoint his followers that trust in him. And moreover it would be of advantage to them in this case, to eye that gracious and comfortable word, John 14:19, "because I live, ye shall live also;" and so by faith conclude, that seeing Christ now liveth as a conqueror over darkness, untruth, reproaches, calumnies, and opposition of liars, yea, of the father of lies, they through him shall also live, and ride out that storm; and this will give much courage to the soul to endure temptation, and to wait in patience for an outgate. 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, Proverbs 3:8; 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 Samuel 20:6. 9. Upon the forementioned grounds they would cast all the care of their through-bearing on him, who careth for them, 1 Peter 5:7 --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 Corinthians 12:9; 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, Psalms 51:6. ======================================================================== CHAPTER 20: 01.21. CHAPTER 16 ======================================================================== 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," Isaiah 42:16; and of "guiding continually," Isaiah 58:11; see also Isaiah 49:10; Isaiah 57:18; 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 16:13. 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 Timothy 3:16-17; and to "make wise unto salvation," 2 Timothy 3:15. 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, Daniel 10:21; and the law of the Lord, which is "perfect, converting the soul;" and the commandment of the Lord, that is pure, "enlightening the eyes," Psalms 19:7-8. 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 4:1. The Lord will not take it ill that even his own immediate motions and revelations be tried and examined by the word; because the word is given us for this end, to be our test and standard of truth. The 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 Peter 1:18-19. It is commended in the Bereans, Acts 17:11, 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 4:1; 2 Peter 2:18; and the devil can transchange himself into an angel of light, 2 Corinthians 11:14; 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, Galatians 1:8. 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," Isaiah 8:20. 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," Proverbs 29:25; for that will be like a gift that blindeth the eyes of the wise, Exodus 23:8. 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 Peter 3:16. 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, Psalms 91:11. "He shall give his angels charge concerning thee," &c, and from thence would infer, that Christ might cast himself down, Matthew 4:6, Christ shews that this inference was bad, because it did not agree with other divine testimonies, particularly not with that, Deuteronomy 6:16, "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 Corinthians 2:13. Especially they should beware of expounding clear scriptures by such as are more dark and mysterious; see 2 Peter 3:16. 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 Timothy 4:3-4. "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 Thessalonians 2:10-12, "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, Romans 1:18. "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," Romans 1:21, &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 Timothy 3:14-15, "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, Colossians 2:6-7. 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, Ephesians 4:20-21, "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, Titus 1:1; they must look which of the two is the doctrine which is according to godliness, 1 Timothy 6:3. 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," Psalms 25:9. 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 18:24-25, yet was content to learn of Aquila, and of his wife Priscilla, when they expounded unto him the way of God more perfectly, Acts 18:26. 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 Timothy 3:10, "but thou hast fully known my doctrine, manner of life;" and 1 Corinthians 4:16, "wherefore I beseech you to be followers of me;" and 1 Corinthians 11:1; and again, Php 3:17, "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, Psalms 119:100. 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, Psalms 25:12, "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 21: 01.22. CHAPTER 17 ======================================================================== 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, Psalms 88:15, 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, Psalms 88:7. Hence he cried out, Psalms 88:16-17, "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, Psalms 88:1. 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 13:26, and made to say, "My transgression is sealed up in a bag, and thou sewest up mine iniquity," Job 14:17. 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, Isaiah 1:10. 6. Yea, and also be without the hope of a delivery or outgate. Hence crieth Heman, Psalms 88:4-5, "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, Ezekiel 37:11, "Our bones are dried, and our hope is lost, and we are cut off for our parts;" and as Job, Job 7:6, "My days are swifter than a weaver’s shuttle, and are spent without hope;" and Job 19:10, "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, Hebrews 2:17-18. And as a Priest, "that is touched with the feeling of our infirmities," Hebrews 4:15. 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, Psalms 22:1. Matthew 27:46. Mark 15:34. Yet he knew what it was to be tempted, to question his Sonship, when the devil said unto him, Matthew 4:3, "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 tosave to the uttermost all that come to God through him," Hebrews 7:25. (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. Isaiah 42:6, and Isaiah 49:6. Luke 2:32. Acts 13:47; Acts 26:23. John 8:12; 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, Isaiah 4:6. "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," Isaiah 32:2; "as one who is a strength to the needy in his distress, a refuge from the storm, a shadow from the heat," &c. Isaiah 25:4. 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, Isaiah 49:23, because he waiteth to be gracious; and therefore blessed are all they that wait upon him, Isaiah 30:18. _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 22: 01.23. CHAPTER 18 ======================================================================== 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," Ephesians 4:17-18; "and naturally we are in darkness," 1 John 2:9, 1 John 2:11; "yea, under the power of darkness," Colossians 1:13; 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 Corinthians 13:13. 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," Matthew 11:27. John 4:46; for he is an invisible God, 1 Timothy 1:17. Hebrews 11:27. "He dwelleth in light which no man can approach unto. Him no man hath seen, nor can see," 1 Timothy 6:16. 1 John 4:12. 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," Hebrews 1:2; "and the image of the invisible God," Colossians 1:15; 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 1:18. Matthew 11:27, so far as is needful for us to know. He is God incarnate, that in him we may see the invisible. Thus "God is manifest in the flesh," 1 Timothy 3:16; "and the Word was made flesh, and dwelt among us," John 1:14. 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 Corinthians 4:6; that is, in the manifestations that Christ hath made of himself, in his natures, offices, ordinances, works, dispensations of grace, mediate and immediate, &c. And thus doth God, who commanded the light to shine out of 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 Corinthians 4:4, 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, Romans 1:20; yet all that is short of giving to us that saving knowledge of him, which must be had, and which is life eternal, John 17:2. 3. We would know, that what of God is to be found out by the works of creation and providence, is more distinctly seen in Christ and in the gospel. Here is a greater and more glorious discovery of God, and of his glorious attributes, his 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 2:11; and there is a peculiar kindness and love of God towards man, which is only discovered by Christ in the gospel, Titus 3:4. 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, Ephesians 3:9-10. 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 14:9. 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, Isaiah 42:1-2. 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 11:7. 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 23: 01.24. CHAPTER 19 ======================================================================== 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, Romans 5:15, and for that original corruption of heart we have; and really, the sentence of the law being in part executed, and that both as to the body and as to the soul. As to the body, it is now subject to death, and all the forerunners thereof, such as weakness, 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, Genesis 3:8, Genesis 3:10, Genesis 3:24; (2.) is under his curse and wrath, whence it cometh to pass, that by nature we are children of wrath, Ephesians 2:2, Ephesians 2:5; servants of Satan, 2 Timothy 2:26; 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, Proverbs 21:4; yea, our religious actions, whether natural or instituted, are abomination; even our sacrifices, Proverbs 15:8; Proverbs 21:27; and prayers, Proverbs 28:9. Psalms 10:7; yea, and all our thoughts and purposes, Proverbs 15:26; and likewise all our ways, Proverbs 15:9. As to what is penal and future, it is obnoxious to that everlasting excommunication from the presence of the Lord, and from the glory of his power, 2 Thessalonians 1:8-9; and to the torments of hell for ever, Mark 9:44, Mark 9:46, Mark 9:48. Luke 16:1-31. 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, Romans 3:10-20. Ephesians 2:1-3. Romans 5:6; Romans 8:7-8; whence proceedeth all our actual transgressions, James 1:14-15. And moreover sometimes the soul is given up to a reprobate mind, Romans 1:28; to strong delusion, 2 Thessalonians 2:2; to hardness of heart, Romans 2:5; horror of conscience, Isaiah 33:14; to vile affections, Romans 1:26, 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 Corinthians 5:17. 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 4:12; and angels can make no help here, nor can one of us deliver another; the redemption of the soul is more precious than so, Psalms 69:7-8. 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 6:35, John 6:48. "The resurrection and the life," John 11:25. "The water of life," Revelation 21:6, and Revelation 22:17. "The tree of life," Revelation 22:2, Revelation 22:14. "The prince of life," Acts 3:15. "Our life," Colossians 3:4. "The word of life, and life itself," 1 John 1:1-2. 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, Romans 5:17-18, undergoing the curse of the law, and becoming a curse for us, 2 Corinthians 5:21. 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, Romans 8:28. He hath killed him that had the power of death, that is, the devil, Hebrews 2:14; and through him the sting of death, which is sin, is taken away, 1 Corinthians 15:56-57. 3. He reconcileth to God, taking away that distance and enmity, 2 Corinthians 5:20; and so he is our peace and peacemaker, purchasing access to us to the Father, Ephesians 2:14, Ephesians 2:16; Ephesians 3:12. 4. He also delivereth from the power of sin and corruption, Romans 7:24. 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, Revelation 2:3. 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, Isaiah 40:29. 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, Psalms 88:1-18. 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, Psalms 38:10. 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 3:17; and the troubled rest, 2 Thessalonians 1:7; and where the inhabitants shall not say they are sick, Isaiah 33:24. (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," Psalms 36:9; "and he it is that upholdeth the soul in life," Psalms 66:9; "and can command the blessing, even life for ever more," Psalms 133:3. 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 5:26; and can "quicken whom he will," John 5:21. By this he proveth his own Godhead and equality with the Father; so, John 1:4, 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," Colossians 2:9; as Mediator, he is called "a tree of life," Proverbs 3:18; quickening and enlivening all that feed upon him; and "the bread of life," John 6:35, John 6:48. Yea, because of power and authority to command life to the dead soul, he is called "the Prince of life," Acts 3:15; and as a living, quickening stone, he giveth life to all that are built upon him, 1 Peter 2:4. Yea, as being fully fitted and furnished for this work, he calleth himself "the resurrection and the life," John 11:25. 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 1:16. 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 6:35. Yea, he giveth eternal life to all his sheep, John 10:28; and he is come for this end, that his sheep might have life, John 10:10. 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, Psalms 69:32. (2.) Yea, such as know him shall not miss life, John 17:3. 1 John 5:20. (3.) If we will believe on him and rest upon him, we have life first and last, John 3:15-16, John 3:36; John 6:40, John 6:47. 1 Timothy 1:16. (4.) If we will come to him, John 5:40, and cast our dead soul upon him, we shall live. (5.) If we will hear his voice, 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, Isaiah 45:22. (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. Revelation 22:17. 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 10:10. The water of life which he giveth, is "a well of water springing up to everlasting life," John 4:14. Therefore he alloweth his friends to drink abundantly, Song of Solomon 5:1. 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 5:12. Proverbs 8:35. 8. Yea, all that is in Christ contributeth to this life and quickening. His words and doctrine are the words of eternal life, John 6:63, John 6:68. Php 2:16. His works and ways are the ways of life, Acts 2:28. 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 24: 01.25. CHAPTER 20 ======================================================================== 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," Colossians 3:11, and they nothing; that he alone might fill all in all, Ephesians 1:1-23 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," Romans 11:36, 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, Revelation 4:10, and might cry out with these same elders, Revelation 4:11, "Thou art worthy, O Lord, to receive glory, and honour, and power," &c.; and with those, Revelation 5:12, "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, Romans 3:24. (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, Romans 4:16. "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," Colossians 3:3, and that their life is in their head, they will not fear so much devils and men without, nor their own dead and corrupt hearts within. 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 18:1-43. 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, Hebrews 6:4-5. 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, Galatians 2:20. 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, Song of Solomon 3:1; Song of Solomon 5:3; 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. (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 2:2; 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 25: 01.27. CHAPTER 22 ======================================================================== 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?" Romans 7:24. 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 Corinthians 12:1-21; 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, Psalms 51:8, Psalms 51:12; 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, Lamentations 3:8. 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, Ephesians 3:13. 8. The Lord’s sharp and sore dispensations for sin, as towards David, Psalms 51:1-19, 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," Romans 6:6; and the believer is dead to sin and risen legally with him, Colossians 2:11-12; Colossians 3:3. 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," Hebrews 2:14. 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, Isaiah 35:6-7; "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," Isaiah 40:29, Isaiah 40:31. For "in him are all the promises yea and amen," 2 Corinthians 1:20. 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, Psalms 119:37. 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 14:26; John 15:26. "As one whom his Father comforteth, so will he comfort his," Isaiah 66:13. Joy and gladness is promised in the covenant, Jeremiah 31:13. 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, Psalms 16:11. Isaiah 35:10. 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," Ephesians 2:18, "yea, boldness and access through faith in him," Ephesians 3:12; "and he is our advocate," 1 John 2:1; and, as our attorney, is gone to heaven before us; "and there liveth for ever to make intercession," Heb. vi. 28; Hebrews 7:25. 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?" Hebrews 4:14, Hebrews 4:16. 6. As to that want of freedom and liberty in prayer; he helpeth that also: For he maketh the dumb to sing, Isaiah 35:6, and maketh the tongue of the stammerer to speak elegantly, Isaiah 32:5. 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, Isaiah 43:2, what can trouble them? And when he maketh their consolations abound, 2 Corinthians 1:5, 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 Peter 4:14, 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, Hebrews 12:6; 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 Isaiah 42:1-4. Matthew 12:17-21. Psalms 89:19-21, Psalms 89:28-29, Psalms 89:35-37. 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," Isaiah 40:2. 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, Matthew 15:32. Mark 8:3; 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 14:19. 6. They would remember how Christ, who was always heard of his Father, John 11:41, did supplicate for this, as Mediator and Intercessor for his people, John 17:24, 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, Hebrews 12:2-3. 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, Hebrews 12:2, 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, Hebrews 11:25-27, 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," Psalms 22:26. 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 26: 01.28. CHAPTER 23 ======================================================================== 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, Isaiah 54:7, 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, Song of Solomon 5:2-3, 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, Song of Solomon 5:4; and thus he setteth faith on work again, having the key of David to open the heart, Revelation 3:7. 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, Ephesians 6:10, and able to run and not be weary, and to walk and not be faint, Isaiah 40:1-31. 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, Ezekiel 34:16. 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, Habakkuk 3:19; and he would grip to that promise, Isaiah 41:10, "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, Ephesians 4:30, or to quench his motions, 1 Thessalonians 5:19. 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 27: 01.29. CHAPTER 24 ======================================================================== 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," Isaiah 12:3; 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, Isaiah 12:2, 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 Ezekiel 37:11, 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 Psalms 30:1-12. 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, Hebrews 3:12. 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," Hebrews 12:2; 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 Timothy 1:10, 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, Revelation 3:14, and the confirmer of the promises, so that they are all yea and amen in him, 2 Corinthians 1:20. 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, Hebrews 6:19; and a priest living for ever to make intercession for poor sinners, Hebrews 7:25. 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 Corinthians 4:6. 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 28: 01.30. CHAPTER 25 ======================================================================== 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, ersuadeth, 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 29: 01.31. CHAPTER 26 ======================================================================== 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," Psalms 36:9, and "whose loving-kindness is better than life," Psalms 63:3, and "in whose favour is their life," Psalms 30:5. 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, Psalms 22:1, "My God, my God, why hast thou forsaken me?" and Psalms 13:3, "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, Psalms 13:1, "how long wilt thou hide thy face from me?" Heman, Psalms 88:1-18, cried out night and day, but yet God’s face was hid, Psalms 88:1, Psalms 88:9, Psalms 88:14. The spouse seeketh long, Song of Solomon 5:1-16; see Psalms 22:1-2. 3. They are looking for an outgate, but get none. And "hope deferred maketh their heart sick," Proverbs 13:12. 4. They are in the dark, and cannot tell’ why the Lord dispenseth so towards them; "Why," said Heman, Psalms 18:14, "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 10:2. 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," Psalms 13:2. 6. Moreover, they may have their heart filled with sorrow; as we see, Psalms 13:2, "having sorrow in my heart," said David. He also saith, Psalms 38:1-22 that his sorrow was continually before him, Psalms 38:17; and Psalms 116:3, "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, Psalms 22:4-6, "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, Psalms 22:6, "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, Psalms 22:9-10, compared with Psalms 22:14-15, "Thou art he," says he, Psalms 22:9, "that took me out of the womb," &c. And yet he complains, Psalms 22:14, "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, Psalms 22:16. 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, Song of Solomon 5:1-16. 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, Psalms 30:6-7, 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. Psalms 13:5-6, 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, Song of Solomon 5:1-16. 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, Matthew 15:1-39. 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, Psalms 12:3. "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, Psalms 12:6, "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, Job 34:31-32. "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 Samuel 23:5; 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, Song of Solomon 6:3, 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, Song of Solomon 5:10, Song of Solomon 5:16. 8. He should earnestly seek after him. The spouse did so, Song of Solomon 5:6. The discouragement she met with at the hands of the watchmen, did not put her off her pursuit, Song of Solomon 5:7, but she continued, yea, was "sick of love;" Song of Solomon 5:8; and her looks had a prevailing power with him, as we see, Song of Solomon 6:5, 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 30: 01.32. CHAPTER 27 ======================================================================== 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," Psalms 51:3, and say, as it is, Psalms 90:8. "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, Isaiah 59:1-21. "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, Job 13:26, 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, Psalms 51:1-19. 3. And, as Job speaketh, Job 15:17, God may seem to be sealing up all their sins in a bag, that none of them may be lost or fall by, without being taken notice of; 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, Psalms 4:1-8; Psalms 119:51, 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, Psalms 4:3, "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 Chronicles 33:13, was carried into captivity for his sin, 2 Kings 23:26-27. 8. Further, the Lord may deprive them of all their former joy and comfort, which made David cry out, Psalms 51:12, "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 Psalms 51:12, "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 27:5. 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 63:5. "He was wounded for our transgressions, and bruised for our sins," Isaiah 53:5, Isaiah 53:10; 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, Psalms 89:30, &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 5:31. 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 7:9; 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, Psalms 51:7. 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, Psalms 99:8. 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 31: 01.33. CHAPTER 28 ======================================================================== 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," Isaiah 38:16. 1 Peter 1:5-6; 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. IV. It should be a strong motive and incitement to us to make use of Christ as the way to the Father, that no man cometh to the Father but by him; for this may be looked upon as an argument enforcing their use-making of him as the way. V. It discovereth the ground of that truth, that there are but few that are saved, for none cometh to the Father but by him; few, in respect of the whole world, once hear of him; and of such as hear of him, few have the true way of employing and applying him, as the way to the Father cleareth up unto them. And again, of such as have the truth, as it is in Jesus, preached unto them, O how few go to him and make use of him according to the truth, and believe and practise the truth! VI. That in and through Christ alone we must come, 1. To the knowledge of the Father; "for no man knoweth the Father but the Son;" and he alone, who came out of the bosom of the Father, revealeth him. 2. To the favour and friendship of the Father; for he alone is our peace, and in him alone is the Father well pleased. 3. To the kingdom of the Father here; for here only is the door, John 10:1-42; and by his Spirit are we effectually called. 4. To the kingdom of the Father above; for he alone hath opened that door, and is entered into the holiest of all, as our forerunner, and is gone to prepare a place for us. 5. Through him alone must we address ourselves to the Father in our supplications, John 16:23. Revelation 8:3; in our thanksgiving, Romans 1:8. Colossians 3:17; and praise, Hebrews 13:15. Ephesians 3:21. 6. Through him alone have we access and an open door to the Father, Ephesians 2:18; Ephesians 3:21. Hebrews 4:16. I shall only speak to one case here, viz. ======================================================================== CHAPTER 32: 01.34. CHAPTER 29 ======================================================================== CHAPTER XXIX. HOW SHOULD WE MAKE USE OF CHRIST, IN GOING TO THE FATHER, IN PRAYER, AND OTHER ACTS OF WORSHIP? In short, for answering of this question, I shall lay down those particulars: 1. There should be a lively sense of the infinite distance that is between the great God and us finite creatures, and yet more betwixt the Holy Ghost and us sinful wretches. 2. There should be an eyeing of Christ as the great peacemaker, through his death and merits having satisfied justice and reconciled sinners unto God; that so we may look on God now no more as an enemy, but as reconciled in Jesus. 3. There should be, sometimes at least, a more formal and explicit actual closing with Christ as ours, when we are going about such duties, and always an implicit and virtual embracing of him as our Mediator, or an habitual hanging upon him and leaning to him as our Mediator and peacemaker. 4. There should be an eyeing of him as our great High Priest now living for ever to make intercession for us, and to keep the door of heaven open to us: upon which account the apostle presseth the Hebrews to "come boldly to the throne of grace," Hebrews 4:14, Hebrews 4:16. See also Heb. v. 24, 25. 5. There should be a gripping to him even in reference to that particular act of worship, and a laying hold upon him, to speak so, as our master-usher to bring us by the hand in to the Father, conscious of our own unworthiness. 6. There should be a confident leaning to him in our approaching, and so we should approach him without fear and diffidence; and that notwithstanding that we find not our souls in such a good frame as we would Wish, yea, and guilt looking us in the face. 7. Thus should we roll all the difficulties that come in our way, and all the discouragements which we meet with, on him, that he may take away the one and the other, and help us over the one and the other. 8. As we should take an answer to all objections from him alone, and put him to remove all scruples and difficulties, and strengthen ourselves against all impediments and discouragements alone, in and through him, so there should be the bringing of all our positive encouragements from him alone, and all our hopes of coming speed with the Father should be grounded upon him. 9. We should expect all our welcome and acceptance with the Father only in and through Christ, and expect nothing for any thing in ourselves, nor for our graces, good frame, preparation, or any thing of that kind. So we should not found our acceptance nor our peace and satisfaction on ourselves, nor on any thing we have or do; nor should we conclude our exclusion or want of acceptance, because we do not apprehend our frame so good as it ought to be; so we should not found our acceptance on our right performance of duties, for that is not Christ. 10. We should quiet ourselves on him alone in all our approaches, whatever liveliness we find or miss in duty. We are too much tickled and fain when duties go well with us, and troubled on the other hand when it is not so; and the ground of all this is, because we lean too much to our own duties, and do not quiet ourselves on him alone. And hence it is, that we are often quieted when we get the duty done and put by, though we have not met with him there, nor gotten use made of him as was necessary. All our comfort, peace, and quiet should be founded on him alone. 11. We should look to him for the removal of all the discouragements that Satan casts in our way while we are about this or that piece of worship, to put us back, or cause us to advance slowly and faintingly; and casting them all on him, go forward in our duty. 12. We should look for all our returns and answers only in and through him, and lay all the weight of our hopes and expectations of a good answer only on him, 1 John 5:13-15. For caution I would add a word or two: 1. I do not think that the believer can explicitly and distinctly act all these things whenever he is going to God, or can distinctly perceive all these several acts; nor have I specified and particularly mentioned them thus, for this end, but to shew at some length, how Christ is to be employed in those acts of worship which we are called to perform; and that because we oftentimes think the simple naming of him, and asking of things for his sake, is sufficient, though our hearts lean more to some other thing than to him; and the conscientious Christian will find his soul, when he is rightly going about the duties of worship, looking towards Christ thus, sometimes more distinctly and explicitly as to one particular, and sometimes more as to another. 2. Though the believer cannot distinctly act faith on Christ all these ways, when he is going about commanded duties of worship, yet he should be sure to have his heart going out after Christ, as the only ground of his approaching to and acceptance with and of being heard by the Father; and to have his heart in such an habitual frame of resting on Christ, that really there may be a relying upon him all these ways, though not distinctly discerned. 3. Sometimes the believer will be called to be more distinct and explicit in looking to and resting upon Christ, as to one particular, and sometimes more as to another. When Satan is dissuading him to go to God because he is an infinitely holy One, and he himself is but a sinner, then he is called to act faith on Christ as the Mediator making reconciliation between God and sinners; and when Satan is dissuading from approaching to God, because of their want of an interest in God, then should they act faith on Christ, and embrace him according to the gospel, and rest there, and so approach. And when Satan casts up his unworthiness and former sins, to keep him a-back or to discourage him, then he is called to lay hold on Christ as the great High Priest and Advocate, and casting that discouragement on him, to go forward. So likewise, when Satan is discouraging him in his duty, by bringing before him his sins, he should take this course; and when, because of his sinful way of worshipping God, and calling upon him, and other things, he is made to fear that all is in vain, and that neither God regardeth him nor his services, and that he shall not come speed, then should he cast all the burden of his acceptance, and of obtaining what he asketh and desireth, on Christ, and quiet himself there; and so as _to_ the rest. And hence appeareth the usefulness of our branching out of this matter. 4. In all this, there must be an acting in the strength of Jesus; a looking to Christ and resting upon Christ, according to the present case and necessity, in Christ; that is, by his strength and grace communicated to us by his Spirit; then do we worship God in the Spirit, and in the newness of the Spirit, when all is done, in the matter of worship, in and through Jesus. THE END. ======================================================================== CHAPTER 33: 02.00. THE PSALMS OF DAVIDE IN METRE ======================================================================== The Psalms of David in Metre with Notes by John Brown (1722-1787) of Haddington Preface No part of Christian worship is more plainly warranted by the Oracles of God, than the ordinance of the singing of psalms. The ancient Hebrews practised it at the Red sea, before their system of ceremonial worship was prescribed them by God, Exodus 15:1-27. It was preferred to the most pompous sacrifices, even while the ceremonial observances remained in their vigour, Psalms 69:30-31. The divine obligation to it, remained in full force, when the ceremonial law, with all its rites, was abolished, Psalms 47:1, Psalms 47:5-7; Psalms 67:4 and Psalms 100:1, Psalms 100:4; Ephesians 5:19 with Ephesians 2:14-15; Colossians 3:16, with Colossians 2:16-17; James 5:13. We have it enforced with the most engaging example of the angels who kept their first estate, Job 38:6-7; Luke 2:13-14; Revelation 5:11-12. Of apostles and saints, Acts 16:25, 1 Corinthians 14:15; Exodus 15:1-27; Judges 5:1-31; Luke 1:1-80; 1 Samuel 2:1-36; Isaiah 35:10; Jeremiah 31:12; Revelation 4:8-9; Revelation 5:9-10; Revelation 7:10, Revelation 7:12; Revelation 14:3; Revelation 15:3 and Revelation 19:1-7. Nay, of our Redeemer himself, Matthew 26:30. This exercise, performed in a manner suited to the dignity of the glorified state, will be the everlasting employ of established angels and ransomed men, Isaiah 26:19; Isaiah 51:11; Revelation 5:9-13. Nor is this exercise of inconsiderable usefulness. The whole glories of Jehovah, as made known to creatures, and all the wonders of his creating power, his redeeming love, and providential care, belong to its extensive theme. It is therefore an excellent means of conveying holy instruction, Colossians 3:16; of inspiring heavenly affections, Psalms 57:7-8; of recreating holy souls, James 5:13; and, in fine, of bearing up and comforting amidst grief and trouble, Acts 16:25; Psalms 119:54. And hence it is seasonable, not only in this valley of tears, but even in the most distressful condition, Psalms 101:1; Habakkuk 3:17-18. It is a duty which ought to be practised by every person in secret by himself, James 5:13; Psalms 119:62, Psalms 119:164. By every Christian family and society, Psalms 118:15; Acts 16:25. And in every public worshipping assembly and congregation, Isaiah 35:1-2, Isaiah 35:6, Isaiah 35:10; Isaiah 53:7-9 and Isaiah 54:1; Ephesians 5:19; Colossians 3:16; Matthew 26:30; 1 Corinthians 14:26; Revelation 5:9-10; Revelation 14:3 and Revelation 15:3. This duty being of so much importance, we ought to perform it under the special influence of the Holy Ghost, 1 Corinthians 14:15; John 4:24. With understanding of the warrantableness, matter, manner, and end of our praise, Psalms 47:6-7; 1 Corinthians 14:15. With a holy ardour of affection and vigour of mind, Psalms 57:10, and Psalms 103:1-2. With grace in our heart, making melody therein to the Lord, Ephesians 5:19; Colossians 3:16. In the name of Christ, as Mediator between God and us, Colossians 3:16-17; 1 Peter 2:5; and with an earnest aim to glorify God, Colossians 3:16; 1 Peter 4:11; 1 Corinthians 10:31. The matter ought to be prudently suited to our occasions and conditions, Psalms 112:5; Ephesians 5:15. Nor ought the melody, or, in social worship, the harmony of voices to be overlooked, Psalms 101:1-8. No doubt, one may compose spiritual hymns for his own and others’ religious recreation; but to admit forms of human composure into the stated and public worship of God, appears to me very improper. (1.) It is extremely dangerous. Heresies and errors by this means may be, and often have been, insensibly introduced into churches, congregations, or families. (2.) There is no need of it. The Holy Ghost hath, in the Psalms of David, and other scriptural songs, furnished us with a rich collection of Gospel doctrines and precious promises; an extensive fund of solid experiences; an exhaustless mine of Gospel grace and truth; an endless variety to suit every state or condition, in which either our own soul, or the church of Christ, can be upon earth. These were all framed by Him who searcheth the hearts, and knows the deep things of God; and hence must be better adapted to the case of souls or societies, than any private composition whatever. (3.) Though the Holy Ghost never saw meet to leave us a liturgy of prayers; yet, from the poetical composition thereof, it is plain he intended these psalms and songs for a standing form of praise in the church. It is certain, they were used in this manner under the Old Testament. The Holy Ghost hath, under the New, plainly directed us to the use thereof, Colossians 3:16; Ephesians 5:19. The psalms, hymns, and spiritual songs, there recommended, are plainly the same with the mismorim, tehillim, and shirim, mentioned in the Hebrew titles of David’s Psalms 3:1, Psalms 4:1, Psalms 5:1, etc.; Psalms 145:1, Psalms 120:1, Psalms 134:1. It hath been pretended, that the language and manner of these Psalms are not suited to the spiritual nature of our Gospel-worship. That, however, may as well be urged against the reading of them, as against the singing of them: nay, against the reading of a great part of the Old Testament in our Christian worship. It is certain, many passages in the Book of Psalms, or of other Scripture songs, are expressive of the exercises of faith, repentance, love, or the like graces, which still remain of the same form as under the Old Testament. The predictions are either accomplished, and so may be sung to the honour of God’s mercy and faithfulness; or, if not accomplished, may be sung in the hopes that God will accomplish them in his time. The history of what God did for his Jewish servants and church, may be sung with admiration of his love, wisdom, power, and grace therein manifested. It is further to be considered, that much of what related to David, or the Jewish church, was typical of the character and concerns of Jesus Christ, and of the Gospel church; and so ought to be sung with a special application thereto. As for those Psalms which contain denunciations of divine vengeance upon the enemies of God and his church, we are to consider, that these expressions were dictated by the infallible Spirit of God; that the objects of them were forseen to be irreconcilable enemies of Christ and his church; that those who sing them, only applaud the equity of the doom which God hath justly pronounced upon such offenders; and that they are to be sung with a full persuasion of the event, as a certain, awful, and just display of the glory and tremendous justice of Jehovah. Though we ought, therefore, never to apply them to particular parties or persons who have injured us, yet to decline using them, out of a pretence of charity, is to suppose ourselves wiser than Him, whose understanding is infinite; and more merciful than the Father of mercies, who is full of compassion, and delighteth in mercy. Moreover, as these external enemies, devoted to destruction, were in some sense emblematic of our spiritual enemies, within or without us, the passages may be sung with applications to ourselves, as directed against these principalities and powers, and spiritual wickednesses in high places, with whom we have to wrestle, while on earth, Ephesians 6:10-19; 1 Peter 5:8-9; Romans 8:13; Galatians 5:17-24. The Book of Psalms is one of the most extensive and useful in the holy Scripture, as it is every where suited to the case of the saints. It is, at first, much mixed with complaints and supplications, and at last issues in pure and lasting praise. That Heman composed Psalms 88:1-18, Ethan, Psalms 89:1-52, and Moses, Psalms 90:1-17, is certain. Whether those under the name of Asaph, were mostly penned by him, or only assigned to be sung by him as a master of the temple music, as others were to Jeduthun, or to the sons of Korah, or other chief musicians, we cannot determine. Some, as Psalms 74:1-23, Psalms 79:1-13, Psalms 126:6 and Psalms 137:1-9, appear to have been composed after the begun captivity at Babylon; but by whom we know not. The rest, including those two marked with the name of Solomon, might be composed by David the sweet psalmist of Israel.[1] Twenty-five of the Psalms have no title at all; and whether the titles of the rest are of divine authority, is not altogether agreed. But when it is considered, that these titles everywhere appear in the Hebrew originals, and how often they serve as a key to the psalm, and are sometimes connected therewith by the accentuating points, there is no real ground to suspect their authenticity. Nor are interpreters agreed with respect to the signification of some of the Hebrew words standing in these titles. We think Maschil always signifies, that the psalm is designed for instruction, as Psalms 32:1-11, Psalms 42:1-11, Psalms 43:1-5, Psalms 45:1-17, Psalms 52:1-9, Psalms 53:1-6, Psalms 54:1-7, Psalms 55:1-23, Psalms 74:1-23, Psalms 78:1-72, Psalms 88:1-18, Psalms 89:1-52. Michtam denotes, the precious or golden nature of the psalm, as Psalms 16:1-11, Psalms 56:1-13, Psalms 57:1-11, Psalms 58:1-11, Psalms 59:1-17, Psalms 60:1-12. At-taschith, that the scope of the psalm is to deprecate destruction, Psalms 57:1-11, Psalms 58:1-11, Psalms 59:1-17. Muthlabben, that the psalm was composed on the occasion of the death of his son, or of Goliath, the duellist, Psalms 9:1-20. Aijeleth Shahar, that its subject is Jesus Christ, the hind of the morning, Psalms 22:1-31. Jonath-elem-rechokim, that David is therein represented as a mute dove among foreigners, Psalms 56:1-13. Shoshannim; Shoshannim-eduth; or Shushan-eduth; may either signify that Christ and his people, who are lilies, or lilies of the congregation or testimony, are the subject of it; or that it was sung on an instrument of six strings, Psalms 45:1-17, Psalms 60:1-12, Psalms 69:1-35, Psalms 80:1-19; as Sheminith denotes an instrument of eight strings, Psalms 6:1-10, Psalms 12:1-8. Mahalath may either signify the disease; and Mahalath Leanoth the afflicting disease or it may signify a wind instrument of music, Psalms 53:1-6, Psalms 88:1-18. Neginath, and Neginoth, denote stringed instruments of music, Psalms 4:1-8, Psalms 61:1-8, etc. Nehiloth, wind ones, Psalms 5:1-12. Gitteth, a musical instrument or tune, invented at Gath, Psalms 8:1-9, Psalms 81:1-16, Psalms 84:1-12. Alamoth, the virginals, or a song to be sung by the virgins, Psalms 46:1-11. Shiggaion, or Shigionoth, may denote the diversified matter or tune of the psalm, Psalms 7:1-17. Psalms 120:1-7, and fourteen next following, are called songs of degrees; perhaps because they were sung on different steps of the temple stairs; or were sung at certain halts made by David and the Israelites, when they brought up the ark of God from Kirjath-jearim to Jerusalem; or were sung by the Hebrews at their different rests, when they came up from the country to their three solemn feasts; or were partly sung by the Jews at their different halts, in their return from Babylon. The Hebrews divided this Book into five, ending with Psalms 41:1-13, Psalms 72:1-20, Psalms 89:1-52, Psalms 106:1-48, and Psalms 150:1-6; the first four of which are concluded with amen. Interpreters have attempted to arrange or class the Psalms into a variety of different forms: To me it appears not improper, to distinguish them into, I. Instructive, which are either, (1.) Historical, relating to what God had done for the psalmist or for the Jewish nation, etc.; as Psalms 18:1-50, Psalms 68:1-35, Psalms 78:1-72, Psalms 104:1-35, Psalms 105:1-45, Psalms 106:1-48, Psalms 114:1-8, Psalms 135:1-21, Psalms 136:1-26, most of which are also eucharistic: Or, (2.) Doctrinal, declaring and explaining the principles and duties of religion, as Psalms 1:1-6, Psalms 14:1-7, Psalms 15:1-5, Psalms 19:1-14, Psalms 36:1-12, Psalms 37:1-49, Psalms 49:1-20, Psalms 50:1-23, Psalms 53:1-6, Psalms 64:1-10, Psalms 76:1-12, Psalms 77:1-20, Psalms 78:1-72, Psalms 81:1-16, Psalms 82:1-8, Psalms 90:1-17, Psalms 101:1-8, Psalms 112:1-10, Psalms 119:1-176, Psalms 127:1-5, Psalms 131:1-3, Psalms 133:1-3, Psalms 139:1-24. II. Prophetic, foretelling events relative to Christ or his church; as Psalms 2:1-12, Psalms 8:1-9, Psalms 16:1-11, Psalms 21:1-13, Psalms 22:1-31, Psalms 24:1-10, Psalms 29:1-11, Psalms 40:1-17, Psalms 45:1-17, Psalms 47:1-9, Psalms 148:1-14, Psalms 67:1-7, Psalms 68:1-35, Psalms 69:1-36, Psalms 72:1-20, Psalms 87:1-7, Psalms 89:1-52, Psalms 93:1-5, Psalms 96:1-13, Psalms 97:1-12, Psalms 98:1-9, Psalms 100:1-5, Psalms 110:1-7, Psalms 117:1-2, Psalms 132:1-18, Psalms 149:1-9; not a few of which are also eucharistic. III. Consolatory, in which the psalmist comforts himself and others in the promises, perfections, or works of God; as Psalms 4:1-8, Psalms 11:1-7, Psalms 23:1-6, Psalms 27:1-14, Psalms 31:1-24, Psalms 37:1-40, Psalms 46:1-11, Psalms 58:1-11, Psalms 73:1-28, Psalms 91:1-16, Psalms 121:1-8, Psalms 125:1-5, Psalms 128:1-6, Psalms 129:1-8. IV. Petitory, in which he bewails his own, or the church’s condition, and supplicates deliverance; as Psalms 3:1-8, Psalms 5:1-12, Psalms 6:1-10, Psalms 7:1-17, Psalms 10:1-18, Psalms 12:1-8, Psalms 13:1-6, Psalms 17:1-15, Psalms 20:1-9, Psalms 25:1-22, Psalms 26:1-12, Psalms 27:1-14, Psalms 28:1-9, Psalms 35:1-28, Psalms 38:1-22, Psalms 41:1-13, Psalms 42:1-11, Psalms 43:1-5, Psalms 44:1-26, Psalms 51:1-19, Psalms 54:1-7, Psalms 55:1-23, Psalms 57:1-11, Psalms 59:1-17, Psalms 60:1-12, Psalms 61:1-8, Psalms 63:1-11, Psalms 64:1-10, Psalms 70:1-5, Psalms 71:1-24, Psalms 74:1-23, Psalms 79:1-13, Psalms 80:1-19, Psalms 83:1-18, Psalms 85:1-13, Psalms 86:1-17, Psalms 88:1-18, Psalms 102:1-28, Psalms 109:1-31, Psalms 120:1-7, Psalms 123:1-4, Psalms 130:1-8, Psalms 132:1-18, Psalms 137:1-9, Psalms 140:1-13, Psalms 141:1-10, Psalms 142:1-7, Psalms 143:1-12. Seven of these, in which the psalmist makes confession of his sin, viz. Psalms 6:1-10, Psalms 32:1-11, Psalms 38:1-22, Psalms 51:1-19, Psalms 102:1-28, Psalms 130:1-8, Psalms 143:1-12, are called penitential. V. Eucharistic, in which he stirs up himself and others to praise and thank the Lord for his favours; as Psalms 9:1-20, Psalms 18:1-50, Psalms 30:1-12, Psalms 34:1-22, Psalms 60:1-12, Psalms 65:1-13, Psalms 68:1-35, Psalms 99:1-9, Psalms 103:1-22, Psalms 108:1-13, Psalms 111:1-10, Psalms 113:9, Psalms 115:1-18, Psalms 118:1-29, Psalms 122:1-9, Psalms 124:1-8, Psalms 131:1-3, Psalms 134:1-3, Psalms 135:1-21, Psalms 136:1-26, Psalms 138:1-8, Psalms 144:1-15, Psalms 150:1-6. But, indeed, historical narratives, doctrinal instructions, prophecies, consolations, supplications, praises and thanksgivings, are often so pleasantly and profitably connected in the same psalm, that it is difficult to assign it to one class, rather than another. And what is historical, as it relates to David and the Jewish church, is often typical, and so prophetic, as it relates to Jesus Christ and the Gospel church, or heavenly state. Many, too, of the supplications respecting deliverances from, or the destruction of enemies, are to be considered as real predictions of the events; they being dictated by the inspiration of Him who can declare the end from the beginning. Footnote 1. That the Hebrew originals are composed in a metrical form hath been almost universally agreed: but the laws and measures of the poetry have not yet been clearly ascertained. It is not even reasonable to insist, they should correspond with those of the Greeks or Romans, and other nations of the West, whose idioms and manner of language are so remarkably different. It is certain, they as little agree with those of the dull and insipid rhymes composed by the Jewish Rabbins. Some of the Psalms, no doubt for the more easy retention thereof in the memory, are composed of verses or sentences beginning according to the order of the Hebrew alphabet. In this order every sentence of Psalms 111:1-10 and Psalms 112:1-10 Psalms begins with a new letter. Almost every verse of Psalms 25:1-22, Psalms 34:1-22, and Psalms 145:1-21, begins in the same order. But in Psalms 119:1-176 every eight verses begin with the same Hebrew letter, in the like alphabetical order. ======================================================================== CHAPTER 34: 02.001. PSALM 1 ======================================================================== Psalms 1:1-6 Perhaps this psalm was added by Ezra, or whoever else was the collector of the others into one book. We have represented to us in it, (1.) The character of the godly; how holy they are, abstaining from every temptation to, or appearance of evil; and with pleasure meditating on, and endeavouring to fulfil the whole law of God, Psalms 1:1-2; and how happy, planted in the nearest fellowship with Jesus, the River of Life, they prosper in their lawful attempts: They never fall from their grace or profession; and they shall stand with approbation at the judgment-seat of God, Psalms 1:3. (2.) The sinfulness and misery of the wicked: How different from, and contrary to the godly in their inclinations, companions, exercises, and ends! How light and unsubstantial, as chaff, and ready to be hurled by the storms of infinite wrath, into the depths of hell, as cast and condemned in the righteous judgment of God! Psalms 1:4-5. (3.) The great reason of the happiness of saints, and of the misery of sinners: The Lord loveth the righteous, and observes and approves of their inclinations and behaviour; but, as an enemy, he brings destructive vengeance upon the wicked, Psalms 1:6. While I sing these important lines, let my soul lift up her eyes to that great pattern of perfection, Jesus, the man of God’s right hand, who was holy, harmless, undefiled, and separate from sinners; and who fulfilled all righteousness, magnified the law, and made it honourable for men ­ for me. United to his person, clothed with his righteousness, and all inflamed and animated with his redeeming love shed abroad in my heart, let me examine myself as in his sight; let me walk in him as my way, and follow him as my pattern and guide: Let me with solemn awe look to, and prepare for his last, his eternal judgment! ======================================================================== CHAPTER 35: 02.002. PSALM 2 ======================================================================== Psalms 2:1-12 Perhaps this psalm relates partly to David’s instalment on his throne, and the victories over his enemies which attended it. Compare Psalms 18:1-50; 2 Samuel 3:1-39, 2 Samuel 5:1-25, 2 Samuel 8:1-18, 2 Samuel 10:1-19, 2 Samuel 18:1-33, 2 Samuel 20:1-26. But the whole of it respects Jesus our Redeemer. Behold, (1.) The violent and harmonious, but unsuccessful opposition, which Jews and Gentiles of all ranks make to the person and redemption work of the great God my Saviour. Behold what ruin and woe they draw upon themselves by their attempts! Psalms 2:1-5, Psalms 2:9. (2.) Behold how, notwithstanding all their raging malice and furious opposition, Jehovah instals our Redeemer King in his church, and infallibly fixeth him on his throne; avows him his only begotten Son, and gives unto him the Gentiles for his people! Psalms 2:6-8. (3.) Behold Jehovah’s demand of serious consideration and fear of, joy in, and trust, obedience and love to his exalted Son, Psalms 2:9-12. While I sing, let me remark the horrid nature of sin; let me with broken heart, bewail my neglect of, and opposition to Jesus Christ. Let me with wonder bless his name, that I have not already perished in mine iniquity. Let me with earnestness accept that once debased Redeemer, as my Saviour, my sovereign, my proprietor, my God, my all. Let me learn to know him, rejoice in him, and with holy awe, commit my whole salvation, and the salvation of my country, nay, of all the ends of the earth to him. ======================================================================== CHAPTER 36: 02.003. PSALM 3 ======================================================================== Psalms 3:1-8 A Psalm of David, when he fled from Absalom his son. Having beheld the royal dignity of my Redeemer, let me here behold the joy, the peace, the safety of the redeemed, amidst their distresses innumerable. Here David, driven from his holy capital and high throne, by his rebellious son Absalom, ( 1.) Complains to his God of the number and malice of his enemies, Psalms 3:1-2. (2.) He encourageth himself in his God, as the source and subject-matter of his safety, joy, and honour, Psalms 3:3. (3.) He recollects, how, on former occasions, his troubles had driven him to his prayers; how he had always found God ready to hear and grant his requests; how safe and easy he had lived under his protection; and how effectually he had broken the power and restrained the malice of his enemies, Psalms 3:4-5, Psalms 3:7. ( 4.) Triumphantly trusting in God, as the salvation and blesser of his people, he silenceth all his fears, and pours forth his prayers for new protection and deliverance, Psalms 3:6, Psalms 3:8. Think, my soul, of Jesus, who, when bulls of Bashan compassed him about, trusted in God, that he would deliver him. In all my distress, let me pour out my heart before him, believing in him as God, even my God. Let me always rejoice in the great God my Saviour. Let me trust in him at all times, that as he hath delivered, and doth deliver, so he will deliver me. ======================================================================== CHAPTER 37: 02.004. PSALM 4 ======================================================================== Psalms 4:1-8 To the chief Musician on Neginoth, A Psalm of David. This psalm was, perhaps, composed on the same occasion as the former, when David fled from Absalom his son. Here, (1.) David encouraged by former experience, casts his burden on the Lord, and supplicates a merciful deliverance, Psalms 4:1. (2.) Addressing himself to men, particularly to his persecutors, he reproves their contempt of God and religion, their delight in, and practice of vanity, fraud, and falsehood. He represents the happiness of the saints in having God their protector, and ready to hear their requests. He recommends a holy filial awe of God, and careful abstinence from sin; together with a devoting of themselves, and their conduct and substance, to the Lord, Psalms 4:2-5. (3.) To encourage them to the study of practical religion, he remarks, what superlative satisfaction and rest himself had found in familiar fellowship with God, and in a believing dependence on him, Psalms 4:6-8. While I sing, let me have faith in God, as my own God in Christ. Let me abhor that levity of mind, that deceitfulness, that earthly mindedness proper to the ungodly, and every remain thereof. Let my soul pant for Jehovah, and prefer him to everything else. Let me, by faith, lay myself down in his arms, his bosom, as all my salvation and comfort. ======================================================================== CHAPTER 38: 02.005. PSALM 5 ======================================================================== Psalms 5:1-12 To the chief Musician, upon Nehiloth, A Psalm of David. Here, (1.) The man according to God’s heart, in the assured faith of God’s hearing his prayers, and hating his sins, fixeth a daily, an early, an earnest, a steady, a grace-founded correspon dence with God, in his ordinances of meditation, prayer, praise, etc., Psalms 5:1-7. (2.) Behold him humbly requesting God’s special direction in duties which his enemies had rendered difficult to perform; supplicating and predicting the ruin of his implacable foes; and, in the assured faith of obtaining it, imploring comfort and prosperity to his fellow saints, Psalms 5:8-12. While I sing, let my heart and flesh cry out, and my soul pant and wait for the Lord. In the firm faith of infinite mercy to forgive all my crimes, and wash out all my sinful stains, let me blush at, and detest my own abominations. Let me cultivate the closest familiarity with the Lord my God. Let my prayers correspond with his promises, and with the particular condi tion of myself or others. ======================================================================== CHAPTER 39: 02.006. PSALM 6 ======================================================================== Psalms 6:1-10 To the chief Musician on Neginoth upon Sheminith, A Psalm of David. Observe here, (1.) David, a great saint, under grievous and manifold troubles, sickness of body, conscience-felt charges of guilt, vexation of mind, attended with desertion from God, and contemptuous insults from his enemies, Psalms 6:2-3, Psalms 6:5, Psalms 6:7, Psalms 6:9. (2.) His supplications, with strong cries and tears, to God for mitigation of trouble, support under it, and deliverance from it, Psalms 6:1, Psalms 6:4, Psalms 6:6. (3.) His triumphant separation of himself from the wicked, in the full assurance of faith, that God had heard, and would graciously grant his requests, and would either convert or destroy his opposers, Psalms 6:8, Psalms 6:10. In all my afflictions, let me believe that Jesus was afflicted for me. Let me call my sin to remembrance, spread my case before him, fill my mouth with arguments; implore his abundant, free, and sovereign mercy, as my sole and all-comprehensive relief. Nor let me ever expect a comfortable answer to my prayers, while I cultivate an intimacy with profane and wicked men. ======================================================================== CHAPTER 40: 02.007. PSALM 7 ======================================================================== Psalms 7:1-17 Shiggaion of David, which he sang unto the Lord, concerning the words of Cush the Benjamite. Here, accused of traitorous conspiracy against his sovereign by king Saul, or by Cush one of his courtiers, David, (1.) Appeals to God, concerning his innocency of that crime, Psalms 7:3-5. (2.) He supplicates, that God, as governor of the world, and King of Israel, would protect him from danger, plead his cause and give judgment for him, Psalms 7:1-2, Psalms 7:6, Psalms 7:9. (3.) In the exercise of faith, he depends on God, to protect and deliver him, and to avenge the injuries he had sustained upon his implacable adversaries, Psalms 7:10, Psalms 7:16. (4.) He resolves to ascribe the glory of all his deliverances to God alone, Psalms 7:17. While I sing, let me contemplate the spotless innocency, the finished righteousness of my Redeemer, together with the injurious usage he received from his brethren of mankind and the fearful ruin which hath befallen, or awaits his incorrigible foes. Let me carefully approve myself in his sight who searcheth my heart, and trieth my reins, and who must quickly be my final judge. Let me implore the just vengeance of heaven, against my spiritual enemies. And not unto me, but to his name be the glory and praise of all my protection and deliverance. ======================================================================== CHAPTER 41: 02.008. PSALM 8 ======================================================================== Psalms 8:1-9 To the chief Musician upon Gittith, A Psalm of David. This psalm contains a pleasant, but solemn meditation upon the glory, the greatness, and the grace of God. Let me here observe, (1.) How illustrious and widespread are all his glory and renown, Psalms 8:1, Psalms 8:3, Psalms 8:9. (2.) By how weak and insignificant instruments, he manifests and spreads his superlative fame, Psalms 8:2. (3.) Behold his marvellous condescension and bounty to mankind, but chiefly to the man Christ, in uniting his human nature to his divine person, and in giving him all power in heaven and earth, for the benefit of his chosen people, Psalms 8:4-8. May this Jesus, this name of God in him, be the enthroned inhabitant, the everlasting wonder, and the superlative darling of my heart. Let me, with the babes of Jerusalem, Matthew 21:1-46, pour forth my hosannas to him that cometh in the name of the Lord to save me ­ hosannas in the highest. Let all the works of nature lead, and excite me to admire their Creator’s kindness towards men ­ towards sinful and insignificant me. ======================================================================== CHAPTER 42: 02.009. PSALM 9 ======================================================================== Psalms 9:1-20 To the chief Musician upon Muth-labben, A Psalm of David. This psalm was, perhaps, composed on the occasion of his son Absalom’s death, 2 Samuel 18:1-33; or on the occasion of the death of Goliath the champion and duellist of Gath, 1 Samuel 17:1-58. We have in it, (1.) David’s hearty thanksgivings to God, for his pleading of his cause against his and his country’s enemies, and for giving him a complete victory over them, Psalms 9:1-6, and his excitement of others to join with him therein, Psalms 9:11-12. (2). His triumph in God as the righteous judge of the world, protector of his people, and the destroyer of his implacable enemies, Psalms 9:7-10, Psalms 9:15-18. (3.) His requests for further grounds of praising God as his own deliverer, and the confounder of his enemies, Psalms 9:13-14, Psalms 9:19-20. While I sing these subjects, let me chiefly consider the blessings of redemption, the victories of my Redeemer over sin, death, and hell; and believe that I, through him, shall be more than a conqueror. Let the ruin of transgressors effectually admonish me to stand in awe of God, and at the furthest distance from sin. ======================================================================== CHAPTER 43: 02.00A. INDEXES ======================================================================== Indexes Glossary adder ­ snake, viper (Psalms 58:4; Psalms 91:13). amain ­ greatly (Psalms 147:18). betimes ­ early (Psalms 59:10; Psalms 127:2). bulwarks ­ walls (Psalms 48:13). commodiously ­ suitably (Psalms 107:36). conies ­ rock-badgers, like rabbits (Psalms 104:18). darts ­ arrows (Psalms 57:4). delectation ­ delight; pleasure (Psalms 104:12; Psalms 119:77). despight ­ defiance (Psalms 10:5). dure ­ endure (Psalms 136:2 ff., second version). espy’d ­ seen (Psalms 55:9). flout ­ scorn (Psalms 80:6). garners ­ barns, grain stores (Psalms 144:13). gins ­ snares, traps (Psalms 140:5; Psalms 141:9). halt ­ lame, crippled (Psalms 38:17). hoar-frost ­ frozen dew (Psalms 147:16). indite ­ compose; write (Psalms 45:1). issues ­ outlets, i.e., to escape (Psalms 68:20). kyth’st (kythe) ­ show, make manifest, appear (Psalms 18:26). lien ­ lain (Psalms 68:13). pate ­ head (Psalms 7:16). perfidious ­ treacherous (Psalms 78:37). prevent ­ go before, precede (Psalms 18:5; Psalms 59:10; Psalms 79:8; Psalms 88:13; Psalms 119:147; Psalms 119:48). privily ­ secretly (Psalms 11:2; Psalms 31:4; Psalms 101:5; Psalms 142:3). reins ­ mind, inmost being (Psalms 7:9; Psalms 16:7; Psalms 26:2; Psalms 73:21; Psalms 139:13). sherd ­ fragment (Psalms 2:9). sith ­ since (Psalms 16:8; Psalms 22:8; Psalms 31:4; Psalms 33:21; Psalms 50:17; Psalms 73:10; Psalms 86:3; Psalms 109:21; Psalms 119:45). succour ­ assistance, relief (Psalms 3:2; Psalms 70:1; Psalms 109:26; Psalms 118:7). thrall ­ servitude, bondage (Psalms 60:5). timeously ­ timely (Psalms 119:148). turtle ­ turtle-dove (Psalms 74:19). vulgar ­ common (Psalms 148:11). wight ­ strong, courageous, bold, warlike (Psalms 18:26). wonted ­ usual, ordinary (Psalms 38:10; Psalms 102:23). wot ­ know (Psalms 143:2). Metrical Index Unless otherwise indicated, each psalm is arranged in Common Metre (c.m.). The following list indicates those selections which are not set in Common Metre. Short Metre (s.m.) Psalms 25:1-22 (1st version) Psalms 45:1-17 (2nd version) Psalms 50:1-23 (1st version) Psalms 67:1-7 (1st version) Psalms 70:1-5 (1st version) Long Metre (l.m.) Psalms 6:1-10 (1st version) Psalms 100:1-5 (1st version) Psalms 102:1-28 (2nd version) Psalms 145:1-21 (2nd version) 6.6.6.6.d. Psalms 143:1-12 (2nd version) 6.6.6.6.8.8. Psalms 136:1-26 (2nd version) Psalms 148:1-14 (2nd version) 8.7.8.7. Psalms 136:1-26 (1st version) 10. 10. 10. 10. 10. Psalms 124:1-8 (2nd version) A Topical Table of the Psalms Classed under their several subjects; whereby the reader may be enabled to turn to such psalms as appear best to suit the present state of his mind, or his outward circumstances; or best adapted to the state and circumstances of the church and people of God. Prayers I. Prayers for pardon of sin: Psalms 6:1-10, Psalms 25:1-22, Psalms 38:1-22, Psalms 51:1-19, Psalms 130:1-8. Psalms styled penitential, are Psalms 6:1-10, Psalms 32:1-11, Psalms 38:1-22, Psalms 51:1-19, Psalms 102:1-28, Psalms 130:1-8, Psalms 143:1-12. II. Prayers composed when the psalmist was deprived of an opportunity of the public exercises of religion: Psalms 42:1-11, Psalms 43:1-5, Psalms 63:1-11, Psalms 84:1-12. III. Prayers wherein the psalmist seems extremely dejected, though not totally deprived of consolation under his affliction: Psalms 13:1-6, Psalms 22:1-31, Psalms 69:1-36, Psalms 77:1-20, Psalms 88:1-18, Psalms 143:1-12. IV. Prayers wherein the psalmist asketh help of God, in consideration of his own integrity, and the uprightness of his cause: Psalms 7:1-17, Psalms 17:1-15, Psalms 26:1-12, Psalms 35:1-28. V. Prayers expressing the firmest trust and confidence in God under afflictions: Psalms 3:1-8, Psalms 16:1-11, Psalms 27:1-14, Psalms 31:1-24, Psalms 54:1-7, Psalms 56:1-13, Psalms 57:1-11, Psalms 61:1-8, Psalms 62:1-12, Psalms 71:1-24, Psalms 86:1-17. VI. Prayers composed when the people of God were under affliction or persecution: Psalms 44:1-26, Psalms 60:1-12, Psalms 74:1-23, Psalms 79:1-13, Psalms 80:1-19, Psalms 83:1-18, Psalms 89:1-52, Psalms 94:1-23, Psalms 102:1-28, Psalms 123:1-4, Psalms 137:1-9. VII. The following are likewise prayers in time of trouble and affliction: Psalms 4:1-8, Psalms 5:1-12, Psalms 11:1-7, Psalms 28:1-9, Psalms 41:1-13, Psalms 55:1-23, Psalms 59:1-17, Psalms 64:1-10, Psalms 70:1-5, Psalms 109:1-31, Psalms 120:1-7, Psalms 140:1-13, Psalms 141:1-10, Psalms 142:1-7. VIII. Prayers of intercession: Psalms 20:1-9, Psalms 67:1-7, Psalms 122:1-9, Psalms 132:1-18, Psalms 144:1-15. Thanksgiving I. Thanksgivings for mercies vouchsafed to particular persons: Psalms 9:1-20, Psalms 18:1-50, Psalms 22:1-31, Psalms 30:1-12, Psalms 34:1-22, Psalms 40:1-17, Psalms 75:1-10, Psalms 103:1-22, Psalms 108:1-13, Psalms 116:1-19, Psalms 118:1-29, Psalms 138:1-8, Psalms 144:1-15. II. Thanksgivings for mercies vouchsafed to the Israelites in general: Psalms 46:1-11, Psalms 48:1-14, Psalms 65:1-13, Psalms 66:1-20, Psalms 68:1-35, Psalms 76:1-12, Psalms 81:1-16, Psalms 85:1-13, Psalms 98:1-9, Psalms 105:1-45, Psalms 124:1-8, Psalms 129:8, Psalms 135:1-21 Psalms 136:1-26, Psalms 149:1-9. Praise and Adoration: Psalms Celebrating the Attributes and Providence of God I. General acknowledgments of God’s goodness and mercy, and particularly his care and protection of good men: Psalms 23:1-6, Psalms 34:1-22, Psalms 36:1-12, Psalms 91:1-16, Psalms 100:1-5, Psalms 103:1-22, Psalms 107:1-43, Psalms 117:1-2, Psalms 121:1-8, Psalms 145:1-21, Psalms 146:1-10. II. The power, majesty, glory, and other attributes of the Divine Being: Psalms 8:1-9, Psalms 19:1-14, Psalms 24:1-10, Psalms 29:1-11, Psalms 33:1-22, Psalms 47:1-9, Psalms 50:1-23, Psalms 65:1-13, Psalms 66:1-20, Psalms 76:1-12, Psalms 77:1-20, Psalms 93:1-5, Psalms 95:1-11, Psalms 96:1-13, Psalms 97:1-12, Psalms 99:1-9, Psalms 104:1-35, Psalms 111:1-10, Psalms 113:1-9, Psalms 114:1-8, Psalms 115:1-18, Psalms 134:1-3, Psalms 139:1-24, Psalms 147:1-20, Psalms 148:1-14, Psalms 150:1-6. Instructive I. The different characters of good and bad men; the happiness of the one, and the miseries of the other: Psalms 1:1-6, Psalms 5:1-12, Psalms 7:1-17, Psalms 9:1-20, Psalms 10:1-18, Psalms 11:1-17, Psalms 12:1-8, Psalms 14:1-7, Psalms 15:1-5, Psalms 17:1-15, Psalms 24:1-10, Psalms 25:1-22, Psalms 32:1-11, Psalms 36:1-12, Psalms 37:1-40, Psalms 50:1-23, Psalms 52:1-9, Psalms 53:1-6, Psalms 58:1-11, Psalms 73:1-28, Psalms 75:1-10, Psalms 84:1-12, Psalms 91:1-16, Psalms 92:1-15, Psalms 94:1-23, Psalms 112:1-10, Psalms 119:1-176, Psalms 121:1-8, Psalms 125:1-5, Psalms 127:1-5, Psalms 128:1-6, Psalms 133:1-3. II. The excellence of God’s law: Psalms 19:1-14, Psalms 119:1-14. III. The vanity of human life: Psalms 39:1-13, Psalms 49:1-20, Psalms 90:1-17. IV. Advice to magistrates: Psalms 82:1-8, Psalms 101:1-8. V. The virtue of humility: Psalms 131:1-3. Prophetical Psalms 2:1-12, Psalms 16:1-11, Psalms 22:1-31, Psalms 40:1-17, Psalms 45:1-17, Psalms 68:1-35, Psalms 72:1-20, Psalms 87:1-7, Psalms 101:1-8, Psalms 118:1-29. Historical Psalms 78:1-72, Psalms 105:1-45, Psalms 106:1-48. Index of First and Familiar Lines A After thy loving-kindness, Lord . . . Psalms 51:1 All lands to God in joyful sounds . . . Psalms 66:1 All people, clap your hands; to God . . . Psalms 47:1 All people that on earth do dwell . . . Psalms 100:1 (I) Attend, my people, to my law . . . Psalms 78:1 B Behold, bless ye the Lord, all ye . . . Psalms 134:1 Behold, how good a thing it is . . . Psalms 133:1 Be merciful unto me, O God . . . Psalms 57:1 Be thou exalted very high . . . Psalms 57:5 Blessed are they that undefil’d . . . Psalms 119:1 Bless’d be Jehovah, Isr’el’s God . . . Psalms 106:48 Bless’d is each one that fears the Lord . . . Psalms 128:1 Blessed is he that wisely doth . . . Psalms 41:1 Bless God, my soul. O Lord my God . . . Psalms 104:1 By Babel’s streams we sat and wept . . . Psalms 137:1 By what means shall a young man learn . . . Psalms 119:9 C Consider mine affliction . . . Psalms 119:153 D David, and his afflictions all . . . Psalms 132:1 Do ye, O congregation . . . Psalms 58:1 E Except the Lord do build the house . . . Psalms 127:1 F For ever blessed be the Lord . . . Psalms 28:6 For evil-doers fret thou not . . . Psalms 37:1 G Give ear unto me when I call . . . Psalms 4:1 Give ear unto my words, O Lord . . . Psalms 5:1 Give praise and thanks unto the Lord . . . Psalms 106:1 Give thanks to God, call on his name . . . Psalms 105:1 Give thanks to God, for good is he . . . Psalms 136:1 (I) Give ye the glory to the Lord . . . Psalms 96:8 Give ye unto the Lord, ye sons . . . Psalms 29:1 God good and upright is . . . Psalms 25:8 (I) God is of mine inheritance . . . Psalms 16:5 God is our refuge and our strength . . . Psalms 46:1 God reigneth, let the earth be glad . . . Psalms 97:1 God shall endure for aye; he doth . . . Psalms 9:7 God’s law is perfect, and converts . . . Psalms 19:7 God’s mercies I will ever sing . . . Psalms 89:1 God will I bless all times; his praise . . . Psalms 34:1 Good unto all men is the Lord . . . Psalms 145:9 (II) Great is the Lord, and greatly he . . . Psalms 48:1 H Had not the Lord been on our side . . . Psalms 124:1 (II) Hear, Isr’el’s Shepherd! like a flock . . . Psalms 80:1 Hear, Lord, my pray’r; unto the voice . . . Psalms 86:6 Hear this, all people, and give ear . . . Psalms 49:1 Help, Lord, because the godly man . . . Psalms 12:1 He that doth in the secret place . . . Psalms 91:1 His large and great dominion shall . . . Psalms 72:8 His name for ever shall endure . . . Psalms 72:17 How excellent in all the earth . . . Psalms 8:1 How great’s the goodness thou for them . . . Psalms 31:19 How long wilt thou forget me, Lord? . . . Psalms 13:1 How lovely is thy dwelling-place . . . Psalms 84:1 I I hate the thoughts of vanity . . . Psalms 119:113 I in the Lord do put my trust . . . Psalms 11:1 I joy’d when to the house of God . . . Psalms 122:1 I’ll hear what God the Lord will speak . . . Psalms 85:8 I’ll of salvation take the cup . . . Psalms 116:13 I’ll thee extol, my God, O King . . . Psalms 145:1 (I) I love the Lord, because my voice . . . Psalms 116:1 I mercy will and judgment sing . . . Psalms 101:1 I said, I will look to my ways . . . Psalms 39:1 I to the hills will lift mine eyes . . . Psalms 121:1 I waited for the Lord my God . . . Psalms 40:1 I with my voice cry’d to the Lord . . . Psalms 142:1 In god’s assembly God doth stand . . . Psalms 82:1 In Judah’s land God is well known . . . Psalms 76:1 In my distress to God I cry’d . . . Psalms 120:1 In thee, O Lord, I put my trust . . . Psalms 31:1 In thy great indignation . . . Psalms 6:1 (I); Psalms 38:1 J Jehovah hear thee in the day . . . Psalms 20:1 Judge me, O God, and plead my cause . . . Psalms 43:1 Judge me, O Lord, for I have walk’d . . . Psalms 26:1 K Keep not, O God, we thee entreat . . . Psalms 83:1 Let God arise, and scattered . . . Psalms 68:1 Let thy sweet mercies also come . . . Psalms 119:41 Like as the hart for water-brooks . . . Psalms 42:1 Lord, bless and pity us . . . Psalms 67:1 (i) Lord, from the depths to thee I cry’d . . . Psalms 130:1 Lord, from the ill and froward man . . . Psalms 140:1 Lord God, my Saviour, day and night . . . Psalms 88:1 Lord God of hosts, my prayer hear . . . Psalms 84:8 Lord, haste me to deliver . . . Psalms 70:1 (I) Lord, hear my pray’r, and let my cry . . . Psalms 102:1 (II) Lord, hear my pray’r, attend my suits . . . Psalms 143:1 (I) Lord, hear my pray’r, hide not thyself . . . Psalms 55:1 Lord, hear the right, attend my cry . . . Psalms 17:1 Lord, in thy wrath rebuke me not . . . Psalms 6:1 (I) Lord, I will thee extol, for thou . . . Psalms 30:1 Lord, keep me; for I trust in thee . . . Psalms 16:1 Lord, thee I’ll praise with all my heart . . . Psalms 9:1 Lord, thee my God, I’ll early seek . . . Psalms 63:1 Lord, thou hast been our dwelling-place . . . Psalms 90:1 Lord, unto us be merciful . . . Psalms 67:1 (II) M Make haste, O God, me to preserve . . . Psalms 70:1 (II) Mine hands in innocence, O Lord . . . Psalms 26:6 My closed lips, O Lord, by thee . . . Psalms 51:15 My God, deliver me from those . . . Psalms 59:1 My God, my God, why hast thou me . . . Psalms 22:1 My heart brings forth a goodly thing . . . Psalms 45:1 (I) My heart inditing is . . . Psalms 45:1 (II) My heart is fix’d, Lord; I will sing . . . Psalms 108:1 My heart not haughty is, O Lord . . . Psalms 131:1 My soul for thy salvation faints . . . Psalms 119:81 My soul to dust cleaves: quicken me . . . Psalms 119:25 My soul, wait thou with patience . . . Psalms 62:5 My soul with expectation . . . Psalms 62:1 N Not unto us, Lord, not to us . . . Psalms 115:1 Now Israel may say, and that truly . . . Psalms 124:1 (II) O O all ye kingdoms of the earth . . . Psalms 68:32 O all ye lands, unto the Lord . . . Psalms 100:1 (II) O blessed ever be the Lord . . . Psalms 144:1 O blessed is the man to whom . . . Psalms 32:1 O children, hither do ye come . . . Psalms 34:11 O come, let us sing to the Lord . . . Psalms 95:1 O do thou keep my soul . . . Psalms 25:20 (II) O give ye praise unto the Lord . . . Psalms 117:1 O God, give ear unto my cry . . . Psalms 61:1 O God of hosts, we thee beseech . . . Psalms 80:14 O God of our salvation . . . Psalms 65:1 O God, the heathen enter’d have . . . Psalms 79:1 O God, we with our ears have heard . . . Psalms 44:1 O God, what time thou didst go forth . . . Psalms 68:7 O God, why hast thou cast us off? . . . Psalms 74:1 O greatly bless’d the people are . . . Psalms 89:15 O how love I thy law! it is . . . Psalms 119:97 O let my earnest pray’r and cry . . . Psalms 119:169 O Lord, do thou bow down thine ear . . . Psalms 86:1 O Lord, give ear unto my voice . . . Psalms 27:7 O Lord God, unto whom alone . . . Psalms 94:1 O Lord, how are my foes increas’d? . . . Psalms 23:1 O Lord, I unto thee do cry . . . Psalms 141:1 O Lord my God, in thee do I . . . Psalms 7:1 O Lord, my hope and confidence . . . Psalms 71:1 O Lord, thou art most righteous . . . Psalms 119:137 O Lord, thou art my God and King . . . Psalms 145:1 (II) O Lord, thou hast been favourable . . . Psalms 85:1 O Lord, thou hast me search’d . . . Psalms 139:1 O Lord, thou hast rejected us . . . Psalms 60:1 O Lord, thy judgments give the king . . . Psalms 72:1 O Lord, unto my pray’r give ear . . . Psalms 102:1 O praise the Lord, for he is good . . . Psalms 118:1 O send thy light forth and thy truth . . . Psalms 43:3 O set ye open unto me . . . Psalms 118:19 O sing a new song to the Lord . . . Psalms 96:1; Psalms 98:1 O that men to the Lord would give . . . Psalms 107:21 O thou my soul, bless God the Lord . . . Psalms 103:1 O thou that art the Lord of hosts . . . Psalms 89:8 O thou that dwellest in the heav’ns . . . Psalms 123:1 O thou the God of all my praise . . . Psalms 109:1 O with thy tender mercies, Lord . . . Psalms 90:14 Oh, hear my prayer, Lord . . . Psalms 143:1 (II) Oft did they vex me from my youth . . . Psalms 129:1 One thing I of the Lord desir’d . . . Psalms 27:4 P Plead, Lord, with those that plead . . . Psalms 35:1 Praise God, for he is good: for still . . . Psalms 107:1 Praise God, for he is kind . . . Psalms 136:1 (II) Praise God. From heavens praise . . . Psalms 148:1 (I) Praise God. The Lord praise . . . Psalms 146:1 Praise God: ye servants of the Lord . . . Psalms 113:1 Praise waits for thee in Sion, Lord . . . Psalms 65:1 Praise ye the Lord; for it is good . . . Psalms 147:1 Praise ye the Lord. God’s praise within . . . Psalms 150:1 Praise ye the Lord, the Lord’s name . . . Psalms 135:1 Praise ye the Lord. The man is bless’d . . . Psalms 112:1 Praise ye the Lord: unto him sing . . . Psalms 149:1 Praise ye the Lord, who do him fear . . . Psalms 22:23 Praise ye the Lord: with my whole heart . . . Psalms 111:1 Pray that Jerusalem may have . . . Psalms 122:6 Princes have persecuted me . . . Psalms 119:161 R Remember, Lord, thy gracious word . . . Psalms 119:49 S Save me, O God, because the floods . . . Psalms 69:1 Save me, O God, by thy great name . . . Psalms 54:1 Set thou thy trust upon the Lord . . . Psalms 37:3 Shew mercy, Lord, to me, for man . . . Psalms 56:1 Shew me thy ways, O Lord . . . Psalms 25:4 (I) Sing loud to God our strength; with joy . . . Psalms 81:1 Such pity as a father hath . . . Psalms 103:13 T Teach me, O Lord, the perfect way . . . Psalms 119:33 That man hath perfect blessedness . . . Psalms 1:1 That nation blessed is, whose God . . . Psalms 33:12 That there is not a God, the fool . . . Psalms 14:1 The earth belongs unto the Lord . . . Psalms 24:1 The earth thou visit’st, wat’ring it . . . Psalms 65:9 Th’ eternal Lord doth reign as king . . . Psalms 99:1 The heav’ns God’s glory do declare . . . Psalms 19:1 The king in thy great strength, O Lord . . . Psalms 21:1 The Lord did say unto my Lord . . . Psalms 110:1 The Lord doth reign, and cloth’d is he . . . Psalms 93:1 The Lord is just in his ways all . . . Psalms 145:17 (II) The Lord of heav’n confess . . . Psalms 148:1 (II) The Lord of hosts upon our side . . . Psalms 46:7 The Lord our God is merciful . . . Psalms 103:8 The Lord prepared hath his throne . . . Psalms 103:19 The Lord’s my light and saving health . . . Psalms 27:1 The Lord’s my shepherd, I’ll not want . . . Psalms 23:1 The mighty God, the Lord . . . Psalms 50:1 (II) The mighty God, the Lord, hath spoke . . . Psalms 50:1 (II) The praises of the Lord our God . . . Psalms 78:4 The wicked man’s transgression . . . Psalms 36:1 Thee will I love, O Lord, my strength . . . Psalms 18:1 Thee will I praise with all my heart . . . Psalms 138:1 They in the Lord that firmly trust . . . Psalms 125:1 Thou hast, O Lord, most glorious . . . Psalms 68:18 Thou mad’st and fashion’dst me . . . Psalms 119:73 Thou my sure portion art alone . . . Psalms 119:57 Thou shalt arise, and mercy yet . . . Psalms 102:13 (II) Thy mercy, Lord, is in the heav’ns . . . Psalms 36:5 Thy statutes, Lord, are wonderful . . . Psalms 119:129 Thy word for ever is, O Lord . . . Psalms 119:89 Thy word is to my feet a lamp . . . Psalms 119:105 Thy years throughout all ages last . . . Psalms 102:24 To all men I have judgment done . . . Psalms 119:121 To render thanks unto the Lord . . . Psalms 92:1 To thee I lift my soul . . . Psalms 25:1 (I) To thee I lift my soul, O Lord . . . Psalms 25:1 (II) To thee I’ll cry, O Lord, my rock . . . Psalms 28:1 To thee, O God, do we give thanks . . . Psalms 75:1 U Unto the Lord I with my voice . . . Psalms 77:1 Upon the hills of holiness . . . Psalms 87:1 W We’ll go into his tabernacles . . . Psalms 132:7 Well hast thou with thy servant dealt . . . Psalms 119:65 When I to thee my prayer make . . . Psalms 64:1 When Isr’el out of Egypt went . . . Psalms 114:1 When Sion’s bondage God turn’d back . . . Psalms 126:1 Wherefore is it that thou, O Lord . . . Psalms 10:1 Why dost thou boast, O mighty man . . . Psalms 52:1 Why rage the heathen? and vain things . . . Psalms 2:1 With me thy servant, in thy grace . . . Psalms 119:17 With my whole heart I cry’d, Lord . . . Psalms 119:145 Within thy tabernacle, Lord . . . Psalms 15:1 Y Ye gates, lift up your heads on high . . . Psalms 24:7 Ye righteous, in the Lord rejoice . . . Psalms 33:1 Yet God is good to Israel . . . Psalms 73:1 ======================================================================== CHAPTER 44: 02.010. PSALM 10 ======================================================================== Psalms 10:1-18 In this psalm of lamentation and woe, we have, (1.) David’s mournful complaints of God’s withdrawment of his gracious and comfortable presence, Psalms 10:1. (2.) His mournful and shocking representation of the wicked men, who persecuted him, during God’s absence: They proudly gloried in themselves; they counteracted the laws, and contemned the judgments of God; they contradicted and defiled their opposers; they were malicious, treacherous, crafty, hypocritical, and atheistical persecutors, Psalms 10:2-11. (3.) His earnest supplications for relief to the people of God, attended with the firm faith of obtaining it, Psalms 10:12-18. While I sing these lines, ponder, O my soul, what a privilege it is to enjoy familiar fellowship with God! What abominations lie hid in an evil heart of unbelief! What a mercy, that the Lord hath withheld me from that outrage in wickedness, of which my corrupt nature is capable. Let all my views of sins and of judgments cause me to flee to Jesus for relief. If he prepare my heart to pray, he will surely grant my requests. ======================================================================== CHAPTER 45: 02.011. PSALM 11 ======================================================================== Psalms 11:1-7 To the chief Musician, A Psalm of David. Behold here, (1.) David, tempted by his timorous friends to escape to some mountain, and hide himself from the fury of Saul, or of Absalom, as if that were his only safe course now when his enemies were exerting themselves to the uttermost, and all things were in disorder and confusion, Psalms 11:1-3. (2.) David baffling the temptation by a resolute profession of his trust in God, as the observer of all men; as the holy and righteous punisher of the wicked, and friend of the godly, Psalms 11:4-7. Let no temptation decoy me from my duty. Let no danger deter me from it. While Jehovah, my reconciled God and Father, manageth and judgeth the world, my safest course is to commit myself to him in well-doing. Let the just vengeance of God upon sinners deter my heart from sinning, and his kindness to his people encourage me to holiness in all manner of conversation. ======================================================================== CHAPTER 46: 02.012. PSALM 12 ======================================================================== Psalm 12 To the chief Musician upon Sheminith, A Psalm of David. In this psalm, which was probably penned during the reign of Saul, observe, (1.) The times rendered extremely bad by the almost universal death of the godly, the general decay of piety and honesty, the common prevalence of dissimulation and flattery; by the proud and daring contempt of God, and oppression of the poor; and by the protection and encouragement of wickedness, by those that bare rule in church or state, Psalms 12:1-4, Psalms 12:8. (2.) Enough in God to balance the evils of the worst of times. He is ready to help. He will in due time reckon with the wicked, and restrain their insolence. He will seasonably and effectually relieve his oppressed people. His words are pure, firm, and faithful; and he will always secure a remnant for himself, Psalms 12:1-7. In evil times, do thou, my soul, live on thy God. Walk humbly with thy God. Hope continually in thy God; and rejoice in his new covenant promises to men ­ to me. ======================================================================== CHAPTER 47: 02.013. PSALM 13 ======================================================================== Psalms 13:1-6 To the chief Musician, A Psalm of David. Here we have the Psalmist sowing in tears, but reaping in joy. Observe, (1.) His extreme distress, occasioned by God’s apparent unkindness, and by inward anguish of soul, and the insolence of enemies, Psalms 13:1-2. (2.) His fervent supplications that God would consider his case, strengthen his faith, direct his goings, and comfort his heart, Psalms 13:3-4. (3.) Sudden deliverance, flowing from a fixed trust in God, and inducing to a triumphant joy in him, Psalms 13:5-6. Think, my soul, how divine withdrawments, sensibly perceived, sting a renewed heart! How changeable the saints’ spiritual frames are, while they continue in this world. Weeping endures for a night, but joy cometh in the morning. And behold, how quickly the prayers of faith are answered, and its expectations fulfilled! ======================================================================== CHAPTER 48: 02.014. PSALM 14 ======================================================================== Psalms 14:1-7 To the chief Musician, A Psalm of David. This psalm represents the fearful sinfulness and misery of mankind, and the marvellous method of deliverance therefrom. Behold, here, (1.) All mankind fearfully infected with the God -dishonouring, the soul-debasing and defiling, the world -disturbing malady of sinful corruption in heart and life, Psalms 14:1-3. (2.) Warm expostulations for the conviction, awakening, and reclaiming of wicked men, Psalms 14:4-6. (3.) Consolations exhibited to the righteous, from God’s being among them, and being a refuge to them; and from his sending his Son to save and redeem them, Psalms 14:5-7. While I sing these lines, let me have a deep sense of my corruptions. Let me be ashamed of them before God. Let me, with a broken heart and weeping eye, confess my filthiness and crimes. Let me groan after and flee to Jesus, the Saviour, the salvation of God. O wretched man that I am! who shall deliver me from this abominable life, from this inward body of death! Thanks to the Redeemer, who is come to Zion to turn away ungodliness from Jacob! Let therefore Jacob rejoice and the Gentiles sing. ======================================================================== CHAPTER 49: 02.015. PSALM 15 ======================================================================== Psalms 15:1-5 A Psalm of David. Here let me, (1.) With wonder, observe the happy state of present fellowship with God in his church on earth, and of everlasting fellowship with him in the temple above; and how fixed the saints are in this their new-covenant state, Psalms 15:1, Psalms 15:5. (2.) Let me with self-examination, remark the discriminating characters of such as are admitted to that happy state: They are sincere, upright and honest in all their ways; they are kind to neighbours; they esteem others in proportion to the appearance of Christ’s image on them; and they prefer a good conscience to every earthly advantage, Psalms 15:2-5. While I sing, let me think of my perfect and all-sufficient Saviour, who is passed into the heavens; is entered there for me, as the forerunner. And, having received him into my heart, as my sanctifying furniture, let me walk in him as my way, and follow him as my pattern, denying ungodliness and worldly lusts, and living soberly, righteously and godly in this present world. Thus shall the Father and the Son come unto me on earth, and take up their abode with me; and so shall I in heaven be for ever with the Lord. ======================================================================== CHAPTER 50: 02.016. PSALM 16 ======================================================================== Psalms 16:1-11 Michtam of David. This psalm is indeed a michtam, a golden psalm. Behold the man according to God’s heart, (1.) Committing himself to God as his preserver, Psalms 16:1. (2.) Avowing his endeared love to the people, and strict adherence to the worship of God, Psalms 16:3-4. (3.) With great confidence and joy claiming God for his satisfying portion, Psalms 16:2, Psalms 16:5-7. (4.) Comforting himself in, and blessing God for his present intimacy with him, and granting direction to him, and for his certain prospect of the eternal enjoyment of him, Psalms 16:8-11. But chiefly behold here, Jesus, the man of God’s right hand, surrendering himself up to his Father’s service, in room of, and for the everlasting advantage of his elect! Behold him, taking out his new-covenant claim to God, as his God and portion for ever; and as our God and portion in him! Behold how, supported of God in his holy manhood, he suffers unto a tremendous death, and debased burial; but being raised again, he is crowned with everlasting glory and honour! Behold how the agonies of suffering, and the pains of death, are succeeded with fulness of joy, and rivers of life and pleasures, at God’s right hand for evermore! Looking to him, let me with patience run the race that is set before me, living on, and rejoicing in God, as my all, and in all; and looking for the blessed hope, and glorious appearing of the great God my Saviour. Through him, neither sin, nor devils, nor death, nor hell, shall be able to prevent my immediate and everlasting enjoyment of Jehovah, as my infinite portion and exceeding joy. ======================================================================== CHAPTER 51: 02.017. PSALM 17 ======================================================================== Psalms 17:1-15 A Prayer of David. Here in the depths of distress, (1.) David appeals to God concerning the integrity of his heart, and the justness of his cause, Psalms 17:1-4. (2) He prays for establishment in grace within, for tokens of divine favour from above; and for preservation from his carnal, malicious and insolent, his restless and powerful enemies, around, Psalms 17:5-14. (3.) His triumphs in the assured faith of his everlasting enjoyment of, and conformity to God, Psalms 17:15. Let me also here look after Jesus, in whose heart was no deceit, and in whose mouth was no guile: Jesus, who fulfilled all righteousness for me; and who, notwithstanding all the rage of devils and men, hath sat down at the right hand of God, crowned with glory and honour. Let me remember, that he, as the forerunner is for me entered into mansions of bliss; and hath left me an example, that I should follow his steps. ======================================================================== CHAPTER 52: 02.018. PSALM 18 ======================================================================== Psalms 18:1-50 To the chief Musician, A Psalm of David, the servant of the Lord, who spake unto the Lord the words of this song in the day that the Lord delivered him from the hand of all his enemies, and from the hand of Saul: And he said, In this psalm of thanksgiving for manifold deliverances, observe, (1.) David’s ardent love to God in Christ, whom he believed to be his own, in every gracious and saving relation; and whom he had experienced his merciful, almighty, and seasonable deliverer, from depths of trouble, Psalms 18:1-19. (2.) His comfortable reflections, on the integrity which the Lord had enabled him to maintain, and on the gracious kindness of God, consequential thereupon, Psalms 18:20-28. (3.) His thankful ascription of all the glory of his noted exploits to God, as his director and strengthener, Psalms 18:29-42. (4.) His triumphant faith and hope, of further assistance and favour from God, to himself and to his seed for evermore, Psalms 18:43-50. But let me not forget Jesus, to whom Jehovah is so closely, so marvellously, so sweetly related: Jesus, who so ardently loveth his eternal Father, and for ever returns the grateful remembrance of his kindness to him, and to his chosen seed, in delivering him from distress; in raising him from the dead; in rewarding his obedience unto death, in giving him glory at his own right hand, and in rendering all nations his obedient subjects. Let me sing this new song, in the full assurance of faith, that God in Christ is my all and in all; and with a heart ravished with the consolations of Christ, and in the sweet reviews of what he hath done, what he doth, and what he will for ever do, for my soul. ======================================================================== CHAPTER 53: 02.019. PSALM 19 ======================================================================== Psalms 19:1-14 To the chief Musician, A Psalm of David. Now the books of God are opened, not for my trial and condemnation in the last judgment, but for my instruction. Let my soul look and read therein ­ (1.) The book of creation and providence, in which all the works of God instruct mankind in general, concerning the eternal wisdom, power and goodness, of their Maker, Psalms 19:1-6. (2.) The book of inspiration; the sure, the right, the pure, the true, the perfect and powerful oracles of which instruct, convert, comfort, and warm the members of the church; and in keeping of which there is an exceeding great and everlasting reward of glory obtained, Psalms 19:7-11. (3.) What conviction of sin! what supplication for pardon of it, and preservation from it! and for the acceptance of our duties through Jesus’ blood, doth or ought to ensue upon a proper perusal of these volumes of heaven, Psalms 19:12-14. While I sing these matters, let me, conscious of my own ignorance and folly, in all things consult the mind of God. Let me blush that my experience of the powerful influences of God’s word is so scanty; and that in me, still dwell such fearful remains of sinful corruption. Let me cry mightily to God, for the subduing and destruction thereof. ======================================================================== CHAPTER 54: 02.020. PSALM 20 ======================================================================== Psalms 20:1-9 To the chief Musician, A Psalm of David. Probably this psalm was composed, to be a prayer for success in some particular expedition of David’s wars. Here, (1.) The people pray for their king, that God would grant him his requests; protect, assist, and strengthen him in his work; accept his oblations, and succeed his projects for the public welfare, Psalms 20:1-4. (2.) They triumph in God as their only strength and deliverer, in whom they shall be more than conquerors, Psalms 20:5-6. Let me not forget Jesus, for whom prayer is made continually; Jesus, who shall daily be praised, and whom the Father heareth always; accepts his sacrifice, and crowns him with glory and honour. And let no creature, but Jehovah as my God in Christ, be the ground and the object of all my faith and expectation. ======================================================================== CHAPTER 55: 02.021. PSALM 21 ======================================================================== Psalms 21:1-13 To the chief Musician, A Psalm of David. In this song of thanksgiving, observe, (1.) All the joys, the honours, and happiness, of king David, founded in the perfections and gracious works of God, Psalms 21:1-6. (2.) Full assurance of the stability of David’s throne, and of the discovery and destruction of his implacable opposers, Psalms 21:7-12. (3.) Earnest supplications to God, for the exhilarating displays of his glory and power, Psalms 21:13. But chiefly, my soul, behold here, the everlasting honours, joys, happiness, and blissful influences of thy Redeemer! Behold how fixed in his kingdom and dignity, in the infinite, everlasting, and unchangeable wisdom, power, mercy, equity, goodness and truth of the Most High! Behold, what inexpressible vengeance kindles upon and destroys his Jewish, his Heathen, his Antichristian, and other incorrigible foes! ­ Rejoice my soul, in this God thy Saviour. Rejoice at the glory wherewith he is crowned: at the life granted to, and lodged in him; and in his being made blessings for evermore to men; blessings for evermore to me. And let the ruinous overthrow of his Jewish or other enemies, make me stand in awe to provoke him, by presumptuous refusal of him, or rebellion against him. ======================================================================== CHAPTER 56: 02.022. PSALM 22 ======================================================================== Psalms 22:1-31 To the chief Musician upon Aijeleth Shahar, A Psalm of David. Here the debasement and exaltation of David, king of Israel, are merely subservient to, and figurative of the debasement and exaltation of Jesus Christ, our blessed Aijeleth Shahar, Hind of the Morning ­ I. In this deep debasement we find, (1.) Bitter, but kindly and believing, complaints of God’s withdrawment; attended with earnest attempts of faith to quiet the complainer’s soul under it, drawn from the consideration of God’s holiness and highness, and his seasonable deliverance of his people in former times, when they cried to him, Psalms 22:1-5. (2.) Bitter complaints of men’s reproaches and contemptuous derision; attended with self encouragements, drawn from former experience of God’s early and seasonable care and friendship, Psalms 22:6-10. (3.) Bitter complaints of the number and rage of enemies, attended with exquisite agonies of body and mind, and mingled with earnest prayers for God’s speedy supports, assistance, and powerful deliverance, Psalms 22:11-21. While I sing these, let me behold the vileness, the criminality, the destructive influence of sin! Let me behold the sovereignty of God, who not only scourgeth every son whom he receiveth, but spared not his only begotten Son, but delivered him up for us all! Behold, how he hates, how he punisheth our sin! And what manner of love he bestowed upon us, that we might be called the sons of God! Behold, how he commendeth his love unto us, in that, while we were yet sinners, Christ died for us! And if Jesus, with patience bore such desertion, reproach, and distress; let me, in the firm faith that he did all for me, and that God is mine, and maketh all things work for my good, study an unhampered resignation to his will. II. By the typical exaltation of David, and the increase, happiness, honour, and duration of his kingdom, we have prefigured the glorious exaltation of our Redeemer; importing, that he should have a church among men; that his Father should be glorified in them as well as in him; that his true subjects should abound in prayer, praise, spiritual comfort, and everlasting life; and that his church should be enlarged with multitudes of both Jews and Gentiles, and should, to his honour, and for his worship and service, continue to all generations, Psalms 22:22-31. While I sing this, let me trust, and rejoice in, and plead his promises, relative to myself and his church. Let me ponder, whether I have heard his voice, shared his saving pity, feasted on his spiritual provision, and worshipped him in spirit, and in truth! And whether it is the desire of my soul to cause his name to be remembered to all generations. ======================================================================== CHAPTER 57: 02.023. PSALM 23 ======================================================================== Psalms 23:1-6 A Psalm of David. Here is the children’s psalm, and which is, in very deed, a noted song of all the children of God. Behold, (1.) New-covenant relation to God, as a full and everlasting security against hurtful wants, Psalms 23:1. (2.) Pleasant experience of God’s acting up to his new-covenant character, in disposing of, directing, assisting, feasting and comforting his people, Psalms 23:2-3, Psalms 23:5. (3.) Well-grounded hopes of God’s careful and seasonable supplies; of his comfortable presence and help amidst distress and death; of the perpetual and everlasting manifestation of his mercy and grace to us-ward; and of our endless nearness to, and immediate enjoyment of him, Psalms 23:1, Psalms 23:4-6. While I sing, let me think, as before God, whether I have the experimental knowledge of all these things. Let my soul be as a daughter of the horse-leech, crying mightily, Give, give what is good. And let me, in all these forms, taste and see that God is good. ======================================================================== CHAPTER 58: 02.024. PSALM 24 ======================================================================== Psalms 24:1-10 Probably this psalm was penned for use of the Hebrews, when David brought up the ark of God to Jerusalem, or when Solomon brought it into the temple, 2 Samuel 6:1-23, 1 Kings 8:1-66, in order to raise their hearts above their external ceremonies, to a reception of, and walking in Christ, who was thereby prefigured. Observe, (1.) Christ’s kingdom of nature, comprehending the whole world and all the inhabitants thereof, Psalms 24:1-2. (2.) His kingdom of grace in the nature of it; the gracious character of its subjects; and their charter to their everlasting happiness above, Psalms 24:3-6. (3.) Under the figure of a call to admit the ark, we have a solemn summons, issued forth by God, for the heavens to receive Jesus, our glorious and almighty King, into their blissful abodes in his ascension; and for us to receive him into our hearts and societies below, Psalms 24:7-10. While I sing, let me be affected with the double claim the Redeemer hath on me ­ as his creature, and as his ransomed one. Let me try whether I possess the distinguishing characters of a real saint; and whether I have received an abundance of the gift of righteousness, and of blessedness from the God of my salvation. Let me charge, let me rouse up all my inward powers, to receive Jesus Christ the Lord, as made of God unto me, wisdom, and righteousness, and sanctification, and redemption. ======================================================================== CHAPTER 59: 02.025. PSALM 25 ======================================================================== Psalms 25:1-22 A Psalm of David. In singing this psalm, let me observe, (1.) What serious work prayer is; what lifting up of soul, what directing of eyes to God, and fixing them on him, must be in it! Psalms 25:1-15. (2.) What mercies ought to be prayed for Pardon of sin, Psalms 25:6-18; direction in duty, Psalms 25:4-5; familiar intimacy with God, ver. 10; deliverance from trouble, Psalms 25:17-18; preservation from adversaries, Psalms 25:20-21; and, in fine, safety and deliverance to the church, Psalms 25:22. (3.)What pleas are proper to be used in prayer; as, the trust we have reposed in God, Psalms 25:2-3, Psalms 25:5-21; our own divinely affected sincerity in the Lord’s way, Psalms 25:21; our distress, and the malice of our enemies, Psalms 25:2, Psalms 25:16-19; but chiefly, the mercy that is in God, and the glory which redounds to his name from his bestowing of new-covenant favours, Psalms 25:6-11. (4.) Strong encouragements to prayer ­ taken from the perfections of God’s nature; from his promises of instruction and direction; from the fulness and grace of his covenant; and from his delight in allowing men familiar intimacy and fellowship with himself, Psalms 25:8-14. Let these things, my soul, be the object of thy strictest care and attention, in all thy addresses to God. ======================================================================== CHAPTER 60: 02.026. PSALM 26 ======================================================================== Psalms 26:1-12 A Psalm of David. Here, (1.) David solemnly appeals to God ­ concerning his integrity; his constant regard to him and his grace; his regular attendance upon instituted ordinances: and his fixed aversion to sin and sinners, Psalms 26:1-8. (2.) He deprecates from himself, the condemnation of the wicked, and his being shut up in society with them, Psalms 26:9-10. (3.) Depending on the mercy of God, he resolves to hold fast his integrity, and maintain his confident hopes of eternal life, Psalms 26:11-12. While I sing, let the perfect God-man come into my mind. Let me wash myself in his blood, and so compass God’s altar with songs of praise for his favours. Making Jesus’ example my pattern, let his ordinances be my pleasure, and his people my sole intimates and familiars on earth. ======================================================================== CHAPTER 61: 02.027. PSALM 27 ======================================================================== Psalms 27:1-14 A Psalm of David. For thy instruction, my soul, behold here, (1.) The holy courage and undaunted bravery of true faith, amidst manifold dangers and enemies, Psalms 27:1-3. (2.) What earnestness there ought to be, and what pleasure, profit, and honour there are, in the study of familiar fellowship with God, Psalms 27:4-6. (3.) Fervent desires, with strong cries and supplications, for the gracious favour, spiritual presence, and saving direction and protection of God, Psalms 27:7-12. (4.) Strong and encouraging expectations of help, favour and strength from God, Psalms 27:10, Psalms 27:13-14. While I sing, let my soul enter the very marrow of these matters. Let God himself be relied on, as my trust, my Saviour, and my all in all. Let my heart burn with superlative desires after the knowledge and enjoyment of him. Let nothing less than the most familiar communion with him here, and the full enjoyment of him hereafter, satisfy my longings. Let me readily embrace every invitation to seek his face. Amidst enemies and distresses unnumbered, let me always believe in, wait for, and boast of God my only Lord. ======================================================================== CHAPTER 62: 02.028. PSALM 28 ======================================================================== Psalms 28:1-9 A Psalm of David. Observe here, (1.) David, amidst great distress, earnestly supplicating deliverance from his God, Psalms 28:1-3. (2.) His implacable enemies doomed to the just punishment of their sin, Psalms 28:4-5. (3.) Himself triumphing in God, as the hearer of his prayers, and as his protector, help and strength, Psalms 28:6-8. (4.) His solemn supplication for salvation and blessedness; for nourishment, honour, and safety to the people of God, Psalms 28:9. While I remember Jesus of Nazareth ­ whose cries in trouble were so vehement; whose implacable enemies incur such fearful misery; and who being exalted to the right hand of God, and made full of joy with his countenance, maketh continual intercession for his chosen race ­ let my soul lift up her voice to God, for rich and everlasting blessings to myself and his church. ======================================================================== CHAPTER 63: 02.029. PSALM 29 ======================================================================== Psalms 29:1-11 A Psalm of David. This psalm was probably composed on the occasion of a thunderstorm. It is a solemn charge from heaven, to great men to worship and glorify God; who (1.) In his magnificence and power thundereth in the most terrible, alarming, and destructive manner, Psalms 29:1-9. (2.) Who is supreme Governor of the world, and bestoweth strength and peace on his peculiar people, Psalms 29:10-11. While I sing, let me by faith behold the glory of God in Christ, and be filled with reverential awe of his power and grace. And while I adore his perfections, admire and praise his excellencies, let Jerusalem come into my mind; and let me apprehend the promise, and pour forth a prayer for the remnant which is left. ======================================================================== CHAPTER 64: 02.030. PSALM 30 ======================================================================== Psalms 30:1-12 A Psalm and Song at the dedication of the house of David. In this psalm, composed for the dedication of the new palace which David had built for himself at Jerusalem, 2 Samuel 5:11, or for the dedication of it after it had been polluted by Absalom, 2 Samuel 16:1-23, he (1.) Offers thanksgiving to God for the answering of his prayers, the overthrowing of his enemies, and the preserving of his life, Psalms 30:1-3, Psalms 30:11-12. (2.) He calls and chargeth others, to praise the Lord, on account of the purity of his nature, the short duration of his frowns, and the sweetness of his favours, Psalms 30:4-5. (3.) He remarks, how his carnal security, under prosperity, had occasioned his sudden fall into divine hidings and frowns, Psalms 30:6-7. (4.) He recollects what supplications he had made to God, in his former distress, Psalms 30:8-10. (5.) He triumphs in the kindness of God towards him; and resolves to praise and thank him for evermore on account of it, Psalms 30:11-12. While I sing, let me with grateful heart remember the Lord’s mercies. Let me remember my own follies; and how the Lord corrected me for them. Let me look after my prayers, and wait for an answer. And the nearer my end draweth, let my heart and mouth be the more abundantly filled with the high praises of my God, and my Saviour. ======================================================================== CHAPTER 65: 02.031. PSALM 31 ======================================================================== Psalms 31:1-24 To the chief Musician, A Psalm of David. Observe here, (1.) David’s solemn professions of his dependence upon God, and his prayers for support and deliverance, Psalms 31:1-8. (2.) His sad complaints of inward grief, bodily weakness, unkindness of friends, unjust censures of enemies, and horror of death; attended with a solemn commitment of himself to God’s mercy and care, and earnest supplication for deliverance from enemies, Psalms 31:9-18. (3.) Amidst admiration of God’s kindness to his people, and thanksgiving for favours to himself, he encourageth himself and others firmly to trust in God, Psalms 31:19-24. While I sing, let me be deeply affected with my sores, my maladies, and troubles; and cast all my burdens on the Lord. In the assured faith that he is God, even my God, let me admire his gracious thoughts, words, and deeds to me-ward; and commit myself wholly to his care and protection. ======================================================================== CHAPTER 66: 02.032. PSALM 32 ======================================================================== Psalms 32:1-11 A Psalm of David, Maschil. Perhaps this psalm was composed for the great day of the national atonement, on the tenth day of the seventh month, Lev. 16. In it observe, (1.) The exceeding riches of the grace of God, manifested in blessing men with forgiveness of sin, and with protection amidst dangers, and direction in duty, Psalms 32:1-2, Psalms 32:7-8. (2.) The indispensable duty of them who desire new-covenant blessings; viz. to acknowledge their offences to God; to implore his favour, which they need; to walk humbly and circumspectly before him, and to rejoice in him as God and their God, Psalms 32:3-6, Psalms 32:9-11. While I am truly conscious of my sinfulness, and deeply affected therewith, let the faith and experience of Jesus’ full pardon of my sins, and of the communications of his grace, melt my heart, and animate me to every commanded duty. ======================================================================== CHAPTER 67: 02.033. PSALM 33 ======================================================================== Psalms 33:1-22 Contains a sweet but solemn summons to praise the Lord, (1.) For his justice, goodness, and truth, manifested in his word and works, Psalms 33:1-5. (2.) For his power, manifested in the works of creation, and in his sovereign dominion over the world, Psalms 33:6-11, Psalms 33:13-17. (3.) For his special and new-covenant relations, and merciful kindness towards his chosen people, Psalms 33:12, Psalms 33:18-22. While I sing, let me observe, let me admire, and be deeply affected with the blessings of creation, providence, and redemption. And chiefly let me remember, let me behold, let me glow with ardent desire after him, whose bones the Lord so kept, that not one of them was broken. ======================================================================== CHAPTER 68: 02.034. PSALM 34 ======================================================================== Psalms 34:1-22 A Psalm of David, when he changed his behaviour before Abimelech; who drove him away, and he departed. This psalm was composed by David, when Achish, or Abimelech, king of Gath, drove him from his court as an idiot or madman, 1 Samuel 21:10-15. Here are, (1.) David’s high praises to God, for the favours himself and others had received, Psalms 34:1-6. (2.) His warm invitations and strong encouragements to others to seek after and fear the Lord, and to trust in him for all necessary supplies, in time, or in eternity, Psalms 34:7-10. (3.) Familiar advice to children and others to eschew every thing sinful, and make conscience of known duty, both towards God and man, as a means of present and future happiness, Psalms 34:11-14. (4.) A representation of the misery of the wicked, in having God against them as an avenging enemy, and in having ruin before them as the just reward of their sins; and of the happiness of the godly, in having God near to them in every case, ready to hear their requests, to protect them amidst dangers, and to deliver them from enemies and trouble, Psalms 34:15-22. While I sing, let my heart be warmed with my subject. Come my soul, and walk in this light, in these joys of the Lord: Come, taste and see that he is good; extol his kindness, and trust him in all things, and on every occasion. ======================================================================== CHAPTER 69: 02.035. PSALM 35 ======================================================================== Psalms 35:1-28 A Psalm of David. In this psalm, (1.) David, as a type of Christ, complains of the cruelty of his enemies, in striving with him, in persecuting him, in seeking his ruin, and in reproaching, contemning, deriding, and triumphing over him, Psalms 35:1, Psalms 35:3-4, Psalms 35:7, Psalms 35:11, Psalms 35:15-16, Psalms 35:20-21, Psalms 35:25-26. (2.) He pleads his own innocency, that he had never given them any provocation; but, amidst their abuse of him, had earnestly and affectionately studied to promote their welfare, Psalms 35:7, Psalms 35:9, Psalms 35:12-14. (3.) He supplicates that God would espouse his cause, protect, deliver, and comfort his soul, defeat the designs, and disappoint the expectations of his enemies; and that he would countenance and encourage his friends, Psalms 35:1-2, Psalms 35:4, Psalms 35:17, Psalms 35:22-27. (4.) He predicts the destruction of his enemies, and the abounding of his own comfort; and in the views hereof, resolves to thank and praise the Lord, Psalms 35:4-10, Psalms 35:18, Psalms 35:28. While I sing, let me, with grief and shame, call to mind the infernal opposition, I and others have made to our all -compassionate Redeemer. Let me beware of exposing myself to that vengeance, which is laid up in store for his incorrigible enemies. Let me never avenge myself on my injurious neighbours: But amidst all attacks from hell or earth, or from my own corrupt heart, let me commit all my concerns to him who judgeth righteously, that he may bring them to pass. ======================================================================== CHAPTER 70: 02.036. PSALM 36 ======================================================================== Psalms 36:1-12 To the chief Musician, A Psalm of David, the servant of the Lord. Observe here, (1.) How great is the wickedness of men! They naturally contemn God, flatter themselves in sin, and abandon themselves to falsehood and mischief, Psalms 36:1, Psalms 36:4. (2.) How great is the excellency of God, in truth, in righteousness, and in mercy! And what a fountain of preservation, support, comfort, light, and life, he is to his people! Psalms 36:5-9. (3.) How, from the excellency and goodness of God, the psalmist draws encouragement, to pray for himself and other saints, and to triumph in the view of his enemies’ ruin, Psalms 36:10-12. While I sing, let me review my natural abominations and wretchedness, and try, whether the Lord hath made me a new creature, created in Christ Jesus unto good works; and whether he hath made me taste of, admire, and trust in the exceeding riches of his grace. ======================================================================== CHAPTER 71: 02.037. PSALM 37 ======================================================================== Psalms 37:1-40 A Psalm of David. This psalm is wholly of the instructive kind. As the Mosaic system, and the covenant between God and Israel, as his peculiar people, promised remarkable temporal felicity to such as were obedient to the law, and denounced temporal miseries against those that were impious and profane; so the psalmist here cautions against stumbling at particular providences, which might appear contrary to the tenour of that covenant. Here are, (1.) Plain and express warnings against fretfulness at the prosperity of the wicked, in their wickedness, Psalms 37:1, Psalms 37:7-8; with the arguments and reasons enforcing the same, viz. that the character of the wicked is ignominious, while that of the righteous is honourable, Psalms 37:12, Psalms 37:14, Psalms 37:21, Psalms 37:26, Psalms 37:30-32; that the wicked, in the very height of their prosperity, are near to destruction, while the righteous, even in their adversity, have special protection from God, and shall never be ruined, Psalms 37:2, Psalms 37:9-10, Psalms 37:13, Psalms 37:15, Psalms 37:17, Psalms 37:20, Psalms 37:28, Psalms 37:33-40; and that God hath special blessings in store for, and even in this life manifests distinguished kindness to, the righteous and their seed, Psalms 37:11, Psalms 37:16, Psalms 37:18-19, Psalms 37:22-25, Psalms 37:28-20, Psalms 37:37. (2.) Here are proper and effectual remedies to prevent sinful fretting at the prosperity of the wicked, or troubles of the godly, viz. hoping in God as our Saviour; delighting in God as our companion, friend and portion; following him as our guide; departing from evil and doing good; waiting on the Lord, and keeping his way, Psalms 37:3-6, Psalms 37:27, Psalms 37:34. Be thou, my soul, an accurate observer, of the matter and circumstances of every providence. Carefully compare them one with another; and all with perfections, covenant, and promises of God; in order that thou mayest never be offended thereat. ======================================================================== CHAPTER 72: 02.038. PSALM 38 ======================================================================== Psalms 38:1-22 A Psalm of David, to bring to remembrance. This psalm appears to have been penned by David, under some remarkable distress, attended with a deep sense of sin as the procuring cause of it. Here are, (1.) David’s sorrowful complaints of God’s sore displeasure, and of the weight of his own sins, Psalms 38:1-5; of the sickness of his body, and distress of his mind, Psalms 38:6-10; of the unkindness of his friends, Psalms 38:11; and of the unprovoked injuries he received from his enemies, who were spiteful, cruel, subtile, unjust, ungrateful, impious, devilish, numerous and powerful, Psalms 38:12, Psalms 38:20. (2.) His remarkable patience and resignation under his troubles, Psalms 38:13-15. (3.) His fervent supplications to God for the mitigation of his troubles, Psalms 38:1; and for comfort and support under, and speedy deliverance from them, Psalms 38:16, Psalms 38:21-22; attended with candid and ingenuous acknowledgment of the sinful causes thereof, Psalms 38:3-5, Psalms 38:18. In all my troubles, let me search out, and by faith confess and mourn over the sinful causes of them. Let me take every distress as out of God’s hand; and call on him in the time thereof, that he may deliver me. ======================================================================== CHAPTER 73: 02.039. PSALM 39 ======================================================================== Psalms 39:1-13 To the chief Musician, even to Jeduthan, A Psalm of David. Here we have, (1.) Violent struggling in the psalmist’s own breast between grace and corruption; between passion and patience, Psalms 39:1-3, Psalms 39:11. (2.) Serious views of human frailty, shortness of life, and self-emptiness, Psalms 39:4-6. (3.) Strong cries to God, for pardon of sin, preservation from reproach, and for removal of trouble; for hearing and answering of prayer, and for lengthening out of life, till further preparation for death should be attained, Psalms 39:7-13. While I sing, let my soul blush deep, for the untenderness and want of circumspection, in my life, and for my want of resignation to God’s disposing will. Let me be suitably affected with the shortness, vanity, and uncertainty of my temporal life. Let me be always exercised in earnest prayer to, and believing dependence on God, as my companion and friend. ======================================================================== CHAPTER 74: 02.040. PSALM 40 ======================================================================== Psalms 40:1-17 To the chief Musician, A Psalm of David. Here we have, (1.) David’s hearty acknowledgments of God’s kindness, in bringing him out of long and sore afflictions, Psalms 40:1-5. (2.) His preferring of holy obedience to God, and faithful publication of his truths and praises, to all ceremonial oblations, Psalms 40:6-11. (3.) His improvement of his former deliverance, as an encouragement to supplicate further mercy and protection; an encouragement to confess sin, and implore the pardon thereof; an encouragement to rejoice in, and praise God for his excellencies and favours; to trust him under affliction, and to comfort himself in him, as his help and Saviour, amidst poverty, sinfulness, and trouble, Psalms 40:12-17. But let me here chiefly think, (1.) Of Jesus the great Shepherd of the sheep, who was brought again from his agonies and death, by the blood of the everlasting covenant, and set down at the right hand of the Majesty on high, that he might receive gifts for men, and that our faith and hope might be in God, Psalms 40:1-5. (2.) Let me think of the new covenant, made between him and his eternal Father, for the redemption of sinful men; and of his complete fulfilment of the divine law as the condition thereof, Psalms 40:6-10. (3.) Let me think how our iniquities were charged to his account, and punished on him, as our Surety, Psalms 40:11-13. (4.) Let me think how the unrelenting vengeance of Almighty God, overtook his Jewish betrayers and murderers; and hath, or will overtake his Heathenish, Antichristian, or other implacable enemies; and of the joy and consolation, which flow from and through him to his chosen friends, Psalms 40:14-17. ======================================================================== CHAPTER 75: 02.041. PSALM 41 ======================================================================== Psalms 41:1-13 To the chief Musician, A Psalm of David. This psalm contains, (1.) A representation of the blessedness of him who wisely considereth the case of the poor, and affords them relief, Psalms 41:1-3. (2.) David’s candid acknowledgments of the justness of his affliction, and earnest supplications for a merciful deliverance, Psalms 41:4. (3.) His sad complaints of the malicious, censorious, and spiteful reflections, and of the insolent carriage of his enemies, Psalms 41:5-9. (4.) His hearty committing of his case and way to God, in the assured and triumphant faith of his favour, Psalms 41:10-13. While I sing, let mine eyes be toward the Lord Jesus, who thought on me in my low estate. Let me consider him, who, though he was rich, yet for our sakes became poor, that we through his poverty might be made rich ­ Jesus, who had not where to lay his head; Jesus whom his own disciple betrayed; and who through manifold enemies and much tribulation, entered into the kingdom of God! ======================================================================== CHAPTER 76: 02.042. PSALM 42 ======================================================================== Psalms 42:1-11 To the chief Musician, Maschil, for the sons of Korah. Perhaps this psalm was composed by David, when the unnatural rebellion of Absalom had forced him from the sanctuary of God, and to take up his lodging eastward of Jordan, 2 Samuel 15:13-19. We have in it, (1.) Ardent longings after nearness to, and familiar intimacy with God, in his public ordinances and sanctuary, Psalms 42:1-2. (2.) Mournful lamentations and bitter groanings on account of God’s withdrawing his comfortable smiles; of the want of the once-enjoyed ordinances of God, and fellowship with his saints; of the depressing impressions of God’s wrath; and of his enemies’ insolent upbraiding of him on account of the departure and distance of his God, Psalms 42:3-4, Psalms 42:6-7, Psalms 42:9-10. (3.) Believing remembrance of God’s former favours, Psalms 42:6; and self-encouraging hopes of future ones, Psalms 42:5, Psalms 42:8, Psalms 42:11. Have I experimentally understood all these things? My soul, let me charge thee to beware of dissimulation with God, and of compassing him about with lies, under pretence of praising him. Dare not to sing these lines without inward, without ardent longings for the Lord; without earnest claiming of him as thy own God, upon the foundation of his new-covenant grant of himself to me in the gospel; without assured hopes of his future, his everlasting kindness to me-ward. ======================================================================== CHAPTER 77: 02.043. PSALM 43 ======================================================================== Psalms 43:1-5 This psalm was probably composed on the same occasion as the former; and contains, (1.) David’s strong cries to his God, for help against, and deliverance from, his ungodly, unjust, and crafty oppressors, Psalms 43:1-2. (2.) His earnest longings to be restored to the enjoyment of his God in his public ordinances, Psalms 43:3-4. (3.) His inward disquiets composed by believing claims, of God as his God, and firm dependence on his promises, Psalms 43:5. While I sing, let my soul be deeply affected with the injuries I daily receive from Satan and my own lusts. Let my heart and flesh cry out for God, the living God, as my God, and mine exceeding joy. And let me still all the tumults of my heart with this ­ That he is my God and my all; my God that doth me save. ======================================================================== CHAPTER 78: 02.044. PSALM 44 ======================================================================== Psalms 44:1-26 To the chief Musician for the sons of Korah, Maschil. This psalm was perhaps composed on the same occasion as Psalms 60:1-12, and may have a prophetic view to the after distresses of the Jews in the time of Rehoboam, 2 Chronicles 12:1-16; of Jehoram, 2 Chronicles 21:1-20; of Ahaz, 2 Chronicles 28:1-27; of Hezekiah, 2 Kings 18:1-37; 2 Kings 19:1-37; and during the Chaldean captivity, Syro-Grecian oppression, etc.; and all these as typical of the distresses of the gospel church under heathens and Anti-Christians. It relates chiefly to the church, and contains, (1.) Thankful acknowledgments of what the Lord had done for her in former periods, as her God, her king, her joy, her praise, Psalms 44:1-8. (2.) Sorrowful complaints of divine desertion; and of the prevalent power, cruelty, and derisive contempt of enemies, Psalms 44:9-16. (3.) Solemn protestation of continued integrity, and of constant adherence to the Lord’s way, amidst these manifold calamities, Psalms 44:17-22. (4.) Strong cries, with supplications and tears to God, for his merciful appearance for and granting her relief, Psalms 44:23-26. In singing this, let me rejoice with them that rejoice, and weep with them that weep. Let me rejoice in what the Lord hath wrought for his people, in any former period; and in all their afflictions let me be afflicted. Let me give the Lord no rest, till he make his church a joy in the whole earth. ======================================================================== CHAPTER 79: 02.045. PSALM 45 ======================================================================== Psalms 45:1-17 To the chief Musician upon Shoshannim, for the sons of Korah, Maschil, A Song of loves. In this song of loves, are celebrated, (1.) The glories of Jesus our Redeemer, particularly the transcendant comeliness and blessedness of his person, God-man; his almighty power in conquering his people, and destroying his enemies; the eternity, firmness, and equity of his government: his royal unction with the Holy Ghost above measure; his fitness for his work, and the splendour of his court, Psalms 45:1-9. (2.) The glories of the redeemed; their listening to Jesus’ proposals of marriage union with himself; their renunciation of all others for his sake; their reverential submission to, and worship of him, Psalms 45:10-11; their glorious ornaments of righteousness and grace; and their glorious entrance into the new covenant, and the eternal state, Psalms 45:12-15; their glorious succession and work, for perpetuating the fame of the Redeemer, Psalms 45:16-17. In singing this song of the Lamb, let me with open face behold his glory, and be changed into the same image from glory to glory, as by the Spirit of the Lord. Let my admiration of his excellency swell to the brim, and my love burn with a most vehement flame; and let my hopes of being for ever with him, be strong and lively. Let my heart be all wonder at his excellency, fulness, and grace ­ all subjection to his government and laws; and let my lips be filled with his praise and honour all the day. ======================================================================== CHAPTER 80: 02.047. PSALM 47 ======================================================================== Psalms 47:1-9 To the chief Musician, A Psalm for the sons of Korah. This psalm was probably composed on the same occasion as the 24th. Here is, (1.) A revenue of praise demanded for God, from all people, Jews and Gentiles, Psalms 47:1, Psalms 47:6. (2.) A memorial of the grounds of praise, viz. the majesty of God’s nature, Psalms 47:2; the great things he had done, or would do for his people, in subduing their foes, and providing portions for themselves; and in ascending to heaven, to receive gifts, and prepare places for men, Psalms 47:3-5; as also the high sovereignty and universal extent of his government, Psalms 47:2, Psalms 47:7-9. While my lips utter this song, let all my inward powers labour in viewing, in loving, in admiring, in extolling my great, my glorious, my ascended, my all-governing, all-doing, and all -giving Lord, Jesus Christ. ======================================================================== CHAPTER 81: 02.048. PSALM 48 ======================================================================== Psalms 48:1-14 A Song and Psalm for the sons of Korah. This psalm was no doubt composed to celebrate some remark able victory or deliverance, in the days of David, or Jehoshaphat, 2 Chronicles 20:1-37; or of Hezekiah, 2 Kings 19:1-37. We have here, (1.) Jerusalem, the capital city of Israel, and type of the gospel church and heavenly state, celebrated for her beauty and relation to God, as the residence of his temple and ordinances, Psalms 48:1-2. (2.) Jehovah, the God of Israel, celebrated for his kind and powerful protection of Jerusalem, and for making her enemies flee off with much precipitation and terror, Psalms 48:3-7. (3.) The people of God, particularly in Jerusalem, meditating upon, and celebrating the gracious and mighty things, which God had, or would do for them, and for his discoveries of himself to them; and promising themselves sure and lasting happiness in his relation to, and direction of them, Psalms 48:8-14. While I sing these verses, let me be deeply affected with the glory, with the privileges, and chiefly with the God of the Christian church, and of the new-covenant state, and of the new Jerusalem, which is above, which is the mother, and the desired city of us all. ======================================================================== CHAPTER 82: 02.049. PSALM 49 ======================================================================== Psalms 49:1-20 To the chief Musician, A Psalm for the sons of Korah. This psalm is a mirror calculated to exhibit the emptiness of all worldly enjoyments. Observe, (1.) David’s earnest attempt to awaken all ranks of mankind to a serious consideration of this matter, as a point of great importance and universal concern, Psalms 49:1-4. (2.) His irrefragable proofs of the vanity of earthly enjoyments ­ viz., that they cannot save from death either a man’s self or his friend; and that they cannot make men wise or happy in this world, and far less render them happy in the future state, Psalms 49:6-14. (3.) His attempt to comfort himself and other saints, under the sense of their daily infirmities, and of the chastisements received on account of their sins; and against the slavish fears of death, and temptations arising from the prosperity of the wicked, Psalms 49:5, Psalms 49:15-18. While I sing, let me bewail my sinful minding of, and idolatrous attachment to earthly things. Let me be henceforth as a weaned child, setting my affections on things above, where Christ is at the right hand of God. Let no uncertain riches or honours, but the living God, be the object of all my trust and joy. ======================================================================== CHAPTER 83: 02.050. PSALM 50 ======================================================================== Psalms 50:1-23 A Psalm of Asaph. This psalm may be considered as a rebuke to the carnal Jews who rested in, and boasted of their external ceremonies in worship, to the neglect of the weightier matters of the law ­ mercy, judgment, and faith; or as a prediction of the coming of Christ, to abolish the ceremonial worship, eject the Jews from his church, and establish a more pure and spiritual form of worship under the gospel: or, in fine, as a representation of the last judgment; in which Christ shall come, to render to every man according to his deeds. Observe, (1.) The awful appearance of God our Redeemer, in the flesh, in power, or in the clouds; with the gathering of the people to him, Psalms 50:1-6. (2.) An engaging admonition to improve God’s new-covenant grant of himself to be our God, as an excitement to exchange legal ceremonies into prayer, thanksgiving and holy obedience; or, at least, to give a remarkable preference to the latter, Psalms 50:7-15. (3.) A terrible charge of hypocrisy, slander, contempt of God’s word, and of atheistical imaginations concerning God, laid against the wicked, with a fearful sentence of condemnation founded thereon, Psalms 50:16-22. (4.) An alarming warning of danger to the forgetters of God, and an encouraging promise to such as study to glorify him by a holy conversation, Psalms 50:22-23. Sing this, my soul, with solemn awe, assisted before the great Searcher of hearts, and as by faith beholding Jesus in my nature, sitting on his great white throne, gathering the nations to his bar, opening the books, and judging mankind out of the things found written therein. ======================================================================== CHAPTER 84: 02.051. PSALM 51 ======================================================================== Psalms 51:1-19 To the chief Musician, A Psalm of David, when Nathan the prophet came unto him, after he had gone into Bathsheba. This psalm was penned by David, when reproved by Nathan for his adultery with Bathsheba, and for his murder of Uriah, 2 Samuel 12:1-31. We have in it, (1.) David’s candid and truly sorrowful acknowledgments of his sin, particularly his adultery and murder, as highly dishonouring to God; and of his original sin, as the source thereof, Psalms 51:1-5, Psalms 51:17. (2.) His earnest supplications for pardon of his offences, and for heart-purifying, and renewing grace; for renewed influences of the Holy Ghost; for peace of conscience, and comfortable fellowship with God, for himself, Psalms 51:1-2, Psalms 51:6-15; and for reformation of, and prosperity to the church, which had been hurt by his sin, Psalms 51:18-19. (3.) His sincere purposes of heart, to improve God’s favour to himself, in promoting the instruction of others, and in giving them an honourable pattern of an exact celebration of God’s public worship, Psalms 51:13-16, Psalms 51:19. While I sing this penitential psalm, let my heart be filled with clear but evangelic views of my aggravated, my unnumbered transgressions; and with deep sorrow and remorse for them. Let me pour forth supplications, strong cries and tears to him who is able to forgive all mine iniquities, and to deliver me from every corruption. Let me wash myself in Jesus’ blood, as the fountain opened to men for sin and for uncleanness. ======================================================================== CHAPTER 85: 02.052. PSALM 52 ======================================================================== Psalms 52:1-9 To the chief Musician, Maschil, A Psalm of David, when Doeg the Edomite came and told Saul, and said unto him, David is come to the house of Ahimelech. This psalm relates to Doeg the Edomite, who informed Saul how Ahimelech the high priest had entertained David and his servants; and who, in consequence thereof, had murdered Ahimelech, and above fourscore other priests, 1 Samuel 22:1-23. Here, (1.) David charges Doeg that, notwithstanding the manifested and everlasting goodness of God, he gloried in his malice, craft, cruelty, and other wickedness, Psalms 52:1-5. (2.) By the spirit of prophecy he condemns him for his wickedness, to be plucked from his dwelling, and rooted out of the land of the living, to the great joy of the fearers of God, Psalms 52:6-7. (3.) He comforts himself in the everlasting mercy of God, and with the assured hopes that he should yet praise him for his kindness, Psalms 52:8-9. Learn, O my soul, to detest all deceit and cruelty. Learn to imitate the goodness of God, which endureth continually; and while friends are cut off, or foes prevail, let me live by faith on a gracious God, as my all and in all. ======================================================================== CHAPTER 86: 02.053. PSALM 53 ======================================================================== Psalms 53:1-6 To the chief Musician upon Mahalath, Maschil, A Psalm of David. This psalm is much the same as Psalms 14:1-7. It speaks, (1.) Humbling convictions to all men, of their sinfulness of nature and practice, Psalms 53:1-3. (2.) Fearful terrors to them who persecute and oppress the people of God, Psalms 53:4-5. (3.) Abundant comfort, in the salvation of God to his persecuted saints, Psalms 53:5-6. Learn, my soul, frequently to review thy original and thy contracted filthiness. Admire the patience and mercy of God towards mankind. Trust not in man, for wherein is he to be accounted of! But in the full assurance of faith, wait patiently for God’s salvation. ======================================================================== CHAPTER 87: 02.054. PSALM 54 ======================================================================== Psalms 54:1-7 To the chief Musician on Neginoth, Maschil, A Psalm of David, when the Ziphims came and said to Saul, Doth not David hide himself with us? This psalm was composed when the Ziphites, men of the same tribe with David, instigated Saul to destroy him, and directed him how to accomplish it, 1 Samuel 23:1-29; 1 Samuel 24:1-22. It contains, (1.) David’s strong cries to his God, that he would save and judge him, and hear his requests, Psalms 51:1-2. (2.) Bitter complaints of the oppression and impiety of his enemies, Psalms 51:3. (3.) His triumphant consolation in the view of what God was to him, and would do for him, intermixed with holy resolutions to praise God for his kindness, Psalms 51:4-7. While Satan and my lusts, and the men of the world, unite to destroy me, let me call on God. Let me be strong in the Lord, and in the power of his might. Let me rejoice in him, who hath delivered, who doth deliver, and in whom I trust that he will deliver me. ======================================================================== CHAPTER 88: 02.055. PSALM 55 ======================================================================== Psalms 55:1-23 To the chief Musician on Neginoth, Maschil, A Psalm of David. This psalm was probably penned by David when he fled from Jerusalem for fear of Absalom his son, 2 Samuel 15:1-37; 2 Samuel 16:1-23. Observe, (1.) David’s earnest prayers for help and favour from God, amidst his great oppression, griefs, and fears, Psalms 55:1-8. (2.) His request for the just manifestation of God’s vengeance, in the dispersion and destruction of his enemies, who, in Jerusalem, particularly Ahithophel, had behaved in so base and treacherous a manner, Psalms 55:9-15. (3.) Resolved on frequent and fervent prayer, he encourages himself and friends to trust in God for support and deliverance, and for the speedy destruction of their enemies, however deceitful and bloody, Psalms 55:16-23. While I sing, behold, my soul, as in a glass, how Jesus our Redeemer, was hated, was betrayed, and murdered by his brethren of Judah, at Jerusalem; and how the fearful vengeance of the Almighty overtook them, on that account. And if I am oppressed, defamed, or persecuted, that I know not whither to flee; if in cities, or by particular friends, wickedness and malice discover themselves, let me study resignation to the disposals of Providence, and call upon God in the assured hopes that he will answer in due time. Let me cast all my wants and burdens on him, who is my God, that doth me save. ======================================================================== CHAPTER 89: 02.056. PSALM 56 ======================================================================== Psalms 56:1-13 To the chief Musician upon Jonath-elem-rechokim, Michtam of David, when the Philistines took him in Gath. This psalm was penned by David, when the Philistines apprehended him in Gath, 1 Samuel 21:10-15. It contains, (1.) His earnest supplications to God for merciful protection, and deliverance from his enemies, who were barbarous, powerful, crafty, malicious, and restless, Psalms 56:1-2, Psalms 56:5-7. (2.) His assured confidence in God, as his own God, who had spoken good concerning him, and took particular notice of his grievances, Psalms 56:3-4, Psalms 56:8, Psalms 56:11. (3.) Firm hopes that his prayers should issue in the defeat of his enemies, and that his faith would set him above the slavish fears of men, Psalms 56:9-11; and that, while he paid his vows to God, he should have further occasion to praise the Lord, for what he had done, and would do for him, Psalms 56:12-13. Thus let me, in all my straits, have recourse to God. While his promises remain infallible, let me rejoice therein, and, without anxiety, cheerfully expect their fulfillment. ======================================================================== CHAPTER 90: 02.057. PSALM 57 ======================================================================== Psalms 57:1-11 To the chief Musician, Al-taschith, Michtam of David, when he fled from Saul in the cave. This psalm was penned by David, when he fled from Saul in the cave; 1 Samuel 24:1-22; and contains, (1.) David’s earnest betaking of himself to God ­ upon whom all his dependence, was fixed, towards whom all his desires were bent, and from whom only he expected relief ­ for mercy amidst his great troubles, Psalms 57:1-2. (2.) His complaints of the cruelty, malice, and calumnious deceit of his inveterate enemies, Psalms 57:3-4, Psalms 57:6. (3.) His believing triumph in God; in which he prepares himself for praising God, excites himself to it, delights himself in it, and furnisheth himself with matter for it, Psalms 57:7-10. (4.) Conscious of his own inability to praise God enough, he leaves it on God, to exalt and glorify himself, Psalms 57:5-11. While I sing, let me cry aloud for mercy; let me lay my spiritual and temporal adversities before the Lord; and let me triumph in the God of my salvation; and employ him to glorify his name in all the earth. ======================================================================== CHAPTER 91: 02.058. PSALM 58 ======================================================================== Psalms 58:1-11 To the chief Musician, Al-taschith, Michtam of David. This psalm was probably composed by David, when Saul carried on some kind of legal prosecution against him, which is not mentioned in the history of his reign. Here, (1.) He describes the corruption of these judges’ government, in neglecting to do justice, and in readiness to do injustice; and the corruption of their nature, with their malice, falsehood, and obstinate untractableness, Psalms 58:1-5. (2.) He prays that God would disable them to perpetrate mischief; would defeat their projects, and weaken their influence, Psalms 58:6-8. (3.) He predicts their ruin, as calculated to promote the comfort of the godly, and the conviction of sinners, Psalms 58:9-11. While I sing, let me search out my corruptions, and bewail my obstinate refusals of Jesus Christ, and the counsels of his word. Let me dread the speedy, but awful vengeance of God, if I regard iniquity in my heart, or indulge it in my life. ======================================================================== CHAPTER 92: 02.059. PSALM 59 ======================================================================== Psalms 59:1-17 To the chief Musician, Al-taschith, Michtam of David; when Saul sent, and they watched the house to kill him. This psalm was penned by David, when Saul sent messengers to watch his house in order to kill him, 1 Samuel 19:1-24. In it, as in the seven immediately preceding, we have, (1.) David’s bitter complaints of his enemies, as wicked, barbarous, malicious, and atheistical, Psalms 59:1-7. (2.) His predictory prayers that God would expose these enemies to contempt and derision; make them standing monuments of his just indignation; deal with them according to their sins; consume them in his wrath; and even render their sin their punishment, Psalms 59:8, Psalms 59:10, Psalms 59:15. (3.) His holy resolutions to wait upon God, till his judgments should be executed upon them; and then to praise him for his protecting power, Psalms 59:9-10, Psalms 59:16-17. While I sing, let me think of the opposition made to David’s Lord, and of the unrelenting vengeance which hath overtaken his enemies, Jewish and Heathen, and shall overtake his Antichristian and other opposers. While his honours are trampled under foot, let me wait on, and trust in God; that at last I may join in the hallelujahs of his people, when the smoke of his enemies’ torment ascendeth up for ever and ever. ======================================================================== CHAPTER 93: 02.06. PSALM 46 ======================================================================== Psalms 46:1-11 To the chief Musician, for the sons of Korah, A Song upon Alomoth. In this psalm, probably composed for celebrating some remarkable victory, we have, (1.) Bold triumphs of faith in God himself, and the mercies of the new covenant, amidst the most alarming danger and distress which can be supposed, Psalms 46:1-6. (2.) A thankful rehearsal of the great things which God had wrought for the deliverance of his people, and the destruction of their enemies, Psalms 46:6-9. (3.) God’s heart-composing promise of promoting his own glory in every providence; and faith’s expectation of protection and safety, Psalms 46:10-11. While I sing it, come my soul, encourage thyself in Jehovah as thy God, and thy all. Come drink abundantly out of Jesus’ heart-gladdening river of life ­ his word, his blood, his Spirit, his fulness, his love! And holding fast the beginning of thy confidence unto the end, always give thanks. ======================================================================== CHAPTER 94: 02.060. PSALM 60 ======================================================================== Psalms 60:1-12 To the chief Musician upon Shushan-eduth, Michtam of David, to teach; when he strove with Aram-naharaim, and with Aram-zobah, when Joab returned and smote of Edom, in the valley of Salt, twelve thousand. This psalm was penned by David, during his wars with the Syrians and Edomites, 2 Samuel 8:1-18. Here, (1.) He bewails the tokens of God’s displeasure with Israel, in the breaking and disjointing of the nation, under Saul and Ishbosheth, Psalms 60:1-3. (2.) In thankful contemplation of the late revival he had given to their affairs by his own accession to the throne, and victories over the Philistines, Moabites, etc., he beseeches God to grant them victory over, and rest from all their other enemies, Psalms 60:4-5. (3.) In the confident expectation of God’s fulfilment of his promises, along with the importunate supplication, he expresseth his triumphant hopes, that God would quickly subdue every enemy, the fortified cities of Edom not excepted, Psalms 60:6-12. In all my distressed cases, let me rejoice in the banner, the ensign given and displayed to the nations; and in the faith of God’s promise let me firmly expect victory over every spiritual foe, and rejoice in hope of the glory of God, the full enjoyment of the Canaan that is above. ======================================================================== CHAPTER 95: 02.061. PSALM 61 ======================================================================== Psalms 61:1-8 To the chief Musician upon Neginoth, A Psalm of David. Here, (1.) David, in commemorating what the Lord had formerly done to him, and in the faith of what he had promised, cries to God for comfort and protection, amidst great troubles, Psalms 61:1-4. (2.) In the view of what God had and would for ever do for him, he supplicates necessary mercies, and resolves on everlasting praise and thanksgiving to God, as his bounden duty, Psalms 61:5-8. So may all providences, distressful or smiling, lead my soul to a thankful panting for God, as my all and in all. ======================================================================== CHAPTER 96: 02.062. PSALM 62 ======================================================================== Psalms 62:1-12 To the chief Musician, to Jeduthun, A Psalm of David. In this psalm, (1.) David solemnly avows his manifold relations to God; his composed dependence on, fixed trust in, and quiet waiting for God; and his hopes of the ruin of his enemies, Psalms 62:1-7. (2.) He earnestly encourageth others to trust in, and call on God, who is infinite in power, mercy, and justice; and to beware of trusting in men, or in outward riches or honours, which are deceitful, and unsubstantial, Psalms 62:8-12. While I sing, go thou, my soul, and do likewise. Be weaned from all dependence on creatures; but cleave to, and depend on this all-sufficient Jehovah, as answerable to all thy needs, all thy desires, all thy enjoying powers, for time and for eternity. Then, O how fixed in safety! and how filled with the consolations of Christ! ======================================================================== CHAPTER 97: 02.063. PSALM 63 ======================================================================== Psalms 63:1-11 A Psalm of David, when he was in the wilderness of Judah. This psalm was penned by David, while he hid himself from the fury of Saul, in the wilderness of Judah, 1 Samuel 22:5; or 1 Samuel 23:14, 1 Samuel 23:24-25; or 1 Samuel 24:1; or, when he fled from Absalom, 2 Sam. 25-26. We have, (1.) His strong faith, working in ardent desires after the most familiar fellowship with God in public ordinances, Psalms 63:1-2. (2.) His superlative estimation of God, issuing in hearty resolutions to be for ever employed in his praise, Psalms 63:3-4. (3.) His heart-ravishing satisfaction in God, amidst secret and fixed meditation on his excellencies and love, Psalms 63:5-6. (4.) His joyful dependence on God, as his Saviour and portion, Psalms 63:7-8. (5.) His holy triumph in God, as his preserver, and the destroyer of his enemies, Psalms 63:9-11. While I sing these high praises of God, let my soul be strong in the faith, giving glory to God; embracing the promise of himself, and calling all the fulness of the Godhead my own. Let me be all in raptures of divine love, and holy delight; let no guile, no corruption, no carnal care, enervate or damp my inward powers: but let all be opened, be wide stretched to grasp my infinite all ­ the great I Am. ======================================================================== CHAPTER 98: 02.064. PSALM 64 ======================================================================== Psalms 64:1-10 To the chief Musician, A Psalm of David. This psalm contains, (1.) David’s earnest supplications for preservation from his enemies, who were so spiteful in their calumnious reproaches; so close and subtile in their malicious plots; and so industrious and active, in executing their cruel projects, Psalms 64:1-6. (2.) His predictions, that God, by just vengeance, would quickly render these enemies a terror to themselves and others, and an occasion of holy joy and confidence to the saints, Psalms 64:7-10. While I sing, let me commit my spiritual enemies into the hand of God, who is able to destroy them, and will quickly, to my everlasting comfort, tread them all under my feet. ======================================================================== CHAPTER 99: 02.065. PSALM 65 ======================================================================== Psalms 65:1-13 To the chief Musician, A Psalm and Song of David. Here we are directed to praise God, (1.) For his kindness manifested in his kingdom of grace ­ in hearing prayers; in pardoning iniquities; in satisfying the souls of his people with his blessings; and in protecting and supporting them in every exigence, Psalms 65:1-5. (2.) For his kindness in the kingdom of Providence in fixing the mountains; in calming the seas; in preserving the regular succession of day and night; and in rendering the fields fruitful, and the flocks numerous and happy, Psalms 65:6-13. While I sing, let praise wait, in my soul, for the Lord; and let me pour out my heart before him. Under a deep sense of guilt and pollution, let me believe his unbounded forgiveness, and sanctifying influence. Let me come even to his seat, and enjoy ravishing fellowship with him. Let all my confidence be fixed on him; and, even in the blessings of Providence, let me discern the exceeding riches of his grace. ======================================================================== CHAPTER 100: 02.066. PSALM 66 ======================================================================== Psalms 66:1-20 To the chief Musician, A Song or Psalm. In this psalm of thanksgiving, in which the fate of Israel is to be considered as typical of that of the gospel church and people of God, we have, (1.) David, as the messenger of God, calling all the nations of mankind to praise God for the manifestation of his sovereign dominion in his works, so wonderful in themselves, terrible to his enemies, comfortable to his people, and commanding and awful to all men, Psalms 66:1-7; and for trying his people with afflictions, for supporting under them, protecting amidst them, and delivering from them at last, Psalms 66:8-12. (2.) David, as the servant of God, exemplifying his own exhortations in honouring God, by costly oblations, and by thankful declarations of what God had done for his soul, particularly in answer to his prayers, Psalms 66:13-20. ======================================================================== CHAPTER 101: 02.067. PSALM 67 ======================================================================== Psalms 67:1-7 To the chief Musician on Neginoth, A Psalm or Song. Here we have, (1.) David’s prayer for the church of Israel, Psalms 67:1. (2.) His supplication for the comforting, and praise-producing spread of the gospel among the Gentiles, Psalms 67:2-5. (3.) His believing prospect of the divine blessings, and true piety, which should attend the same, Psalms 67:6-7. While I sing, let me request the salvation of Israel. Let me supplicate the gathering of the nations to Shiloh. Let me praise the Lord, that already this great work is begun; and that the Lord, who is mighty, shall finish it in his time. ======================================================================== CHAPTER 102: 02.068. PSALM 68 ======================================================================== Psalms 68:1-35 To the chief Musician, A Psalm or Song of David. Perhaps this psalm was composed on the same occasion as Psalms 24:1-10 and Psalms 47:1-9, when David brought up the ark of God to that tabernacle, which he had pitched for it in Zion, 2 Samuel 6:1-23. We have in it, (1.) Fervent supplications that God would scatter and defeat the projects of his enemies, Psalms 68:1-2. (2.) High praises to God for his infinite greatness and grace; his righteous relieving of the afflicted and oppressed; his directing of Israel in the Arabian desert; his manifesting of his glory at Sinai; his comfortable providing for his people in the wilderness, and in Canaan, Psalms 68:3-10; and for his easy conquest of their Canaanitish enemies; his fixing his temple on mount Zion; for the ascension of Christ to glory, to receive gifts for men; and for the spread of the gospel among Jews and Gentiles, by means of the apostles; while the obstinate Jews are severely punished, Psalms 68:11-32; and, in fine, for his superior dominion; his awful majesty; his mighty power; for the glory of his sanctuary, and the grace he bestows upon his people, Psalms 68:33-35. While I sing, let me behold, let me admire, what God is, and hath done for, and to my soul, and to the church of God, of which I am a member. Let me behold what God hath done, in instances unnumbered, in prosecution of the covenant he made with his eternal Son. ======================================================================== CHAPTER 103: 02.069. PSALM 69 ======================================================================== Psalms 69:1-36 To the chief Musician upon Shoshannim, A Psalm of David. This psalm is much like Psalms 22:1-31, representing at once the troubles of David and of David’s Lord, and the glories which followed. We have in it, (1.) Bitter complaints of long and sore troubles; of the malice and multitude of enemies; of the unkindness of friends; of general contempt: and these mingled with candid acknowledgments of guilt, and with supplications for God’s gracious audience and merciful deliverance, Psalms 69:1-13. (2.) Pleas insisted on, in these supplications, viz. the mercy and truth of God; the psalmist’s own great distress; the insolence and cruelty of his enemies; and the unkindness of his friends, Psalms 69:14-21. (3.) Predictions of the ruin of David’s, and especially of Christ’s Jewish enemies; importing that their sacrifices and their common food should be cursed to them; that they should be plagued with judicial blindness and wrathful disquiet; that they should be rendered public monuments of the vengeance of God, having their church and state quite unhinged, and their land desolated; and, in fine, that their ruin should be increasing, and their recovery almost impossible, Psalms 69:22-28. (4.) Under a deep sense of his poverty and distress, David, and his divine Son, celebrate the high praises of God, and call others to praise him for the deliverances of Israel; but chiefly for the erection of the gospel church, and for the certain, though still future recalling of the Jews into the same, Psalms 69:29-36. While I sing, let me behold my Redeemer, charged in law with my sins, and bearing the punishment thereof. Let me learn with patience to run the race of holy obedience and of necessary trials set before me, looking to Jesus as my pattern, and as the author and finisher of my faith. While I behold the tremendous severity of God’s judgments against his ancient people, for rejecting and murdering his Son, let me not be high -minded, but fear. Let me behold the grace of our Lord Jesus, who, though he was rich, yet for our sakes he became poor; that we through his poverty might be made rich. And let me be a living and lively member of that church which is founded in his blood, and blessed in him with all spiritual blessings. ======================================================================== CHAPTER 104: 02.070. PSALM 70 ======================================================================== Psalms 70:1-5 To the chief Musician, A Psalm of David, to bring to remembrance. This psalm is much the same as Psalms 40:13-17. In it David prays, (1.) For divine help to himself, Psalms 70:1, Psalms 70:5. (2.) For shame and confusion to his enemies, Psalms 70:2-3. (3.) For joy and comfort to his friends, Psalms 70:4. While I sing, let me apply it to my own troubled circum stances, and so in a believing manner, bring them and the sinful causes thereof, to my remembrance. ======================================================================== CHAPTER 105: 02.071. PSALM 71 ======================================================================== Psalms 71:1-24 This psalm was probably penned on the occasion of Absalom’s rebellion, as Psalms 3:1-8, Psalms 42:1-11, Psalms 43:1-5; or of Sheba’s conspiracy, 2 Samuel 20:1-26. It contains, (1.) David’s firm confidence in God, encouraged by manifold experiences of his gracious kindness, Psalms 71:1, Psalms 71:3, Psalms 71:5-7. (2.) His fervent prayers that he might never be ashamed, but might be delivered; might find rest in God; might have constant matter of new praises and thanksgivings afforded him; might not be forsaken of God in his old age; and might have his numerous, powerful, and crafty enemies, confounded with shame and perplexity, Psalms 71:1-13, Psalms 71:18. (3.) His confident and joyful expectations of God’s further kindness, particularly that God would never forsake, but revive him; that he would increase his honour and comfort, and put his enemies to shame: Along with which he resolves, with admiring rapture, to extol God’s righteousness and salvation, and his new-covenant relation to himself, and to Israel, Psalms 71:14-24. While I sing, let me be affected with my troubles. Let me never stagger at the promise through unbelief, but be strong in the faith, giving glory to God. ======================================================================== CHAPTER 106: 02.072. PSALM 72 ======================================================================== Psalms 72:1-20 A Psalm for Solomon. This psalm was composed by David, about the time of Solomon’s instalment in the throne of Israel, 1 Kings 1 and 2. With respect to him, here is, (1.) Fervent prayer for proper qualifications to furnish him for government, Psalms 72:1. (2.) Predictions of the peace, glory, extent, wealth, duration and happiness of his government, Psalms 72:2-17. (3.) Praise to the God of Israel for his mercies to his people, Psalms 72:18-19. But as our Redeemer is principally intended, we have concerning him, (1.) His being furnished with the Holy Ghost above measure, to qualify him for his work, Psalms 72:1. (2.) The glories of his government; how righteous, how prudent, how orderly, how condescending and merciful! how destructive to oppressors, how efficaciously productive to real religion, and how comfortable to his faithful subjects his administrations are! Psalms 72:2-9. How extensive his church, among all ranks and nations; how tender his care of the meanest of his subjects; how much he is revered and adored by them; how astonishing their increase, by means of his gospel truth preached; and how permanent and useful his government! Psalms 72:10-17. (3.) A solemn ascription of all the praise of these wonderful works to God alone, with an earnest request and believing expectation, that his glory shall fill the whole earth, Psalms 72:18-19. While I sing these lofty notes of the dying psalmist, let me admire, let me adore, let me sing praises to Jesus my King. Let me rejoice in his highness and in his extensive usefulness to men. ======================================================================== CHAPTER 107: 02.073. PSALM 73 ======================================================================== Psalms 73:1-28 A Psalm of Asaph. This psalm, and the ten following, are called Psalms of Asaph; but whether because he composed most of them, or because he led the music in singing them, is not altogether certain. Here we have, (1.) The great foundation of all religion, viz. the goodness of God to his people, strongly asserted, Psalms 73:1. (2.) The psalmist’s faith fearfully shaken by the consideration of the freedom, prosperity, plenty, and peaceful-like death of the wicked; which rendered them proud, oppressive, insolent, atheistical, and profane; while himself was in a manner consigned to nothing but trouble, Psalms 73:2-13. (3.) The temptation, when it had reduced him to the brink of atheism, is broken, by a discovery of the connected purposes and providences of God in his word and ordinances, Psalms 73:14-20. (4.) His improvement of his fall and recovery, to promote a deep sense of his own meanness, ignorance, and folly; a complete dependence on God as his guide; a cleaving to him as his portion, infinitely preferable to every thing else; without whom one is necessarily miserable, and in the enjoyment of whom he is assured of happiness, and excited to praise and thanksgiving, Psalms 73:21-28. While I sing, let me remember my own wickedness and folly; and let me receive instruction in duty. Let me cleave to God as my portion, and resolve to draw my light and comfort from the oracles of his mouth, and ordinances of his grace. ======================================================================== CHAPTER 108: 02.074. PSALM 74 ======================================================================== Psalms 74:1-23 Maschil of Asaph. This psalm relates to the destruction of the city and temple of Jerusalem by the Chaldeans, or to some similar disaster. In it we have, (1.) The church’s bitter complaints of God’s displeasure; of the outrage of her enemies; and of the apparent hopelessness of her case, Psalms 74:1-11. (2.) Strong and heart-encouraging pleadings with God, upon the account of his relation to his people, and of the great things he had done for them, and that he was at once their God and the God of nature; that therefore he would remember to execute just vengeance upon his sworn enemies, and grant help and relief to his covenant people, Psalms 74:12-23. While I sing this, let me admire the sovereignty and holiness of God, in so severely correcting his own people. And let the broken, the deserted condition of the church, in this land, deeply affect my heart, and excite my earnest prayers for her restoration. ======================================================================== CHAPTER 109: 02.075. PSALM 75 ======================================================================== Psalms 75:1-10 To the chief Musician, Al-taschith, A Psalm or Song of Asaph. Here, (1.) David returns thanks to God for advancing him to the throne of Israel, and resolves to act for the public welfare, Psalms 75:1-3, Psalms 75:9-10. (2.) He rebukes the insolence of such as opposed his advancement, which sprung from the sovereign disposal of God, the judge of the world, and denounceth their destruction, Psalms 75:4-8. While I sing, let me think of Jesus, whom God hath crowned with glory and honour, and of the infinite danger of opposing his government. And if he exalt me to the spiritual honours of his kingdom, let it be my care to glorify him, and to profit his people. ======================================================================== CHAPTER 110: 02.076. PSALM 76 ======================================================================== Psalms 76:1-12 To the chief Musician on Neginoth, A Psalm or Song of Asaph. This psalm is like to Psalms 48:1-14, and was penned on occasion of some remarkable victory; but whether in the days of David, Asa, Jehoshaphat, or Hezekiah (1 Chronicles 14:1-15, 2 Chronicles 20:1-37, 2 Chronicles 32:1-33), is uncertain. We have in it, (1.) Encouraging congratulations of the church’s happiness, in having God so manifested in her, and so near unto her; and in having his power so employed in her behalf, to the advancement of his own glory, and the destruction of her enemies, Psalms 76:1-6. (2.) Important instructions how to improve this victory, to the terror of enemies, the comfort of saints, and the excitement of all to vow to God, and to obey and revere him, Psalms 76:7-12. While I sing this psalm, let my soul bless the Lord, that my lot hath been always cast in a land of gospel light. Let me, with thankful heart, remember what he hath done for this church and land; and give him the praise of every deliverance. Let me never fear the rage of men; but in every danger and doubt commit my way to God, that he may bring it to pass. ======================================================================== CHAPTER 111: 02.077. PSALM 77 ======================================================================== Psalms 77:1-20 To the chief Musician, to Jeduthun, A Psalm of Asaph. This psalm relates to, (1.) A most afflicted case, in which are remarkable, fervent, and incessant prayers, agonizing restlessness, heart-overwhelming meditations, melancholy fears, and almost desperate outcries, concerning God, Psalms 77:1-9. (2.) The effectual cure of this mournful case, by serious meditation on, and solemn acknowledgment of the power, greatness, and grace of God, as our God; and of the holiness and mysteriousness of his providential conduct; particularly in bringing Israel out of Egypt, and leading them through the wilderness, to the promised land, Psalms 77:10-20. While I sing, let me stand in awe of that God, who so chastiseth his favourite saints. Let me sympathize with men of wounded spirits. If my soul is overwhelmed within me, let me call to mind the gracious character, and great works of my God, for his church, or for my soul. ======================================================================== CHAPTER 112: 02.078. PSALM 78 ======================================================================== Psalms 78:1-72 Maschil of Asaph. This psalm is but a brief instructive history of the transactions between Israel and their God, for about four hundred and eighty years, from Moses to David. Here is, (1.) The introduction, containing a solemn call to an attentive consideration of God’s words and works, in order to a faithful transmitting of the knowledge thereof to posterity, that they might set their hope in God, and reform from their fathers’ wickedness, Psalms 78:1-8. (2.) The history itself, in which are exhibited, 1. God’s favours to Israel before their settlement in Canaan, in plaguing the Egyptians; in dividing the Red Sea; in giving them water from the rock, and manna from heaven; in bringing them into Canaan, notwithstanding their unnumbered provocations, particularly their forgetfulness of his mighty works, their ingratitude for his favours, their murmuring against his trying dispensations, their eagerness to satiate their lusts with his benefits, their impenitent obduracy, or hypocritical repentance under his rebukes, Psalms 78:9-55. 2. Their ingratitude, treachery, and idolatry, after their entrance into Canaan; with God’s righteous resentment thereof, in removing his tabernacle from Shiloh, and in delivering up his ark and people into the hand of the Philistines, Psalms 78:56-64. 3. God’s merciful return to them, in obliging the Philistines, by the plague of emrods, to restore his ark; in at length providing an habitation for it at Jerusalem; and in raising up and qualifying David, a descendant of Judah, to govern them in a manner both honourable and happy, Psalms 78:65-72. These things are more largely recorded in the books of Exodus, Numbers, Deuteronomy, Joshua, Judges, 1st and 2nd Samuel, and part of 1st Kings. While I sing, let me, with grief and shame, remember my own and my fathers’ transgressions against the Lord. Let me adore the infinite patience, power, and mercy, holiness and equity of God. Let me bless his holy name, for the multitude of his undeserved favours towards me, and towards the church. And though he cause grief, let me hope that, in due time, he will have compassion. ======================================================================== CHAPTER 113: 02.079. PSALM 79 ======================================================================== Psalms 79:1-13 A Psalm of Asaph. This psalm relates to the havoc made of the Jewish capital and nation, by the Chaldeans and Syro-Grecians, as typical of the afflictions of the gospel church. Observe, (1.) How deplorable the condition of these people of God was, when their enemies raged against their dwellings, persons, and characters; and their God himself long continued the tokens of his just displeasure, Psalms 79:1-5. (2.) Their humble, but fervent supplications, for the just punishment of their heathen enemies; and for divine pity, pardon, and help to themselves, Psalms 79:6-12. (3.) The pleas wherewith they enforce their requests, viz. God’s relation to them, as their God and shepherd; and the tendency of what they asked to promote the declarative glory of his name, Psalms 79:1, Psalms 79:6, Psalms 79:9-10, Psalms 79:13. While I sing, let my soul have a deep sympathy with the afflicted members of Christ. Let me bless his holy name, that I am not in similar circumstances. Let me lay before the Lord the spiritual injuries which Satan and my lusts have done to my soul, and to the church of God; and let me cry earnestly for his merciful rising up to destroy them, and to show me his salvation. ======================================================================== CHAPTER 114: 02.080. PSALM 80 ======================================================================== Psalms 80:1-19 To the chief musician upon Shoshannim, Eduth, A Psalm of Asaph. This psalm relates to the distressed condition of the Hebrew church and nation, perhaps during the Syrian, Assyrian, or Chaldean invasions, 2 Kings 12:1-21, 2 Kings 13:1-25, 2 Kings 15:1-38, 2 Kings 17:1-41, 2 Kings 18:1-37, 2 Kings 19:1-37, 2 Kings 24:1-20, 2 Kings 25:1-30. Here are, (1.) Earnest supplications for God’s special presence and favour, Psalms 80:1-3, Psalms 80:7, Psalms 80:19. (2.) Mournful complaints of the lasting appearances of God’s anger; of the overflowings of their grief; of abuse and derision by their neighbours; and of the unhinging of their constitution, which God himself had fixed, when he brought them out of Egypt, Psalms 80:4-13. (3.) Further supplications, that God would consider and pity his vineyard, their church and nation; assist their king, his vine-dresser; and convert them to, and quicken them in, his service, Psalms 80:14-19. While I sing, let me be affected with the distresses of God’s church. Let me pant for the fullest manifestations of his glory, and the blessings of his presence. Let me insist that his Spirit may glorify Jesus Christ, the Man of his right hand, in taking what is his, and showing it unto me. ======================================================================== CHAPTER 115: 02.081. PSALM 81 ======================================================================== Psalms 81:1-16 To the chief Musician upon Gittith, A Psalm of Asaph. This psalm was probably composed for the Feast of Trumpets, on the first day of the seventh month, Leviticus 23:24. Here are, (1.) Solemn exhortations to praise God for what he is to his people, and for what he hath done for them, Psalms 81:1-7. (2.) Instructions concerning God’s new-covenant grant of himself and his benefits to men; their ungrateful refusal thereof; and the misery they incur, and happiness they lose thereby, Psalms 81:8-16. While I sing, let my soul consider what God is to, hath done for, and given to men ­ to me: and let all my inward powers steadfastly believe his declarations, and eagerly embrace his offers. Let my heart be filled with grief, that ever I refused to hear my own gracious God speaking from heaven, and offering to me all the unsearchable riches of Christ. ======================================================================== CHAPTER 116: 02.082. PSALM 82 ======================================================================== Psalms 92:1-8 A Psalm of Asaph. This psalm was probably penned for the direction and warning of the Jewish courts of judicature. It represents, (1.) The dignity of magistrates, and their dependence on God as their sovereign Governor and Judge, Psalms 82:1, Psalms 82:6. (2.) Their duty, Psalms 82:3-4. (3.) Their too frequent degeneracy and mischievousness, and the just punishment thereof, Psalms 82:2, Psalms 82:5, Psalms 82:7. (4.) The saint’s request for the establishment of God’s kingdom in the world, Psalms 82:8. While I sing, let me stand in awe of Jehovah’s authority and presence. Let me remember I must be answerable to him for all my conduct. Let me be affected with my meanness and corruption. Let me revere magistrates as the deputies of God on earth. And in every station in which God hath placed me, let my care be, in all things to live honestly, and to cry mightily that the kingdoms of this world may quickly be made the kingdoms of my Lord and of his Christ. ======================================================================== CHAPTER 117: 02.083. PSALM 83 ======================================================================== Psalms 83:1-18 A Song or Psalm of Asaph. This psalm relates to some combinations of the Heathens around, against the Hebrews, either in the days of David, 2 Samuel 8:1-18 or 2 Samuel 10:1-19, or of Jehoshaphat, 2 Chronicles 20:1-37. It contains, (1.) A solemn remonstrance to God concerning their malicious designs against his church and honour, Psalms 83:1-8. (2.) Fervent supplications to God that he would defeat these attempts; protect and preserve his church; humble his enemies, and glorify himself in the world, Psalms 83:9-18. While I sing, let me be affected with the inward combinations of my own lusts with Satan and the world, and with the joint endeavours of open enemies and naughty professors against the church and interests of Christ; and commit the cause to God who judgeth righteously. ======================================================================== CHAPTER 118: 02.084. PSALM 84 ======================================================================== Psalms 84:1-12 To the chief Musician upon Gittith, A Psalm for the sons of Korah. This psalm is much like Psalms 27:1-14, Psalms 42:1-11, Psalms 43:1-5, and Psalms 63:1-11, and may have been composed on the same occasion with the former, when David was banished from Jerusalem by Absalom his son, 2 Samuel 15:1-37, 2 Samuel 16:1-23. We have here, (1.) David’s ardent affection towards the public ordinances of God, and sense of their happiness who enjoyed them, Psalms 84:1-7, Psalms 84:10. (2.) His heart-burning desire to the God of ordinances, Psalms 84:8-9. (3.) His assured faith of God’s kindness, and persuasion of the happiness of such as trust in him, Psalms 84:11-12. So let my heart cry out for God, the living God. So let me covet earnestly intimate fellowship with him in his ordinances. So let me praise his name, and hold on in his way, till I arrive at the Zion above. So let God be my friend, my protector, my supplier, my store, and the everlasting rock of my rest. * To me it is inconceivable, how sparrows or swallows could fix their nests in the altars of God, which were of brass or rough stones, and had a fire perpetually burning upon them, and multitudes of priests and Levites crowding around them. God did not allow of any trees to be planted near them; and I cannot believe God’s tabernacle or temple was polluted with the nests and ordure of birds, in the manner of our ruinous churches. Nor can I see this idea answerable to the context, or scope of the psalm. Might not the verse be rather translated, "As the sparrow findeth the house, and the swallow the nest for herself, where she hath put her young ones, my soul findeth thine altars, O Lord of hosts, my King, and my God" ­ i.e. with inexpressible ardour I long for, and desire them; and with ineffable pleasure I approach them, in order to intimate fellowship with my God. Compare Psalms 84:1-2, Psalms 84:10 of this psalm, with Psalms 42:1-2; Psalms 43:3-4. ======================================================================== CHAPTER 119: 02.085. PSALM 85 ======================================================================== Psalms 85:1-13 To the chief Musician, A Psalm for the sons of Korah. This psalm relates to some remarkable deliverance of the Jewish nation; but whether that effected by the advancement of David to the throne, or that from the Assyrian invasion, 2 Kings 19:1-37, or from the Chaldean captivity, Ezra 1:1-11, is uncertain. It contains, (1.) Thankful acknowledgments of divine favours received, Psalms 85:1-3. (2.) Supplications that further favours and deliverances may be speedily bestowed, Psalms 85:4-7. (3.) Firm expectations of a gracious answer, in the coming, mediation, and blessings, of the Messiah, Psalms 85:8-13. While I sing, let my soul be affected with the mercies, which I, which my country, which the church of God, have enjoyed. Let me be thereby encouraged to plead for more. And let me, without doubting, credit the promises, and expect supply from the fulness of Christ. ======================================================================== CHAPTER 120: 02.086. PSALM 86 ======================================================================== Psalms 86:1-17 A Prayer of David. This psalm contains, (1.) David’s fervent supplications, that God would hear his prayers, Psalms 86:1, Psalms 86:6-7; mercifully preserve and save him, Psalms 86:2-3, Psalms 86:16; and afford him joy, strength, and honour, Psalms 86:4, Psalms 86:11, Psalms 86:17. (2.) His pleas, wherewith he enforceth his prayers, drawn from the goodness of God, Psalms 86:5, Psalms 86:13, Psalms 86:15; his own relations to, and trust in God, Psalms 86:2, Psalms 86:4, Psalms 86:16; his former experience of God’s kindness, Psalms 86:17; and from the malice of his enemies, Psalms 86:14. (3.) His ascription of praise to God, as matchless in his nature and work; as the sole object of worship; and as great and infinitely gracious, Psalms 86:8-10, Psalms 86:12-13. While I sing, let me remember, that the psalmist hath left me an example, that I should walk in his steps. ======================================================================== CHAPTER 121: 02.087. PSALM 87 ======================================================================== Psalms 87:1-7 A Psalm or Song for the sons of Korah. This psalm is an encomium upon mount Zion, as typical of the gospel church. (1.) For the sake of the temple, mount Zion is preferred to every other place in Canaan; as more honoured by God and more delighted in by him, Psalms 87:1-3. (2.) In respect of better inhabitants, greater stability, and more important joys and blessings, the church is preferred to all other nations, Psalms 87:4-7. While I sing, let me observe the dignity of relation to Jehovah as my God. Let me praise him for founding his church on Jesus the unmoveable Rock of ages, that the gates of hell cannot prevail against her. Let me rejoice in the glorious promises made concerning her, and supplicate the speedy, the remarkable fulfilment thereof. And while I with joy draw water out of her ordinances, her wells of salvation, let me live as an holy, a cheerful member of her society. ======================================================================== CHAPTER 122: 02.088. PSALM 88 ======================================================================== Psalms 88:1-18 A Song or Psalm for the sons of Korah, to the chief Musician upon Mahalath Leannoth, Maschil of Heman the Ezrahite. In this doleful psalm, after a very short declaration of his faith, we have, (1.) Heman’s bitter wailing over his distressed case, that his troubles were great; his body at the point of death; his soul filled with grief; his God hiding and angry; his mind distressed with terrors; and his friends unkind, Psalms 88:3-9, Psalms 88:14-18. (2.) His bitter groans to, and expostulations with God, importing, that he had long cried for mercy, and that in death nothing could be done for him, etc., Psalms 88:1-2, Psalms 88:9-14. While I sing, let me think how dreadful hell must be, when even fatherly chastisements are so severe; how dreadful the enormity of sin, which provokes God so grievously to afflict his dearest favourites; and how necessary it is to retain our faith of our relation to God, amidst the worst of troubles. ======================================================================== CHAPTER 123: 02.089. PSALM 89 ======================================================================== Psalms 89:1-52 Maschil of Ethan the Ezrahite. This psalm was perhaps composed on the occasion of Absalom’s rebellion, 2 Samuel 15:1-37; or of the revolt of the ten tribes, from their subjection to the family of David, 1 Kings 12:1-33; or it relates to the Chaldean oppression and captivity, 2 Kings 24:1-20, 2 Kings 25:1-30. In the first, and joyful part, we have, (1.) The foundation of all comfort, happiness, honour, and stability, laid in the mercy of God, and his covenant with David, emblematic of that made with Jesus Christ for the redemption of mankind, Psalms 89:1-4. (2.) A celebration of the God of the covenant, in his faithfulness, glory, greatness, mercy, and equity; and in his works, Psalms 89:5-14; and of the glorious dignity, happiness, and safety of the covenant people, Psalms 89:15-18. (3.) A bundle of covenant promises, securing proper qualifications, assistance and glory, to the Head of the covenant; and indefeasible blessings to his covenant seed, notwithstanding their manifold sins and chastisements, Psalms 89:19-37. In the second, and mournful part, we have (1.) Grievous lamentations over the dishonour, distress, and danger of David’s family, Psalms 89:38-45. (2.) Expostulations with God concerning the same ­ drawn from the continuance of trouble; the shortness of human life, and certainty of death; the withdrawment of former kindness promised in the covenant; and the insolent reproaches of enemies, Psalms 89:46-51. (3.) A triumphant conclusion of praise to God, Psalms 89:52. While I sing, let me chiefly keep mine eyes on David’s Lord. Let me with joy behold the covenant made with him, for our redemption. Let me adore my covenant God, as in him, well pleased for his righteousness’ sake, and rendering him and his seed most blessed for evermore. And as Jesus’ sufferings for me purchased my eternal happiness, let never my own, or the church’s troubles weaken my faith, or make me drop my songs of praise. ======================================================================== CHAPTER 124: 02.090. PSALM 90 ======================================================================== Psalms 90:1-17 A Prayer of Moses the man of God. This psalm was composed by Moses, the man of God, some time after God had sentenced the Hebrews to wandering and death in the wilderness, Numbers 14:1-45. In it, (1.) Moses comforts himself, and his people, with the eternal and unchangeable duration of God himself, and their interest in him, Psalms 90:1-2. (2.) He humbles himself and his people with the consideration of human frailty, Psalms 90:3-6. (3.) He submits himself and his people to the righteous sentence of God passed upon them, Psalms 90:7-11. (4.) By prayer he commits himself and his people to their gracious and merciful God; and requests the sanctified use of their awful chastisements; the averting of divine wrath, and the bestowal of true comforts and joys; the returns of his favour, and the progress of his work of mercy among their children, Psalms 90:12-17. Let me sing this psalm, as but the tenant of an hour, who hath none assurance of his present life: Sing it as resigned to my lot on earth, however afflicted; as active in preparation for death; and committing myself and family to the God of truth as our Redeemer, our God, and our everlasting all. ======================================================================== CHAPTER 125: 02.091. PSALM 91 ======================================================================== Psalms 91:1-16 This psalm was perhaps penned on the occasion of the pestilence, inflicted for numbering the people, 2 Samuel 24:1-25. In it, while the psalmist, by faith, takes God for his own refuge and keeper (Psalms 91:2-9) he, for the encouragement of others to do the same, represents, (1.) The dignity, extent, and continuance, of their happiness and safety, who have God for their residence, Psalms 91:1-4. (2.) Their preservation from all malice and baleful influence of the powers of darkness, while multitudes are ruined thereby, Psalms 91:3-9. (3.) Their enjoyment of angels for their guard; and their triumph over devils and other opposers, Psalms 91:10-12. (4.) Their possession of special favour from, and delightful intimacy with God, here and hereafter, Psalms 91:13-16. In singing these lines, let mine eyes be fixed on Jesus, the Man of God’s right hand, in whom all these promises were fulfilled to the highest; and, in his name, let me depend on them to be accomplished in myself. And let all the begun experience I have had thereof, encourage me to rejoice in hope of the more abundant mercies and glory of God. ======================================================================== CHAPTER 126: 02.092. PSALM 92 ======================================================================== Psalms 92:1-15 A Psalm or Song for the sabbath day. In this psalm or song for the sabbath day,, (1.) Praise, the business of the sabbath, is earnestly recommended, Psalms 92:1-3. (2.) God’s works (which are the reason of the sabbath and ground of praise) are celebrated, in their greatness, and unsearchableness, Psalms 92:4-6. (3.) The ruin of sinners and the felicity of saints are beautifully contrasted. Sinners shall perish; but God, the portion and life of saints, shall endure for ever. Sinners, notwithstanding their temporary flourish, shall be cut off and destroyed; but saints shall be exalted and comforted. Sinners shall be confounded and ruined; but saints, through their union to, and fellowship with Christ, shall prosper and flourish, to the manifestation of God’s faithfulness and equity, Psalms 92:7-15. While I keep the sabbath of the Lord my God, let these things deeply affect my heart; and be it my care, by a steady conversation and manifest growth in grace, to verify these precious promises of the New Testament in Jesus’ blood. ======================================================================== CHAPTER 127: 02.093. PSALM 93 ======================================================================== Psalms 93:1-5 This psalm is a triumphant celebration of the government of Jehovah, and of Jesus our Redeemer, in (1.) The awfulness, strength, stability, and duration thereof, Psalms 93:1-2. (2.) In his triumphant victories over all opposition, Psalms 93:3-4. (3.) In the faithfulness and certainty of his words, and the holiness of his court, Psalms 93:5. While I sing, let my soul rejoice in the highness of my God, and in the glories of my Redeemer. ======================================================================== CHAPTER 128: 02.094. PSALM 94 ======================================================================== Psalms 94:1-23 This is a psalm for the afflicted people of God, in which, (1.) God’s just vengeance is implored upon their haughty, active, cruel, and atheistical oppressors, whose folly is exposed from the consideration of God’s works of creation, providence and grace, Psalms 94:1-11. (2.) His gracious comforts are presented to the persecuted saints, that he will bless them in and by their afflictions, and give them rest after them, while their enemies are ruined; that God will not cast them off when cast down, but will, in his due time, reduce things to their right course: to verify which, the psalmist produceth part of his own experience, Psalms 94:12-24. While I sing, let all revenge be rooted from my heart; all repining at afflictions be banished from my soul. But in every plunge of adversity, let me cast my burden on the Lord, that he may sustain me, and help me in the time of need. Let me rejoice in the assured hope¡s of God’s yet reforming the church, and spreading his glory among the nations. ======================================================================== CHAPTER 129: 02.095. PSALM 95 ======================================================================== Psalms 95:1-11 This psalm contains, (1.) Solemn calls to celebrate the praises of Jesus and his Father, on account of what he had done, and what he is to us, and we to him, Psalms 95:1-7. (2.) Alarming warnings, to hear his voice, and not to harden our hearts, as the Israelites in the desert, who on that account were debarred from the promised land, Psalms 95:7-11. While I sing, let me behold the glories of my Redeemer, and believe my new-covenant relation to him; and while it is yet called to-day, let me beware of being hardened through the deceitfulness of sin. And since there is a promise left me of entering into his rest, let me take heed, lest I should seem to come short of it, through unbelief. ======================================================================== CHAPTER 130: 02.096. PSALM 96 ======================================================================== Psalms 96:1-13 This psalm was part of the hymn sung at the translation of the ark from the house of Obed-edom to the city of David, 1 Chronicles 16:1, 1 Chronicles 16:22-33; but relates to the calling of the Gentiles to our Redeemer. Here are, (1.) Solemn calls to ascribe praises and glory to our high and great Immanuel, Psalms 96:1-9. (2.) Loud proclamations of Jesus’ establishment of his gospel church, and of his coming to Judge the world, to the great joy of his friends, Psalms 96:10-13. While these high praises of God are in my mouth, let my heart behold the glory, believe the promises, and burn with desire after the enjoyment of Christ, and of God in him. ======================================================================== CHAPTER 131: 02.097. PSALM 97 ======================================================================== Psalms 97:1-12 This psalm is of the same strain with the preceding; and contains, (1.) Solemn calls to the Gentile nations to rejoice at the equity and extent of Jesus’ new-testament kingdom, and at the destruction of hardened Jews and heathen idolaters, occasioned by the establishment thereof, Psalms 97:1-7. (2.) Representations of the pure and holy joy of the saints, on account of Jesus’ highness, and the glory of God manifested therein, and of the care taken for their safety and comfort, Psalms 97:8-12. Join the choir, O my soul. Sing praises to thy King; sing praises with understanding. ======================================================================== CHAPTER 132: 02.098. PSALM 98 ======================================================================== Psalms 98:1-9 This psalm insists on the same subject as the two preceding; and contains, (1.) Demands of praise to the Redeemer, for the wonders he hath wrought; the victories he hath won; the discoveries he hath made; and the promises he fulfils, Psalms 98:1, Psalms 98:3. (2.) Demands of universal, and high rejoicing at the erection and establishment of his gospel church; and at his coming in the clouds to judge the world, Psalms 98:4-9. While my lips utter these lofty notes, let my soul, according to this time also, say, What hath the Lord wrought? What is Jesus ­ what is Jehovah to my heart? What hath he done for mankind, and what for my soul? What of Jesus ­ what of Jehovah, have mine eyes seen, and my heart tasted? And while I assuredly believe his return to judgment, let me with ardour look for that blessed hope, and glorious appearance of the great God my Saviour. Let my soul, with rapture, spring forth to meet his burning chariot wheels, and long to see creation all on flames. ======================================================================== CHAPTER 133: 02.099. PSALM 99 ======================================================================== Psalms 99:1-9 This psalm is of the same general nature as the three preceding, and calls men to revere, worship, and praise the Messiah, and his Father, (1.) For the glory, greatness, mercy, and equity of his government, Psalms 99:1-5. (2.) For the instances of his kindness to Israel, in remarkably regarding and honouring their noted deliverers and reformers, Psalms 99:6-9. While I sing this, let my soul stand in awe of Jehovah’s greatness and excellency. Let me call on God in every time of need, that he may answer and save me. Let me hope that he will forgive and subdue, but never that he will indulge, my trans gressions: For the Lord my God is holy. ======================================================================== CHAPTER 134: 02.100. PSALM 100 ======================================================================== Psalms 100:1-5 A Psalm of praise. This psalm, (1.) Contains a solemn call to the Gentiles to praise God, and rejoice in him, Psalms 100:1-4. (2.) Furnisheth us with matter of praise, viz. that he is God, and stands nearly related to us, and that his mercy and truth are everlasting, Psalms 100:3, Psalms 100:5. Knowing the Lord to be my God, let me approach his ordinances, and enter his heavenly palaces, with a heart ravished with his excellencies and kindness, and a mouth filled with his praise. ======================================================================== CHAPTER 135: 02.101. PSALM 101 ======================================================================== Psalms 101:1-8 A Psalm of David. This psalm was probably composed when David assumed the government of his kingdom, and contains his holy resolutions, (1.) To make God’s mercies and judgments the connected matter of his song; and to walk circumspectly before his family, through the assisting presence of God, Psalms 101:1-2. (2.) To purge his family and kingdom; discouraging and punishing persons mischievous, wicked slanderers, liars, and deceitful workers; and encouraging the pious, Psalms 101:3-8. While I sing, let me remember my faults, and in the strength of the grace that is in Christ Jesus, form the like holy resolutions. ======================================================================== CHAPTER 136: 02.102. PSALM 102 ======================================================================== Psalms 102:1-28 A Prayer of the afflicted, when he is overwhelmed, and poureth out his complaint before the Lord. This psalm relates to some grievous distress; wherein are observable, (1.) Bitter complaints of divine hidings and wrath; of sore bodily troubles; of inward griefs and perplexities; of calumnious reproaches; of sudden changes of condition, and of apparent nearness to death, Psalms 102:1-11. (2.) Seasonable comforts against these grievances, arising from the eternity and unchangeableness of God, Psalms 102:13, Psalms 102:24, Psalms 102:27; and from the deliverances, spread, and establishment he will grant to his church, in answer to the prayers, and for the comfort of his afflicted people, Psalms 102:13-28. While I sing, think, my soul, if I am exercised by my troubles; if these of the inner man bear heaviest on my heart; and if I am a cordial partaker with Zion in her joys and griefs. ======================================================================== CHAPTER 137: 02.103. PSALM 103 ======================================================================== Psalms 103:1-22 A Psalm of David. Here, (1.) The psalmist earnestly stirs up himself to praise God, for favours to himself in particular; for pardon of sins, healing of diseases, redemption from death, Psalms 103:1-5; and for his mercies to his people, in revealing his mind to them; pardoning their sins; sympathizing with their weakness; pitying their afflictions; and perpetuating his new-covenant mercy towards them and their seed, Psalms 103:6-18. (2.) Conscious of his own insufficiency, he requests the assistance of angels, and of all the works of God, to praise Him who is their sovereign, Psalms 103:19-22. Thus, my soul, let all my inward powers be stirred up to praise and thank my Redeemer, for all that he hath done for me, and for his church on earth. ======================================================================== CHAPTER 138: 02.104. PSALM 104 ======================================================================== Psalms 104:1-35 This psalm was perhaps composed along with the preceding one; and contains, (1.) High celebrations of God, as the God of nature; particularly of his appearances in his heavenly palaces, Psalms 104:1-4; of his creation of the sea and dry land, Psalms 104:5-9; of the provision he makes for his creatures, according to their respective needs, Psalms 104:10-28; and of his sovereign dominion and influence over them, Psalms 104:29-32. (2.) Holy resolutions to meditate on, and praise the Lord, in the view of his destruction of the wicked, Psalms 104:33-35. Lo! how the stretched heavens, how refulgent luminaries, how fertile fields, how towering woods, how roaring seas, how ranging brutes, how labouring men, how flaming seraphs, unite their force to awaken my soul, to tune my heart to the high praises of her Redeemer! Let me meet my God, my Christ, in every view. In every sound let me hear his voice. In every form let me discern how great is his goodness, and how great is his beauty! Nor let creation’s lower plains detain my heart: Let new-covenant relations to my unbounded All, let redemption through his blood, fix all my thoughts, enrapture all my inward powers; that I may sing anthems, all on fire, to Him who loved me, and gave himself for me. ======================================================================== CHAPTER 139: 02.105. PSALM 105 ======================================================================== Psalms 105:1-45 This psalm was a part of the solemn hymn sung at the translation of the ark from the house of Obed-edom to the city of David, 1 Chronicles 16:1-43; and contains, (1.) Solemn calls to meditate on, seek, magnify, and praise God, who is so great, so gracious, and so nearly connected with us, Psalms 105:1-7. (2.) A narrative of the particular mercies of God to Israel for the space of 480 years, as grounds of praise: Particularly, his covenant with their patriarchs, Psalms 105:8-11; his care of them, while strangers and sojourners, Psalms 105:12-15; his advancement of Joseph, to be the shepherd and stone of Israel, Psalms 105:16-22; his increasing of them in Egypt, and at last delivering them from it, in the way of inflicting manifold plagues on the Egyptians, Psalms 105:23-38; and his care of them in the wilderness, and setting them in Canaan, as a peculiar people to himself, Psalms 105:39-45. While I sing, let my soul, with affecting wonder, think what God is to me; and what he hath done for me, and for his church, in prosecution of his covenant engagements with Jesus Christ. ======================================================================== CHAPTER 140: 02.106. PSALM 106 ======================================================================== Psalms 106:1-48 This psalm may be considered as a supplement to the preceding. That exhibited to our view, the marvellous kindness of God to Israel: this exhibits the fearful rebellions of Israel against their gracious God. We have, (1.) A preface, ascribing praise to God, exhibiting comfort to his saints, and requesting favours from God, Psalms 106:1-5. (2.) An alarming confession or narrative of Israel’s wickedness against their God, notwithstanding his marvellous kindness to them; in provoking him at the Red Sea, Psalms 106:6-12; in lusting after sensual gratifications, Psalms 106:13-15; in mutinying against his vicegerents, Psalms 106:16-18; in worshipping the golden calf, Psalms 106:19-23; in murmuring contempt of the promised land, Psalms 106:24-27; in joining with the Moabites and Midianites, in the worship of Baal-peor, Psalms 106:28-31; in quarrelling with Moses at Kadesh, Psalms 106:32-33; in incorporating themselves with the Canaanites, and imitating their idolatrous and cruel customs, Psalms 106:34-39. (3.) An affecting view of God’s great compassion to Israel, notwithstanding they had provoked him to inflict sore and almost destructive punishments upon them, Psalms 106:40-46. (4.) An affectionate improvement of his kindness, in imploring his powerful deliverance, and ascription of endless praises to his name, Psalms 106:47-48. While I sing, let my soul be deeply affected with the dreadful nature of sin, and with men’s obstinacy, nay mine own obstinacy therein. Let me, with amazement, behold the unbounded mercy of God to men; in that where sin hath abounded grace doth much more abound. ======================================================================== CHAPTER 141: 02.107. PSALM 107 ======================================================================== Psalms 107:1-43 This psalm may be considered as an appendix to the two foregoing. Those represented the providence of God towards his chosen Israelites, who prefigured his gospel church: this, (1.) represents the providences of God to the children of men in general, and calls them to praise him for his kindness and mercy therein: particularly, 1. In directing and gathering travellers, whom he had justly dispersed, Psalms 107:1-7. 2. In delivering prisoners, whom he had justly confined, Psalms 107:8-14. 3. In healing the sick, whom he had justly plagued, Psalms 107:15-22. 4. In relieving mariners, whom he had justly bestormed, Psalms 107:23-30. 5. In changing the condition of territories, persons, and families, at his pleasure, to the comfort of his people, and the restraining of wickedness, Psalms 107:31-42. (2.) It encourageth me to a careful observation of God’s providences, Psalms 107:43. Let me sing this, with a heart deeply affected with the various providences of God towards myself and others, while we have walked by the way; been confined in prisons, or lain on beds of languishing; traversed the surface of the depths, or laboured in our respective employments. Let me be a careful observer of providences, and compare them with the oracles of God, with my behaviour, and my prayers, and also with one another: so shall I understand the loving kindness of the Lord. ======================================================================== CHAPTER 142: 02.108. PSALM 108 ======================================================================== Psalms 108:1-13 A Song or Psalm of David. Psalms 108:1-5 are taken from Psalms 57:7-12; and contain praises and thanksgivings to God. The other eight are taken from Psalms 60:5-12; and contain prayers for, and hopes of promised mercies. Never scruple, my soul, to think, or to sing, or to pray over, the same subjects of importance; but let there be always a newness of affection, and newness of spiritual vigour. ======================================================================== CHAPTER 143: 02.109. PSALM 109 ======================================================================== Psalms 109:1-31 To the chief Musician, A Psalm of David. Probably David penned this psalm with a view to Doeg or Ahithophel, and hence it is much like Psalms 41:1-13, Psalms 52:1-9, Psalms 55:1-23, Psalms 124:1-8, and Psalms 140:1-13. But the Holy Ghost herein hath a mediate respect to Jesus, and to Judas the traitor, Acts 1:20. Observe, (1.) The psalmist’s bitter complaints of his enemies, as spiteful, deceitful, false, restless, unjust, ungrateful, Psalms 109:1-5. (2.) His fearful denunciations of divine vengeance against his distinguished foe; that he should be delivered into the hand of Satan; should have his prayers rejected, his life shortened, his substance wasted, and his posterity rendered miserable, Psalms 109:6-20. (3.) His lamentation over his inward trouble, his approaching death, his instability of condition, pining sickness, reproach of enemies; and his prayers for mercy to himself, confusion to his enemies, and glory to his God, Psalms 109:21-29. (4.) His triumph in God, as his supporter and deliverer amidst all his troubles, Psalms 109:30-31. While I sing, let me be affected with the sufferings of my Redeemer, and with the misery of these Jews and others, who abandon themselves to be his obstinate opposers. Let me implore, and by faith foresee the complete ruin of all my spiritual enemies; and the full redemption of my soul, and of the whole mystical body of Christ, notwithstanding all our sinful poverty and plagues. ======================================================================== CHAPTER 144: 02.110. PSALM 110 ======================================================================== Psalms 110:1-7 A Psalm of David. This psalm relates wholly to Jesus Christ: and represents him, (1.) In his glorious offices; as a Prophet, gathering the nations by the proclamations of his gospel, the rod of his strength, Psalms 110:2-3; as our great High Priest, Psalms 110:4; and as our exalted, victorious, and governing King, Psalms 110:2-3, Psalms 110:5-6. (2.) In his diversified states of debasement and exaltation, Psalms 110:7 and Psalms 110:1, Psalms 110:5. While I sing, let mine eyes be fixed, wholly fixed, on my glorious Redeemer. Behold! how, having by himself purged our sins, he sat down on the right hand of the Majesty on high! Behold him, by the word of his grace, subduing multitudes of sinful men to himself! Behold him able to save to the uttermost, because he ever liveth to make intercession for us. And let my mouth be filled with hallelujahs and hosannas in the highest to Him, who, by water and by blood, cometh in the name of the Lord to save me. ======================================================================== CHAPTER 145: 02.111. PSALM 111 ======================================================================== Psalms 111:1-10 In this psalm, every sentence of which begins with a new letter of the Hebrew alphabet, we have, (1.) The praising of God inculcated and exemplified, Psalms 111:1. (2.) The grounds of praise exhibited, viz. that God himself is gracious and full of compassion, and ever mindful of his covenant; and that his works are magnificent, pleasant, righteous, wonderful, perfect, kind, prudent, and durable; and all conformed to his promise and covenant, Psalms 111:2-9. (3.) A recommendation of a holy and reverential obedience to God, as the beginning of wisdom, Psalms 111:10. While I sing, let my heart be all inflamed with the believing consideration of the marvellous works of redemption, as wrought for and on my soul; and filled with that love, which casteth out slavish fear, but powerfully promotes the filial reverence and awe of God. ======================================================================== CHAPTER 146: 02.112. PSALM 112 ======================================================================== Psalms 112:1-10 This psalm is also alphabetically composed; and contains, (1.) Invitations to praise God, Psalms 112:1. (2.) A delineation of the saints’ character and blessedness: that they are well principled, honest, sincere, and kind; and shall be blessed with prosperity, outward and inward, with comfort amidst griefs, wisdom amidst perplexity, and with honour and stability; and shall have their posterity blessed after them, Psalms 112:2-9. (3.) The misery of the wicked, Psalms 112:10. While I sing this, let me try my character, and rejoice in hope of being blessed in Christ Jesus, with all spiritual, temporal, and everlasting blessings. ======================================================================== CHAPTER 147: 02.113. PSALM 113 ======================================================================== Psalms 113:1-9 This psalm, with the five immediately following, were called the great Hallelujah, and used to be sung at the Passover supper (Matthew 26:30). Here, (1.) We are solemnly called to celebrate the praises of God, Psalms 113:1-3. (2.) We are plentifully furnished with matter of praise, viz. the heights of his glory and greatness, and the depths of his condescension and grace, Psalms 113:4-9. Think, O my soul, what the Lord hath done for me, and for mine, and for mankind! ======================================================================== CHAPTER 148: 02.114. PSALM 114 ======================================================================== Psalms 114:1-8 In this psalm are celebrated, (1.) God’s bringing Israel out of their Egyptian slavery, Psalms 114:1. (2.) His setting up his tabernacle among them, and taking them for his peculiar people, Psalms 114:2. (3.) His dividing the Red sea and Jordan before them, Psalms 114:3, Psalms 114:5. (4.) His awful descent on Mount Sinai, to give them his law, Psalms 114:4, Psalms 114:6-7. (5.) His providing them with water from the flinty rock, Psalms 114:8. While I sing, let my soul be affected with the grace, the glory, the power of my God; and with the mighty things he hath done for men, chiefly in the work of our redemption ­ and be encouraged to trust him in the greatest straits. ======================================================================== CHAPTER 149: 02.115. PSALM 115 ======================================================================== Psalms 115:1-18 This psalm instructs us, (1.) To whom glory and praise ought to be ascribed: not to ourselves, but to God’s mercy and truth, Psalms 115:1; not to lifeless, senseless idols, but to God, whose throne is in the heavens, and who doeth whatever he pleaseth, Psalms 115:2-8, Psalms 115:15-16. (2.) How we are to glorify God: 1. By trusting in him, crediting his promise and receiving his blessings, Psalms 115:9-15. 2. By blessing him while we live, Psalms 115:17-18. Learn, my soul, to deny thyself; to take up thy cross and follow Christ; and to keep thyself from idols. But, make Jehovah, as reconciled in Christ, thy portion, thy trust, thy help, thy shield, thy blessedness, thy comfort, thy praise; and consider thine earthly enjoyments as the gracious gifts of thy God, and an earnest of thy far more exceeding and eternal weight of glory. ======================================================================== CHAPTER 150: 02.116. PSALM 116 ======================================================================== Psalms 116:1-19 This is a psalm of thanksgiving, somewhat similar to Psalms 18:1-50, Psalms 30:1-12, Psalms 40:1-17, and Psalms 103:1-22; and represents, (1.) The psalmist’s great distress and danger, which had almost driven him to despair, Psalms 116:3, Psalms 116:10-11. (2.) The application he made to God by prayer, for relief; and his experience of God’s gracious kindness, in granting his requests, in hearing, pitying, and delivering him, Psalms 116:1-2, Psalms 116:4-6, Psalms 116:8. (3.) His sincere and hearty resolutions, to make a grateful acknowledgment of God’s kindness; by loving him, Psalms 116:1; continuing to call on him and receive from him, Psalms 116:2, Psalms 116:13, Psalms 116:17; resting in him, Psalms 116:7; walking before him as his devoted servant, Psalms 116:9, Psalms 116:16; public confession of God’s tender regard to him, Psalms 116:12, Psalms 116:15; and sincere and public paying of his vows to God, Psalms 116:10-19. While I sing, let me think, as before God, what of these blessings I have experienced ­ what of these duties I have earnestly practised. If God hath redeemed me from the broken law; from the lowest hell; from the mouth of the infernal lion; and from the power of my corrupt lusts: then let my soul, and all that is within me, be stirred up to bless his holy name; and let me never lose the heart-animating impressions of his benefits. ======================================================================== CHAPTER 151: 02.117. PSALM 117 ======================================================================== Psalms 117:1-2 This psalm relates to the gospel church. Here are, (1.) A short, but solemn call, to the redeemed of all nations, to praise their God, Psalms 117:1. (2.) Rich matter of praise suggested, viz. the unbounded mercy and everlasting faithfulness of God; and hence the fulness, kindness, and stability of his covenant promises, and the accomplishment thereof, Psalms 117:2. If the psalm be short, let me sing in the full assurance of faith, and with a heart all inflamed with the loving kindness, and all enraptured with admiration of the goodness of God, towards men, towards the Gentiles, and towards my soul. ======================================================================== CHAPTER 152: 02.118. PSALM 118 ======================================================================== Psalms 118:1-29 This psalm was probably composed by David, soon after his advancement to, and settlement on his throne, 2 Samuel 8:1-18. And contains, (1.) His earnest exhortations to persons of all ranks, offices, and states, to praise the Lord, for his everlasting mercy and kindness, Psalms 118:1-4. (2.) By a recital of the great and gracious things which God had done for him, he encourageth himself and others to trust in God alone, Psalms 118:5-18. (3.) His thanksgivings for God’s advancement of him to the throne, notwithstanding of all opposition ­ as typical of the exaltation of Jesus Christ, Psalms 118:19-23. (4.) His, and the priests’ and people’s triumph, in the expected prosperity of his reign; and of the flourishing of the kingdom of Christ, Psalms 118:24-29. While I sing, let my soul soar aloft to Jesus and his sure mercies. Let me behold him, who for the suffering of death was made a little lower than the angels, now crowned with glory and honour; having all his enemies put under his feet, but himself invested with all power in heaven and in earth; and furnished with all gifts for men, yea, for the rebellious also, that God the Lord may dwell among them; and, as the God of their salvation, daily load them with benefits. Let me rejoice in his highness, and have myself, and all my services, bound with cords to his altar. And God forbid I should conclude the notes, without entering into the very marrow of the sense. Thou art My God, I’ll thee exalt; My God, I will thee praise. ======================================================================== CHAPTER 153: 02.119. PSALM 119 ======================================================================== Psalms 119:1-176 This psalm is a collection of David’s precious thoughts, sorrowful complaints, humble petitions, and holy resolutions, which, it seems he had written down as they occurred, and which, in the end of his life, he digested into the form in which they now stand, consisting of as many parts as there are letters in the Hebrew alphabet, the eight verses of each always beginning with the same letter in the original. The general scope of it is to magnify God’s word, and make it honourable. To intimate that it informs us of whatever we ought to expect from God in the way of gracious donation, and of whatever he may expect from us in the way of grateful returns of duty, it is represented under ten different characters, one or other of which is to be found in every verse, except Psalms 119:122 and Psalms 119:132 : As God’s Law, because framed and published by him as our Sovereign ­ His Commandments, because given with authority, and lodged with us as a trust ­ His Precepts, because peremptorily prescribed, and not left as a thing indifferent ­ His Statutes, because fixed and determined, and of perpetual obligation ­ His Word, because it is the declaration of his mind, and Christ, his essential Word, is all and in all therein ­ His Way, because it represents Christ, the Way, the Truth, and the Life, and is the rule of our faith and obedience ­ His Testimonies, because therein God, upon his word, his oath, and writ, declares to men the truths necessary to be known, in order to his honour and their salvation, as ratified in the death of his Son ­ His Judgments, because it is framed in infinite wisdom, and by it we must both judge and be judged (but in Psalms 119:75, Psalms 119:84, Psalms 119:121, judgment denotes righteous conduct) ­ His Righteousness, because it is holy, just, and good, and is the perfect standard of righteousness ­ And his Truth, or Faithfulness, because its leading truths are eternal, and the faithfulness of God is pledged in every point thereof. While I sing, let me all along enter into the spirit of the psalm. Let my delight be in God’s testimonies; my desires after God’s presence; and my endeavours to have God honoured. Let God’s word be my rule, my food, my armour, my wealth, my comfort; and God himself, as therein revealed and bestowed, be my everlasting and infinite all. Aleph, The 1st Part. Here, (1.) David marks out holy men as the only blessed men, Psalms 119:1-3. (2.) Begs that, to his own honour and satisfaction, he may be helped of God to an upright observance of his laws, Psalms 119:4-6. (3.) In the faith of God’s direction and assistance, he resolves to praise and obey him, Psalms 119:7-8. Beth, The 2nd Part. He, (1.) Points out the proper method of mortifying lust and attaining true holiness, Psalms 119:9. (2.) Professeth his attachment to God and his word, and supplicates wisdom, direction, and support, Psalms 119:10-12. (3.) Reflects with satisfaction on his former regard to God’s truth and ways, Psalms 119:13-14. And, (4.) Resolves to persevere therein, Psalms 119:15-16. Gimel, The 3rd Part. (1.) With eagerness and longings of heart, he supplicates divine favour, and instruction in God’s truths, Psalms 119:17-20. (2.) Remarks the just vengeance of God upon such as wander from his ways, Psalms 119:21. (3.) Supplicates preservation from reproach, as he observed, meditated on, delighted in, and consulted God’s word in all his conduct, Psalms 119:22-24. Daleth, The 4th Part. He, (1.) Represents his distress, and his behaviour under it, Psalms 119:25-26, Psalms 119:28, Psalms 119:30-31. (2.) Supplicates spiritual quickening, instruction, strength, rectitude of sentiment, and honour in the Lord’s way, Psalms 119:25, Psalms 119:31. (3.) Resolves under the influences of heaven, to be more active in holiness, Psalms 119:32. He, The 5th Part. He, (1.) Prays for divine instruction, sanctifying influences, quickening grace; for the accomplishment of God’s promises to him; and against covetousness, vanity, and reproach, Psalms 119:33-40. (2.) Enforces his requests, from his holy resolutions, his relation to God, his zeal for his honour, and his regard to his excellent declarations, promises, and precepts, Psalms 119:33-34, Psalms 119:38-40. Vau, The 6th Part. Here are, (1.) The prayers he presented to God, Psalms 119:41, Psalms 119:43. (2.) The graces he exercised upon God and his word faith, hope, love, Psalms 119:42-43, Psalms 119:47-48. (3.) The practice he resolved on, through grace, viz. to keep God’s law; to seek and cheerfully practise his precepts; boldly publish his truth to others; and to delight in, meditate on, and zealously reduce them to practice, Psalms 119:44-48. Zain, The 7th Part. Represents, (1.) The comfort he had found in God’s word, Psalms 119:49-50, Psalms 119:52, Psalms 119:54. (2.) His desire that God would fulfil his promises, Psalms 119:49; and his care to remember, think on, and practise God’s truths, Psalms 119:51-52, Psalms 119:55-56. (3.) The injurious reproach he suffered from the wicked; and his abhorrence of their sin and dread of their punishment, Psalms 119:51, Psalms 119:53. Cheth, The 8th Part. We have here, (1.) The portion he chose, Psalms 119:57. (2.) The purpose he formed, Psalms 119:57. (3.) The prayers he offered up, for favour, mercy, and instructions, Psalms 119:58, Psalms 119:64. (4.) The penitential care he took to obey God’s law, Psalms 119:59-61. (5.) The complaints he uttered, Psalms 119:61. (6.) His fervent thanksgiving, Psalms 119:62. (7.) His choice companions, Psalms 119:63. (8.) His deep sense of God’s abundant mercy and grace, Psalms 119:64. Teth, The 9th Part. Contains, (1. ) Hearty acknowledgements of God’s faithfulness and goodness, and of the excellency and usefulness of his word, Psalms 119:65, Psalms 119:68, Psalms 119:72. (2.) Humble acknowledgements of the advantages he had received from his afflictions, Psalms 119:67, Psalms 119:71. (3.) Complaints of the pride, calumnious reproach, and luxurious stupidity, of wicked men, Psalms 119:69-70. (4.) Supplications for divine instruction, Psalms 119:66, Psalms 119:68. (5.) Declarations of his regard to God’s word, and resolutions to persevere in the observance thereof, Psalms 119:66-72. Jod, The 10th Part. Contains, (1.) Thankful acknowledgements of God’s kindness in creating, and of his equity and faithfulness in afflicting, Psalms 119:73, Psalms 119:75. (2.) Earnest supplications for divine instruction, for fresh discoveries of God’s mercy; for the confusion of enemies, and the comfortable fellowship of friends; and for an honourable soundness of heart, Psalms 119:73, Psalms 119:76-77, Psalms 119:79-80. (3.) Holy joy in the comfort of fellow saints, and especially in God’s mercy and word, Psalms 119:74, Psalms 119:76-77. (4.) An holy resolution to meditate on, and cleave to God’s testimonies amidst persecution, Psalms 119:78. Caph, The 11th Part. Contains, (1.) Bitter complaints of great and long distress, Psalms 119:81-87. (2.) Fervent supplications for speedy comfort, help, and quickening, Psalms 119:82, Psalms 119:86, Psalms 119:88. (3.) Pleas wherewith these supplications are enforced: as, that his distress was become insupportable; that his hope was in God’s word, and he clave to it in his profession and practice; that his life was but short, to have so much of it spent in the furnace of affliction; that the malice and pride of his enemies were excessive; and, in fine, that God’s loving kindness was infinite, Psalms 119:81-88. Lamed, The 12th Part. Represents, (1.) The eternity and unchangeableness of God’s word and works, Psalms 119:89-91. (2.) The advantage of delighting in, and cleaving to God’s truths, Psalms 119:92-93. (3.) God’s interest in men, a reason of his saving the observers of his law, Psalms 119:94. (4.) David’s adherence to God’s truths amidst furious persecution, Psalms 119:95. (5.) The superlative excellency of God’s word above all earthly enjoyments, Psalms 119:96. Mem, The 13th Part. Represents the psalmist’s ardent affection to God’s law, Psalms 119:97; because that, (1.) Thereby he had attained much useful knowledge and wisdom, Psalms 119:98-100. (2.) Thereby he was enabled to refrain from, and hate sin, Psalms 119:101, Psalms 119:104. (3.) Thereby he was preserved steady in the path of his duty, Psalms 119:101-102. (4.) And thereby he obtained much comfort to his soul, Psalms 119:103. Nun, The 14th Part. Represents, (1.) The remarkable usefulness of God’s word, Psalms 119:105. (2.) David’s solemn dedication of himself to his service, Psalms 119:106. (3.) His recourse to God by prayer under his afflictions, Psalms 119:107-108. (4.) His faithful adherence to the Lord’s way, amidst trouble and persecution, Psalms 119:109-110. (5.) His solemn and deliberate choice of God’s word for his portion and rule, Psalms 119:111-112. Samech, The 15th Part. We have here, (1.) David’s hatred of sin, and love of God’s law, Psalms 119:113. (2.) His profession of dependence upon God, Psalms 119:114. (3.) His debarring of wicked men from his company, Psalms 119:115. (4.) His prayer for support, comfort, and honour, in the Lord’s way, Psalms 119:116-117. (5.) His foresight of, and trembling at the ruin of the wicked, Psalms 119:118-120. Ain, The 16th Part. Here David, (1.) Appeals to God for his integrity and equity, Psalms 119:121. (2.) Supplicates that God would protect him against enemies; grant him merciful deliverance, and saving instruction; and arise for the maintenance of his own honour, Psalms 119:121-126. (3.) Enforces his requests with these pleas ­ that he was God’s servant; and that he could no longer bear up under trouble, Psalms 119:122-125. (4.) Professeth his superlative regard to God’s law, and hatred of all iniquity, Psalms 119:127-128. Pe, The 17th Part. Here David, (1.) Declares his esteem of, and regard to God’s word, Psalms 119:129-131; and his deep concern for men’s violation thereof, Psalms 119:136. (2.) Supplicates for mercy, direction, preservation, deliverance, spiritual comfort, and instruction, Psalms 119:132-135. Tzaddi, The 18th Part. Contains, (1.) David’s celebration of the righteousness of God’s nature and work, and of the righteousness, faithfulness, and purity of his word, Psalms 119:137-138, Psalms 119:140, Psalms 119:142, Psalms 119:144. (2.) His avowed remembrance of, zeal for, and delight in God’s word, notwithstanding much contempt and trouble, suffered on account of his adherence to it, Psalms 119:139-143. (3.) His fervent prayer for spiritual instruction, Psalms 119:144. Koph, The 19th Part. Contains, (1.) David’s importunate supplications for gracious audience, necessary salvation, and quickening influence, Psalms 119:145-147, Psalms 119:149. (2.) His hopes in, and meditations on God’s word as perfectly true, and perpetually stable, Psalms 119:147-148, Psalms 119:151-152. (3.) In danger from wicked men, he flees to God for relief, Psalms 119:149-151. Resh, The 20th Part. Contains, (1.) David’s cries to God ­ that he would consider his affliction, plead his cause, deliver him, and quicken his soul, Psalms 119:153-154, Psalms 119:156, Psalms 119:159. (2.) His adherence to, love for, and high esteem of God’s word, Psalms 119:153-154, Psalms 119:157, Psalms 119:159-160. (3.) His description of the character and misery of the wicked, Psalms 119:155, Psalms 119:157-158. Schin, The 21st Part. Here, (1.) David complains to God of persecution from princes, Psalms 119:161. (2.) Professeth his holy awe of, his delight in, love to, and careful observance of God’s testimonies, and his utter detestation of falsehood, Psalms 119:161-168. (3.) Avows his persuasion of the happiness of the godly, and his own hopes of God’s salvation, Psalms 119:165-166. Tau, The 22nd Part. Here, (1.) David’s prayers for access to God, and for instruction, deliverance, help, and recovery, from God, Psalms 119:169-170, Psalms 119:173, Psalms 119:175-176. (2.) Hearty professions of his regard to God’s word, and to the salvation therein contained, Psalms 119:169-176. (3.) His humble confession of his wandering from God, and desire to be brought back, Psalms 119:176. ======================================================================== CHAPTER 154: 02.120. PSALM 120 ======================================================================== Psalms 120:1-7 A Song of degrees. Why this psalm and the fourteen following, are called songs of degrees, we do not certainly know. It is plain, some of them are suited to secret worship, some to the family, and others to the public assembly. This psalm, from its affinity to the 52nd, is supposed to refer to Doeg the Edomite, 1 Samuel 22:1-23. We have, (1.) The psalmist’s prayer to God for deliverance from the ruinous influence of malicious and false accusations, Psalms 120:1-2. (2.) His denunciation of the just, fearful, and lasting judgments of God against his malicious accusers, Psalms 120:3-4. (3.) His complaints of his quarrelsome and vexatious neighbours, Psalms 120:5-7. Never dare, my soul, to utter falsehood, or even truth in a malicious manner. Never dare to rush upon the fierce and lasting indignation of the Almighty. Never choose to make this world thy country, where sin and troubles so abound. But, ye blessed abodes of peace and purity, when shall I come to you! When shall I leave my evil neighbours, and come to God, to God my exceeding joy. ======================================================================== CHAPTER 155: 02.121. PSALM 121 ======================================================================== Psalms 121:1-8 A Song of degrees. Here, (1.) In the firm faith of being heard, David supplicates divine help and protection, Psalms 121:1-2. (2.) He comforts himself and others with the assurance of God’s infallible direction and protection, Psalms 121:3-8. While I sing, let all my confidence be on the Lord. Let my soul truly wait for him, from whom cometh all my necessary and expected blessings. On him be all my burdens, all my wants, all my cares. ======================================================================== CHAPTER 156: 02.122. PSALM 122 ======================================================================== Psalms 122:1-9 A Song of degrees of David. This psalm appears to have been composed for the use of the Hebrews at their three solemn feasts, Leviticus 23:1-44. We have in it, (1.) Expressions of great joy in going up to Jerusalem, Psalms 122:1-2. (2.) High commendations of the beauty, order, sanctity, and honour of Jerusalem, Psalms 122:3-5. (3.) The duty and happiness of such as are really concerned for the welfare of Jerusalem, the church of God, Psalms 122:6-9. While I sing, let me remember the gospel church, bewail her disorders, supplicate for her welfare, and set my heart on the Jerusalem which is above, and into which nothing can enter that defileth or disturbs. O when shall my feet stand there! When shall I see my Jesus, on his great white throne, and sit with him in his glory. ======================================================================== CHAPTER 157: 02.123. PSALM 123 ======================================================================== Psalms 123:1-4 A Song of degrees. This psalm relates to the distressed situation of the church, and contains, (1.) Earnest longings for, and believing expectations of merciful deliverances from God, Psalms 123:1-2. (2.) An improvement of great distress, as a plea for speedy and remarkable relief, Psalms 123:3-4. While I sing this, let me, in the full assurance of faith, cry to God, for the mercies which my own soul, my family, and the church and nation wherewith I am connected, so much need. Nor let me accept of a denial of my believing requests. ======================================================================== CHAPTER 158: 02.124. PSALM 124 ======================================================================== Psalms 124:1-8 A Song of degrees of David. This psalm is highly applicable to every remarkable deliverance which God works for his church, especially to the great redemption wrought for his people by Christ. In it, (1.) David magnifies the danger they were in, Psalms 124:1-5. (2.) Ascribes the glory of their deliverance to God, Psalms 124:1-2, Psalms 124:6-7. (3.) Improves the deliverance as an encouragement to trust in God, Psalms 124:8. Let me behold Jehovah as a present help in trouble. Let my waiting eyes be towards him, who, notwithstanding all the combined power and policy of hell and earth, is able and ready to pull my feet out of the net. ======================================================================== CHAPTER 159: 02.125. PSALM 125 ======================================================================== Psalms 125:1-5 A Song of degrees. Let me, in this psalm, behold, (1.) The happiness of the saints; in the fixedness of their new-covenant state; the safety of their condition: the seasonableness of their deliverances; and the advantage of effectual fervent prayers in their behalf, Psalms 125:1-4. (2.) The misery of the wicked, particularly of the apostates from the ways of God, Psalms 125:5. Let me then never be of them that draw back, but of them who believe, to the fixing of their heart, and the saving of their soul. ======================================================================== CHAPTER 160: 02.126. PSALM 126 ======================================================================== Psalms 126:1-6 A Song of degrees. This psalm relates to some remarkable deliverance of the Jewish church, perhaps from Babylon, as typical of those of the gospel church; and, (1.) Represents great admiration of, and thankfulness for the deliverance, Psalms 126:1-3. (2.) Contains prayers for, and encouragement to saints exercised with tribulations, Psalms 126:4-6. While I sing, let me admire the Lord’s kindness to my country, to his gospel church ­ to mankind ­ to my soul. And, in my remaining distress, personal or relative, let me sow in mourning and supplication, that I may through grace reap joyful deliverances, and everlasting consolations. ======================================================================== CHAPTER 161: 02.127. PSALM 127 ======================================================================== Psalms 127:1-5 A Song of degrees for Solomon. This psalm relates to David’s orders for building the temple, 1 Chronicles 22:1-19, 1 Chronicles 28:1-21; or to Solomon’s actual building of it, 2 Chronicles 2:1-18, 2 Chronicles 3:1-17, 2 Chronicles 4:1-22, 2 Chronicles 5:1-14, 2 Chronicles 6:1-42. It teacheth us constant dependence on God, in all our concerns; particularly in, (1.) Prospering our undertakings, or rearing our families; and in protecting our residence and country, Psalms 127:1. (2.) In enriching us without excessive care or labour, Psalms 127:2. (3.) In giving us agreeable heirs to possess our substance, Psalms 127:3-5. In all my undertakings, let me set the Lord always before me! and depend on his blessing, as the source of my success. In all my enjoyments, let my care be to enjoy God himself. ======================================================================== CHAPTER 162: 02.128. PSALM 128 ======================================================================== Psalms 128:1-6 A Song of degrees. This psalm exhibits, (1.) The comprehensive duty of all, particularly married persons, Psalms 128:1. (2.) The advantage of studying it, viz., success in employments; comfort and honour in relations; joy in the prosperity of God’s church, and of their own offspring, Psalms 128:2-6. While I sing, let me be ashamed, let me be pained on account of my deficiency in holiness, and of the hurt my family and the church of God have thereby sustained. Let me behold the great gain of true godliness, having the promises of this life, and of that which is to come. ======================================================================== CHAPTER 163: 02.129. PSALM 129 ======================================================================== Psalms 129:1-8 A Song of degrees. Whether this psalm was penned when David brought up the ark of God to Mount Zion, 2 Samuel 6:1-23, or relates to the Chaldean captivity, is uncertain. In it, the people of God, (1.) Look back on their often-repeated tribulations, with thankfulness to God for their deliverances from Egypt, and from their oppressors under the Judges, Saul, etc., Psalms 129:1-4. (2.) They look forward, with a believing prayer for, and prospect of the destruction of all their implacable enemies, Psalms 129:5-8. While I sing, let me not only be affected with what the Lord did for the Jewish, but chiefly with what he hath done for the gospel church: and let me, in faith, cry for, and expect the downfall of Antichrist, and of all other enemies of Christ and his church. ======================================================================== CHAPTER 164: 02.130. PSALM 130 ======================================================================== Psalms 130:1-8 A Song of degrees. This psalm contains, (1.) David’s earnest cries to God, out of the depths of corruption, desertion, temptation, or trouble, Psalms 130:1-2. (2.) His ingenuous repentance, in the faith of God’s merciful forgiveness, Psalms 130:3-4. (3.) His attentive waiting on God for his favours, Psalms 130:5-6. (4.) His encouraging expectations from God, Psalms 130:7-8. While I sing, let my soul go and do likewise. While the unbounded mercy and plenteous redemption of Jehovah remains unexhausted, let my soul cry mightily in every trouble; believe forgiveness under the deepest sense of guilt; and quietly hope and wait for the salvation of God. Let never hopeless despair steel my heart against a God of grace. ======================================================================== CHAPTER 165: 02.131. PSALM 131 ======================================================================== Psalms 131:1-3 A Song of degrees of David. This psalm contains, (1.) David’s candid profession of his contentment with his lot, Psalms 131:1-2. (2.) His warm encouragement of others to a constant dependence on God, Psalms 131:3. While I sing it, let me be ashamed of my pride, and of meddling with things above my sphere. Let me desire humility, as my great ornament, in every station; and study, like a child of God, weaned from worldly lusts, to set all my hope on God himself. ======================================================================== CHAPTER 166: 02.132. PSALM 132 ======================================================================== Psalms 132:1-18 A Song of degrees. Whether this psalm was penned by David when he brought up the ark of God from Kirjath-jearim, 2 Samuel 6:1-23, or for Solomon’s dedication of the temple, 1 Kings 8:1-66, is uncertain. It contains, (1.) A representation of David’s pious and earnest care to provide a proper lodging for God’s ark, Psalms 132:1-7. (2.) Earnest prayers for God’s presence and blessing to attend his ark, Psalms 132:8-10. (3.) David’s care to provide an habitation for God; and God’s promises to David relating to the prosperity and establishment of his family, especially in the Messiah, are pleaded as arguments to enforce these requests, Psalms 132:1-5, Psalms 132:10-18. While I sing, let my soul, with ardour, go out after God, the living God. Let nothing less than his presence in his ordinances satisfy my desires. Let the welfare of his ministers and people be matter of my deep concern. Let me admire the kindness of God, that I have so many exceeding great and precious promises to plead upon. While I sing them, let me grasp, let me believe them, with my whole heart. ======================================================================== CHAPTER 167: 02.133. PSALM 133 ======================================================================== Psalms 133:1-3 A Song of degrees of David. This psalm was perhaps penned when the Hebrew tribes concurred to fix David on his throne, or to restore him to it, 2 Samuel 5:1-25 or 2 Samuel 19:1-43. Here is, (1.) A declaration of the excellency and pleasantness of brotherly affection, Psalms 133:1. (2.) The illustration of this in two similitudes, Psalms 133:2-3. (3.) The great advantage of it, Psalms 133:3. While I sing, let Jesus’ love, shed abroad in my heart, make me exemplify my notes. How happy the churches and families where this prevails! And how blessed above all, the church above, where love, love for ever reigns. * To imagine that the sacred oil ran down upon, and stained the high priest’s robe to the skirt, or lower parts thereof, to me seems very inconsistent with the remarkable cleanliness prescribed by the ceremonial institutes; and very inconsistent with the prescribe finery and beauty of this sacred apparel. The Hebrew word phi ought therefore to have been translated not skirt, but collar or neckband (Compare Job 30:18, Exodus 28:32). Perhaps, too, the hills of Zion, in Psalms 133:3, denote not those about Jerusalem (Psalms 125:2), which stood a hundred miles distant from Hermon, but that which is called Sion, Deuteronomy 4:48, on which, without controversy, the famed, the plentiful, the invigorating, the fructifying dews of Hermon descended. ======================================================================== CHAPTER 168: 02.134. PSALM 134 ======================================================================== Psalms 134:1-3 A Song of degrees. This psalm was perhaps penned when David appointed the orders of the Priests and Levites, 1 Chronicles 23:1-32, 1 Chronicles 26:1-32. In it we have, (1.) The sacred watchers of the temple stirred up, to employ their time in praising God, Psalms 134:1-2. (2.) A fervent prayer for the blessing of God on them, or on others, Psalms 134:3. While I am in Christ’s church, let me provoke myself and others to love, and to good works. ======================================================================== CHAPTER 169: 02.135. PSALM 135 ======================================================================== Psalms 135:1-21 This psalm contains, (1.) Earnest exhortations to all concerned, to praise the Lord, Psalms 135:1-3, Psalms 135:19-21. (2.) Rich matter for praise ­ God considered as the God of Israel, Psalms 135:4; as the God of gods, Psalms 135:5; as the God of the whole world, Psalms 135:6-7; as a God terrible to the enemies of Israel, Psalms 135:8-11; but kind to Israel, Psalms 135:12-14; and as the only true and living God, before whom all others are but vanity and falsehood, Psalms 135:15-18. Come near, my soul, and sing what Jehovah is to, and hath done for his church; and what he is to, and hath done for me. ======================================================================== CHAPTER 170: 02.136. PSALM 136 ======================================================================== Psalms 136:1-26 This psalm is a continued exhortation to praise the Lord for the perpetual displays of his mercy. The hearty singing of it has been honoured with the most signal appearances of God’s kindness, 2 Chronicles 5:13 and 2 Chronicles 20:21-22. We are in it directed to praise God, (1.) As great and good in himself, Psalms 136:1-4. (2.) As the Creator of all things, Psalms 136:5-9. (3.) As the God and Saviour of Israel, who brought them out of Egypt, through the Red sea and wilderness, and who cast out the nations, and gave them the possession of Canaan, Psalms 136:10-22. (4.) As our gracious and condescending Redeemer, Psalms 136:23-24. (5.) As the great and sovereign Benefactor of all creatures, Psalms 136:25-26. While I sing it, let my heart be melted, and all-inflamed, with the loving-kindness and mercy of God in Christ. Let me behold, believe, and admire the unbounded extent, and everlasting duration thereof. ======================================================================== CHAPTER 171: 02.137. PSALM 137 ======================================================================== Psalms 137:1-9 This psalm was probably composed in Chaldea, during the captivity, and contains, (1.) The Jews’ grievous bewailing of their distress, contempt, and reproach, Psalms 137:1, Psalms 137:4. (2.) Their tender and affectionate remembrance of, and concern for Jerusalem ­ the church and ordinances of God, Psalms 137:5-6. (3.) Denunciations of destruction to the Edomites, who had promoted, and the Chaldeans, who had affected their distress and captivity, Psalms 137:7-9. While I sing, let me bless the Lord for what mercy is my lot, above that of many others. Let the welfare of God’s church lie near my heart. Let me earnestly desire, and firmly expect the ruin of all her and my spiritual foes. ======================================================================== CHAPTER 172: 02.138. PSALM 138 ======================================================================== Psalms 138:1-8 A Psalm of David. This psalm was perhaps composed by David when he was newly advanced to his throne, 2 Samuel 5:1-25, 1 Chronicles 12:1-40. In it, (1.) He looks back with thankfulness upon the experience he had of God’s goodness to him, Psalms 138:1-3. (2.) He looks forward with comfort, in hopes that others would go on like him to praise God, Psalms 138:4-5; and that God would continue to do good to him, Psalms 138:6-8. While I sing these lofty lines, let the sense of the unnumbered mercies I have received from God, and the hopes of his everlasting loving-kindness, tune and animate my heart. ======================================================================== CHAPTER 173: 02.139. PSALM 139 ======================================================================== Psalms 139:1-24 To the chief Musician, A Psalm of David. This psalm was probably penned by David, while he was loaded with some vile reproaches; and contains, (1.) His celebration of, 1. The omniscience, Psalms 139:1-6; 2. The omnipresence, Psalms 139:7-12; and 3. The creating-kindness of God, Psalms 139:13-16. (2.) His improvement of these in, 1. Devout meditation on God, Psalms 139:17-18; 2. In detestation of wicked men, Psalms 139:19-22; 3. In solemn profession of his uprightness before God, Psalms 139:23-24. Let me sing, let me pray, let me live, always under the deepest impressions of God’s eye upon me; his presence with me; his formation of me; his new-covenant relation to me; and his everlasting redemption of my soul. Let my nights and my days be filled up with precious, with fixed, with pleasant thoughts concerning these, and holy improvements of them. Let me never make the Lord’s enemies my intimates. Let a thorough purgation from sin and progress in holiness, be the delight, the earnest desire of my soul. ======================================================================== CHAPTER 174: 02.140. PSALM 140 ======================================================================== Psalms 140:1-13 To the chief Musician, A Psalm of David. This psalm was probably penned by David when persecuted by Saul; and perhaps partly relates to Doeg the Edomite, as Psalms 52:1-9, Psalms 120:1-7. In it, (1.) David complains of the malice of his enemies, and supplicates God’s preservation from them, Psalms 140:1-5. (2.) He encourageth himself in God, as his God, Psalms 140:6-7. (3.) He prays for, and prophesies the destruction of all his enemies, Psalms 140:8-11. (4.) He assures himself and other saints, that all their troubles shall end happily, Psalms 140:12-13. Let my troubles stir me up to fervent prayers, and to an earnest believing on God as my God. Thus shall I suck honey out of flinty rocks; and the malice, as well as the ruin of mine enemies, shall work for me an exceeding and eternal weight of glory. ======================================================================== CHAPTER 175: 02.141. PSALM 141 ======================================================================== Psalms 141:1-10 A Psalm of David. This psalm was likewise composed under distress and persecution. In it David prays, (1.) For God’s kind acceptance of his prayers, Psalms 141:1-2. (2.) For his powerful assistance in keeping his tongue, his heart, and hand, in the way of duty, Psalms 141:3-4. (3.) That others might be helpful to him with their seasonable reproofs; and he to them with his prayers, Psalms 141:5-6. (4.) That when he and his friends were brought to the last extremity, God would graciously appear for their relief, Psalms 141:7-10. When I am afflicted, let me pray. Let me highly prize and kindly receive Christian reproof, and earnestly improve it to my spiritual advantage. Nor let me ever despair, on account of the great distress of my soul, or of the church. Is any thing too hard for the Lord? ======================================================================== CHAPTER 176: 02.142. PSALM 142 ======================================================================== Psalm 142 Maschil of David; A Prayer when he was in the cave. This psalm was framed by David when obliged by Saul’s persecution to hide himself in a cave, 1 Samuel 22:1 or 1 Samuel 24:3. It contains, (1.) Bitter complaints of the subtilty, strength, and malice of his enemies, and of the coldness and indifference of his friends, Psalms 142:1-4, Psalms 142:6. (2.) The comfort he took in God’s knowing his way, and in recognizing his claim to God as his portion, Psalms 142:3-5. (3.) His pleasant expectations that his God would deliver him, and that his fellow saints would join with him in thanksgiving for his deliverance, Psalms 142:6-7. If all men forsake me, if all men harass me, let me cast my burdens on the Lord, that he may sustain me. Let me renew my believing claims to him as my Lord, my God, my Refuge, and my Portion. Let me rest firmly on his characters and promises, for his sympathy, help, and deliverance. ======================================================================== CHAPTER 177: 02.143. PSALM 143 ======================================================================== Psalms 143:1-12 A Psalm of David. This psalm was probably penned by David during the unnatural rebellion of his son Absalom, as Psalms 3:1-8, Psalms 42:1-11, Psalms 43:1-5. It contains, (1.) Sad complaints of trouble, and of the sinking of his spirit under it, Psalms 143:3-5, Psalms 143:7. (2.) Fervent supplications that God would hear his prayer; Psalms 143:1, Psalms 143:7; forgive his sins, Psalms 143:2; manifest his favours, Psalms 143:6-8; direct him in the way of duty, Psalms 143:8-10; quicken him in it, Psalms 143:11; deliver him out of trouble, Psalms 143:9, Psalms 143:11; and, in fine, punish his persecutors, Psalms 143:12. What time my heart is overwhelmed, let God lead me to the Rock that is higher than I. Let me study to have my sin removed first, in order that my troubles may remove in due order, and with a rich blessing. ======================================================================== CHAPTER 178: 02.144. PSALM 144 ======================================================================== Psalms 144:1-15 A Psalm of David. This psalm was probably composed by David upon the occasion of his advancement to the throne, 1 Chronicles 12:1-40, 2 Samuel 5:1-25, as Psalms 138:1-8, Psalms 75:1-10, etc. In it we have, (1.) Thankful acknowledgements of God’s relation to him, and condescending kindness towards him, Psalms 144:1-4. (2.) Supplication for divine deliverance from his enemies, who still threatened him, Psalms 144:5-8; and for prosperity to his kingdom, Psalms 144:11-14. (3.) Triumphant joy in God, as his and their deliverer and portion, Psalms 144:9-10, Psalms 144:15. While I sing, let me admire the relation, the kindness of God to me, who am so mean, so frail, so sinful! Let me rejoice in him, as my all in all; and commit my way to him, that he may bring it to pass. And let every external benefit lead up my heart to God himself. ======================================================================== CHAPTER 179: 02.145. PSALM 145 ======================================================================== Psalms 145:1-21 David’s Psalm of praise. This psalm, like Psalms 25:1-22, Psalms 34:1-22, Psalms 111:1-10, Psalms 112:1-10, and Psalms 119:1-176, is composed in an alphabetical form. It, and the five which follow, consist of pure praises to God, without so much as one complaint or petition. Here, (1.) David engageth himself, and encourageth others to praise God, Psalms 145:1-7, Psalms 145:10, Psalms 145:21. (2.) He represents the grounds of praise, viz the greatness and glory, sovereign power, and eternity of God, and the greatness and glory of his works, Psalms 145:3-7, Psalms 143:11-13; his unbounded goodness, mercy, and compassion, Psalms 145:7-9; manifested in pitying the afflicted, providing what is necessary for all creatures; and in his readiness to hear and answer his people’s prayers, preserve them from evil, and destroy their enemies, Psalms 145:14-20. In such high praises of God, may all my prayers issue at last. And the nearer I approach to mine end, let my heart and lips be the more filled with his praise, and honour all the day. While I live on earth, let me publish the heart-engaging wonders of the nature and works of my God. ======================================================================== CHAPTER 180: 02.146. PSALM 146 ======================================================================== Psalms 146:1-10 This psalm contains, (1.) Pleasant engagements and encouragements to the hearty and constant praises of God, Psalms 146:1-2, Psalms 146:10. (2.) Earnest dissuasives from trusting in man, who is so weak and short-lived, Psalms 146:3-4. (3.) Powerful persuasives to trust in God, whose power and goodness appear so remarkable in creation, providence, and redemption, Psalms 146:5-10. While I sing, be stirred up, my soul, and all that is within me, to bless his holy name; to depend on him alone, who is my Maker, my faithful Friend, my kind and righteous Protector, my bountiful Provider, my almighty Deliverer, my gracious Enlightener, my seasonable Restorer, my perpetual Preserver, and the just punisher of my foes ­ my King, my God, and my all. ======================================================================== CHAPTER 181: 02.147. PSALM 147 ======================================================================== Psalm 147 This psalm was probably penned by David, while he repaired and fortified Jerusalem, 2 Samuel 5:1-25; and contains, (1.) Solemn calls to praise God, Psalms 147:1, Psalms 147:7, Psalms 147:12, Psalms 147:20. (2.) Weighty reasons for praising God, viz. 1. That, as the God of nature, he is infinitely intelligent and great, and the sovereign manager of all creatures, Psalms 147:4-5, Psalms 147:8-9, Psalms 147:15, Psalms 147:18. 2. As the God of grace, he tenderly comforts, and affectionately delights in his people, Psalms 147:3, Psalms 147:6, Psalms 147:1-11. 3. As the God of Israel, Jerusalem, and Zion, he settles their civil and religious state, Psalms 147:2, Psalms 147:13-14, Psalms 147:19-20. When God manifests himself in so many things, be ashamed, my soul, that I discern him in so few. O to see God’s power and glory in every work of his hand, and especially in every word of his mouth! And to be so affected with what he is, and hath done, and will do, as in every thing to give thanks. ======================================================================== CHAPTER 182: 02.148. PSALM 148 ======================================================================== Psalm 148 Here the psalmist, overwhelmed with enrapturing views of the glory, and a sense of the goodness of the Lord, issues forth a solemn call to all his fellow creatures, to assist him in his songs of praise. (1.) To the celestial creatures above, whether intellectual beings or not, Psalms 148:1-6. (2.) To the terrestrial creatures below, whether irrational, Psalms 148:7-10; or rational, Psalms 148:11-13; but chiefly to his chosen people, Psalms 148:14. While angels and other rational beings actively trumpet forth his honours, and irrational creatures praise him objectively, in manifesting his excellencies marked on them; let my soul be ravished with his glory, amazed with his grace, and all inflamed with love, in uttering his praise, who, in Christ, is my God, and my exceeding Joy. Cry out, all my powers, My God, who is like unto thee! Is there any work like unto thy work! ======================================================================== CHAPTER 183: 02.149. PSALM 149 ======================================================================== Psalms 149:1-9 This psalm was perhaps penned by David, when he took the strong hold of Zion from the Jebusites; and represents, (1.) Abundant joys to the people of God, in his relation to, delight in, and kindness towards them, Psalms 149:1-5. (2.) Abundance of terror to the proudest of their enemies, in their victory and power over them, Psalms 149:6-9. While I sing, let mine eyes be fixed on Jesus Christ, going forth in his chariots of salvation, subduing his enemies to himself, by the gospel rod of his strength, in the Apostolic and Millennial periods, Revelation 20:2; and in the chariots of vengeance, destroying his incorrigible opposers, by the iron rod of his wrath, and treading them under the feet of his saints. ======================================================================== CHAPTER 184: 02.150. PSALM 150 ======================================================================== Psalms 150:1-6 This psalm contains thirteen calls to praise God. It directs, (1.) Who ought to praise him, Psalms 150:6. (2.) Why they should praise him, viz. that he dwells with men; and for his mighty acts, and his excellent greatness, Psalms 150:1-2. (3.) How he ought to be praised, viz. in a public, earnest, and skilful manner, Psalms 150:2-3, Psalms 150:5. Dare not, my soul, to finish thy notes, and to conclude the book, without commencing an heartiness in the work. Awake then my inward powers, let me even here, begin my high hallelujahs and hosannas to Him, who loved me, and gave himself for me. ======================================================================== CHAPTER 185: S. EXPOSITION I. THE GOSPEL OF THE KINGDOM ======================================================================== DISCOURSES AND SAYINGS OF OUR LORD JESUS CHRIST. _______________________ EXPOSITION I. "THE GOSPEL OF THE KINGDOM." John 3:14-21. —"And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up; that whosoever believeth on him should not perish, but have eternal life. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved. He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God." INTRODUCTION. THESE "golden sentences" occur in the narrative of a conversation between our Lord Jesus Christ, and Nicodemus a ruler of the Jews. To understand the record of any conversation aright, it is of great importance to know its occasion—the characters of those engaged in it, and the circumstances in which it took place. These, in the case before us, are but imperfectly known to us; but we shall find that even the very partial notices we have of them, cast much light on what would otherwise be very obscure, if not altogether unintelligible. Jesus Christ, attended by his five disciples, Peter, and Andrew, and John, and Philip, and Nathaniel, had come up from Galilee to Jerusalem. His external appearance was that of a Jew of humble rank, and his followers were men belonging to the same class in society as himself. His expulsion of those traffickers who had desecrated the temple by making one of its courts the scene of their secular commerce, and his performance of a number of miracles, had, however, drawn on him a considerable share of public attention; and many had been induced to regard him as a divine messenger or prophet: though the majority of those who had formed this opinion were persons entirely under the influence of the sentiments almost universally prevalent among the Jews respecting the design of the Messiah’s mission, and the nature of the kingdom which he was to establish in the world. Among these individuals was Nicodemus, a member of the sect of the Pharisees, which embraced in it the great body of the apparently pious of the Jews; a man of high rank and respectable character; a ruler of the Jews ; a "councillor," or member of the Sanhedrim, the highest court of judicature among the Jews; and a "master in Israel," or expositor of the Jewish law. This man—though he appears at this period to have been entirely secular in his opinions and expectations respecting the Messiah, one of those who were looking, not for a spiritual saviour, but for a temporal deliverer; not for a personal salvation from guilt and depravity and endless ruin, but for a national deliverance from the foreign yoke of the Romans—seems to have been a person of an inquisitive and candid mind. It is not at all likely that he thought that this worker of miracles was, or even supposed that he might be, the Messiah, the promised deliverer, with regard to whose appearance all men’s minds were in a state of excited expectation. He must have looked for the Messiah, not from Nazareth, but from Bethlehem; not in the person of an obscure Galilean stranger, but in an acknowledged descendant of the ancient royal house of David. But he had come to the conclusion that this young Nazarene was a divinely commissioned messenger, and he wished to have some private conversation with him; no doubt, respecting that "kingdom of God" or "of heaven," which both John the Baptist and Jesus had declared to be "at hand," just about to be established. Probably from a fear of involving himself in danger, either from his colleagues in the Sanhedrim, or from the Roman government, he seems to have wished that the interview should be as private as possible, and accordingly he "came to Jesus by night." He introduced himself by declaring his conviction, founded on the miracles which he had witnessed, that Jesus was a divine messenger: —" Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him." Instead of permitting him to unfold the purpose of his visit, Jesus, who "knew what was in man," and often answered men’s thoughts rather than their words, replied in a manner which showed that he was acquainted with what was passing in his visitor’s mind. Instead of showing himself flattered by the recognition of his divine mission by a man of such high rank and extensive influence, and endeavouring to secure his assistance in establishing his claims, he in effect states, that Nicodemus was completely mistaken on the subject about which he had come to converse, and that without an entire change in his mode of thinking, and in his mode of feeling too, he could never become a partaker of the privileges of the new order of things to be established by the Messiah, nor even distinctly apprehend their nature. "Except a man," any man, every man, Jew as well as Gentile, undergo a change not less extensive and thorough than that which a heathen does when he becomes a Jew, and which the Jews were accustomed to call a new birth, —" except a man be born again, he cannot see a the kingdom of God." Nicodemus, if; as is not improbable, he had heard the preaching of John, and even submitted to his baptism, had not complied with the injunction "repent"—’change your views and expectations respecting the kingdom of God;’ and therefore our Lord thus turns his attention to the nature and necessity of this "repentance," this thorough inward change, under another, and still more impressive representation. "The kingdom of God"—a phrase derived from a remarkable prediction of the prophet Daniel, —denotes the order of things to be established by the Messiah, an order of things rich in blessings to his subjects, both in this life and in that which is to come—both on earth and in heaven. To "see" the kingdom of heaven, may signify either to apprehend the truth with respect to this order of things, or to enjoy its peculiar privileges. Both ideas may be included, as it is through apprehending the truth respecting the kingdom that men become partakers of its privileges. It is a phrase of similar import as to "see good," to "see death," to "see God," to "see of the travail of his soul." To be "born again," is equivalent to the undergoing of a thorough change, beneficial in its character, and the cause of which is not in the individual who undergoes it. Nicodemus, who thought that the Jews, because descendants of Abraham, Isaac, and Jacob, were to be the subjects of the Messiah, "the children of the kingdom," declared that this statement of Jesus seemed as strange to him as if he had said that a man of mature age must, in the literal sense of the terms, be born again. "Nicodemus saith unto him, How can a man be born when be is old? can he enter the second time into his mother’s womb, and be born?" It is not at all necessary that we should suppose Nicodemus to have been so stupid as to apprehend our Lord’s obviously figurative language literally, or so profane as to attempt to turn into ridicule the words of one whom he acknowledged to be "a teacher come from God." It was customary among the Jews, as has been already hinted, when a heathen proselyte was admitted into "the commonwealth of Israel," to term the change he underwent a new birth. In Nicodemus’ estimation, he and all Israelites, being the children of Abraham, were also "children of the kingdom." "The kingdom of heaven" was, in their reckoning, merely the more complete development of the theocratic system under which they already were; and he could not conceive what change was necessary to pass on them, to secure their sharing in its immunities and privileges. Had Jesus said, unless a Gentile be born again, "he cannot see the kingdom of heaven," this could have been understood. But the general declaration, "except a man," very probably so uttered as to convey the idea, except you, be born again (for it is plainly to this saying, and the equally indefinite one in the John 3:7, that our Lord refers, when he says, "marvel not that I said to thee" a councillor, a master in Israel, "ye" Jews "must be born again"), was so utterly incongruous to all his notions, that he in effect says, ’This new birth on the part of Jews, in order to their becoming participants of the honours and blessings of the Messiah’s reign, seems to me as strange, and incredible, and useless a thing, as that a grown-up man should be again born of his mother.’ Jesus repeated the statement, adding some circumstances fitted to lead Nicodemus into correct views with regard to the nature of that change which he had represented as necessary for the enjoyment of the advantages of the Messiah’s reign: —"Verily, verily, I say unto thee, except a man be born of water, and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit." This is equivalent to, ’Strange as my statement may appear to you, it is indubitably true. The change I refer to is not one of external profession merely, but of inward character. Except a man not only make a profession of a change of mind, such as that made by those who submitted to John’s baptism; but actually undergo that change of mind which is produced by the operation of the Holy Ghost, he cannot be a participant of the blessings of the Messiah’s reign.’ "That which is born of the flesh is flesh; and that which is born of the Spirit is spirit." "Flesh" may here mean, ’human nature as depraved,’ or ’human nature apart from supernatural influence.’ In the first case it is equivalent to, ’Depraved man can have a son only in his own likeness. Man must become God’s son to become fit for His holy kingdom.’ In the second case it is equivalent to, ’As the natural descendants of Abraham, you may be, you are, possessors of external privileges; but you must be spiritually born, that is, in your inward views and feelings you must be radically changed, in order to your being fitted to enjoy spiritual privileges. The Jewish people are born of the flesh, —"of blood, of the will of the flesh, of the will of man," they are men, and may enjoy those external privileges, which it Is competent for you as men to enjoy; but the kingdom of God is a spiritual kingdom; none but those who are spiritual can enjoy its privileges, and none can be spiritual without a thorough change being produced on their spiritual nature by "the Spirit," plainly the Spirit of God. This seems wonderful to you; but that is no reason why you should not believe it.’ The words that follow have been usually thus interpreted: — ’You have had no experience of this spiritual change, and you have no distinct notion of the manner in which it is to be produced, or why it is necessary; but you never think of denying the existence of wind, which indeed proves itself by its effects, though it is invisible, and though its movements are regulated by laws over which you have no control, and of which you have little knowledge.’ This interpretation does not seem to be satisfactory, as it obliges us to give to the word which occurs so often in the passage, properly rendered "Spirit," an unusual sense, that of "wind." I am therefore inclined to keep to the ordinary sense of the word, Spirit, retaining the same meaning throughout, and to consider our Lord as saying, ’This spiritual new birth, which you find it so difficult to understand and believe, has the common character of spiritual operations. For example, in inspiration (with the idea of which the Jews were familiar,) "The Spirit breathes where he pleases:" you do not know the reason or manner of his commencing, or the reason or manner of his terminating, his operations on the inspired person, but you observe its effects, "you hear his voice," you have the revelation. "Thus it is with every one born of the Spirit."’ It is not a comparison of the operation of the wind and that of the Spirit. It is not a comparison at all. It is the statement of a general law, and an assertion that the case referred to is an exemplification of it. The change is an internal spiritual change. It is the work of the Spirit, who in this case, as usually, does not unfold the reason and manner of his operations, but manifests their effects.’ Nicodemus, more and more perplexed, utterly incapable of reconciling these statements, as to complete internal change being necessary even on a Jew, in order to his being a sharer of the privileges of the Messiah’s kingdom, with the notions he had from his infancy entertained respecting the design of the appearance of that long-promised Prince, exclaimed, "How can these things be?" "And no wonder," as Neander says, "a dead, contracted, arrogant, scribe-theology, is always amazed at the mysteries of inward spiritual experience." Our Lord replied, "Art thou a master in Israel, and knowest not these things?" These words seem to imply, that if he had studied the Old Testament Scriptures he might have known, that an internal change was necessary for enjoying the blessings of the Messiah’s kingdom. ’Had you understood those Scriptures, with the letter of which, as "a master in Israel," you are so familiar, you must have known that that kingdom is to be spiritual in its nature, and that no man with the carnal conceptions common among the Jews, can understand its nature or enjoy its blessings.’ Our Lord probably refers to such passages as the following: "Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. And I will put my Spirit within you." "Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah; not according to the covenant that I made with their fathers: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts, and I will be their God, and they shall be my people." (Ezekiel 36:25-27; Jeremiah 31:31-33) Our Lord proceeded to assert the truth and importance of the statement he had made: "Verily, verily, I say unto you, We speak that we do know, and testify that we have seen, and ye receive not our witness." "We" not improbably includes John the Baptist, whose doctrine of repentance or change of mind, is entirely coincident with our Lord’s doctrine of the new birth. Our Lord thus gently, but powerfully, exposed Nicodemus’ inconsistency, q. d., ’You say that you know that I am a teacher sent from God, and you admit John to be a prophet; and yet when we tell you what we know to be true, instead of readily receiving it, you doubt, and hesitate, and object, and cavil. You are come to inquire of me concerning the nature of the Messiah’s kingdom, but how will you ever receive the truth respecting it, so widely different from what you as a Jew expect, when you discover so much backwardness to receive the doctrine, comparatively level to your comprehension, that a great inward change, to be effected by the Spirit of God, is necessary to the enjoyment of its blessings, and indeed to the understanding of its nature?’ "If I have told you earthly things, and ye believe not, how shall ye believe if I tell you of heavenly things?" q. d., ’Your behaviour gives me little encouragement to go forward and unfold to you the truth about that kingdom of God, to inquire about which was the great purpose of your visit. For if you find so much difficulty in receiving what is comparatively an earthly thing, a doctrine respecting things level to ordinary apprehensions—the doctrine ’that carnal men, men occupied with sensible and present things, must undergo an inward change, a change of mind and heart, of conviction and feeling,—must become spiritual men to fit them for the reception of a spiritual Saviour, and the possession of a spiritual salvation,’—how shall you ever be brought to believe "the heavenly things," the doctrine of the kingdom of heaven, which is as remote, as heaven is from earth, from anything which could have entered into tile mind of man; the doctrine of the manner in which spiritual blessings are to be obtained by the Messiah, the persons for whom they are to be obtained, and the manner in which they are to be invested with them?’ The doctrine of our Lord here is that so plainly taught by his Apostles, that to the understanding and enjoyment of the blessings of the christian salvation, a thorough change of nature, of mind and heart, is necessary. "If any man be in Christ Jesus, he is a new creature: old things are passed away, behold all things are become new." "The natural man receiveth not the things of the Spirit of God: for they are foolishness to him; neither can he know them, for they are spiritually discerned." As Christians, "we are God’s workmanship, created anew in Christ Jesus to good works." "And no man hath ascended up to heaven, but he that came down from heaven, even the Son of Man which is in heaven," q. d., ’These heavenly things have never yet been clearly unfolded to men. No man has been in heaven to penetrate into these yet hidden counsels of God. "The Son of Man" (a name borrowed from the Old Testament Scriptures, by which the Messiah was indicated), —the Son of Man who had been in heaven "with God," ay, whose residence as to his higher nature is even now in heaven, he alone can reveal them. Our Lord does not here say in direct terms that HE was this Son of Man, though the words, and probably the manner, seem to have been intended to suggest this idea. All this statement, infinitely important as it is, is properly speaking preliminary, and it is at the 12th verse that our Lord proceeds to tell of "heavenly things;" to reveal the doctrine of the kingdom. To understand our Lord’s words aright, we must never forget that he was teaching the true doctrine of the kingdom of heaven, of the deliverance to be accomplished by the Messiah, to a pharisaic Jew, who laboured under the false notions common to his nation and sect. Had Nicodemus been called on to state his opinion about the kingdom of heaven, he probably would have done it in some such terms as these: ’Like David the king of Israel, the Son of Man, Messiah the Prince, shall be lifted up, exalted, to a glorious throne, that all the Jewish people may be delivered from degradation and slavery and raised to dignity, wealth, and power: For Jehovah loves his peculiar people, and gives them that illustrious person, called in the prophets his own, his begotten, Son, to be their deliverer and ruler; and while he sends him to deliver Israel, he sends him also to punish and destroy the Gentile nations, and all Israelites shall enjoy the blessings of his reign, while all the Gentiles who do not submit to him, and become tributaries to the holy nation, shall fall before his triumphant arms.’ Hear, however, the true doctrine of the kingdom of God from him who comes to establish it. ’Messiah shall indeed be lifted up, not however as David was exalted to the throne, but as the brazen serpent was elevated on a pole; and the purpose of his being thus lifted up is not Israel’s temporal deliverance, but men’s spiritual and everlasting salvation, that men might not perish but have eternal life; and the manner in which men are to obtain possession of this salvation, is not by being born Jews, or by submitting, if Gentiles, to the resistless arms of an earthly conqueror; it is by believing the truth about this deliverance. Whosoever believeth shall not perish, but have eternal life: For God so loved, not Israel merely, but the world, that he gave—devoted to death as a victim—his only begotten Son, that whosoever believeth in him might not perish, but have everlasting life: For God sent not his Son to destroy the Gentile nations, but to be the Saviour of men, without reference to their national descent; and all who believe the truth with respect to this spiritual Deliverer, shall be made partakers of his spiritual salvation, whether they be Jews or Gentiles; while all who do not believe the truth, whether they be Jews or Gentiles, shall be excluded from the blessings of his salvation, and be punished for their rejection of the heavenly messenger, and his heavenly message.’ Such, in substance, is our Lord’s statement; and if Nicodemus in any good measure apprehended its meaning, he must have been persuaded now of the truth of our Lord’s statement, "that a man must indeed be born again," that even a Jew must undergo a very thorough change of mind and heart, to see, or to enter into, the kingdom. Let us now examine our Lord’s doctrine of the kingdom of the Messiah somewhat more particularly. Let us attend to the account contained in the words before us, — Of the Messiah—the only begotten Son of God—the Son of Man—sent by the Father. Of the design of the Messiah’s mission: negatively, not to condemn the world; positively, that the world through him might be saved—that they should not perish, but have everlasting life. Of the grand means by which this design was to be accomplished—by the Messiah’s being lifted up as the brazen serpent was lifted up in the wilderness—by God’s giving him. Of the manner of obtaining a personal interest in the blessings thus procured—believing the Divine revelation respecting the Messiah. Of the origin of this economy of mercy—the love of God to the world. Of the guilt and punishment of those who refuse to avail themselves of this method of salvation. Let us turn our attention to these most important topics in their order. I.—OF THE MESSIAH Let us consider the account here given of the Messiah. He is described as the only begotten Son of God—as the Son of Man—and as, Sent by the Father. § 1. The Son of God. The Messiah is described as "the only begotten Son of God." This is an appellation of the Messiah borrowed from Psalms 2:1-12, which is obviously prophetic and Messianic. "I will declare the decree; the Lord hath said unto me, Thou art my Son; this Jay have I begotten thee." It must be plain to every reflecting mind, that such terms as those now under consideration, when applied to denote the relation subsisting between our Lord and his divine Father, must be understood in a figurative, or, more properly speaking, perhaps, an analogical sense. The principle of interpreting such phrases is a plain one. It is this, ’That the terms are to be understood in their ordinary meaning as far as, and no farther than, we know from satisfactory sources they are not inapplicable to the subject in reference to which they are employed.’ "Son" is a word descriptive of a human relation with which we are familiar, and in its proper literal meaning suggests the following ideas —Identity of nature—derivation of being—posteriority—inferiority—similarity—mutual affection. "Only begotten Son" suggests the idea of the individual being the only person standing in that relation to him who is termed the Father; and the idea also of that concentration of affection which naturally originates in this circumstance. Now, what are we taught in reference to the Messiah, when he is called "the only begotten Son of God"? We are taught, in the first place, that he is of the same nature with his Father—that is, that he is God. The word Son suggests this idea, and much more strongly, when it has the epithet "only begotten" prefixed to it, or when he is called God’s "own Son"—" the Son of himself"—"his proper Son," in contradistinction to those who receive this appellation merely from their being brought into a peculiar relation, formed to a peculiar character, and being the objects of a peculiar affection on the part of God, while God is the object of a peculiar affection on their part. When the Messiah is termed the only begotten Son of God, his proper divinity is asserted. He who is our Saviour is "the great God." The ideas of derivation of being, posteriority, and inferiority, though naturally suggested by the name Son, are not to be considered as intended to be conveyed by that term when applied to the Messiah; for this plain reason, that these ideas are incompatible with that identity of nature which is the very first idea suggested by the term, and which, from innumerable passages of Scripture, we know does belong to him. A second truth in reference to the Messiah, suggested by his being called "the only begotten Son," is, that while He is of the same nature with the Father, He and the Father are in some respects distinct from each other. The Father is not the Son, nor is the Son the Father; though in reference to the possession of the one divine nature the Father and the Son are one. A third important truth taught us by the Messiah being termed the Only-begotten of God, is, that he is the object of the supreme love of the Father. A father loves his son, especially his only son. The love of the First person of the Godhead to the Second is expressed by the love which a father has for his son, his only son. "The Father loves the Son." He knows his infinite excellence; and, if I may use the expression, which seems to imply a solecism, up to the infinite measure of his knowledge he loves him. This last idea seems obviously to have been intended to be brought before the mind in the passage under consideration, as what chiefly commends the love of God to the world, is that he gave his only Son to be their Saviour. These, then, are the truths respecting the Messiah taught us by his being termed "the only begotten Son of God." § 2. The Son of Man. The Messiah is described as "the Son of Man." This is an appellation which our Lord employs more frequently than any other in speaking of himself, whether in private or public, in the midst of his friends or of his enemies. The phrase, taken by itself; seems just a Hebraism for "man :"—as in the 4th verse of the 8th Psalm, "What is man that thou art mindful of him? and the son of man, that thou visitest him?" Every one at all acquainted with the use of parallelism in Hebrew composition generally, and especially in Hebrew poetry, must see that "man," and "the son of man," are here equivalent expressions. To understand its meaning, when used as an appellation of the Messiah, we must turn to a passage in Psalms 80:5-17. "Let thy hand be upon the Man of thy right hand, upon the Son of Man whom thou madest strong for thyself;" the same person who is spoken of in Psalms 80:15 under another of the figurative prophetical appellations of the Messiah—"the branch" which Jehovah had made strong for himself. In the passage generally referred to as the origin of the appellation, Daniel 7:13, the reference, no doubt, is to the Messiah; but he is there spoken of; not as the Son of Man, but as "one like unto the Son of Man," or having the appearance of a man. While the expression, a son of man, as we have already remarked, is in itself just equivalent to man; the designation, "the Son of Man," at once marks the Messiah, as truly a man, and at the same time, as distinguished from all other men. He is so distinguished in a variety of ways: as the perfect, the normal man—the representative man, the second Adam—the God-man, God manifest in the flesh—and the predicted man, the great subject of Old Testament prophecy. § 3. Sent by the Father. The Messiah is farther described as "sent by the Father" —"God sent his Son." In the economy of human redemption, the Father sustains the majesty of the Divinity. He is the fountain of authority, the source of judgment and of mercy. He vindicates the honours of the Divine character, and asserts the rights of the Divine government; and he, too, dispenses pardon and salvation in a way consistent with the illustration of these honours, and the maintenance of these rights. While essentially the Father and the Son are one, in the economy of grace the Father is greater than the Son. He invests him with the character of Mediator and Saviour; he qualifies him for the discharge of its duties; he supports him under its labours and difficulties; and he rewards him for the accomplishment of the work given him to do. When the Father is said to have sent the Son, the meaning is, that Jesus Christ was divinely authorised and commissioned to act as the Saviour of the world; to do and suffer all that was necessary for the attainment of the salvation of man, in accordance with the perfections of the Divine character, and the principles of the Divine government. Such is the view given us of the Messiah in these words of our Lord—a person uniting in himself the natures of God and man, and divinely appointed to effect the salvation of mankind. II. —OF THE DESIGN OF THE MESSIAH’S MISSION. The next topic to which our attention must be directed, is the design of the Messiah’s mission. That is described in various ways, all of them having a reference to the false views of the design of the Messiah’s mission entertained by the Jews. It is described negatively: He was sent "not to condemn the world." Then it is described positively: First generally—"to save the world ;" and then more particularly, to deliver them from the greatest possible evil—"that they might not perish;" and to raise them to the enjoyment of the greatest good—"that they might have everlasting life." Let us shortly consider the meaning of these various descriptions of the design of the Messiah’s mission. § 1. Negatively—not to condemn the world. The design of the Messiah’s mission was not to condemn or punish "the world." "The world" here is obviously to be understood, as the Jews used the term, of all mankind, with the exception of themselves—the holy nation. They expected that the Messiah was to deliver the people of Israel, and to punish and destroy the Gentile nations. The deliverance of Israel, and the punishment of the nations, were in their minds closely connected, and both were to be the work of the Messiah. One of their principal doctors, explaining the illustrious prophecy in Genesis 49:1-33, "The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and to him shall the gathering of the people be," says, ’The sense seems to me to be—"The rod of the oppressor shall not depart from Judah, till his Son come, who shall overthrow the nations, and break them in pieces, and make war on them all with the edge of the sword."’ Another Rabbi says, "When the Messiah comes, he shall be as the morning light to Israel, but he shall be as night to the nations of the earth." Such views seem to have been universal among the Jews at the time of our Lord’s appearance, as they are still among their unbelieving descendants. § 2. Positively—to save the world. Now, says our Lord, the design of the Messiah’s mission is not the punishment of the Gentile nations—it is not the punishment of men at all. He comes not to punish, but to save; and to save, not Israelites merely, but men of every country, and people, and tongue, and nation. He is sent "to save the world;" to deliver mankind, Gentiles as well as Jews, from the evils under which they are groaning. He comes, not to bring evils on men, but to remove evils from them—to deliver them from ignorance, and error, and guilt, and depravity, and wretchedness, in all their various forms. (1.) That the world may not perish. But the design of the Messiah’s mission is more particularly described: he comes that mankind "may not perish,"—that they may be delivered from the greatest of all evils. The evils, the removal of which his mission contemplated, are not the external and temporary evils which press on one nation, or even on the whole race, but the spiritual and eternal, and therefore otherwise irreparable, evils, to which all mankind are liable. Man, whether Jew or Gentile, is a sinner. He has broken God’s law. He has incurred God’s displeasure. He is a depraved as well as a guilty creature; "alienated from the life of God, through the ignorance that is in him," sunk in ignorance and error, and moral pollution of every description; and because he is guilty and depraved, he is miserable, exposed to numerous external evils, and destitute of all real inward happiness. And this state of things, so far as man’s own exertions are concerned, so far as the exertions of the whole created universe are concerned, is irreparable. He must sink deeper and deeper in guilt, and depravity, and misery. If the ordinary course of the Divine government be maintained, he must be "punished with everlasting destruction from the presence of the Lord, and from the glory of his power." His immortality of being must be an immortality of unmixed, intolerable, wretchedness. To deliver men—not men of one particular nation, but men of every nation—from this tremendous aggregation of evils, this state of perdition, was the design of the Messiah’s mission. (2.) That the world may have eternal life. But mere deliverance does not form the sole purpose of the mission of the Son of God. He comes that men might have everlasting life. "Life," though not directly signifying enjoyment, according to the Hebrew idiom conveys more strongly than any other word the idea of happiness, as "death" does that of misery. Everlasting life is of course ever-during happiness. The happiness of a being like man, consists in the Divine favour, and image, and fellowship; in knowing God, in loving God, in being loved by God, in knowing that we are loved by God; in venerating God, trusting in God; having our mind conformed to his mind, our wishes subjected to his pleasure, thinking along with him, willing along with him, choosing what he chooses, seeking and finding enjoyment in what he finds enjoyment. This is life. This is happiness. And the never-ending continuance of this is everlasting life. To obtain this kind of happiness for men, for men of every nation under heaven, and to secure the permanent enjoyment of it during the whole eternity of their being,—this is the great and glorious object of the divinely commissioned God-man—the Messiah. In three most important points, this design differed from what the Jews considered as the design of the Messiah’s mission. Punishment was not at all the object of the Messiah’s coming. The deliverance which he came to effect was not secular, but spiritual; and it was intended, not for the nation of the Jews exclusively, but for mankind generally. The object of his mission was purely merciful. His salvation had a direct reference to the soul and eternity; and as this salvation was universally needed, so it was intended for mankind of "every kindred, and people, and tongue, and nation." III.—OF THE MEANS BY WHICH THE DESIGN OF THE MESSIAH’S MISSION WAS TO BE ACCOMPLISHED: —FIGURATIVELY, BY HIS BEING LIFTED UP AS MOSES LIFTED UP THE SERPENT IN THE WILDERNESS; LITERALLY, BY HIS BEING GIVEN BY GOD FOR AND TO MANKIND. We now proceed to attend to the grand means by which this benevolent design of the Messiah’s mission was to be accomplished. The Son of man was "to be lifted up, as Moses lifted up the serpent in the wilderness." "God gave his only begotten Son, that whosoever believeth on him might not perish, but have ever-lasting life." Here, as in the former case, the truth is exhibited in opposition to the false views generally entertained by the Jews. They expected that the Messiah was to accomplish the deliverance of Israel, and the destruction of the nations, by being exalted or "lifted up:" elevated first to the throne of David his father, and then to the throne of the world. ’Now,’ says our Lord, ’Messiah shall be lifted up; but he shall be lifted up in a very different way from what you expect. He shall be lifted up, not as David or Solomon was, to the throne of Israel, but "as Moses lifted up the serpent in the wilderness." ’There is a striking analogy between the way in which the Messiah shall obtain spiritual and eternal salvation for mankind, and the way in which the serpent-stung Israelites in the wilderness were cured of the otherwise incurable distemper which they had brought on themselves by their unbelief and disobedience.’ (Numbers 11:4-9) What we are to understand by the Messiah’s being "lifted up as the brazen serpent in the wilderness," we need be at no loss to discover. "And I," said our Lord on another occasion, "and I, if I be lifted up from the earth, will draw all men unto me." "This," says the evangelist, in an explanatory note, "This he said, signifying what death he should die." (John 12:32-33). ’The salvation of mankind is to be obtained by the Messiah’s dying an accursed death, dying as the victim for human transgressions; and by his being exhibited, held up, as the slain victim for human transgressions: that is, by the truth respecting his vicarious and expiatory sufferings being made known to men.’ Oh, how different was this from anything Nicodemus looked for! He probably expected, with most of his countrymen, that the Messiah was to "abide for ever,"—was not to die at all. How must he have been astonished, if he understood our Lord’s words, to be told that the Messiah was not only to die, but to die the death of a felonious slave! Let us, however, look a little more closely into this mystery of Divine wisdom and mercy: Mankind are to be saved by the divine incarnate Saviour, suffering and dying as a victim for sin—dying on the cross. The same idea that is suggested by the expression, "The Son of man must be lifted up as Moses lifted up the serpent in the wilderness," is conveyed by the words, "God gave his Son." Some interpreters consider these words as equivalent to, ’God graciously appointed his Son to be the saviour of the world.’ In that case, however, it would have been said that he gave him to the world, not merely he gave him. It is plainly parallel to, "The Son of man must be lifted up;" the lifting up of the Son of man, and the giving of the Son of God, being but different descriptions of the same great event. The meaning of the phrase is best illustrated by parallel passages: —"I am the living bread which came down from heaven. If any man eat of this bread he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world." (John 6:51). "And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me." (Luke 22:19). "Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father." (Galatians 1:4). "If we believe on him that raised up Jesus our Lord from the dead; who was delivered for our offences, and was raised again for our justification." (Romans 4:24-25). "He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?" (Romans 8:32). "Who gave himself a ransom for all, to be testified in due time." (1 Timothy 2:6). "Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." (Titus 2:14). The meaning of the words, God gave his Son, then, is, ’God devoted his Son to death, as a victim for the sins of men;’ and the first truth with regard to the manner in which the benevolent design of the Messiah’s mission was to be gained, taught us here by our Lord, is, that it was to be the result of his submitting to death, as the victim for the sins of mankind. This, though not revealed so as to be generally, if at all, understood till the prediction was accomplished, is, now that the light of fulfilment has shone upon them, the obvious meaning of the following ancient oracles, which must have been very mysterious to the saints under a former dispensation, and into the meaning of which, even the prophets themselves would find it necessary to "search diligently." "God made to meet on the head of his righteous servant the iniquities of us all, and exaction was made, and he became answerable; and he was wounded for our transgressions, and bruised for our iniquities; and the chastisement of our peace was on him, and he made his soul an offering for sin; and he bare the sins of many." "The Messiah shall be cut off, but not for himself."’ The same doctrine is often taught by our Lord’s apostles, and is, indeed, the grand peculiarity of the christian faith: —"Christ died for our sins according to the Scriptures." "He redeemed us from the curse of the law, having become a curse in our room, as it is written, ’cursed is every one that hangeth on a tree."’ "He bare our sins in his own body on the tree." "He gave himself for us a sacrifice and an offering, that he might bring us to God." "In him we have redemption through his blood, the forgiveness of sins, according to the riches of God’s grace." "He bath reconciled us in the body of his flesh through death." (1 Corinthians 15:3; Galatians 3:13; 1 Peter 2:24; Ephesians 5:2; Ephesians 1:7; Colossians 1:21-22). There is another important truth respecting the means by which the benevolent design of the Messiah’s mission was to be accomplished, conveyed by the words of our Lord:—" The Son of Man must be lifted up, as the serpent was lifted up in the wilderness." The brazen serpent was not only lifted up on a pole, but exhibited, that all the Israelites might look at it and be healed. In like manner the Son of Man must not only be lifted up on the cross, but he must be exhibited, as lifted up on the cross, that all men may believe in him and be saved. The knowledge and belief of the truth, with respect to the atonement, is in ordinary circumstances as necessary to the accomplishment of the design of the Messiah’s mission, in the case of individuals, as the atonement itself, and hence the truth about the atonement must be published to all nations. Here, as in the former case, "The testimony of Jesus is the spirit of prophecy." "By his knowledge, shall my righteous servant justify many." "Look unto me all ye ends of the earth, and be ye saved." "They shall look upon me whom they have pierced." (Revelation 19:10; Isaiah 53:11; Isaiah 45:22; Zechariah 12:10). Here, too, the apostolic testimony concurs with the declaration of the ancient prophets: "The Gospel is the power of God unto salvation." "We preach Christ crucified, to the Jews a stumbling-block, to the Greeks foolishness; but unto them who are called, whether Jew or Greek, the power of God, and the wisdom of God." "I determined to know nothing among you, save Jesus Christ and him crucified." " God forbid that I should glory, save in the cross of our Lord Jesus Christ, by which the world is crucified unto me, and I unto the world." (Romans 1:16; 1 Corinthians 1:23; 1 Corinthians 2:2; Galatians 6:14). These are the grand means by which the benevolent design of our Lord’s mission, the salvation of mankind, was to be accomplished. There is a peculiarity in our Lord’s language on this subject, that deserves to he noticed before we conclude. He does not say the Son of Man shall be lifted up, but "the Son of Man must be lifted up." It is becoming or necessary that the Son of Man be lifted up in order to the gaining of these ends. Some would refer this to the necessity of the death of Christ for the fulfilment of Old Testament predictions. But there is certainly more in it than this. The expiation of sin was necessary in order to its pardon; the death of the incarnate Son was necessary in order to this expiation; the faith of the truth with regard to this expiatory death is necessary, in order to our participation in the salvation procured by it; and the exhibition of Christ crucified,—in other words, the preaching of the Gospel,—is necessary in order to this faith. This we shall have an opportunity of showing more at length by and by. IV. — OF THE MANNER OF OBTAINING THE BLESSINGS PROCURED BY TILE MESSIAH: FIGURATIVELY, BY LOOKING AT HIM; LITERALLY, BY BELIEVING IN HIM. Let us proceed, now, to consider our Lord’s statement, respecting the manner in which individuals are to obtain a personal interest in the blessings procured by the Messiah. That is contained in these words, "Whosoever believeth in him shall not perish, but shall have everlasting life. He that believeth is not condemned." The Jews expected that, on the part of their nation, nothing was to be necessary to secure a share in the blessings of the Messiah’s kingdom, beyond their descent from Abraham; and that in order to any of the Gentiles participating with them in these blessings, they must submit to the Messiah’s conquering arms, and become proselytes to the Jewish religion. In opposition to these false views, our Lord states, that it was only by believing in him, the Messiah, as "lifted up," as "given by the Father," that any Jew could become a partaker of the blessings of his salvation, and that every Gentile who should thus believe in him, should become a partaker of these blessings. The allusion to the lifting up of the serpent in the wilderness, seems intended to illustrate not only the means by which the Messiah was to obtain salvation for men; but also the manner in which men, as individuals, were to be interested in that salvation. The analogical illustration, when fully brought out, seems to be this: ’As Moses lifted up the serpent in the wilderness, that whosoever of the diseased Israelites looked at it might not die but live, so must the Son of Man be lifted up, that whosoever of the ruined race of man believeth in him, should not perish but have everlasting life.’ Looking at the brazen serpent, may have appeared to the Israelites a paradoxical cure for the serpent’s bite; and such a paradox does the salvation of men, through faith in a suffering Messiah, appear even to the wisest of men untaught by the Spirit. There is no difficulty in apprehending the meaning of the statement, ’Every serpent-stung Israelite, who looked on the elevated brazen serpent, was healed;’ and there should be as little difficulty in apprehending the meaning of the statement, ’Every sinner who believes in the Messiah, as lifted up, shall be saved.’ We all know what it is to look; and we all know, at least we all may know, what it is to believe. "To believe," when used in reference to a person, is to give credit to him, to count true what he says. To believe, when used in reference to a statement, is to give credit to it, to reckon it true. It has been supposed by some, that there is an important distinction between believing a person, and believing in a person—believing a thing, and believing in that thing; but a careful attention to the use of the phrases in Scripture, will lead to a different conclusion. To believe in Moses, is either to believe that there was such a person as Moses, and that what is recorded of him in the Bible is true; or to believe what Moses, as a divine messenger; has revealed. To believe in a future state, is just to believe that there is a future state. To believe in the Son of Man lifted up, to believe in the only begotten Son of God sent and given by the Father, is just to count true what is stated to us in the Gospel, respecting the Only-begotten of God being devoted to death as a victim for the transgressions of men, according to the most benignant appointment of his divine Father. The statement of our Lord, then, is, ’That it is by believing the truth on this subject that men obtain the blessings of his salvation.’ This is one of the grand peculiarities of the christian method of salvation, and it is very frequently brought before our minds in the New Testament. I will quote a few passages where it is very distinctly taught, that it is by believing that men obtain possession of the blessings of the christian salvation. "He that believeth on the Son"—that is, who has received his testimony—"hath everlasting life." (John 3:36). "He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation." (John 5:24). "I am the bread of life: he that cometh to me shall never hunger; he that believeth on me shall never thirst." (John 6:35). "It is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life." (John 6:40). "These are written, that ye might believe that Jesus is the Christ, the Son of God: and that believing ye might have life through his name." (John 20:31). "Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sin: and by him all that believe are justified from all things, from which they could not have been justified by the law of Moses." (Acts 13:38-39). "To him gave all the prophets witness, that, through his name, whosoever believeth in him should receive the remission of sins." (Acts 10:43). "What must I do to be saved? Believe in the Lord Jesus Christ, and thou shalt be saved." (Acts 16:30-31). "The righteousness of God "— that is, the Divine method of justification—"is upon," takes effect on, "all them that believe." (Romans 3:22) "By grace are ye saved through faith." (Romans 10:6-9; Ephesians 2:8). Every one, then, who believes the truth respecting Jesus Christ, God’s Son, dying as a victim for the sins of mankind, is interested in the salvation which he has procured for men. He is no longer in a state of condemnation; he receives the remission of his sins; he shall never come into condemnation; he has peace and joy in believing; his heart is purified by believing; he is sanctified by faith which is in Christ; and not turning back by unbelief unto perdition, he believes to the salvation of the soul, which he in due time receives as the end of his believing. The connection between the faith of the Gospel, and the enjoyment of the christian salvation, is thus very clearly stated in Scripture; but clearly as it is stated, it is very generally misapprehended. Men think of this faith of the Gospel as some difficult work which must be performed by them, to give them a claim on God for the blessings of salvation, instead of thinking of it as that which, in the very nature of things, is necessary in order to their possessing these blessings. That conformity of mind and heart to God; that inward peace and joyful hope, in which the christian salvation, so far as it can be enjoyed in the present world, chiefly consists, cannot, from the very nature of the case, be obtained, but by the faith of the Gospel; and, on the other hand, the faith of the Gospel cannot exist without conveying these blessings into the heart. It is not on account of our faith that God saves us: it is through means of our faith. Our believing, and our being saved, are not to be considered so distinct, as that the first must be finished before the other can be enjoyed. It is in believing that we are saved; and the measure of our enjoyment of the christian salvation depends on the extent of our knowledge, and the firmness of our faith of the Gospel. The blessings of salvation are thus freely presented to all to whom the Gospel comes; and nothing is necessary to secure participation in these blessings, but the faith of the truth; and that is necessary, not as a meritorious condition, but as an indispensable means. It is just as if a rich feast were presented to a famishing multitude, and it were said, ’He that eats of this feast shall be relieved from the pangs of hunger, and shall be refreshed and strengthened.’ The eating is obviously not the meritorious condition; but it is, from the nature of things, the indispensable means of relief from hunger and exhaustion, and of the enjoyment of the refreshing and invigorating effects of the prepared viands. Many seem to think that the declaration, that whosoever believes shall be saved, is a kind of limitation of the gospel offer. But it is just such a limitation as that which we have inferred to, ’Whosoever eats shall be satisfied.’ To say, that whosoever believeth shall be saved, is just to say, that the guiltiest of the guilty, and the vilest of the vile, is welcome to salvation, and shall assuredly obtain salvation, if he will but receive it in the only way in which, from the nature of the case, it can be received—in the faith of the truth respecting Jesus Christ, the incarnate only begotten Son of God, as the Saviour, the only Saviour, the all-sufficient Saviour. This is a most important truth; and it derives striking illustration from the comparison between the manner in which the serpent-stung Israelites were cured, and the way in which sin-ruined men are saved. "Every one bitten," says Jehovah, "Every one bitten, who looks on the brazen serpent, shall live;" and the sacred historian informs us, that "if a serpent had bitten any man, when he beheld the serpent of brass, he lived." However frequently he had been bitten by the serpents, however far advanced the disease was in its progress towards a fatal issue, if he looked to the brazen serpent he recovered. In like manner, however guilty, however depraved, however wretched—however numerous, however aggravated, may have been his violations of the Divine law—whosoever believes the plain, well-accredited testimony of God respecting full salvation through the death of the Just One in the room of the unjust, "shall not perish, but have everlasting life." There is no exception. The vilest miscreant on the face of the earth, the most degraded, and despised, and miserable of mankind, believing in Christ, shall be "saved in Him with an everlasting salvation." No holy qualification is required to warrant the sinner to apply to the Saviour. It is because he is guilty and miserable, that the salvation is provided. The more guilty, the more miserable, he is obviously the more necessitous; and he is assuredly not the less welcome. Desert of anything but destruction is here out of the question altogether. He who understands and believes the Gospel, must see with equal clearness, that any just claim of merit to the blessings of salvation, on the part of the sinner, is impossible, and that it is unnecessary. The invitation is, "Whosoever will, let him take of the water of life freely." The promise, "Him that cometh to me, I will in no wise cast out." (Revelation 22:17; John 6:37). No sin but the sin of unbelief bars the sinner’s way to the Saviour. Even the sin against the Holy Ghost is rather an apparent than a real exception. If the sinner who hears the Gospel is condemned, it is "because he will not believe on the name of the only begotten Son of God." The efficacy of this method of obtaining a personal interest in the blessings of the christian salvation, has been tried in apparently very desperate cases. Paul was a blasphemer, a persecutor, a first-rate (prw’tov") sinner; but through the belief of the faithful saying, Paul obtained salvation. (1 Timothy 1:13-16; 1 Corinthians 6:9-11). The Corinthian Christians had some of them been absolute monsters of wickedness; but they were "washed, they were sanctified, they were justified through the name of our Lord Jesus, and by the Spirit of our God." Instances of the efficacy of the faith of the truth in saving sinners, happily are not wanting in our own day; and it will, till the conclusion of the present order of things, be a glorious truth, receiving constantly new accessions of illustration and evidence, that whosoever believeth in Christ Jesus crucified, shall not perish, but have everlasting life. The having long neglected, or even the having despised, this only means of salvation, does not bar the ungrateful criminal from now obtaining the saving of his soul through believing. It is possible, that some of the Israelites, when they heard of the plan of cure, through the elevation of the brazen serpent, made light of it, hoping for a recovery by the use of ordinary means, and cherishing infidel doubts as to the possibility of their obtaining any good from looking at a brazen serpent; if any of these, finding the disease gaining on them, raised a believing eye to the divinely erected standard of salvation, as the only means of escaping death, we have no reason to doubt but that the ordinary healing influence would have gone forth. And so it is here. However long men have continued in unbelief, and impenitence, and sin, however "stout-hearted" they are, and however "far from righteousness," still it is "the accepted time," still it is "the day of salvation;" and we proclaim to him who has oftenest turned a deaf ear to the voice of mercy, "today, after so long a time, if thou wilt hear his voice, harden not thy heart." "Believe" now "in the Lord Jesus, and thou shalt be saved." For it is still true, "Whosoever believeth in him shall not perish, but have everlasting life." (Hebrews 4:7; Acts 16:31). V.—OF THE PRIMARY SOURCE OF THIS ECONOMY OF SALVATION, THE LOVE OF GOD TO THE WORLD. Let us now proceed to consider the primary source of this economy of salvation, as stated by our Lord. The love of God—the love of God to the world. "God so loved the world." The advocates for the doctrine of the atonement—the doctrine that the death of the incarnate Only-begotten of God, as the victim for the sins of men, was necessary in order to the Divine mercy manifesting itself to sinners in the communication of pardon and salvation, consistently with the righteousness of his character and law; the advocates of this doctrine, have often been accused of holding that the interposition of the divine Son was necessary to produce in the bosom of his divine Father, a disposition to pity, and to save, man; and, as it has been forcibly put, "that the compassion of God rather than the souls of men, was the purchase made by the incarnate Son, when he laid down his life as a ransom." It has been said that they represent the Divinity, as a being of resentments so fierce that nothing could mitigate them, but the tears and prayers, the blood and death, of his own Son. It must be acknowledged, that the doctrine of the atonement has not always been taught in "the words which become sound doctrine," and that language has sometimes been employed on the subject, by good men, which seemed to intimate rather that Christ died, in order that God might be induced to pity and save man, than that he died, because God pitied man, and was determined to save him. The doctrine of the atonement, as taught in Scripture, however, lays no foundation for such conclusions. "God," according to its declarations, "is love," perfect in benignity, "rich in mercy." In forming conceptions on this subject, when we err, it is by defect, not by excess. Our ideas fall beneath, instead of rising above, the truth. There was, there could be, no discordance among the persons of the Godhead, in reference to the salvation of man. The will of the Godhead is, and necessarily must be, one. We are not for a moment to suppose, that the Father and the Spirit were disinclined to the salvation of man; and that the Son became incarnate, and suffered, and died, to induce them to comply with his disposition to show favour to the guilty and ruined race. The wondrous economy of redemption is the fruit of that sovereign benignity which equally belongs to the Father, and to the Son, and to the Holy Ghost. In that economy, the Father sustains the majesty of Divinity. All is represented as originating in him. But his holiness is the holiness of the Divinity; his justice, the justice of the Divinity; his love, the love of the Divinity. Christ did not die that God might love man; he died because God loved man. "God commendeth his love to us in that, while we were yet sinners, Christ died for us." "In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him. Herein is love; not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins." (Romans 5:8; 1 John 4:9-10). The atonement is thus not the cause, but the effect, of the love of God. It is the wonderful expedient devised by infinite wisdom, to render the manifestation of sovereign kindness to a guilty race, not merely consistent with, but gloriously illustrative of; the righteousness of the Divine character, as displayed both in the requisitions and sanctions of that holy law which man had violated. That law is not an arbitrary institution. It is simply the embodiment of those principles which are necessary to the happiness of intelligent, responsible beings, while they continue what they are, and God continues what He is. That law originates not in sovereignty, but in that union of perfect wisdom, holiness, and benignity, which forms the moral character of God; and to uphold that law is a necessity of his nature; he cannot but require truth, righteousness, and benignity of man. This law had been violated by man. The consequence was, man became liable to the dreadful consequences of transgression. He had sinned, and he deserved to die. The hopeless, the ever-lasting, destruction of the sinner, must have seemed to every created mind the necessary result of this state of things. But "God who is rich in mercy," and infinite in wisdom, devised and executed a plan, by which the honour of the law might be vindicated, and yet the violators of that law pardoned and saved; by which the evil of sin might be exhibited to the intelligent universe in a light far stronger than if the whole race of man had perished for ever, and yet an innumerable multitude of that self-ruined race be rescued from destruction, and "saved with an everlasting salvation." The only begotten Son, in glad compliance with the merciful appointment of his Father, having taken the place of the guilty; and in their nature, and in their room, yielded a perfect obedience, in circumstances of the greatest temptation and difficulty, to that law which they had violated, thus showing the reasonableness and excellence of all its requisitions; and submitted in their room to such sufferings as, in the estimation of infinite wisdom and righteousness, more signally honoured the sanctionary part of the Divine law, than the everlasting punishment of sinful men could have done: "God hath set forth his Son to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins, that he might be just, and the justifier of him that believes in Jesus;" "a just God, and a Saviour." (Romans 3:25-26). Having thus endeavoured to show that the atonement of Christ is not the procuring cause of God’s love to sinners, but the means which God in his wisdom devised for rendering the display of his love consistent with his righteousness, I go on to illustrate, somewhat more particularly, the great truth upon which, in this part of the subject, I wish to fix your attention: that the whole of that wondrous economy of salvation unfolded by our Lord, proceeds from the love of God, from the love of God to the world. § 1. The love of God, the Origin Of the plan of salvation. We may begin with asking in what could the plan of salvation originate but in love,—pure sovereign benignity! Contemplate the attributes and relations of God, and then contemplate the character and circumstances of man. Look first at the bestower, and then look at the recipients of salvation, and say, from what source it could flow but from spontaneous kindness? Look upwards to Divinity and say, if anything but sovereign kindness could have actuated him in devising and executing the plan of human salvation! It could not be strict justice that influenced him: that would have led to the infliction of punishment, not the conferring of benefits; that would have led to man’s destruction, not his salvation. Selfish considerations are, from the absolute independence of the Divine Being, entirely out of the question. The sources of the Divine happiness, like the sources of the Divine excellence, are in the Divine nature. No creature can either advance or diminish the happiness of God. Our gratitude, obedience, and praise for the benefits of salvation, cannot increase his felicity. "Our goodness extendeth not to him." "Can a man be profitable to God, as he who is wise is profitable to himself? Is it any pleasure to the Almighty that thou art righteous; or is it gain to him that thou makest thy way perfect?" (Psalms 16:2; Job 22:2-3). And if this wondrous plan of salvation could not originate in a selfish desire for our services and praises, it could as little originate in a selfish fear of our enmity, reproaches, or rebellious attempts against his government. The very idea is as absurd as it is blasphemous. "Will he reprove thee, for fear of thee? Thy wickedness may hurt a man as thou art; but if thou sinnest what doest thou against him; or if thy transgressions be multiplied, what doest thou to him?" (Job 35:6, Job 35:8). He can easily render all the attempts which men and devils can make against his government, but so many occasions for the display of his wisdom, his power, and his righteousness. Had the whole sinning race of man been consigned to endless perdition, would he not have gathered through eternity a revenue of praise from their sufferings, as illustrations of his immaculate holiness, his inflexible justice, his inviolable faithfulness, without any disparagement of His benignity, which would indeed have been manifested in their interminable sufferings, as in those of the "angels who kept not their first estate;" (Jude 1:6), such inflictions being direct means of upholding that law, which is as necessary to the happiness of his intelligent creatures, as it is to the honour of his character, or the stability of his throne? When we thus look upward to God, the giver of the blessings of the christian salvation, we are constrained to say, ’Nothing but love could influence him in bestowing them.’ And when we direct our thoughts to the recipients of these benefits, we are conducted by a very short process of reasoning to the same conclusion. There is nothing in the situation or character of man which can lead us to trace blessings conferred on him to anything but pure benignity. He is a creature, and therefore, strictly speaking, he can have no claim on God. It was of God’s free sovereign pleasure to create him, or not to create him; and when he created him, it was of his sovereign pleasure that he made him a living, thinking, immortal being, rather than an irrational brute, or an inanimate clod. As a creature, man, in common with all creatures, must be a pensioner on Divine bounty for every blessing. But though in no case could man have had a claim on God, had he continued what God made him, an innocent, a holy being, we may safely affirm that the equity as well as the benignity of God, would have secured for him everything necessary to true and permanent happiness. But man is a sinner. He is guilty of innumerable violations of that holy law, one transgression of which deserves everlasting destruction; and he is not, as the economy of grace finds him, a penitent sinner. No, he is a hardened rebel, "going on in his trespasses," receding farther and farther from God. When God looks down from heaven on the children of men, what does he see? "They have all gone aside, they have altogether become filthy; there is none that doeth good, no, not one." (Psalms 14:2-3). What could induce God to spare, what could induce him to save, such beings? Holiness, justice, wisdom, had they not in the Divine nature been conjoined with infinite benignity, would have suggested anything rather than "thoughts of good" towards such a polluted, rebellious, worse than useless, mischievous, class of creatures; a set of beings whom a mere act of will could have annihilated, or punished with "everlasting destruction." What but love, pure sovereign compassion, could have said, "Deliver these from going down to the pit, I have found a ransom." (Job 33:24). As it is thus plain, that nothing but love could have been the source of the economy of human salvation, so it is equally evident, that that love must have had "a height and a depth, a length and a breadth," that exceeds the computing powers of created intelligences. Well may we with the apostle stand in adoring wonder and exclaim, "Behold what manner of love!" "Herein," "herein" indeed—"is love" (1 John 3:1; 1 John 4:10), as if all the other displays of Divine benignity were unworthy of regard when compared with this. There are two ways by which we naturally measure the strength of a benevolent affection: the intrinsic value of the benefits bestowed on the objects of it; and the expense, labour, and suffering, at which these benefits are obtained for them. Let us apply, or rather attempt to apply, these measures to the case before us, and we shall be obliged to confess, that this love "passes knowledge." The salvation which is by Christ, includes deliverance from numerous, varied, immense, unending evils. It is deliverance from "perishing." It includes also restoration to numerous, varied, immense, unending blessings. It is the enjoyment of "eternal life." It is deliverance from evil, moral and physical, in all its forms, and in all its degrees, for ever and ever; and the possession of a happiness suited to, and filling to an overflow, all our capacities of enjoyment during the whole eternity of our being. When we think of the number, and variety, and value of the heavenly and spiritual blessings bestowed on us, we must acknowledge that it is "great love" wherewith God loves us; when we reflect on the inheritance, incorruptible, undefiled, and that fadeth not away, we are constrained to say, the mercy which bequeathes it, "is abundant mercy." This measure we can but very inadequately apply. Only the hopelessly lost know what the salvation of Christ delivers from. Only the blessed in heaven know what the salvation of Christ exalts to. Even they know these things imperfectly. Eternity will be ever disclosing new horrors in the one, new glories in the other. If we attempt to apply the second principle, we soon arrive at the same result. To obtain these blessings, the Son of God must become incarnate, and obey, and suffer, and die. "God spared not his own Son, but delivered him up in our room as the victim for our transgressions. He made him who knew no sin, a sin-offering in our room. He made to meet on him the iniquities of us all. It pleased the Lord to bruise him; and he was wounded for our iniquities, bruised for our transgressions, and the chastisement of our peace was on him. He who was in the form of God, and who thought it no robbery to be equal with God, made himself of no reputation, took on him the form of a servant, and humbled himself and became obedient to death, even the death of the cross." (Romans 8:32; 2 Corinthians 5:21; Isaiah 53:5-6; Php 2:6-8). If it was a strong proof of the regard of Abraham to God, that he did not withhold his son, his only son, from him, how shall we estimate the love of God to a lost world, which led him to give his own, his only begotten, his beloved Son, that he might give himself, a sacrifice and an offering for man’s salvation! § 2. The love of God to the world the origin of the plan of salvation. There is another idea to which I wish for a little to turn your attention on this part of the subject. The love in which the economy of salvation originates, is love to the world. "God so loved the world, as to give his only begotten Son." The term "world," is here just equivalent to mankind. It seems to be used by our Lord with a reference to the very limited and exclusive views of the Jews. They thought God loved them, and hated all the other nations of mankind. These were their own feelings, and they foolishly thought that God was altogether such an one as themselves. They accordingly expected that the Messiah was to come to deliver Israel, and to punish and destroy the other nations of the earth. But "God’s ways were not their ways, nor his thoughts their thoughts. As the heavens are high above the earth, so were his ways above their ways, and his thoughts above their thoughts." (Isaiah 55:8-9). Some have supposed that the word "world" here, is descriptive, not of mankind generally, but of the whole of a particular class, that portion of mankind who, according to the Divine purpose of mercy, shall ultimately become partakers of the salvation of Christ. But this is to give to the term a meaning altogether unwarranted by the usage of Scripture. There can be no doubt in the mind of a person who understands the doctrine of personal election, that those who are actually saved are the objects of a special love on the part of God; and that the oblation of the Saviour had a special design in reference to them. But there can be as little doubt, that the atonement of Christ has a general reference to mankind at large; and that it was intended as a display of love on the part of God to our guilty race. Not merely was the atonement offered by Christ Jesus sufficient for the salvation of the whole world, but it was intended and fitted to remove out of the way of the salvation of sinners generally, every bar which the perfections of the Divine moral character, and the principles of the Divine moral government, presented. Without that atonement, no sinner could have been pardoned in consistency with justice. In consequence of that atonement, every sinner may be, and if he believe in Jesus certainly shall be, pardoned and saved. Through the medium of this atonement, the Divine Being is revealed to sinners, indiscriminately, as gracious and ready to forgive; and the invitations and promises warranting men to confide in Christ for salvation, are addressed to all, and are true and applicable to all without exception or restriction. The revelation of mercy made in the Gospel, refers to men as sinners, not as elect sinners. Their election, or their non-election, is something of which, when called on to believe the Gospel, they are necessarily entirely ignorant, and with which they have nothing to do. "The kindness and love of God toward man," the Divine philanthropy, is revealed. "God was in Christ reconciling the world to himself." He appears in the revelation of mercy as the God who "has no pleasure in the death of the wicked; who willeth all men to be saved and to come to the knowledge of the truth." "The grace of God" revealed in the Gospel "brings salvation to all," without exception, who in the faith of the truth will receive it. (Titus 3:4; 2 Corinthians 5:19; Ezekiel 33:11; 1 Timothy 2:3-4; Titus 2:11). I am persuaded that the doctrine of personal election is very plainly taught in Scripture; but I am equally persuaded that the minister misunderstands that doctrine who finds it, in the least degree, hampering him in presenting a full and a free salvation as the gift of God to every one who hears the Gospel; and that the man abuses the doctrine who finds in it anything which operates as a barrier in the way of his receiving, as a sinner, all the blessings of the christian salvation, in the belief of the truth. Indeed, when rightly understood, it can have no such effect. For what is that doctrine, but just this, in other words,— ’It is absolutely certain that a vast multitude of the race of man shall be saved through Christ?’ And it is as certain, that if any one of those to whom that salvation is offered, remains destitute of it, and perishes eternally, it is entirely owing to his own obstinate refusal of what is freely, honestly, presented to him. The kindness of God, as manifested in the gift of his Son, is kindness to the race of man; and when, as an individual, I credit the kindness of God to man, so strangely displayed, so abundantly proved, I cannot find any reason why I should not depend on this kindness, and expect to be saved even as others. Whenever a man hesitates about placing his dependence on the mercy of God, because he is not sure whether he be elected or not, he gives clear evidence that he does not yet understand the Gospel. He does not apprehend "the manifestation of the love of God to man." When he sees God in Christ reconciling the world to himself, "he does not need to ask, Is the plan of mercy such as I am warranted to embrace? may I not somehow be excluded from availing myself of it? These, and similar suggestions, which draw away his mind from the voice of God to the speculations of his own mind, are no more regarded." He sees God rich in mercy, ready to forgive; just, and the justifier of the ungodly. He cannot but place his confidence in him. "Jehovah," as it has been happily said, "by the manifestation of what he has done, especially in sending Christ, and delivering him up, the just in the room of the unjust, pleads his own cause with such subduing pathos, that there is no more power of resistance: but the person, who is the object of the demonstration, yields himself up to the authority and glory of the truth." The sinner, thus cordially believing the Gospel, gladly and gratefully receives "the Saviour of the world" as his Saviour, and trusts that by the grace of God he shall partake of "the common salvation." VI.—OF THE GUILT AND DANGER OF THOSE WHO DO NOT AVAIL THEMSELVES OF THIS ECONOMY OF SALVATION. Let us now consider the statement in the text respecting the guilt and the danger of those who will not, by believing the word of the truth of the Gospel, receive the salvation which it reveals and conveys. These are very strikingly stated in the verses now before us: —"He that believeth not is condemned already, because he hath not believed on the name of the only begotten Son of God. And this is the condemnation, that light has come into the world, and men loved darkness rather than light, because their deeds are evil." (John 3:18-21). "He that believeth not," is a general description which applies to all who, while they have an opportunity of becoming acquainted with the meaning and evidence of the revelation of mercy, do not give credit to its declarations, whether this originates in profligacy, inconsideration, or pride, in any of its varieties; whether it take the negative form of merely not believing, or the positive form of discrediting and denying, the Divine testimony. The infidel—the person who rejects the divine authority of the christian revelation—is no doubt an unbeliever; and the person, too, who, while he admits that the New Testament is a divine revelation, yet denies its most characteristic doctrines, such as the divinity and atonement of Jesus Christ, and the radical depravity of human nature, and the necessity of divine influence, in order to the production, and maintenance, and progress, of true holiness in the human heart, is also an unbeliever. But, besides these, there are multitudes who would resent keenly any attempt to class them with infidels and heretics, who yet are, in the scripture sense of the word, unbelievers. Every man to whom "the word of this salvation" comes, who does not really believe, because God has said it, that "He has given to us eternal life, and that life is in his Son;" that the "wages of sin is death, and the gift of God eternal life, through Jesus Christ our Lord;" he who does not so count this "a faithful saying, and worthy of all acceptation," as to place his own individual hope of final happiness on the free grace of God thus revealed, and as, under the influence of "the love of God shed abroad in the heart" by the faith of the Gospel, to "present himself to God a living sacrifice;" that person, however correct his speculative views may be as to the evidence, and even as to the substance, of christian truth, is an unbeliever; and with regard to all to whom the appellation unbeliever can with propriety be applied, it is the declaration of our Lord that they are "condemned already." These words of our Lord admit of two modes of interpretation, according to the meaning which is considered as belonging to the principal word in the declaration, "condemned." The primary meaning is, to be sentenced to punishment, in opposition to being acquitted or pardoned. Supposing this to be its meaning in the passage before us, our Lord’s words convey this important truth, ’While he who believes the testimony of God concerning his love to mankind, manifested in his devoting his Son as a victim for their transgressions, "is not condemned," but pardoned and accepted as righteous—justified through believing; he that does not believe is "already," even now, condemned—sentenced to punishment—doomed to destruction.’ This proposition may be understood as conveying one or other of two closely-connected, yet still distinct ideas: either the unbeliever continues to lie under the sentence of condemnation which he had previously incurred as a violator of the Divine law, or the unbeliever subjects himself, by the very act of unbelief to a new sentence of condemnation. Both these propositions are truths, and important ones. When the Gospel comes to a man, it finds him already a sinner, doomed by the holy law of God to that death which, under his government, is the "wages of sin." The Gospel presents to the man a full and free pardon; that pardon can, from the nature of the case, be received only in the faith of the truth; and, as a matter of course, the unbeliever continues without it; he remains as he was before it came to him—a condemned sinner. From what follows, however, we are strongly disposed to think, that, supposing the word "condemn" to refer here to the sentence of condemnation, the reference is not so much to the old condemnation which remains, as to the new condemnation which is incurred. The unbeliever is condemned, not only for what he had done previously to the revelation of mercy being made known to him, but he is emphatically condemned, because he has rejected this revelation of mercy; "because he has not believed on the name of the only begotten Son of God;" trampling, as he does, at once on the authority of God, as manifested in the commandment which he has given to believe on his Son, and on the grace of God, as manifested in his "not sparing his Son," but giving him for us on the cross, and to us in the Gospel; not only is he condemned, inasmuch as he continues in condemnation in consequence of his unbelief, but he is condemned, inasmuch as he incurs a new condemnation on account of it. He is condemned "already." That may signify, either ’He is even now condemned; in not believing, he contracts guilt; he subjects himself to punishment;’—or, ’He is already sentenced to punishment. Not only will he be condemned at last, but the sentence of condemnation is already passed; and if it be not reversed, the judgment of the last day will only confirm that sentence.’ It may be said, where is the doom of the unbeliever to be found? we reply, it is to be found in that book, according to which the sentences of the great day will be regulated. "He that believeth not shall be damned." (Mark 16:16). Proceeding still on the principle that "condemn" means here sentenced to punishment, the 19th verse must be considered as explanatory of the Divine judicial sentence announced in the 18th verse, and as a vindication of it from every imputation of undue severity or injustice. "And this is the condemnation, that light has come into the world, and that men have loved darkness rather than light, because their deeds are evil." According to this mode of interpretation, "condemnation" is equivalent to ’the cause of condemnation:’ this is the reason why the unbeliever is condemned. "Light"—that is, truth, and its evidence—holy benignant truth, calculated to make men wise, and good, and happy—this "has come into the world;" a plain and well accredited revelation has been made of it. It appeared, embodied in the person of the incarnate Son, "God manifested in flesh," the revealer of truth, the author of salvation: and of him, as the image of God, we have an accurate representation "in the word of the truth of the Gospel." If men, to whom this revelation comes, continue in ignorance, and guilt, and depravity, and misery, it is not because they have not the means of obtaining the knowledge, the favour, the image, and the fellowship of God. These are brought very near them, and pressed on their acceptance. The true account of their conduct is, "they love darkness rather than light;" and it shows that, however miserable they are, and are likely to be, they themselves are the authors of all that misery, by obstinately refusing what the Divine kindness has provided for them; they prefer ignorance to knowledge, error to truth, sin to holiness; and, in effect, misery to happiness. It is added, as the reason why they act so irrational as well as wicked a part, "because their deeds are evil." "Deeds" here are not to be restricted to external actions, nor are we to suppose that the persons referred to by our Lord are exclusively the openly wicked and notoriously profligate. The word "deeds" is to be interpreted with a reference to that law to which man is subject, which is spiritual, "a discerner of the thoughts and intents of the heart;" and includes evil desires and affections, as well as what are more properly denominated "deeds." Paul enumerates, among the "works" (i{pga) or deeds of the flesh, "hatred, wrath, envy." "The old man and his deeds" is descriptive of the whole frame of habits, whether internal or external, which characterise our fallen unchanged nature. When our Lord says "their deeds are evil," it is equivalent to, ’they are depraved and unholy;’ and, consequently, the words are a declaration that all unbelief of the Gospel has a moral cause, and that that cause is evil; that, if men do not believe it, it is not at all because the statements it contains are unintelligible, or the evidence on which they rest defective, but it is because they love sin, and are determined to live in it. Such is the mode in which these words have been ordinarily interpreted, and it must be admitted that the sense thus brought out is coherent and important, perfectly harmonious with the general scheme of doctrine taught in the New Testament, and well fitted to serve the purpose which our Lord had in view in his discourse to Nicodemus. At the same time, I am inclined to think that it does not exactly express our Lord’s meaning. I apprehend that, throughout the whole discourse, our Lord uses the word "condemn" as equivalent to ’punish.’ He employs it as an antithesis, not to ’pardon’ or ’acquit,’ but to "save." "For God sent his Son into the world, not to condemn," that is, not to punish, "the world, but to save the world;" not to inflict evil, but to confer happiness. In the 36th verse, "to be saved," as the certain effect of believing in Christ, is described as "having everlasting life;" and what is here called "judgment" or "condemnation," the effect of unbelief is described as "having the wrath of God abiding on a person." This variety of signification not unfrequently belongs to the word as employed in the New Testament. (Acts 7:7; Acts 2:1-47; Hebrews 13:4; Revelation 16:5). On this principle of interpretation, which, upon the whole, we prefer, our Lord’s meaning may be thus expressed: ’He that believeth is not punished; he does not perish; no: he is "saved," "he has everlasting life." By his faith he enters on the enjoyment of the salvation which the Gospel announces. But he who does not believe, he is "punished," "already punished."’ Some would interpret the word "already" as equivalent to ’he is as sure of punishment as if he were already punished;’ as we say of a man condemned to death, or labouring under an incurable disease, ’he is a dead man.’ I rather think the meaning is, ’in not believing the Gospel, he punishes himself.’ A state of unbelief is necessarily a state of perdition. He shuts himself out from the enjoyment of true happiness, which is to be obtained by man only in the faith of the truth. It is true that he will be punished more severely by and by; but he is even now punished, "because he does not believe on the name of the only begotten Son of God." "And this is the condemnation," or rather ’punishment.’ In this consists the misery, "Light has come into the world." Light is the emblem, of knowledge, in opposition to ignorance; of truth in opposition to error; of holiness in opposition to depravity; of happiness in opposition to misery. "Light has come into the world," is just equivalent to, ’The means of obtaining knowledge, wisdom, pardon, holiness, and happiness have been furnished to men.’ But "men loved darkness rather than the light." The unbeliever obstinately refuses to avail himself of these, and punishes himself by excluding himself from the enjoyment of all these blessings. He prefers ignorance to knowledge, error to truth, sin to holiness; and thus, in effect, misery to happiness. Is not such a person "punished already" in the necessary consequences of his wilful unbelief? For it is wilful. The cause is not, that the revelation is too obscure to be understood, too weakly supported to be credited; it is, that "their deeds are evil," the whole frame of their sentiments, and dispositions, and habits, is depraved. How this operates in preventing men from believing the Gospel is explained by our Lord in the 20th and 21st verses. "For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest that they are wrought in God." In these verses, our Lord refers, I apprehend, directly to the different reception his Gospel was to meet with from different classes of his countrymen. Such of them as were entirely carnal in their desires and expectations in reference to the Messiah, would reject him and his doctrine. They would not "come to the light lest their deeds should be reproved" or exposed. They would not embrace—nay, they would not even examine—a system which, instead of promising to gratify their fond carnal expectations, required them to relinquish them; and which offered only a holy spiritual happiness, for which they had no relish. They had no desire to he awakened from their dreams; and, therefore, they tried to extinguish the light which threatened to break their repose. On the other hand, those among the Jews who "did truth," that is, whose characters were formed, and whose conduct was guided, by that comparatively obscure revelation of truth which they had received; such men as the apostles, who with the exception of Judas, seem all, however imperfect and incorrect their notions might be, to have been looking for something more in the Messiah than a merely temporal deliverer; who were "Israelites indeed, in whom there was no guile;" men, whose knowledge and faith were very limited, but who lived under the influence of the will of God, so far as they knew it; such men would gladly hail "the day-spring from on high visiting them," and "come unto the light, that their deeds might be made manifest, that they were wrought in God," that is, in conformity to God’s will. They would readily avail themselves of the means of discovering how far they were right, and of having their whole frame of sentiments and affections brought into a more complete conformity to the Divine will. Such appears to me the meaning and reference of this portion of our Saviour’s discourse. Before concluding, it may serve a good purpose to bring together, in a brief statement, the great truths, whether taught in this passage or elsewhere, respecting the fatal consequences of refusing or neglecting to avail ourselves of the merciful provisions of the Divine economy of salvation. They may be all reduced, I think, to the three following: 1st, The unbeliever continues under the sentence of condemnation which he has already incurred by his other violations of the Divine law; 2d, He excludes himself from the enjoyment of those benefits which can be obtained only by the faith of the truth; and 3d, He exposes himself to a new and heavier sentence of condemnation on account of his unbelief, which is disobedience to the great commandment of God under the new economy, direct opposition to the favourite purpose of God, if I may use the expression, the salvation of sinners through the mediation of his Son. Let us very briefly illustrate these three remarks 1st, The unbeliever continues under the sentence of condemnation which he has already incurred by his other violations of the Divine law. The man called to believe the Gospel is already a sinner. "For all have sinned and come short of the glory of God," i.e. ’have lost the Divine approbation.’ (Romans 3:23). The notion of a universal pardon—if, by this, anything else is meant than that, by the atonement of Christ, all bars in the way of the salvation of men, arising from the law or justice of God, are removed, and pardon freely offered to all—is a baseless, and delusive, and ruinous dream. "Whatsoever things the law says, it says to them under the law, that every mouth may be stopped, and the whole world be brought in guilty before God." (Romans 3:19). There is but one way of obtaining deliverance from this burden of guilt. Men must believe in Jesus, that they may obtain the forgiveness of sin; (Galatians 2:16) if they do not, their guilt remains. There is no expiation for sin but the atonement of Christ, no saving interest in that atonement but through believing. The unbeliever must continue under the power of guilt, just as the patient, under the influence of disease, who refuses to use the only and the effectual remedy. But this is not all. 2d, The unbeliever excludes himself from those benefits which can be obtained only through the atonement of Christ, and can be enjoyed only in the belief of the truth. The believer, "being justified by faith, has peace with God, through our Lord Jesus Christ; by whom also, he has access by faith into this grace wherein he stands, and rejoices in hope of the glory of God; and joys in God, through our Lord Jesus Christ." His heart is purified through believing. "This is the victory which overcometh the world, even his faith," and he has "joy and peace in believing." (Romans 5:1, Romans 5:11; Acts 15:9; 1 John 5:5; Romans 15:13) Through the faith of the truth he is conformed to the Divine image, made to think along with God, and will along with God. He thus obtains a permanent source of powerful motive to duty, and of abundant consolation amid suffering. In the faith of the truth, "he has in him a well of living water springing up into everlasting life." Now, from all this, the unbeliever wilfully excludes himself. He cannot, just because he is an unbeliever, participate in these exalted blessings; and he must, just because is an unbeliever, continue under the pressure of the corresponding evils. Fear, remorse, and all the misery of untamed passions, and unsatisfied desires—those vultures of the mind—must be his portion. But even this is not all. 3d, The unbeliever exposes himself to a new and heavier sentence of condemnation on account of his unbelief. That not to believe a divine revelation—the terms of which are level to our apprehension, and the evidence of which would be satisfactory to our reason, were it carefully and candidly weighed, is criminal, and criminal in a high degree, is just about as evident as any principle in morals can be. That unbelief is a sin, and a great one, involving deep guilt, and exposing to correspondingly severe punishment, is very obviously the doctrine of Scripture. To despise the Divine invitation, to disobey the Divine command, cannot surely be innocent or safe. The following passages of Scripture place in a very strong light the sinfulness of unbelief, and the awful responsibility which it involves. "And when he is come, he will reprove the world of sin, and of righteousness, and of judgment; of sin, because they believe not on me." (John 16:8-9). "And he said unto them, Go ye into all the world, and preach the Gospel to every creature. He that believeth, and is baptised, shall be saved; but he that believeth not shall he damned." ((Mark 16:15-16). "He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him." (John 3:36). "He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son." (1 John 5:10). "The Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ: who shall he punished with everlasting destruction from the presence of the Lord, and from the glory of his power; when he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed), in that day." (2 Thessalonians 1:7-10). There is no part of the christian system more unpalatable to worldly men than this, —’That if a man, however correct in his manners, however amiable in his temper and character, —do not believe the Gospel, he must perish everlastingly.’ It seems to them a hard saying, and they cannot receive it. But let us look at the case as it really is, and we must be persuaded, that this Divine appointment is in the highest degree reasonable and right. We may borrow an illustration from the case of the Israelites. I can suppose that, among the murmurers against Moses and God, there was a man, very respectable in the ordinary sense of the term, who, on being stung by a serpent, concluded that ’a chance had happened him,’ and used the ordinary means of cure; and on hearing what Moses had done and proclaimed, smiled inwardly at the folly of those who could expect to be cured by looking at a brazen serpent; and determined that he should die sooner than degrade himself by such fanatical folly. Would there have been anything hard in allowing this man to suffer the natural results of his ungodly pride? And yet, if that man had been left to die, it would have been just because he wanted faith. All have sinned. The most amiable and useful man in the world is a sinner. The interests of intelligent creatures, equally with the honour of God, require that sin should not go without a distinct mark of Divine disapprobation. Every sinner deserves to be punished. God has provided, at immense cost, a method for saving sinners. He has given a plain account of this to men, accompanied with satisfactory evidence that that account comes from him. He has so arranged it, as that without the belief of this account, the individual sinner cannot obtain the advantage of this only method of salvation. Is there anything wrong, anything hard, in this? And if; as very often happens, amiable, respectable, worldly men, because in this method of salvation there is something that shocks their prejudices, and is at war with their pride and other propensities, choose to remain ignorant amid the means of information, and harden themselves in unbelief in the face of evidence, —are they not guilty of impiety in one of its worst forms? and if there is power in the arm of God, can it be more appropriately put forth than against men, who treat the God of truth as if he were a liar—the all-wise God as if he were a fool,—who trample on Divine condescension, and defy Divine vengeance? We conclude with again proclaiming the glad tidings, and, in the name of God calling on all to believe them. "Hear and your souls shall live." "All things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; to wit, that God was in Christ, reconciling the world unto himself not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God. For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him." "We then, as workers together with him, beseech you also that ye receive not the grace of God in vain. For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation." "Wisdom crieth without; she uttereth her voice in the streets: she crieth in the chief place of concourse, in the openings of the gates: in the city she uttereth her words, saying, How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge? Turn you at my reproof: behold, I will pour out my Spirit unto you, I will make known my words unto you. Because I have called, and ye refused; I have stretched out my hand, and no man regarded: but ye have set at nought all my counsel, and would none of my reproof: I also will laugh at your calamity; I will mock when your fear cometh; when your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you. Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me: for that they hated knowledge, and did not choose the fear of the Lord: they would none of my counsel; they despised all my reproof: therefore shall they eat of the fruit of their own way, and be filled with their own devices. For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them. But whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil." ======================================================================== CHAPTER 186: S. EXPOSITION II. "OUR LORD'S CONVERSATION WITH THE WOMAN OF SAMARIA ======================================================================== DISCOURSES AND SAYINGS OF OUR LORD JESUS CHRIST. _______________________ EXPOSITION II. "OUR LORD’S CONVERSATION WITH THE WOMAN OF SAMARIA." John 4:4-42. "I AM found of them who sought me not," is the language of the Messiah in the prophetic word, many ages before he made his appearance among mankind; and the oracle has been frequently verified. His saving blessings are not only always unmerited by those on whom they are conferred, but they are often unsought; and of all who form a part of his peculiar people, it may be as truly said as of his apostles, "It was not they who chose him, it was he who chose them." When they were going on in their folly and sin-when they were alike ignorant of and careless about, him and his salvation, HE, to use the apostle’s peculiarly appropriate word, "apprehended" them, aroused their attention, poured light into their darkened minds, opened their understandings to understand the truth, and their hearts to receive the love of that truth, so as to be saved by it. We have a beautiful illustration of these remarks in that part of our Lord’s history, on the consideration of which we are about to enter. We were lately engaged in illustrating the remarkable conversation which took place between our Lord and Nicodemus, a ruler of the Jews. The course of our expositions calls us now to turn your attention to a not less interesting conversation between the same illustrious person and a Samaritan woman. There is a striking contrast between the characters and the circumstances of the two individuals with whom our Lord conversed: the one a Jew-a man of rank, a senator, a man of learning, a doctor of the law, and apparently a man of unblemished reputation; the other a Samaritan-a woman of the lower ranks, for she came to draw water-a woman of very limited information, and apparently of loose habits, or, to say the least, of doubtful character. But the Samaritan woman does not seem to be farther from the kingdom of God than the Jewish senator; and the Saviour’s "meekness of wisdom" is equally displayed in his treatment of both. The general interest which the preaching of Jesus had excited in Judea, and especially the circumstance of his baptising great multitudes, through the instrumentality of his disciples, attracted the notice of the Jewish rulers, who are called "the Pharisees" here and in some other places in the gospels, probably because the majority, and the most influential part, of the Sanhedrim, belonged to that sect; and seems to have suggested to them the necessity of taking some steps to prevent the progress of one whose views plainly were very different from theirs, and whose growing influence over the minds of the people might be dangerous to their authority. (John 4:1-2) Our Lord being aware of this, knowing that his hour was not yet come, and that much was yet to be done, before he closed his work on earth by his expiatory death, instead of waiting till be should be driven out of Judea, left that district of his own accord, and retired into Galilee, which, being remote from Jerusalem, and under the government of Herod the Tetrarch, was less immediately under the eye, and less directly subject to the power, of the Sanhedrim. In going from Judea into Galilee, our Lord’s most direct route lay through Samaria—not the city of that name, which was then known by another name, Sebaste, but the province of which that city was once the capital, and which still retained the name-a district of Palestine, bounded on the south by Judea, and on the north by Galilee, on the west by the Mediterranean Sea, and on the east by the river Jordan. It was possible to go from Judea into Galilee, by crossing the Jordan, and passing through Perea; but this was a very circuitous route, though some of the stricter Jews seem to have been in the habit of taking it, to avoid intercourse with the Samaritans. The direct road lay through Samaria. (John 4:3-4) This region, at the original settlement of the Jews in Canaan, had been allotted to Ephraim and the half tribe of Manasseh. (Joshua 16:1-10, Joshua 17:1-18). From the time of the revolt of the ten tribes, its inhabitants had generally ceased to worship at the temple of Jerusalem, and followed first the corrupted form of religion established by Jeroboam, the son of Nebat; (1 Kings 12:25-33) and then the Gentile idolatries introduced by his successors. After the great body of the ten tribes had been carried captive, and these regions left almost uninhabited, the king of Assyria planted in them a colony of various nations from the eastern part of his empire, who, mingling with the few original inhabitants, formed to themselves a strange medley of a religion, by mixing together the principles and rites of Judaism and those of oriental idolatries-"fearing Jehovah," as the inspired historian remarks, " and serving their graven images." (2 Kings 17:24-41). At the time of the return from the Babylonian captivity, the Samaritans, after having their alliance refused by the Jews, became their bitterest enemies, and the most active opposers of the rebuilding of their temple and capital. (Ezra 4:1-24; Nehemiah 4:1-23, Nehemiah 6:1-19). At a subsequent period, Manasseh, the son of Jaddua, the high priest, contrary to the law, married the daughter of Sanballat, the chief of the Samaritans, and when the Jews insisted on his repudiating his wife, or renouncing the sacred office, he fled to his father-in-law, who gave him an honourable reception; and, by the permission of Alexander the Great, built a temple to Jehovah, in which Manasseh and his posterity officiated as high priests, in rivalry to the divinely-instituted ritual at Jerusalem. (1Ma 3:10; Jos. Antiq. 12:5,5). The Samaritans received as divine the five books of Moses, and probably, also, some at least of the prophetic oracles; but they did not acknowledge the authority of the historical books, as written by the Jews, whom they regarded as their worst enemies. The natural consequence of all these circumstances was, that the Jews and the Samaritans regarded each other with a much more rancorous dislike than either of them did the idolatrous nations by which they were surrounded. In passing through this region, our Lord and his disciples arrived in the neighbourhood of one of its towns one day about noon, which in that country is intensely hot, and weary with his journey he sat down, "thus" (ou[tw")-that is, like a fatigued person as he was, near a celebrated well, which took its name from the Patriarch Jacob-while his disciples went into the town to buy provisions. The proper name of the town seems to have been Shechem, or Sychem, but it was commonly called Sychar by the Jews-which appears to have been a species of reproachful nickname-the word signifying ’idolatrous,’ or ’drunken.’ The town is still in existence, and is now called Nablûs, a corruption of Neapolis. This town was remarkable for being in the neighbourhood of that piece of ground which Jacob seems first to have purchased from the descendants of Hamor, and afterwards, when some Amorites had taken possession of it, to have recovered as his right by a successful appeal to arms-and which he left as a legacy to his favourite son Joseph. (Genesis 33:19; Genesis 47:22; Joshua 24:32). We have no reason to doubt that the well which bore his name, was indeed dug by his orders, and that out of it he and his family drank while residing in this neighbourhood. While our Lord was sitting alone, and worn out with fatigue, by Jacob’s well, under the burning heat of an almost vertical sun, "a woman of Samaria," -that is, not a native of the city of Samaria, but an inhabitant of the Samaritan region, and a professor of the Samaritan religion, -came out from the neighbouring town to draw water. Jacob’s well, which still exists, is about a mile from Naplouse, but it is not unlikely that the ancient town extended further in the direction of the well than the modern one. On this woman, bearing her pitcher, approaching the well, our Lord requested of her a draught of water: -He said to her, "Give me to drink." (John 4:7). The request, though it seems to us a very natural one, appears to have struck her with surprise. She knew the extreme dislike which Jews cherished towards Samaritans; she knew that, though they would buy and sell with Samaritans, it was accounted a sin by them to have any friendly intercourse with that people. "The Jews," says the evangelist,-for the words are plainly an explanatory note introduced by him, -"The Jews have no dealings with the Samaritans." (John 4:8). The general tone of feeling on this subject may be judged of by the following extracts from the Jewish Rabbins: -"It is prohibited to eat the bread, and to drink the wine, of a Samaritan. If any one receive a Samaritan into his house, and minister to him, he will cause his children to be carried into captivity. He who eats the bread of a Samaritan, is as if he ate swine’s flesh." Aware of this extreme antipathy, the Samaritan woman expresses her amazement that a person, whom, from his dress and dialect, she perceived to be a Jew, should deign to ask, or even receive, a favour from a Samaritan. "How is it, that thou being a Jew, askest drink of me, which am a woman of Samaria?" (John 4:9). It is impossible for us to say precisely what was the temper in which these words were spoken. It depends very much on the tone and manner in which they were uttered, whether they were the expression of simple surprise, or malignant exultation. Whatever were the woman’s feelings towards the Saviour, his feelings towards her were those of compassion and kindness. His thoughts were "thoughts of good, and not of evil." "If thou knewest," said he meekly; "if thou knewest the gift of God, and who it is that saith to thee, Give me to drink, thou wouldest have asked of him, and he would have given thee living water." (John 4:10). By "the gift of God," (Th;n dwpeavn tou’ Qeou’) that which God gives freely, we apprehend we are to understand the blessings of the christian salvation-the knowledge of the true character of God-the pardon of sin-genuine holiness-conformity of mind and will to God-real happiness, suited to our various capacities of enduring throughout the eternity of our being: in one word, that "eternal life," through Christ Jesus, which is "the gift of God." (Romans 6:23). If then, the Samaritan woman had known the nature and excellence of this gift of God, and if she had known that he who had requested her to give him a draught of water was indeed the Messiah-the promised Saviour-the author of this salvation-the person by whom God was to bestow this gift on mankind-instead of hesitating about complying with his request, she would immediately, in her turn, have become a petitioner; and, in answer to her petition, she would have found no hesitating delay, but would have received from him, what well deserves the name of "living water," as calculated to quench, and satisfy completely, the thirst for happiness. This is plainly our Lord’s meaning; but it was not apprehended by the Samaritan woman. "Little did she think"—to borrow the words of an old divine-" little did she think of the glories of him who stood right against her. He who sate on the well had a throne placed above the head of the cherubim; in his arms, who then rested himself, was the sanctuary of peace, where wearied souls were to lay their heads, and dispose their cares, and then turn them to joys, and to gild their thorns with glory; and that holy tongue, which was parched with heat, streamed forth rivulets of holy doctrine, which were to water all the world-to turn our deserts into paradise." The woman replied, "Sir, thou hast nothing to draw with, and the well is deep; from whence, then, hast thou this living water? Art thou greater than our father Jacob, who gave us the well, and drank thereof himself, and his children, and his cattle." (John 4:11-12). The phrase "living water" literally signifies water issuing fresh from the fountain, as contrasted with water stagnant, and as it were dead, in a reservoir. Understanding the word in this sense, the woman’s meaning may be thus brought out-Spring water must be got either here, or somewhere else in the neighbourhood. You cannot get it here, for the well is deep, and you have no means of drawing water; and it is not probable that you are in this respect greater than Jacob, whom we, as well as you Jews, claim for our ancestor,-that you are better acquainted with the vicinity than he was, so as to know of a better fountain of spring water than that which he bequeathed to us, and out of which he and his family were accustomed to drink.’ Or, as the practice of figurative speech is common among the Orientals, perhaps the force of her reply may be-’You make great promises, but I see no evidence that you can perform them. If you can give me what will in any respect answer to your words, you must be a greater personage than Jacob-which I much doubt.’ Our Lord proceeds to make a statement, fitted and intended to render it still more plain that he was speaking figuratively. "Whosoever drinketh of this water shall thirst again: but whosoever drinketh of the water that I shall give him, shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life." (John 4:13-14). The "water" spoken of by our Lord has been explained by some of his doctrine; and by others of the influences of the Holy Spirit. We think it far more natural to understand it as coincident in meaning with "the gift of God," as equally with that phrase referring to the christian salvation in all its extent. This salvation is of such a nature, as not only to give immediate relief to him who receives it, but to satisfy him permanently. Howsoever his capacities of enjoyment may be enlarged, there is in this salvation what will fill these capacities to an overflow for ever. This is the idea so beautifully expressed by this living water being, in the person who had drank it, "a well of water springing up into everlasting life." It may be said figuratively of all earthly sources of enjoyment, as well as literally of Jacob’s well, "He that drinketh of this water shall thirst again." It is the living waters of "the salvation that is in Christ with eternal glory," which alone can quench for ever the thirst for happiness. To borrow again the language of the eloquent theologian formerly quoted-"Here we labour, but receive no benefit; we sow many times, and reap not; or reap, and do not gather in; or gather in, and do not possess; or possess, and do not enjoy; or if we enjoy, we are still unsatisfied: it is with anguish of spirit, and circumstances of vexation. A great heap of riches makes neither our clothes more warm, our meat more nutritive, nor our beverage more pleasant. It feeds the eye, but never fills it. Like drink to a hydropick person, it increases the thirst and promotes the torment. But the grace of God fills the furrows of the heart; and, as the capacity increases, it grows itself in equal degrees, and never suffers any emptiness or dissatisfaction, but carries content and fulness all the way; and the degrees of augmentation are not steps and near approaches to satisfaction, but increasings of the capacity. The soul is satisfied all the way, and receives more, not because it wanted any, but that it can now hold more, being become more receptive of felicity; and in every minute of sanctification, there is so excellent a condition of joy, that the very calamities, afflictions, and persecutions of the world, are turned into felicities, by the activity of the prevailing ingredient: like a drop of water falling into a tun of wine, it is ascribed into a new family, losing its own nature by a conversion into the more noble. For, now that all passionate desires are dead, and there is nothing remanent that is vexatious, the peace, the serenity, the quiet sleeps, the evenness of spirit, and contempt of things below, remove the soul from all neighbourhood of displeasure, and place it at the foot of the throne, whither, when it is ascended, it is possessed of felicities eternal. These were the waters which were given us to drink, when, with the rod of God, the rock, Christ Jesus, was smitten. The Spirit of God moves for ever upon these waters; and, when the angel of the covenant had stirred the pool, whosoever descends hither shall find health and peace, joys spiritual, and the satisfaction of eternity." (Jeremy Taylor). We can scarcely believe that the woman still thought our Lord was speaking literally. She must have seen that he was using figurative language, and that the living water he spoke of; was something else than water fresh from the spring. But she seems to have considered him as a person who was amusing himself; by attempting to awaken in her expectations he could not gratify, and therefore she replies to him in a sarcastic jest:-"Sir, give me this water, that I thirst not, neither come hither to draw." (John 4:15). It was the purpose of our Lord "to manifest himself to this woman in another way than he does to the world." It was his determination to make her acquainted with his true character, and to put her in possession of the blessings of his salvation. Instead of replying to her jesting request, he bids her "go and call her husband." (John 4:16). This led her to state that she ’had no husband;’ (John 4:17) and this statement drew from our Lord a declaration, which must have overwhelmed the woman with astonishment and shame, as it showed that this mysterious stranger was intimately acquainted with all the circumstances of her history, which had not been a very honourable one. "Thou hast well said, I have no husband: for thou hast had five husbands; and he whom thou now hast is not thy husband: in that saidst thou truly." (John 4:18). Whether these five husbands, whom this woman had had in succession, had all died, or whether one or more of these marriages had been dissolved by divorce, it is needless to inquire, for it is impossible to know. It seems plain, from the circumstance of her living in concubinage with a man to whom she was not married, which is the most obvious meaning of the words, "He whom thou now hast is not thy husband," that she was a person of loose morals, and disreputable character. Self-knowledge is necessary to prepare for the right apprehension of divine things. The knowledge which our Lord discovered of this woman’s character and history, persuaded her that he must have supernatural means of information, and accordingly she said to him:-"Sir, I perceive that thou art a prophet;" (John 4:19) and, not improbably, glad of an opportunity of shifting the discourse from a subject so painful and discreditable to her, she introduces the great point of controversy between the Jews and the Samaritans, that she might hear his opinion respecting it. It is no uncommon thing for persons living in sin, not merely to pretend, but really to have, an interest in, and a zeal for, what they call their religion. Speculation about theological doctrine is often found in unnatural union with habitual neglect of moral duty; and among the endless tortuosities of the depraved human heart, this is one, to seek in polemical discussions respecting orthodoxy and heterodoxy, protection from the shafts of conviction, for plain violations of the law of God. "Who can understand the errors" of that "deceitful and desperately wicked" thing, the human heart? Anxious as it were to get rid of so uncomfortable a theme, she proposes to Jesus, as a prophet, the great question between the Jews and the Samaritans, respecting the proper place of performing public worship to Jehovah. We have no reason to think that this woman had any conscientious anxiety as to the resolution of this question. The subject seems introduced by her merely for the purpose of turning aside a conversation which was likely to lead into details in no way agreeable or creditable to her:-"Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship." (John 4:20). To "worship" plainly means here ’to perform the solemn rites of public worship.’ In the laws of Moses, which the Jews and Samaritans equally acknowledged as divine, it was distinctly stated that after Israel had entered into Canaan, there should he a particular place appropriated for this purpose, where alone public worship could be lawfully celebrated. (Deuteronomy 12:5-14). So far both parties were agreed; but the Jews insisted that Jerusalem was the proper place for this purpose, while the Samaritans obstinately stood up for Gerizim. "Our fathers," says the Samaritan woman, "worshipped in this mountain." It is not easy to say exactly who those fathers are, to whom she refers. It is possible she refers to those remote ancestors, Abraham and Jacob, who erected altars at Shechem, on or near Mount Gerizim; or to the Israelites, who, immediately after their coming into Canaan, had the Divine blessing pronounced on them from that mountain, and for 300 years were accustomed to worship in that neighbourhood, at Shiloh; or to their more immediate ancestors, who had built a temple on Mount Gerizim, where services, similar to those of the Jewish temple at Jerusalem, were performed. That temple had indeed been destroyed by John Hyrcanus, about 160 years before this, but it is not improbable that it had been rebuilt, though with less magnificence; at any rate, public Divine worship appears to have been still performed there. The Jews, on the other hand, held that "Jerusalem was the place where men ought to worship," and they had good ground for so holding. David, by whose direction the ark of the covenant, the symbol of the Divine presence, was brought to Jerusalem, was a prophet, and acted under Divine direction. The particular site of the temple was fixed by a miraculous sign. (1 Chronicles 21:26, &c.). The temple was thus built in strict accordance with Divine revelation. Jehovah solemnly declared to Solomon:-" I have hallowed this house which thou hast built, to put my name there for ever;" "I have chosen Jerusalem, that my name may be there." (1 Kings 9:3; 2 Chronicles 6:6). The Psalmist says, "He chose the tribe of Judah, the mount Zion which he loved. And he built his sanctuary like high palaces, like the earth which he hath established for ever." (Psalms 78:68-69). "The Lord hath chosen Zion; he hath desired it for his habitation. This is my rest for ever: here will I dwell; for I have desired it." (Psalms 132:13-14). Such were the opinions of the Samaritans and Jews, respecting the proper place of worship, and such were the grounds on which their respective opinions were founded. It was obviously the design of the Samaritan woman to engage our Lord in the discussion of this controversy; but he in a good degree waived it, turning her attention to a subject of infinitely greater importance than the place of worship, even the nature of acceptable worship; and assuring her that the time was at hand, when all controversies in reference to the place of public worship would become obsolete, and would lose their interest:-"Woman," said he, "believe me, the hour cometh when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father." (John 4:21). The meaning of these words plainly is, ’The time is just at hand when the solemn public worship of God "the Father," the common Father of his human family, shall not be confined to any one place, and when of course the controversy whether Gerizim or Jerusalem has the better claim to that honour, shall be superseded.’ Some have supposed that a particular period is referred to as the ultimate limit of that order of things, in which the solemn public worship of Jehovah was restricted to a particular place. In this case the reference is probably to the fall of Jerusalem; but I do not know that more is meant than merely, ’Yet a very little while, and this state of things shall be no more.’ "Ye worship ye know not what: we know what we worship: for salvation is of the Jews." (John 4:22). In saying that the Samaritans worshipped they knew not what, we apprehend our Lord refers not so much to the object of worship, as to the manner of worship:-’ In worshipping God, ye are not guided by his will as to the place of his worship; you have no divine authority for worshipping at Gerizim. On the other hand, we Jews know, on good grounds, that in worshipping at Jerusalem, we are acting in compliance with the Divine will.’ These words are just equivalent to, ’In the question between you and the Jews, you are wrong, and they are right; you are ignorant, and they are well-informed.’ He adds as a reason, "for salvation is of the Jews." "Salvation" here seems equivalent to ’the Saviour’—that is, the Messiah. In this way the word is used in Luke:-" Lord, now lettest thou thy servant depart in peace, according to thy word: for mine eyes have seen thy salvation." "And all flesh shall see the salvation of God;" (Luke 2:29-30; Luke 3:6) and in the Acts of the Apostles-"So hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth." (Acts 13:47). ’The Messiah is to arise from among the Jews, and therefore the true mode of worshipping Jehovah is to be found among them.’ But that question, as to the proper place of worshipping Jehovah-though, without doubt, the Jews were right, and the Samaritans wrong-was, as a practical question, very soon to cease to be of much interest. For, continues our Lord, "The hour cometh, and now is when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him." (John 4:23). ’Under that order of things which is just about to be established, and in which the Divine Being is to be remarkably manifested as the "Father" of men, the great question will not be, where he is to be worshipped, but how. The worshipper at Jerusalem will not be accounted a true worshipper because he worships there, nor the worshipper at Gerizim a false worshipper because he worships there; the worshipper in spirit and in truth, wherever he worships, whether in Jerusalem or Gerizim, or anywhere else-whether in Canaan, or in any other country-he, he alone, is the genuine worshipper.’ To "worship in spirit," is to worship spiritually; to "worship in truth," is to worship truly. They are not two different kinds of worship; they are two different aspects of the same worship: to worship spiritually, is in opposition to the performance of mere external rites, to give to God the homage of an enlightened mind, and an affectionate heart; to know, admire, esteem, love, trust, and submit to him; and to worship him truly, is either to worship him according to the truth-that is, in a manner suited to the revelation he has made of his character; or really, not merely in appearance, but in substance-not in pretence only, but in sincerity. Such-such alone-are the acceptable worshippers. The Father seeketh these for his worshippers. (Even under the former economy, such alone were acceptable worshippers, in the true sense of the word. (Psalms 50:7-23 Isaiah 1:11-20; Micah 6:6-8; Amos 5:21-24.) These are the worshippers whom he acknowledges. The worshipper at Jerusalem, without this, will not be accepted. The worshipper at Gerizim, with this, will not be rejected. The economy, whose great characters were externality and typism, is about to close; the economy, whose great characters are spirituality and reality, is about to take place. "God is a Spirit: and they that worship him must worship him in spirit and in truth." (John 4:24). The Father seeketh those who worship in spirit and truth as his worshippers. They are the objects of his choice and preference; and the reason is plain-he himself is spiritual-"God is a Spirit." These words are equivalent to-’God is a living, intelligent, active being.’ And, from his nature as God, he must possess all those attributes in the greatest possible, or rather, in an infinite, measure. He is the author and fountain of life; he knows everything, and is infinitely wise; he is the great original power in the universe, "who worketh all things according to the counsel of his own will;" "who doth according to his will in the armies of heaven, and among the inhabitants of the earth;" whose arm none can stay, and to whom none dares say, "what doest thou?" Worship, to be acceptable to him, must be suited to his nature. It must be spiritual; it must be the worship of man as an intelligent being-the worship of the mind and of the heart; it must be true worship, not false, like that of the idolater; not merely external and apparent, like that of the formal ceremonialist; not insincere, like that of the hypocrite. "How has the lofty truth, the world-historical import of this saying of Christ, been lost sight of by those who have taken it as an isolated expression, apart from its connection with christian theism, and with the whole divine process for the development of christian life; by those abstract, naked, one-sidedly-intellectual deists and pantheists, who have dreamed that they could incorporate it into their discordant system by their spiritual fetishism, which substitutes the deification of an idea for the spiritual, truthful, adoration of God as a Spirit. The aristocracy of education, the one-sided intellectualism of the ancient world, was uprooted by Christ when he uttered this great truth to an uneducated woman, who belonged to an ignorant and uncultivated people." These sublime truths, to which nothing comparable is to be found in the writings of the most accomplished of the heathen sages, were, no doubt, but imperfectly understood by the Samaritan woman. She was probably mortified at his determining the question so decidedly against her country; and though she does not contradict him, she refers the settlement of the controversy to the Messiah, who, on his coming, would "restore all things"—set all things to rights. "I know," said she, "that the Messiah cometh," or is coming; (the words, "who is called Christ," form an explanatory note of the evangelist, showing that the Gospel was originally published among those who did not understand Hebrew); "when he is come, he will tell us all things." (John 4:25). It seems probable that the expectation of the speedy appearance of the Messiah was general at this period among the Samaritans, as well as the Jews. The former do not seem to have mingled the political element with their expectations; and anticipated in him a teacher as well as a deliverer. That expectation, probably, was founded on the oracle: "The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken." (Deuteronomy 18:15). Our Lord, with infinite condescension and kindness, revealed his true character to this poor woman, and assured her that He was the Messiah, whose coming she was expecting, and that this was the instruction which was to be expected from him:-"I that speak unto thee am he." (John 4:26). Our Lord was very cautious of owning, in so many words, his Messiahship among the Jews, for two reasons-they were ready, either to stir up insurrection, and take him by force, and make him their leader, or to accuse him to the Roman government as a seditious person. There was no such hazard here. The Samaritan woman believed our Lord’s declaration, and, we can have no doubt, asked and obtained the living water; but, impatient to impart intelligence so important and so delightful to her fellow-citizens, "she left her pitcher, and ran back into the city." Just about this time his disciples returned with the provisions they had obtained; and though they were amazed that their Master should have entered into familiar conversation with a Samaritan woman, being under the influence of their national prejudice, which held it unworthy of a wise man to talk with a woman, and unfit for a Jew to be familiar with a Samaritan, yet such was their reverence for him, that they did not presume to make any remark on his conduct. (John 4:27). On arriving at the city, the woman invited her fellow-citizens to come along with her, and see a person who had discovered a perfect acquaintance with her history, and who, she had reason to think, was really the long-promised Messiah:-"Come, see a man which told me all things that ever I did; is not this the Christ?" (John 4:28-29). Struck with her statements, many of them accompanied her in her return to the well. (John 4:30). Meanwhile our Lord’s disciples, seeing their Master apparently absorbed in thought, urged him to partake of the provisions they had brought. (John 4:31). He replied to their friendly requests:-"I have meat to eat that ye know not of." (John 4:32). Our Lord’s meaning plainly is, ’Something of which you are ignorant has occurred, which has delighted and invigorated me, so as that I have no appetite for natural food.’ His disciples, though even already they must have been in some measure accustomed to his enigmatical form of speech, understood him literally, and supposed that, in their absence, some person might have furnished him with food. (John 4:33) To remove their misapprehension, our Lord subjoins:-"My meat is to do the will of him that sent me, and to finish his work;" that is, the work he has entrusted me with. ’In performing the great work committed to me, I find more pleasure than even in my necessary food; success in that, is, in my apprehension, the richest feast.’ At this moment, the multitude of Samaritans appear to have been seen leaving the city, and coming towards them. On perceiving them, our Lord thus addressed the disciples:- "Say not ye, There are yet four months, and then cometh harvest? Behold, I say unto you, Lift tip your eyes, and look on the fields; for they are white already to harvest. And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together. And herein is that saying true, one soweth, and another reapeth. I sent you to reap that whereon ye bestowed no labour: other men laboured, and ye are entered into their labours." (John 4:35-38). ’It is a common saying among you, When the seed is cast into the ground, in four months we shall have harvest; but lift up your eyes, and say, if, though we have but commenced sowing, it be not harvest already; are not this people really a people prepared for the Lord?’ (John 4:35). It is likely our Lord refers here not only to what had just occurred, but also to the great success which had attended his labours, and those of his disciples, in Judea. "And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together," (John 4:36) q. d., ’This is a work in which it is indeed a privilege to be engaged.’ "The reaper," that is, the person who succeeds in converting men to the faith of Christ, "he receiveth wages," he obtains a glorious reward; and "the fruit he gathers shall be to life eternal." This either refers to his reward being an eternal one, or rather, denotes that those who are converted by his means, the fruits of his ministry, shall be saved everlastingly; so that the sower, he who used means for their salvation, and did not see their complete success, and he that reapeth-that is, who has been the means of their conversion-may, in their everlasting salvation, find a common enjoyment. The proverb, "one soweth, and another reapeth," was fulfilled in the case of our Lord’s disciples-other men had laboured, and they had entered into their labours: "I sent you to reap that whereon ye bestowed no labour: other men laboured, and ye are entered into their labours." (John 4:37-38). It was owing to John’s preliminary labours that their preaching had been so successful. This was, very likely, said by our Lord, to repress the vanity of his disciples, who might be flattered by the great multitudes that in Judea had been induced to submit to baptism. Some interpreters have supposed that these words are prophetic, and refer to what took place when his disciples entered into his labours, as well as those of John the Baptist, and the ancient prophets, thus including the abundant harvest of vast multitudes, both of Jews and Samaritans. Many of the Samaritans were induced, by the report of their towns-woman, to believe in Christ Jesus as the Messiah; which almost necessarily leads us to the conclusion, that, in so short a narrative, many circumstances which took place must have been omitted. These converts, on coming to our Lord, earnestly requested him to remain with them some time. (John 4:37-38). With this request our Lord graciously complied, and continued with them two days. These two days were no doubt busily employed by him, in instructing them in the word of the kingdom. Whether he performed any miracles here we cannot certainly say; there being no mention of them is not certain evidence that they were not wrought. At any rate, by means of his discourses, a great number of additional disciples were gained to his cause. The "creed," or profession of faith of the Samaritans, deserves notice:-"We know that this is indeed the Christ, the Saviour of the world." (John 4:42). They seem to have been freer from prejudice as to the design of the Messiah’s mission than the Jews. This may have arisen from the principal prediction of the Messiah, recognised by them, distinctly stating, "That to him should the gathering of the peoples be." (Genesis 49:10) The passage we have been considering is replete with practical instruction. Let us be grateful that we live under the spiritual dispensation; let us improve our privileges; let us recollect that they bring with them a heavy responsibility, and that a carnal, nominal, hypocritical professor of Christianity will be punished much more severely than a carnal, nominal, hypocritical Jew or Samaritan. Let ministers and others engaged in cultivating the spiritual harvest beware of becoming "weary in well-doing;" "in due season they shall reap if they faint not." Let them imbibe the spirit, and imitate the conduct, of their Lord and Master. And let all seek to know, not only from the testimony of others, but from their own experience, that Jesus is indeed the Christ, the divinely commissioned and qualified Saviour of the world. It is only as the Saviour of the world that any of us can ever have access to him as our own Saviour. But if we do not through faith receive him as our own Saviour, it will avail only to our deeper condemnation that he was made known to us-it may be acknowledged by us, as the Saviour of the world. ======================================================================== CHAPTER 187: S. EXPOSITION VIII. II-CONVERSATIONAL DISCOURSE OF THE JEWS ======================================================================== DISCOURSES AND SAYINGS OF OUR LORD JESUS CHRIST. _______________________ EXPOSITION VIII. "TRUE HAPPINESS, AND THE WAY OF SECURING IT." II.—CONVERSATIONAL DISCOURSE TO THE JEWS. John 6:26-65. _______________ § 1. Misconceptions corrected. Probably much to the mortification of these inquirers, our Lord addressed them in these words,—"Verily, verily, I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled." (John 6:26). The object of these men in seeking for Jesus, was, that they might induce him to become their king, and to employ the miraculous powers of which he was possessed in realising their ideas respecting the secular wealth, dignity, and enjoyment which the chosen people were to obtain under Messiah the Prince; and what induced them thus to seek him, was, not so much the miracles they had witnessed, as the particular kind of miracle he had last performed; it was not so much the conviction, that he was a divine messenger, of which these miracles were a confirmation, as the conviction that he who could feed five thousand men on five loaves and two fishes, was qualified, if he would but exert his powers, to he their leader in revolting against their Gentile oppressors, and to secure for them victory, conquest, universal dominion. The words of our Lord, when viewed in their connection, seem to be equivalent to this declaration,—’You profess, and indeed you feel, a great eagerness to find me; but that does not spring from an enlightened conviction that I am a divinely—accredited messenger, to prove which is the great design of my miracles. Had it been so, you would have come to learn of me the truth with regard to the kingdom of God; but instead of that, you seek me as your instrument for erecting a kingdom of this world, which, you perversely think, would be the kingdom of God. Had not the miracles performed been such as to suggest the idea that I might be turned to account in obtaining the gratification of your carnal, selfish wishes and expectations, you would never have sought me. You have no just conception of my true character, or of the nature of the kingdom I am come to establish, and of the blessings which I am come to communicate. It is not because I am a well-accredited divine messenger, but because I am in your estimation a person possessed of powers, which, if exerted in your behalf, might secure for you those secular blessings for which alone you have any relish, that you have come here in quest of me. You need to change your minds, to "repent and believe the gospel." You must change your minds, else you can derive no benefit from me. If you change your minds, you will find that I can, and that I will, bestow on you blessings infinitely preferable to those, the hope of obtaining which from me, alone induces you now to seek me. "Labour not for the meat which perisheth, but for that meat endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father" (rather, the Father, God) "sealed." (John 6:27). The first thing necessary to the right interpretation of this very interesting passage, is to ascertain what are the two things here contrasted as objects of desire and pursuit. "The meat which perisheth," and "the meat which endureth unto everlasting life;"—the food which, perishable in its own nature, ministers only to a mortal life,—and the food which, imperishable in its nature, supports an immortal life. By some, the contrast has been supposed to be between the food of the body—material nutriment, such as the loaves and fishes,—and the food of the mind, immortal truth: q. d., ’Let not the attainment of the satisfaction of the appetites, the supply of the wants of the body, by material food, but the filling of the capacities of the mind by heavenly knowledge, be the great object of your desire and pursuit.’ This brings out a good sense, but it seems unduly to limit our Lord’s meaning. It seems to go, too, on, the mistaken notion, that the leading object of these Jews was the getting their food furnished them miraculously, which does not seem to have been the case. We rather think the contrast is between earthly, and therefore short-lived, enjoyments—such as wealth, honour, and pleasure—figuratively termed "meat that perisheth;" and spiritual and immortal blessings—such as the possession of the Divine favour, conformity to the Divine image, fellowship with God—figuratively termed "meat which endureth unto everlasting life." Such a figurative use of the word "meat," or "food," is common in all languages. This mode of interpretation, which is equally natural as the former, better suits the connection. It was these earthly blessings the Jews were seeking after. It was these heavenly blessings which our Lord would have them to make the great object of their pursuit. "Labour not," says our Lord, "for the meat that perisheth." "Labour," or severe exertion, is the natural expression of strong desire to obtain anything. "Labour," here, is just equivalent to—’make the object of desire and pursuit.’ As if he had said, ’Do not make "the meat that perisheth,"—that is, do not make anything that has a reference merely to this frail, mortal, perish able state—anything that is peculiar to this world, "the fashion’ whereof passeth away,"—do not make secular science, wealth, power, dignity, fame, or pleasure, in any of their forms, the grand object of your desire or pursuit; but, on the other hand, "labour for the meat which endureth unto everlasting life,"—make the attainment of those blessings which are spiritual in their nature, and immortal in their duration—such as the knowledge of divine truth, the possession of the Divine favour, the love of God, perfect holiness in an entire conformity of mind and will to the mind and will of God— make the attainment of these blessings the great object of your desire and pursuit.’ With regard to the latter class of blessings, our Lord states to them that the Son of man would give these to them. The "Son of man" is, as you know, a descriptive denomination for the Messiah. It is borrowed, as I have already mentioned, from Psalms 80:17, "Let thy hand be upon the Man of thy right hand, upon the Son of man whom thou madest strong for thyself." Our Lord’s statement is thus equivalent to a declaration; ’These are the blessings the Messiah has to communicate. It is not "the meat that perisheth," it is not secular benefits—it is "the meat which endureth unto eternal life," it is heavenly and spiritual blessings—that the Messiah comes to bestow. You have declared that you consider me the Messiah, the Son of man;’ for, no doubt, that was the import of the declaration, "Of a truth this is that Prophet who should come into the world." ’But in coming to me in the hope of obtaining the meat that perisheth —worldly good things—you are indulging an unfounded expectation. These are not the blessings I am come to confer. But there are better blessings, which I am ready to bestow on you. And this is no vain boast. I bring along with me my credentials—"Him," the Son of man, "the Father, God, has sealed."’ It is not very easy to say what is the particular figurative allusion here: whether the reference be to the practice of authenticating deeds by affixing a person’s seal, or to that of impressing a mark on the body, to distinguish those devoted to the service of a divinity, or whether to the fact of the high-priest having on the front of his mitre, a gold plate engraved as with the engraving of a signet, "Holiness to the Lord." But whatever the particular reference may be, the meaning is plain, "Him hath God accredited, as divinely appointed to bestow these blessings." How the Father sealed the Son of Man, we are particularly informed by our Lord, in a passage which has already been explained. (John 5:31-39). It is scarcely necessary to remark, that these words are not to be considered as condemning the making of worldly good things, in any degree, the objects of desire and pursuit. What is condemned, is the making them the supreme objects of desire and pursuit, to the neglect of heavenly and spiritual blessings. These words, though addressed originally to the Jews, and bearing a speciality of meaning as referring to them, are full of important instruction to men in all countries and in all ages. So to labour for the meat that perisheth, as to neglect the attainment of the meat that endureth to eternal life, is the extreme of folly. "For what is a man profited if he shall gain the whole world, and lose his own soul!" (Matthew 16:26). "To labour for the meat that endureth unto everlasting life," is the height of wisdom, not only as it is wise to devote our best desires and energies to the prosecution of the most valuable and worthy objects, but also as this is the surest way of obtaining that measure of "the meat that perisheth," which is really best for us. "Seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you." (Matthew 6:33). This statement of our Lord suggested to the leaders of the multitude an important inquiry:—"Then said they unto him, What shall we do, that we might work the works of God." (John 6:28). If we look attentively at the passage, there can be no doubt, that the object of those who put this question, was to inquire how "this meat that endureth to eternal life," was to be procured. The question is, substantially, ’How are we to obtain this pre-eminently valuable and desirable meat of which you speak!’ That is the question we naturally look for in the circumstances of the case, and that is the question which our Lord answers in the following verse. But the phraseology in which the question is expressed is very peculiar, and requires elucidation. "What shall we do, that we might work the works of God!" The question is elliptical. In its complete form, it obviously is, ’What shall we do, that we might work the works of God, by which this meat, which endureth to eternal life, is to be obtained!’ By "the works of God," it has been usual to understand, works commanded by God, works acceptable to God; but in that case, the question would not have been, "What shall we do, that we might work the works of God!" but, ’What are those works commanded by God, which we must do in order to obtain this meat, which endureth to eternal life?’ The difficulty was to discover, not what the kind of works were, but how they should obtain the capacity of doing them. I cannot help thinking, that "works of God," by which the meat which endureth unto eternal life was, in the estimation of the Jews, to be obtained, are here opposed to "works of man," by which the meat that perisheth is to be obtained, and are equivalent to ’superhuman works,’—"works which no man can do, except God be with him,"—in one word, miraculous works. I apprehend we see here the first symptoms of that disposition to cavil, which afterwards becomes so manifest, on these men beginning to perceive that Jesus was, after all, not their man,—not the kind of Messiah they expected and wished for. He had said, "labour not for the meat that perisheth, but for that meat which endureth unto everlasting life." ’Seek not meat which can but temporarily support a life, which at best will soon terminate, but seek meat which will permanently sustain an immortal life.’ Their question is, ’But how is such meat to be obtained!’ The ordinary faculties of man, in their ordinary exercise, can enable him to procure "the meat that perisheth," but it must be by some superhuman operations, such as that by which the five loaves and two fishes became a feast to five thousand, that meat enduring unto everlasting life can be obtained. ’How are we to do such works! You bid us seek this wonderful food,—will you tell us how we are to do the wonderful works by which alone such food can be obtained?’ To this question, which, as is plain from what follows, did not originate in a sincere desire to obtain instruction, our Lord replied, "This is the work of God, that ye believe on him whom he hath sent." (John 6:29). The general meaning here plainly is, ’It is by believing my doctrine, that you are to obtain those spiritual and eternal blessings, which I have represented under the metaphor of meat enduring unto everlasting life.’ But the manner in which this meaning is conveyed, deserves attention. Our Lord’s statement seems to be, ’There is indeed no miracle or mystery in the way in which this " meat, which endureth to eternal life," is to he obtained. If you will but credit the testimony of him whom the Father hath sent and sealed, you shall obtain it. This is the only way of obtaining it. This is the certain way of obtaining it. You speak as if there must be superhuman works performed by you, in order to gain this end. This is the superhuman work,—this is the miracle: Credit the plain well-attested declaration of him whom the Father hath sent. Do but this, and "the meat which endureth unto eternal life" is yours.’ This is just a summary of the Gospel, ’Believe and live.’ There is no laborious, no miraculous, work to perform,—no need of ascending into heaven,—no need of descending into the deep. The revelation of truth and grace,—a plain, a well-accredited revelation—is before you. Believe it, and you are saved. This faith is the great commandment of the new economy. (1 John 3:23). This faith, though it is the most reasonable thing in the world, and though, to a rational being like man, it ought to he the easiest tiling in the world, is never exercised by a single partaker of our fallen nature, except under divine influence, so that it is really "the work of God," though not in the sense in which the Jews seem to have employed the phrase. It is not at all miraculous. It is not even supernatural, except in the influence under which man acts when he performs it. But in that sense it is supernatural. "No man," says the Saviour, "can come to me, except the Father, which hath sent me, draw him." "Every man therefore that hath heard, and hath learned of the Father, cometh unto me." "By grace," says the apostle, "are ye saved through faith; and that not of yourselves: it is the gift of God." (John 6:44-45; Ephesians 2:8). It is very questionable how far the Jews understood our Lord’s metaphorical discourse about "the meat that perisheth," and "the meat which endureth to eternal life;" but it is plain that they perceived, that in the words which he had just uttered, he laid claim to being sent of God, and to their implicit faith and obedience on this ground. Yesterday, these men had declared themselves fully satisfied respecting the divine mission of Jesus as the Messiah. "This is of a truth," said they, "the Prophet that should come into the world;" (cf. Deuteronomy 18:15) and had he concurred in their sentiments and wishes, had he consented to become their king, and exerted his miraculous powers in accomplishing the work which they expected the Messiah to perform, they were not likely to have demanded any farther evidence of his divine mission. But in their case, as in many others, dissatisfaction with the nature of our Lord’s doctrines, manifested itself in a complaint, a very unreasonable one, that there was a deficiency of proof for their divine origin. "They said therefore unto him, What sign shewest thou then, that we may see, and believe thee? what dost thou work?" (John 6:30). The principles on which these questions proceed, are true and important—that no person has a right to expect that he shall be received as a divine messenger, without producing appropriate and adequate evidence that he is what he professes to be; and that the appropriate and adequate evidence in such a case, is the performance of miracles. But these unquestionably true principles, were misapplied in this case. The evidence had been presented in the most unexceptionable form, and in great abundance. The works which our Lord had done, had borne most distinct evidence, that the Father had sent him. These men, only the day before, had seen him do what no man could have done, except God had been with him. The conclusion they had drawn then, was the just one; and nothing had occurred to shake its foundation. But when they drew it, they supposed that he and they were of one mind, respecting the design of the Messiah’s mission, and the nature of his kingdom, and now they more than doubted that their opinions and his were essentially different, and altogether incompatible, and they found it easier to question the validity of his claims, than to yield the implicit submission of mind which, as "the sent of God," he demanded from them. The miserable shifts to which men in these circumstances have recourse, are very various. Here the Jews seek refuge in the assertion, that our Lord had not proved his Divine mission in the same satisfactory manner in which Moses, their great legislator, had accredited his. "Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat." (John 6:31). That is, as if they had said, ’The miracle by which Moses’ divine mission was confirmed, when our fathers were fed for forty years by manna which came down from heaven, was a far more remarkable sign than that given by you, when yesterday you fed the multitude. Work such miracles as Moses did, and then we will admit that God has sent you, and yield you the implicit belief which is due to one sent by him.’ To this cavil, for it deserves no better name, our Lord does not deign to give any direct reply. He knew that those who were not convinced of his divine mission by the miracles he had already performed, were not likely to be convinced by any that could be wrought; and as his object, at this time, was less to vindicate the evidence, than to unfold the substance, of his doctrine, respecting "the meat which endureth unto everlasting life," he goes on to state, that the benefit which was conferred on the Israelites, in giving them manna to eat in the wilderness, was not to be compared with the benefit of which he had spoken, under the name of "the meat which endureth unto everlasting life." § 2. The true spiritual provision, and the mode of obtaining it. "Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven. For the bread of God is he" (rather that,) "which cometh down from heaven, and giveth life unto the world." (John 6:32-33). Some have supposed that our Lord meant to state here, that it was not Moses, but God, who gave the Israelites the manna; and that the manna did not properly come down from heaven, in the highest sense of the term; but though both these statements are true, and both may be brought out of the words, considered by themselves, yet, when the whole passage is looked at, and when our Lord’s object in making the statement is kept in view, there can be no doubt that the sentiment intended to be conveyed, is this, ’The blessing of which I have been speaking, as "meat enduring to eternal life," which the Father, by the Son of man, whom he has sent and sealed, is ready to bestow on all who believe in him, is a far more valuable benefit than that which God by Moses conferred on the Israelites, when he supernaturally supported them on manna during their sojourn in the wilderness. That manna was not the true heavenly bread. The true heavenly bread is that which my Father now giveth you, now freely offers for your acceptance. That bread, in the strictest, highest, sense of the words, "comes down from heaven, and giveth life to the world."’ I do not think that our Lord, in these words, meant to state plainly to the Jews that, in employing the phrases, "the true bread from heaven," and "the bread of God," he referred to himself, which our version represents him as doing. He does this in the 35th verse, after the Jews, by their request in John 6:34, had made it evident that they imperfectly, if at all,. had penetrated through the veil of figurative representation in which he had clothed his sentiments. Our Lord’s meaning is more exactly given by those interpreters who render the passage, "For the bread of God is that which cometh down from heaven, and giveth life to the world." The Jews seem to have given the name of "the bread of God," and "the bread of heaven," to the manna, in allusion to a passage in the book of Psalms:—"And had rained down manna upon them to eat, and had given them of the corn of heaven. Man did eat angels’ food: he sent them meat to the full."’ Our Lord’s assertion, then, is, ’The phrase, "bread of God," is far more applicable to what I am now speaking of than to the manna.’ From this passage many have drawn the conclusion, that the manna was a type of Christ. This is a conclusion certainly unwarranted by this passage; and I am not aware that it has a satisfactory scriptural foundation anywhere else. Much ingenuity has been displayed in tracing analogies between the manna and our Lord. Its miraculous production has been supposed to foreshadow his miraculous conception; its pearly figure to point him out as pure and lovely, "the pearl of great price;" its sweet taste, to show, that "to them who believe he is precious:" its falling on the outside of the camp, to foreshadow, that they who would be saved by him, must "go to him without the camp:" its falling early in the morning, to typify the first promise; its being given daily, to show that Christ should be his people’s daily food; its not being seen on the ground on the Sabbath, to indicate that Christ should be hidden under ground on the Jewish Sabbath. These are but a few out of the many correspondences which fancy has discovered between the manna and our Lord. To indulge in such imaginings, appears to me something worse than ingenious trifling. It is using a most undue freedom with Him who says, "Add not to my words;" and its tendency is to lead the mind away from the truth which the Holy Spirit does mean to teach us, and which is always, when clearly perceived, and rightly improved, "profitable for doctrine, and reproof, and correction, and instruction in righteousness," to the mere figments of the human imagination. Of the persons who indulge in such an abuse of the Holy Scriptures, it may well be said, "They feed on ashes; a deceived heart has turned them aside." Instead of occupying our time with these human fancies, let us attend to what our Lord here says of this true heavenly bread. It comes down from heaven, in a far higher sense than the manna came down from heaven. The manna was formed in the atmosphere—the aërial heavens—this bread comes down from the heaven of heavens, the true holy place; and it not only, like the manna, supports life, but it gives life to those who are dead, and supports life in those whom it has made alive; and this life, which it at once communicates and sustains, is not that mortal life which the manna, perishing food, temporarily supported, but a divine life, an immortal life; and this bread of God is not, like the manna, restricted to one nation. God gives it "for the life of the world." It is fitted and intended to make truly happy mankind of every kindred, people, and nation, not in one age, but in all the ages of time, and through all the ages of eternity. These ideas, which are all obviously wrapped up in our Lord’s words, were probably but imperfectly and indistinctly discerned by the Jews; but they saw plainly that, under the name of "bread of life," he was speaking of something which he wished to represent as very valuable, and they therefore asked him to bestow on them a gift so precious:—"Lord, evermore give us this bread." (John 6:34). It is impossible to say with certainty whether these words were the expression of serious desire, or of sarcastic scepticism. Even if they were the expression of the first, the desire was obviously a very unenlightened one. It amounted to little more than this, ’If you have so valuable benefits to bestow, we should like to be sharers of them.’ When taking the whole circumstances of the case into consideration, I cannot help thinking it more likely that these words, as well as the words of the woman of Samaria on a similar occasion, (John 4:15) were uttered in a spirit of infidel levity; as if they had said, ’Indeed! that is bread worth wishing for.’ Taking this view of it, how wonderful is the patience of the Divine Saviour, who, instead of punishing these contemners of his grace, proceeds to tell them, in plain words, what he means by the heavenly, life-giving bread, and to exhibit himself as the divinely-appointed, divinely-qualified, Saviour of the world! In either view of the words of the Jews, they stood in need of farther information, and our Lord proceeds to give it them:—"And Jesus said to them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst." (John 6:35). "The bread of life" is a phrase equivalent to, ’The life-giving bread.’ "Life," in the language of our Lord, implies happiness. When he calls himself, then, the "life-giving bread," he intimates that he is the author of true happiness; that he, that he alone, can make men truly and permanently happy. Some good interpreters have supposed that our Lord, in these words, refers solely to his character as a teacher, —q. d., "My doctrine, understood and believed, is the appropriate nourishment of the rational, immortal mind. It, and it alone, can make men truly wise, truly good, and truly happy, for ever.’ This is, no doubt, important truth, and it is truth included in our Lord’s words; but we very improperly and unnecessarily limit their signification, if we confine it to an assertion of the salutary nature and effects of our Lord’s doctrine. It is not only, it is not chiefly, as a teacher, that Jesus Christ is the author of salvation; and it is plain that it is not only, it is not chiefly, as a teacher, that he takes to himself the figurative appellation of the "bread of life." His primary reference is to what he was to do and suffer for the salvation of men. This is plain from what he says at the 51st verse: "The bread that I will give is my flesh, which I will give for the life of the world." When our Lord, then, says, "I am the bread of life," the meaning obviously is, ’I—I alone—am the Saviour of men: I—I alone—can make them happy. Without me, all must die of spiritual hunger; that is, must be for ever miserable, for the want of those spiritual blessings, which are necessary to make such a being as man really, permanently happy. By me, from me, all may obtain, in rich abundance, these blessings; and, in the enjoyment of them, find a happiness, in variety, extent, and duration, every way corresponding to the capacities of their nature, and the immortality of their being.’ In the words that follow, our Lord brings the same supremely important and delightful truth, that he—that he alone—is the author of true happiness, before the mind, by two expressive figures; while he at the same time shows how that true happiness, which he only can bestow, is to he obtained by men: "He that cometh to me shall never hunger; he that believeth on me shall never thirst." To "hunger," and "thirst," are here obviously used figuratively, for that restless and dissatisfied state, which rises out of the want of what is necessary to our happiness—a sense of that want—and a craving desire to have that want supplied. That is the state of all men in their natural condition. They want what is necessary to satisfy their understandings, their consciences, and their affections. They are, in some measure, conscious of these wants, though, in many cases, but ill informed of their nature and extent; and they are restlessly anxious to find something that will quiet the cravings of the appetite for enjoyment. Nothing, in the wide range of the material universe, can satisfy this hunger, or quench this thirst; on the contrary, the appetite grows with what it feeds on; and the man who has had the largest share of worldly enjoyments, is generally the farthest removed from real satisfaction. Life, with most men, is a series of unsuccessful experiments to obtain satisfaction to that appetite for enjoyment, which is the very soul of their souls—the principle, end, and aim of their being. That satisfaction, which never has been, never will be, never can be, found in the world, is to be found in Christ: "He who comes to me shall never hunger; he that believes on me shall never thirst:" that is, ’He who comes to me—he who believes on me—shall obtain true permanent happiness; he shall have all his wants supplied, and shall be equally delivered from the wretchedness which these wants, and the consciousness of them, must produce, and from the painful restlessness, which the blind desire of having them supplied must occasion.’ But what is it to "come to Christ?" what is it to "believe on Him?" The first is a figurative, the second a literal, description; and it has been common to consider them as quite synonymous—the literal expression being intended as the interpretation of the figurative one. There can be no doubt, that he that comes to the Saviour as the bread of life—the author, that is, both the procurer and the bestower of salvation—and he who believes on him, are substantially the same person. He who comes to the Saviour, believes on him; and he who believes on the Saviour, comes to him. But it does not, by any means, follow, that "coming" and "believing" are, therefore, precisely the same thing; that the figurative and literal expressions, though referring to the same individual, are expressive of the very same mental affection or exercise. To "believe" on the Saviour as the bread of life, is to believe the truth about him in this character. Now, in the following passage, it seems very plain, that "coming to God," and believing the truth about him, though they must meet in the same individual, are not the same but different things—the one the means by which the other is produced. "He that cometh to God must believe that he is, and that he is a rewarder of them who diligently seek him." "To come to God," in this passage, is descriptive of that enlightened reverential love, and confidence in God, which constitute spiritual, acceptable worship, in which the mind as it were goes forth to him; this state of mind is not the same thing as faith; it is the consequence, the effect, of faith—the result of the truth believed on the mind—and hence the apostle says,—"He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him. "He cannot otherwise come to him. This is the way, the only way, of coming to him. In the same way, to come to Christ as the bread of life—the procurer, and the bestower of true happiness—is descriptive of all those mental affections and exercises, which may be termed the movement of the mind towards him in this character—especially reliance on his atonement as the only expiation of guilt, and implicit submission to his authority as the great teacher of truth and holiness. Now these mental affections and exercises are not properly faith, but the consequences of faith. He that cometh to Christ, as the bread of life, must believe on Christ as the bread of life. I must believe the truth respecting him as the author of salvation, in order to my mentally going to him under this character. I must know who the physician is, and believe in his skill, in order to my going to him to obtain a cure. It may here be remarked by the way, and I apprehend that the remark is of considerable importance, not only to the right interpretation of Scripture, but to the right understanding of the christian plan of salvation, that the case before us is by no means a solitary one, in which figurative descriptions of states of mind originating in faith, have been confounded by expositors, with faith itself. It is common to say that, "receiving Christ"—"looking to Christ"—"fleeing to Christ"—"laying hold on Christ"—"eating his flesh, and drinking his blood," are all figurative expressions for faith, while the truth is, every one of these figurative expressions is descriptive of a state of mind, in some way analogous to the bodily action referred to, including a variety of sentiments and emotions, all of them, however, originating in the faith of the truth respecting Christ; so that it would be more accurate, in every view of the subject—whether philological, philosophical, or theological—to consider these figurative expressions, not as synonymous with each other, and all of them as expressive of faith, but as each expressing that state of mind of which it is naturally descriptive, all of which are the result of faith; to say, not that "receiving Christ," "looking to him," "fleeing to him," "laying hold on him," "eating his flesh and drinking his blood," are faith, but that it is by faith, by faith alone, that men receive Christ, look to him, flee to him, lay hold on him, eat his flesh and drink his blood. The compilers of our Shorter Catechism seem to have perceived this, when they chose to say, not what many seem to suppose they have said, that faith is "a receiving and resting on Christ alone for salvation;" but that faith is that "whereby we receive and rest upon him alone for salvation." This distinction is, if I mistake not, much more than a mere metaphysical nicety. A distinct apprehension of it will be found of great use in the right interpretation of Scripture, in the right understanding of the christian plan of salvation, and in the right guidance of those exercises of the mind and heart which constitute the essential elements of that spiritual religion, which is "our reasonable service — "our rational worship." To return from this short digression, our Lord’s declaration, then, is this—’He who, believing the truth respecting me, as the author of salvation, exercises towards me those sentiments and affections which naturally grow out of the faith of this truth, shall be saved by me. He shall obtain that happiness which I, which I alone, can confer. "He that cometh to me shall never hunger; and he that believeth on me shall never thirst."’ Some interpreters have supposed that these words have a direct and sole reference to the heavenly blessedness, to the christian salvation, in its most perfect form, and that what our Lord says is this—’He who believes the truth respecting me, as the author of salvation, and believing that truth comes to me in the exercise of the appropriate sentiments of mind and heart, shall ultimately obtain from me a happiness which shall completely satisfy all his capacities of enjoyment, and leave him nothing to wish for.’ They look forward to that state where all wants are supplied, where all wishes are gratified, where "they hunger no more, neither thirst any more, where the sun does not light on them, nor any heat, but the Lamb who is in the midst of the throne feeds them, and leads them to fountains of living waters, and God wipes away all tears from their eyes." They have been led into this view, probably by the consideration, that even true Christians, those who by believing on the Saviour have come to him, are, while in the present state, far from having all their spiritual wants supplied, far from being relieved from all painful sense of their spiritual wants. Yet I cannot doubt, that our Lord’s promise refers to a blessing which he who in faith comes to him, obtains immediately on his coming to him, and enjoys just in proportion to the measure of his faith. What our Lord substantially says is, ’I am the author of happiness, and it is by faith in me, as the author of happiness, that individual men are to be made happy.’ Our Lord is "full of grace and truth," and if we will but come to him, we shall receive "out of his fulness abundance of grace." If we are straitened, it is in ourselves, not in him. If we "hunger and thirst," it is not because he is not able, nor because he is not willing, to satisfy our hunger and to quench our thirst; but because we, being "of little faith," do not come to him "that we may have life, that we may have it abundantly." The idea intended to be conveyed seems to be this—’Every one that believing comes to me for happiness shall obtain it. After having tasted the happiness which I have to bestow, he will not expect to find it anywhere else. He will find in me, in me alone, that truth which will satisfy his understanding, that atoning righteousness which will pacify his conscience, that sanctifying influence which will transform his character, that soul-satisfying portion which will fill his heart. By restoring him to God’s favour, and image, and fellowship, I will impart everything that is necessary and sufficient to make him truly wise, and good, and happy for ever. No one who comes to me will ever have reason to complain, that be could not find in me what was necessary, what was sufficient, to constitute his happiness.’ These words of our Lord, bring before the mind in a very impressive manner, at once the three important ideas of the magnitude, the abundance, and the duration, of the happiness, which he, and he alone, can confer, and which every one who in believing comes to him, shall assuredly obtain and enjoy according to the measure of his faith. Such was the happiness which our Lord had to bestow, and such the way in which men were to obtain a personal interest in this happiness. But this happiness did not belong to those whom our Lord was addressing, and the cause of this was to be found in their unbelief, which, considering their advantages, was altogether inexcusable. This seems to be the import of the statement which follows:—"But I said unto you, that ye also have seen me and believe not." (John 6:36). The particle rendered "also," [kai; = kaivper.] should probably be rendered "although," as in Luke—"And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them?" (Luke 18:7). In the 30th verse, the Jews had expressed a wish to have signs, that they might see and believe. Our Lord here says to them, ’If ye do not believe, it is not for want of seeing.’ "Ye have seen me." ’I have been for a considerable time in the midst of you, teaching the truth, and confirming it by my miracles. I have exhibited myself to you as the divinely-appointed, qualified, accredited Saviour; yet though you could not but see my claim, you have disregarded it.’ Our Lord seems plainly to refer to something that he had formerly said to these persons, [o{ti denotes quotation], "I said to you." Some suppose our Lord to refer to something he had said to them on a former occasion. Others to something that he had said at this time, which the evangelist has not recorded. Others to John 6:26, which is substantially the same charge which is contained in the words before us. It matters very little which of these references is considered as the true one. The connection of these words with what follows may be thus stated:—’But though you should reject me, I shall not want followers; though you should shut yourselves out from the enjoyment of that happiness which I come to bestow on mankind, and a participation in which can be obtained in no other way than by believing in me, the object of my mission shall not be frustrated. You may,—if you continue in unbelief you must, perish, in consequence of your refusing "the true heavenly bread;" but multitudes—multitudes of the Gentiles, who are the objects of your malignant contempt—will, in the faith of the truth, gladly receive "the bread of life," and eat, and live for ever. You came to me, and yet you did not come to me; for, in coming, you supposed me to be a very different person from what I really am. When you but suspected me of being what I really am, you would have none of me. I declined accepting your offered allegiance. You are not the followers I wish, as I am not the leader you wish. But followers of the kind I wish will not be wanting, and they shall be sure of meeting with a kind reception—"All that the Father giveth me shall come to me: and him that cometh to me I will in no wise cast out." (John 6:37). Let us examine these words carefully. We have at least as deep an interest in them as those had to whom they were originally addressed. The first point to be inquired into, is the meaning of the phrase, "All that the Father giveth me," —literally, "Everything which the Father giveth me." Now, what does the Father give the Son? He is in Scripture represented as giving him many things. He "gave him the Spirit without measure." He gave him "words to speak," "a commandment to obey," and "a work to finish." He gives him "to have life in himself, even as He has life in himself." He gave him "authority to execute judgment." He gave him "glory." He has given him "all judgment," or rule, and government. He has given him "power over all flesh." He has given him "all power in heaven and earth." He has given him "a name above every name." But it is quite plain that, in the passage before us, our Lord is speaking of persons, not of things. Who these persons are, it is not difficult to discover. —They are all those who come to Christ by believing in him, and are saved by him,—those who come to Christ, who are not cast out by him, the accomplishment of whose salvation is that benignant will of the Father, which the Son came from heaven to earth to perform—none of whom are to be lost,—all of whom are to be raised up at the last day, and to enjoy everlasting life. These are they whom the Father gives the Son. We have thus ascertained who the persons are who are here spoken of: they are all who shall he saved by Christ Jesus; but the question still remains to he answered, What is meant by their being given by the Father to Christ? In the language here, as in so many other parts of the New Testament, there seems to be an allusion to modes of expression in the Old, and we must ascertain its origin in order to our satisfactorily discovering its meaning. In the preceding context, our Lord had spoken of himself as the true celestial bread, which, coming down from heaven, giveth life to "the world," that is, to mankind, without reference to the distinction of Jew and Gentile. The manna was intended for the bodily support of the Jews,—this heavenly bread, for the spiritual nourishment of mankind, of every kindred, and people, and tongue. The liberal, unexclusive character of the salvation which the Messiah came to procure and bestow, is again, we apprehend, referred to in the words before us. The Father had promised to give certain persons to the Son; and all these, without exception, our Lord says, shall come to him. Now, who are the persons whom the Father has promised to give to the Son? The answer is in a passage to which I can scarcely doubt our Lord mentally referred when he used the words: "I will declare the decree: the Lord hath said unto me, Thou art my Son; this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession."(Psalms 2:7-8). Nor is this promise at all a singular one. "He shall have dominion," says David, speaking in the spirit of his Son and Lord—the King, and the King’s Son, "He shall have dominion also from sea to sea, and from the river unto the ends of the earth. They that dwell in the wilderness shall bow before him; and his enemies shall lick the dust. The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts. Yea, all kings shall fall down before him; all nations shall serve him." (Psalms 72:8-11). "I will give him," says Jehovah by Isaiah, in reference to his righteous servant, "I will give him the many as his portion, and he shall have the strong ones as his spoil." (Isaiah 53:12. LXX). "Unto him shall the gathering of the people be." (Genesis 49:10). The "root of Jesse shall stand for an ensign of the people; to it shall the Gentiles seek." (Isaiah 11:10). "I will give thee for a light to the Gentiles." "Behold, these shall come from far; and, lo, these from the north and from the west; and these from the land of Sinim." (Isaiah 49:6, Isaiah 49:12). "Behold, I have given him for a witness to the people, a leader and commander to the people. Behold, thou shalt call a nation that thou knowest not; and nations that knew not thee shall run unto thee, because of the Lord thy God, and for the Holy One of Israel; for he hath glorified thee." (Isaiah 55:4-5). Viewed in reference to these promises, the words express this idea, ’Vast multitudes of men of all nations, according to the purpose and promise of God, and by the agency of his Spirit, and the instrumentality of his word and providence, shall be given to me, delivered into my hand, so as to acknowledge my claims, believe my doctrines, and enjoy my salvation.’ Still, however, we have not obtained an answer to the question, What is the precise import of the Father’s giving those multitudes of men of every nation to Christ? By the greater part of evangelical interpreters, the Father’s giving of men to Christ has been considered as equivalent to his eternal purpose of mercy in reference to these individuals,—his committing them, as it were, in charge to his Son, in the covenant of peace, to be delivered by him from all the evils in which sin was to involve them. I have no doubt of the truth of this doctrine. It is based on the first principles of religion—those which refer to the Divine character, as the infinitely wise and powerful Author and Governor of the universe,—it is most explicitly taught in Scripture, especially in the first chapter of the Epistle to the Ephesians, and it is necessarily implied in the words now under consideration. Yet I cannot help thinking that the direct reference is not to the Divine purpose, but to its execution. The ancient oracles, to which there seems a reference, are promises. They refer, not to what was past, but what was future. The words, if I mistake not, are intended to be descriptive of that divine influence of which the Father, by the Spirit, is the Author, which is put forth according to the purpose which God has "purposed in Himself," by which men are induced to believe the Gospel, and, in the belief of the Gospel, to come to the Saviour. The being given to Christ by the Father, seems to be the same thing as what, in John 6:44, is called the being "drawn" or conducted to him by the Father; and that is represented, in John 6:45, as equivalent to the being "so taught of God," " bearing and learning of the Father," as that they come to him. Men are given by God to Christ, when they are brought to him, united to him, by that faith which is the gift of God,—when, under the influence of his Spirit, they are made to come to him—that is, are led, in the belief of the truth, to exercise towards the Saviour all those sentiments of mind and heart which correspond to the different views given, in the Gospel, of his person and work.’ Though in this view of the phrase, which appears to me better to suit not only this place, but the other places where it occurs in this gospel, it does not directly express the doctrine of personal election; it necessarily implies it. It ascribes faith to a divine benignant influence, which indicates distinguishing love towards him over whose mind it is exercised, in contradistinction to him over whose mind it is not exercised, and which love, just because it is the love of Him who is eternal and unchangeable, must be itself eternal and unchangeable. To the question—What induces God to exercise on the mind of one man rather than on the mind of another this influence, which is at once necessary and sufficient to bring the sinner to the Saviour? there is only one satisfactory reply—sovereign love. "He has mercy, because he wills to have mercy; he has compassion, because he wills to have compassion." (Romans 9:18). "All whom the Father giveth me," is, then, just equivalent to ’all who through divine influence are led to understand and believe the truth with regard to me, and are, in this way, put under my care as the Saviour;’ and these are, according to the ancient promises, "a number which no man can number, out of every kindred, and people, and nation, and tongue." ’All these shall, at the appointed season, "come" to the Saviour, that is, shall exercise towards him all those sentiments of mind and heart to which he is entitled, and which the belief of the truth is calculated to produce, and which nothing else can produce.’ "And him that cometh to me I will in no wise cast out." (John 10:28-29). The words, "I will not cast out," express two ideas ’I will not refuse to receive him;’ and,’ having received him, I will never abandon him;’ but they obviously suggest, and seem to have been intended to suggest, much more than they directly express. It is a phrase of the same kind as, "why do you spend money for that which is not bread,"—which will do anything rather than nourish you—"and your labour for that which doth not profit," (Isaiah 55:2)—which will ruin instead of profiting you? " I will not cast him out," is equivalent to, ’I will give him a kind reception, a hearty welcome. He shall find in me all, and far more than all, he expects; and, so far from ever banishing him from my presence, "he shall never perish, but shall have everlasting life."’ The manner in which the prodigal son was welcomed by his father is a beautiful, but still an imperfect, representation of the manner in which every one who comes to the Saviour will be received by him. (Luke 15:20). "He that cometh to me," especially when viewed in connection with "all whom the Father giveth me shall come to me," is equivalent to, ’whosoever cometh to me, be he Jew or Gentile, whatever has been his previous condition or character.’ This passage, with equal plainness, teaches that nothing short of divine influence will ever bring any man to Christ; and that nothing but a man’s refusing to come to Christ can exclude him from participating in the blessings of his salvation. Every one who is brought under this influence will come. It is absolutely certain he shall; but there is no compulsion. The man is not driven, he is led; he is not dragged, he is drawn by "the bands of love and the cords of a man" (Hosea 11:4)—inconclusive arguments and cogent motives. The discovery, by the teaching of the Holy Spirit, of the sinner’s guilt, and depravity, and danger, and of the certain and only mode of deliverance from this guilt, and depravity, and danger, and misery, makes them glad to come, and to renounce every hope and interest that interferes with coming to him for salvation. And nothing can prevent the salvation of those who thus come to the Saviour. He will refuse none, he will reject none. None coming to him will he refuse to receive into the number of his people; none who have come to him will he exclude from that number, as Hagar and Ishmael were expelled from the holy family. "I give unto my sheep eternal life; and they shall never perish, neither shall any pluck them out of my hand. My Father, who gave them me, is greater than all, and none is able to pluck them out of my Father’s hand." (John 10:28-29). No degree of previous guilt, no former habits of sin, no secret decree of God, no involuntary mistake, no feebleness in attempting to come to him, will induce him to reject a single individual who, in the faith of the truth, comes to him for salvation. The complete and everlasting salvation of all who, led by the Father, come to the Son, is represented by our Lord as absolutely certain. "For I came down from heaven, not to do mine own will, but the will of him that sent me. And this is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day." (John 6:38-39). It is the will of God that all who come to Christ should be saved,—and the great design of his coming from heaven to earth was just to accomplish this benignant purpose of God the Father. "I will not," says he, "cast out any who come to me." ’My sole object in coming from heaven to earth was to execute what is the will, the benignant good pleasure, of the Father. I have no selfish objects to prosecute. I am not come—as you suppose your Messiah is to come—to raise myself to earthly grandeur, and to bestow peculiar external advantages on men of a particular nation. I am come to execute my Father’s will, and that is the salvation of men of every nation, whom he gives to me—whom he, by the influence of his Spirit, brings to me. It is his will that of these—a goodly number—"the nations of the saved"—far more numerous than Abraham’s natural descendants, who were to be as the stars of heaven, or as the sand on the sea shore—not one should be lost. It is the Father’s will, who hath sent me, that I should lose nothing—that is, that I should suffer nothing to be lost—not merely none of them, but nothing of them—nothing that really forms a part of them—not even their body, which, mouldering into dust in the grave, might seem to be lost—even that will be raised up again at the last day.’ Not merely is "the spirit to live,"—to be happy "because of righteousness,"—but "the mortal body" is to be "quickened because of the spirit of Christ which dwelt in it." "What is sown in corruption, and weakness, and dishonour, is to be raised in incorruption, power, and glory." "The last enemy, death, is to be destroyed;" and when "the Saviour, whom we look for from heaven, comes, he shall change the vile bodies of his people, and fashion them like unto his own glorious body, according to the working whereby he is able to subdue all things to himself." (1 Corinthians 15:26, 1 Corinthians 15:43-44; Php 3:20-21). To mark the great importance of the statement which he had just made, our Lord repeats it with some slight changes and additions. "And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day." (John 6:40). This is equivalent to, ’Yes, this is the will of him that sent me;’ or, ’I repeat it, this is the will of him that sent me.’ It is obvious he is speaking of the same persons, and of the same blessings. Every one that the Father has given the Son is obviously descriptive of the same class—as, ’every one who seeth the Son and believeth on him;’ and the not being lost—and the having everlasting life—are just two different ways of expressing the same thing. The principal additional truth brought forward is, that it is through seeing the Son, and believing on him, that a personal interest is obtained in the blessings of the christian salvation. To "see the Son, and believe on him," is to apprehend the meaning and evidence of the testimony of God concerning Jesus Christ, as his Son—the divine, the divinely-appointed, the divinely-accredited, the divinely-qualified, Saviour of the world. The will of God, then, as unfolded by the Saviour, is, that all men, of whatever nation, or of whatever previous character, who, under the guidance of the Father—that is, under divine influence by the belief of the truth, come to Jesus Christ, shall be saved from that endless perdition which they have deserved, and be put in possession of a holy happiness, suited to their compound natures, and enduring throughout the ages of eternity. In. these statements, our Lord gives a satisfactory answer to the two most important questions which can interest the attention of mankind—In what does true happiness consist? and, How is it to be obtained? The answer to the first is—’True happiness consists in nothing material, earthly, and perishing; it consists in spiritual, heavenly, eternal blessings.’ The answer to the second is—’Jesus Christ, Jesus Christ alone, is the procurer and bestower of these blessings, and individual men can obtain an interest in them only by believing the truth respecting their Author.’ Instead of acquiescing in these statements of the great Teacher, the Jews were dissatisfied with them, and showed their dissatisfaction, by murmurings and cavillings:—"The Jews then murmured at him, because he said, I am the bread which came down from heaven." (John 6:41). They probably attached but indistinct ideas to much that he said. They were, however, generally dissatisfied with it, because it was totally different from what they had anticipated. They had hoped that he would speak to them of raising armies, fighting battles, taking cities, driving the heathen out of the holy land, erecting the throne of David, restoring the kingdom to Israel. Instead of this, to hear only, what must have appeared to them mystical statements, about his being the bread of life which came down from heaven—about those who came to him never hungering, and those who believed on him never thirsting—naturally enough, in their state of mind, produced dissatisfaction. What particularly dissatisfied them was, his having said that he was "the bread which came down from heaven." From the terms in which they expressed their dissatisfaction, it is obvious that what especially offended them was, his saying that he had "come down from heaven"—that, personally considered, he had a divine origin. It is obvious that this was the sense in which the Jews understood our Lord’s declaration; for, if they had supposed that his words referred merely to the celestial origin of his doctrine, his being the son of Joseph, even although that had been the case, could have been no reason for calling in question his divine mission. And it is equally obvious that the Jews did not misunderstand him. If they had, he would have corrected their misconception, by stating that, when he called himself "the bread of life," he spoke of himself, just as a teacher of salutary doctrine; and that, by his coming down from heaven, he meant only that he was a divine messenger, and, by necessary consequence, that his doctrine was not so much his, as the Father’s who had sent him. Such remarks, we have no hesitation in saying, our Lord would have certainly made, had the Jews misconstrued his meaning. But, instead of this, he goes on to say, that he had "seen the Father," in a sense in which no other person ever had seen him; that "he came down from heaven;" and that "the bread of life" he referred to, was his flesh—himself, as incarnate—" which he was to give for the life of the world." There can be no reasonable doubt, then, that, in saying he "came down from heaven," our Lord meant to teach the divine origin, not so much of his doctrine, as of himself—to assert, that he personally existed in heaven before he appeared among men, and that, when he came to earth, he came from heaven. The reference is not so much, if at all, to his miraculous conception, as to his personal pre-existence. It deserves notice, that, though the prophets were ready enough to assert the divine origin of their oracles, not one of them ever used such language, as our Lord so often used, of having been in heaven, and having come from heaven. Understanding our Lord’s words in this way, the Jews said: "Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven?" (John 6:42). They were ignorant of the facts respecting our Lord’s supernatural human origin. They had always understood that he was the son of Joseph and Mary, with whom, as residing in the same district of country, many of them probably were acquainted; and it seemed to them presumptuous and absurd in such a person to lay claim to divine origin—to say, "I came down from heaven." On hearing these murmurings, "Jesus therefore answered and said unto them, Murmur not among yourselves. No man can come to me, except the Father, which hath sent me, draw him: and I will raise him up at the last day. It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath heard of the Father, cometh unto me. Not that any man hath seen the Father, save he which is of God, he hath seen the Father. Verily, verily, I say unto you, be that believeth on me hath everlasting life. I am that bread of life. Your fathers did eat manna in the wilderness, and are dead. This is the bread which cometh down from heaven, that a man may eat thereof, and not die." (John 6:43-50). The substance of our Lord’s reply may he thus stated ’Murmur not; I have stated only the truth, of which I have given you abundant evidence. Ye ought not to murmur, but to believe; and yet, your murmuring, unreasonable as it is, does not surprise inc. It is just what, with your mode of thinking, might have been expected; and it is just what may continue to be expected, till you "repent," change your mind—till you are brought to another and better mind by divine truth—under divine influence—producing its appropriate effects upon you: "No man can come to me, except my Father, who hath sent me, draw him." By your murmuring, you make it evident that you have not come to me—that you are not disposed to come to me. With your present views, you will never come to me; you must be born again—you must be converted, and become as little children. No man entertaining the views you do of the design of the Messiah’s mission, and nature of his kingdom, can come to me—can embrace me as the Messiah. He must be drawn by him who sent me—the Father, God—in order to his coming to me.’ The Jews, under the influence of carnal motives, had come to Jesus the man, wishing to obtain from him temporal blessings; but, entirely destitute of a spiritual knowledge and sensibility, which God the Father alone could give them, they had not come—they could not come—to Jesus the Messiah, for the spiritual blessings which they really were in need of and which he had to bestow. They had not been led, or drawn, of God, to Capernaum. Their own carnal views and expectations had brought them thither. The language is figurative, but the meaning is not at all obscure. By divine truth, understood and believed, under divine influence, he who is most indisposed—so indisposed as to be morally incapable of embracing Jesus Christ, as the divine, and divinely appointed, and qualified, and accredited, Saviour of men—will become capable (by being made willing) of most cordially coming to him, receiving him, trusting in him, loving him, submitting to him. No Jew, blind to the true meaning of the divine oracles, with regard to the Messiah, could acknowledge Jesus as the Messiah. No Jew, the eyes of whose mind, by divine influence, were opened to the true meaning of these oracles, could help acknowledging him. Our Lord’s words, though used with a direct reference to those whom he addressed, express a great general truth. No man while he retains the habits of thought and feeling, that are common to all men—unchanged by divine influence—who is seeking for happiness in sensible, present things, will ever cherish towards Jesus Christ those sentiments and affections to which he is entitled. In order to this, he must be "drawn" to him "by the Father;" that is, divine truth, under divine influence, must find its way into his mind, and enlightened, and impelled, and guided by these, he will come to the Saviour. A man needs only to reflect on what is the natural state of human sentiment and feeling, to see the indubitable truth of our Lord’s remark. The salvation of Christ is most exactly suited to the sinner’s necessities, but it is not at all suited to his native tastes and inclinations. It is too good for him—too spiritual to suit the carnal heart—too humbling to please the proud heart. It is too holy for the willing slave of sin—too heavenly for him who is "of the earth earthy." Indeed, how can one, under the influence of pride and the love of sin, approve of a method of salvation which opposes every corrupt bias of the human heart? How can such a one cordially acquiesce in that plan of redemption, which implies that he is justly condemned, and infinitely deserving of blame—that he not only has no claim on justice, but that his guilt is so great as to render the exercise of mercy incompatible with the Divine glory, without the mediation and satisfaction of the incarnate Son of God—and that he could not be suffered to escape the curse of the law, but through the atonement of Christ? How can a man who has a high conceit of himself; and of his own performances, admit that they are utterly insufficient to counterbalance the guilt of his smallest sin? How can a man, blind to the Divine glory, see his obligations to obedience? or how can one, who does not feel his obligations to love and obey the Most High, see sin to be infinitely evil? And how can a man, who practically denies the evil of sin, truly value the Saviour from sin? Is it possible, that the man who does not believe that he ever did anything worthy of death, should see any propriety, wisdom, or equity, in another’s dying for him, even one of infinite dignity? Can an enemy of the law love Him that magnified and made it honourable, and love Him so much the better, on this very account, because he hath most satisfactorily vindicated the. Legislator from all suspicion of undue severity in punishing sin, ’and from all appearance of conniving at sin in pardoning it? how can a man, Wise in his own conceit, come to Christ as a prophet, and, sitting down at his feet, receive every one of his words? How can a man full of the spirit of self-justification, come to Christ as a priest, and place all his hope of pardon, and acceptance and salvation, on his obedience to death, as "the Just one in the room of the unjust"? How can a man who, in his heart, is an utter enemy to God, come to Christ as a king, and endure hardness, as a good soldier, in fighting against all that is opposed to the Divine will and glory? How can a man, who is in love with sin, and idolatrously attached to the present world, believe that it is worth his while to part with all for the Saviour’s sake, and to become a stranger and pilgrim upon the earth, "choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season—esteeming the reproach of Christ greater riches than any earthly treasure." No man, with an unchanged mind and heart, will ever embrace the christian salvation. And the change which is absolutely necessary, is a change which God alone can effect. It is by his drawing men that they are induced to come to Christ. By the "drawing" of the Father we are to understand, as is evident from the following verse, the influence of the Holy Spirit, and the cogency of divine truth, understood and believed. It is by being made to hear and learn of the Father, that men are drawn to Christ. It is because men do not understand and believe the truth, that they cannot come to the Saviour, and depraved men never will understand and believe that truth, till the Spirit so fix their minds on its meaning and evidence, that they cannot help understanding arid believing it, and when men understand and believe the truth, coming to the Saviour follows as a matter of course—they can no longer help coming to him;, and when any man, whosoever he be, Jew or Gentile, however guilty and depraved, drawn by the Father, by his word and Spirit, comes to the Son, our Saviour declares that the final salvation of that person is secure. He is one of those who are given to him of the Father, and he shall not be lost, nothing of him shall be lost. He shall be "raised up at the last day." It is plain from this passage, that the inability of coming to Christ, under which men labour, is not physical, but moral. It does not originate at all in a want of those intellectual and active faculties which are necessary to come to Christ, but entirely in an indisposition arising out of wilful ignorance, and the love of sin, and of the world. It is like the inability of the intemperate man to keep himself sober, the inability of Joseph’s brethren to speak peaceably to him. If men cannot come to Christ, it is just because they will not come to him. They who under the gospel dispensation "are untaught of God," are so, because they refuse to learn of him. The appropriate means of removing this kind of inability, is the statement of the truth and its evidence. This is all men can do. Divine influence is necessary, absolutely necessary, to fix the mind on the truth and its evidence, so as to produce faith, and the native consequences of that faith; and that influence never was, never will be, refused to him who honestly desires it. What would men have more? Would they have men left to themselves? Then all must perish. Would they have God to compel men to receive salvation? This would be to do violence to man’s nature, God’s work! Would they have men saved as they are—in sin? This were to require an impossibility, and to do violence at once to the constitution of man, and the nature of God, to disgrace the Divine character, and overturn the Divine throne. The sum of the whole matter is, no man perishes under the gospel dispensation, but in consequence of his own wilful obstinacy: no man is saved, but in consequence of a divine influence originating in free sovereign mercy. Man is his own destroyer, God is man’s only Saviour. If we perish, our damnation is entirely of ourselves. If we are saved, our salvation is entirely of God. The rejection and the reception of Christianity by mankind, will, according to the different views taken of the subject, appear equally wonderful to a considerate mind. When we think of the perspicuity of its oracles, the reasonableness of its doctrines, the equity of its precepts, the simplicity of its ordinances, the abundance of its evidence, the benignity of its spirit, and the varied usefulness of its tendency, it seems strange that anything further than the calling on men to make Christianity the subject of considerate thought, should be necessary to secure its universal reception. But when, on the other hand, we think first of that holy spirituality which constitutes the most characteristic feature of that religion, and then reflect on that carnality of mind, that depravity of heart, that secular ungodly spirit, which are the leading attributes of fallen humanity, we cease to wonder that Christianity, with all its recommendations, should be rejected by the great majority of men to whom its claims are presented, and we begin to think it strange, that any of a race so corrupt and earthly, should ever cordially embrace a system so pure and heavenly. The depravity of man is quite sufficient to account for the general rejection of Christianity. It can be satisfactorily accounted for on no other principle; and few considerations place the extent and depth of human depravity in a more striking point of view than this, that it does produce the general rejection of such a system as Christianity, and would, unless counteracted by an influence from a higher quarter, and of a more potent efficacy, produce its universal rejection. While the general rejection of Christianity is thus accounted for, without the slightest disparagement of its excellence, its cordial reception in any instance by such a being as fallen man, can be satisfactorily traced to no cause but a divine influence so fixing the attention on the truth and its evidence, as that it finds its way as truth into the corrupted mind and heart, and there, by its own power in producing light and purity, establishes for itself a permanent, and a welcome, and a suitable dwelling-place. The only satisfactory answer to the questions, Why is the Gospel not cordially received by all who hear it? Why does any man reject it? Why do the majority of men reject it?—is, ’Man is a depraved being; he "minds earthly things;" he "loves darkness rather than light."’ And the only satisfactory answer that can be given to the questions, Why is the Gospel cordially received by any man? why is it not obstinately rejected by all?—is, ’God, in these cases, by a supernatural influence, has counterworked human depravity; the Father has drawn to the Son.’ The answer to the first class of questions is, ’Man is evil—wholly evil;’ the answer to the second is, ’God is good—infinitely, sovereignly good.’ Such is substantially the account which our Lord gives of this most interesting subject in the passage just illustrated. He plainly states that mankind, unchanged by divine influence, labour under such an indisposition to embrace his Gospel, and the blessings which it at once reveals and conveys, as amounts to a moral incapacity,— an indisposition which nothing short of divine influence can remove: "No man can come to me, except the Father, which hath sent me, draw him;" and with equal plainness he states that this influence, while absolutely necessary, is also fully competent to produce the desired effect,—"All that the Father hath given me shall come to me." Every man that is drawn of the Father, every man that is "taught of God," "every man that hath heard and learned of the Father, cometh to me." Our Lord confirms his doctrine by an appeal to Old Testament Scripture,—"It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me." (John 6:45). It has been questioned whether, by using the phrase, "in the prophets," our Lord meant to convey the idea that the sentiment which he quoted was to be found in that part of the inspired volume to which the Jews gave the general name, "The Prophets," or that this sentiment is expressed by more than one of those inspired men usually denominated prophets. Did he refer to one passage, or to several? It does not matter much how the question is resolved, though it is certain that this formula of citation is sometimes used when only one passage in one prophet is referred to. (Acts 13:40). The precise words here quoted are not to be found in any of the prophets,—the sentiment is to be found in more than one. The probability is, that our Lord’s direct reference is to a passage in the prophecy of Isaiah, (Isaiah 54:13)—"And all thy children,"—the prophet is addressing the spiritual church, under the administration of the Messiah,—"And all thy children shall be taught of the Lord." The same sentiment is to be found in the prophecy of Jeremiah; (Jeremiah 31:33-34) —the prophet is plainly speaking of the state of things under the Messiah,—"I will put my law in their inward parts, and write it in their hearts,"—that is, I will make them understand, and believe, and love the revelation I make to them; "and they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me; from the least of them unto the greatest of them." Our Lord’s object in making this citation seems to be, to show his hearers that his doctrine, that men must be divinely taught in order to their becoming his genuine disciples, was in exact conformity with the declarations of the ancient prophets. His argument plainly takes for granted, what he had so satisfactorily proved by his miracles, that he was "the Prophet who should come into the world,"—"the Son whom the Father had sealed and sent,"—the promised Messiah. The substance of the quotation and argument is this: ’All the Messiah’s subjects are represented by the ancient prophets as taught of God; they become his subjects, not in consequence of natural descent, or mere human teaching, but of a spiritual birth, and divine teaching.’ In perfect conformity with these prophetic statements, our Lord in effect says, ’I do not expect any man to become my disciple, except he is taught of God; and I expect that all who are taught of God shall become my disciples.’ "Every one that hath heard, and learned of the Father, cometh to me." The particle "therefore," which seems rather to perplex the sense, does not appear to belong to the original text. "Hearing, and learning of the Father," is equivalent to being made by the Father so to understand and believe the revelation of his will about coming to Christ, as to be disposed to comply with it—as to be drawn to him. The Father made known his will by the ancient prophets, who, as our Lord says, "testified of him." He made known his will by John the Baptist, who stated the truth very plainly respecting not only the divine mission of our Lord, but also respecting the design of his mission, and the nature of the blessings of his kingdom. The great body of the Jews did not understand, and so could not believe, in their true meaning, the Father’s testimony to the Son by the prophets and John the Baptist. In one sense they heard; but they did not "hear and learn of the Father." But all who, under divine influence, had been made to understand and believe that testimony, gladly and gratefully came to him, that they might receive from him the blessings he was divinely-qualified and divinely-commissioned to bestow. The doctrine of our Lord in this passage, is quite coincident with that of his apostle. "But we preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God." (1 Corinthians 1:23-24). No man who is ignorant of Christ and his salvation, will ever embrace them. No man who knows and believes the truth about them, can reject them. All men are naturally ignorant and unbelieving on this subject. No human teaching will suffice to remove their ignorance and unbelief. God—God alone—can do this; and wherever he does it; men embrace the Saviour and his salvation. The ignorance and unbelief which keep sinners at a distance from the Saviour, are wilful, and therefore most criminal. The divine influence which removes this ignorance and unbelief is sovereignly benignant—might justly be withheld from all, and when exerted on any, proves, not the superior worth of him who is the subject of it, but the infinitely free kindness of Him who is the author of it; so that he who is never the subject of this influence, has no cause to complain, while he who is, has strong reasons for adoring acknowledgment, and powerful motives to grateful obedience. To prevent his hearers from supposing that some direct communication of information from the Father was necessary to men’s becoming his genuine disciples, he tells them that, in speaking of the necessity of hearing and learning of the Father, he had no reference to such direct communication,—a mode of communication, which he states to be peculiar to himself,—as the sent and sealed Son. "Not that any hath seen the Father, save he which is of God, he hath seen the Father; (John 6:46) [o; w}n tara; tou[ qeou’] q. d., ’When I speak of being drawn by the Father, of being taught of God, of hearing and learning of the Father, I do not mean any direct immediate communication from the Father’s essential divinity. He makes himself known in his word. He has spoken in times past by the prophets. He has spoken in these last days by John the Baptist, and by the Son. That man is drawn of God who, under the influence of his Spirit, is made to apprehend the meaning and evidence of such revelations as He has thus made of his character and will. Such direct and immediate knowledge of God as bears an analogy to seeing visible objects, has never been vouchsafed to any, save to him "who is of God. He has seen the Father."’ "He who is of God," has been interpreted as equivalent to, ’He who is commissioned of God—he who is sent of God.’ Though the words naturally enough express this idea, I do not think that this is the meaning here, for the kind of knowledge of God spoken of, is not that common to all who have been sent of God; it pertains to our Lord (for he plainly refers to himself) not in common with the class of divine messengers, to which he belonged. It is a distinctive peculiarity of him as "the Only-begotten of God," as one standing in an absolutely singular kind of essential relation to the Father. "No man," [ou;deiv"]—no one, neither man nor angel,—"hath seen God," neither can see him. No man has obtained, no man can obtain, a direct and immediate knowledge of God. "The only begotten Son, he hath declared him." (John 1:18). He who is "of God," (John 6:50) seems equivalent to, ’He who is "God’s own Son," the Son of himself, his proper Son.’ He, he alone, has seen God. He knows him, not only in the works of his hand, and the dispensations of his providence, and the declarations of his word, but he knows him directly and immediately. He sees, not his shadow, which is all that creatures do—he sees his substance, he sees him as he is. He is perfectly and intuitively acquainted with the whole truth in reference to his nature, as well as his will. All this statement, from the beginning of the 44th verse, seems introductory to what follows. "The Jews murmured because he said he was the bread which came down from heaven." He replied, ’Murmur not. There is no sufficient ground for murmuring. I have said nothing but what is true,—though I do not wonder at your murmuring—for not having been drawn by the Father, not having been taught of him, not having heard and learned of him, you cannot receive, you labour under a moral incapacity of believing, my sayings, however true—of receiving my benefits, however precious. Murmuring, though highly culpable in you, is just what, with your views, might be expected from you. Nevertheless, I assure you I have only asserted the truth,—"Whether ye will hear, or whether ye will forbear"—whether ye will believe and rejoice, or doubt and murmur—it is indubitably true. "Verily, verily, I say unto you, He that believeth on me hath everlasting life." (John 6:47). I have everlasting life, real permanent happiness, to bestow on mankind; and the way for any individual to obtain this real permanent happiness, is to believe on me, to credit the truth respecting me, the truth spoken by me; and every one, be he a Jew or a Gentile, who thus believes the truth, shall obtain real permanent happiness.’ "I am that bread of life." (John 6:48) ’You did not misapprehend me, when you thought I appropriated to myself the appellation, "the true bread," "the bread from heaven," "the bread of God." I indeed am all that these emphatic figurative expressions imply. I am that life-giving bread, for that is the force of the expression "bread of life," just as "tree of life," is life-giving tree; "water of life," life-giving water; "spirit of life," life-giving spirit. I am the procurer and bestower of immortal happiness.’ Our Lord goes on to compare or contrast himself with that bread which the Jews were accustomed to call ’the bread of heaven’—the manna. That miraculous food, highly as they estimated it, was only the corruptible sustenance of a mortal life. "Your fathers did eat manna in the wilderness, and are dead."(John 6:49). It could not procure for them the indefinite extension even of natural life. They who were fed with the corn of heaven, as well as they who were fed with the corn of the earth, died, and returned to their earth. But "this," very probably pointing to himself, "this is the bread "—equivalent to, ’I am the bread,’—"which cometh down from heaven, that a man may eat thereof, and not die." (John 6:50). ’I am come from heaven to earth, not for the purpose of protracting for a season this mortal life, but that whosoever eateth me as the bread of life,’ that is, ’whosoever exercises towards me as a Saviour those sentiments and affections, which are analogous to the bodily action of eating in reference to food,—he who treats me in the way which, in the nature of things, is calculated, as well as by Divine appointment destined, to derive from me the blessings I have to bestow, he shall never die;’ that is, not ’he shall be exempted from the ordinary lot of fallen man—in his case "the dust shall not return to the earth as it was,"’ (Ecclesiastes 12:7)—but ’he shall obtain a higher kind of life which shall never terminate. "He shall not perish, but shall have everlasting life."’ To mark the importance of the sentiment, he repeats it, "I am the living bread which came down from heaven. If any man eat of this bread, he shall live for ever." (John 6:51). The question of greatest importance here is, "What are we to understand by eating Christ Jesus as the bread of life?" Happily, there is no difficulty in answering the question. Eating is that which, in consequence of the natural constitution of things, is necessary to our deriving the advantage from bread, which it is intended to communicate,—that is, bodily nourishment. We may look at bread long enough, we may smell it, we may handle it, we may talk about it, it will do us no good. We must eat it, if we wish to be nourished by it. Now, what is it that is necessary and sufficient to our deriving from Jesus, as the Saviour, the blessings we need, and which he has to bestow. We may speculate about him, we may talk about him, we may dispute about him, but unless we believe in him, we shall never he personally interested in his salvation. To "eat" the bread of life is just, by the faith of the truth, to obtain a personal interest in the blessings of Christ’s salvation. Our Lord then proceeds to give them some farther most important information as to the manner in which he obtains for, and bestows on, mankind, real permanent happiness; employing a figurative representation corresponding to the general figurative view he had already given of his saving character as the bread of life. "The bread that I will give is my flesh, which I will give for the life of the world." (John 6:51) [ujpe;r meaning substitution]. The meaning of these words is, ’I am the Saviour of the world; and the manner in which I am to save the world is by devoting myself to death in their room, as the victim for their transgressions.’ Let us see how this sentiment can be brought out of these words—"I will give my flesh for the life of the world." "The flesh" of our Lord is plainly just equivalent to his body, or himself as embodied. To "give his flesh," is to devote himself as a sacrifice—voluntarily to lay down his life. This is plain enough. But what is it "to give his flesh for the life of the world." "The world" is just equivalent to mankind, without distinction, Gentiles as well as Jews and "to give his flesh for their life," is either ’to give himself, to devote himself in their room—to lay down his life for their forfeited life—to give his soul as a ransom for their souls—to die in their room, in order to save them from the death which they deserved;’ or, what comes materially to the same thing, ’to lay down his life in order to obtain life—happiness—for them.’ The truth embodied in these words is that cardinal doctrine of Christianity, that the death of Christ, as the divinely-appointed piacular victim for the sins of men, is the grand means of securing man’s salvation. Now, says our Lord, "This is the bread I will give" to men. ’ It is thus that I save them. It is thus I preserve them from destruction. It is thus I secure for them everlasting life.’ This passage very clearly shows how far they are mistaken who consider our Lord as calling himself "the bread of life," merely or chiefly as a teacher of a salutary doctrine, a doctrine which, understood and believed, is calculated to make men truly wise, good, and happy—to nourish them up unto eternal life. It is the truth with regard to his saving character generally, that he intends to bring before our mind; and especially that all-important truth, that he is a Saviour from sin and its consequences, by bearing, and bearing away, the sin, the guilt, of the world. Such, beyond all question, is the true meaning of our Lord’s figurative declarations, that he was the "bread of life;" that "the bread which he gives is his flesh, which is given for the life of the world;" and that he who would live for ever, "must eat of this bread." It may seem strange, at first sight, that our Lord, in stating these primary doctrines, respecting the manner in which he, by his death, was to accomplish the salvation of men, and the manner in which men were to obtain a personal interest in the salvation accomplished by him, instead of unfolding them in plain literal expressions, should have wrapped them up in metaphorical language, and employed figures which, even to us, seem somewhat harsh, and which, to those to whom the discourse was originally addressed, could be only in a very limited degree intelligible. If, however, we judge of our Lord’s discourse on the obviously fair principle, "In every work regard the author’s end," nothing will seem wonderful here but the wisdom of the divine teacher. It plainly was not our Lord’s design to communicate at this time to these men, clear views respecting the nature of the salvation, which HE, the Messiah, was to accomplish, and the manner in which this salvation was to be obtained through him. In the present state of their minds, they were plainly incapable of receiving such information. His object was to show them, that the truth on these subjects was something totally different from what they had been accustomed to consider as the truth, and to convey that truth under the veil of metaphor into their minds, so as to secure its becoming a subject of reflection—truth which, if presented in its naked simplicity, would have called forth such a host of prejudices, as would have prevented its finding entrance into the mind at all. His statements were intentionally enigmatical and startling. They were so framed, as that, while they could not be readily understood, they could not be easily forgotten. The truth was wrapped in these "dark sayings," but it required consideration, and coming events and clearer revelations, fully to unfold it. The present object was to arrest attention, to create interest, to excite inquiry. The more, then, the statements, while containing nothing but truth, could be made to wear the air of paradox, so much the better obviously were they fitted to gain the end in view, to draw forth the question,—’What can he intend by such strange assertions? Surely more is meant than meets the ear.’ Such was the effect which our Lord’s statements actually did produce on the minds of many who heard them. "The Jews therefore,"—that is, in consequence of his having made the paradoxical declaration that he would give his flesh as bread to men,—"The Jews therefore strove among themselves, saying, How can this man give us his flesh to eat?" (John 6:52). lt is difficult, or rather impossible, to say what was the precise state of mind which this question indicated on the part of those who proposed it. It is not unlikely that it expressed different sentiments in different individuals. With some it probably was a contemptuous expression of utter incredulity, grounded on the alleged obvious absurdity of the statement made: q. d., ’The man is mad; can any absurdity exceed this? We are to live for ever by eating the flesh of a living man!’ With others, who thought that neither our Lord’s words nor works were like those of a madman, the question probably was equivalent to a statement—These words must have a meaning different from their literal signification, but what can that meaning be?’ These "strivings" of the Jews about the meaning of our Lord’s words, were "among themselves." None of them seem to have stated their sentiments to our Lord, but he was perfectly aware of what was going on among them. He does not, however, proceed to explain his former statements. They were not ready for such an explication. It would have been worse than lost on them. Instead of illustrating his statement, he reiterated it. He in no degree explains away what had seemed strange, absurd, incredible, or unintelligible. On the contrary, he becomes, if possible, more paradoxical and enigmatical than ever, in order that his statement might be more firmly rooted in their memory, and that they might the more earnestly inquire, ’What can these mysterious words mean?’ He tells them that, strange and unintelligible, and incredible, and absurd, as his statements might appear, he had said nothing but what was indubitably true, and incalculably important. "Then Jesus said unto them, Verily, verily, I say unto you, except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed." (John 6:53-55). Though those to whom our Lord originally addressed these words, had not the means of fully understanding them, when they were uttered to them, we surely ought to find no difficulty in discovering their meaning. Our interest in them is deep as that of those who heard them from the living lips of the incarnate Saviour; and they are indeed as really addressed by him to us as to them. These words are the following out of the figure employed by our Lord in the 51st verse. "I will give my flesh"—my body—myself as embodied—a piacular victim, an expiatory sacrifice, the room of the forfeited lives of mankind, in order to secure their happiness; and mankind, in order to be the better of this, must feed on this sacrifice. The Son of man must undergo a violent death, in the room of guilty men. His sacrificed body, when spiritually fed upon, is the principle and nourishment of an eternal life, a never-ending happiness. His "blood shed for the remission of sins," spiritually "drunk"—received—appropriated—secures a happy immortality. Every man who does not eat this spiritual food, and drink this spiritual drink, is in a state of spiritual death. Every one who does eat of this spiritual food, and drink of this spiritual drink, shall immediately enter on the enjoyment of a holy, happy state of spiritual being, which shall never terminate, and even the mortal part of his nature shall, through the power of the Redeemer’s sacrifice, at the close of the present state of things, put on immortality. The question of greatest importance to the satisfactory interpretation of this most interesting passage is, What is meant by "eating the flesh," and "drinking the blood of the Son of man." We may remark by the way, that our Lord plainly admits his Messiahship, by identifying himself with the Son of man. The "flesh and blood" of our Lord, is a phrase equivalent to his sufferings and death, as one who gives himself for the life of the world; or, in other words, to Jesus Christ suffering and dying, the just one in the room of the unjust, that he may bring men to God; the Lamb of God whose blood was shed, and whose flesh was consumed, on the altar of Divine justice, as the victim for the sins of men. The sacrificed Saviour is represented as the food of the soul, his shed blood as the elixir of immortality. The figure, like the emblem in the Lord’s Supper, is double, but the signification is one. The atoning sacrifice of Jesus Christ, is at once absolutely necessary, and completely sufficient, for the salvation of men. It is through that atonement, through that atonement alone, that any of the guilty, depraved, wretched children of men can obtain forgiveness, and sanctification, and true permanent happiness; and through this atonement every guilty, depraved, wretched man, may obtain forgiveness, and sanctification, and true permanent happiness. Now, how is the individual sinner to obtain for himself a personal interest in this deliverance from guilt, and depravity, and endless ruin, for the attainment of which, in the case of any man, this atoning sacrifice was necessary—for the attainment of which, in the case of every man, this atoning sacrifice is sufficient? The answer to this question, the most interesting certainly that can engage the mind of a sinner, is, in the figurative language of our Lord,—He must "eat the flesh, he must drink the blood, of the Son of man." If he does not, "there is no life in him;" he continues in spiritual death,—in that state of condemnation, and moral pollution, and hopeless wretchedness, into which his sin has brought him. If he does, he hath eternal life, he enjoys a state of spiritual sensibility, activity, and enjoyment, which shall never end—a state of blessedness in the enjoyment of the Divine favour, of holy conformity to the Divine image, of true permanent happiness, and even his mortal, his dead body, shall in due time be quickened, and "mortality" in him "be swallowed up of life." But the question comes back on us, What is it to eat the flesh and to drink the blood of the Son of man, on which the enjoyment of such inappreciably valuable benefits is suspended? Some learned, but certainly not in this case judicious, interpreters, have considered these words as having a reference to the Lord’s Supper, and I am afraid that, in very many cases, superstitious notions with regard to the efficacy of that ordinance, have originated in, or been strengthened by, this mistaken view of these words of our Lord. The Lord’s Supper was not instituted till long after these words were spoken. The observance of that ordinance is not in every case necessary to salvation. There can be no reasonable doubt that many are in heaven who never participated in the Lord’s Supper, and there can be as little doubt that many are in hell who have participated in it. It is not true of every one who has not eaten the emblem of the flesh of the Son of man, and who has not drunk the emblem of his blood, that he has no life in him; nor is it true of every one that has eaten and drunk these emblems, that he has everlasting life. The reference then is not, cannot be, to the Lord’s Supper. But it is not enough that we know what eating the flesh and drinking the blood of the Son of man does not mean; it is of infinite importance that we should know what these expressions do mean. Now, I apprehend the most satisfactory way of getting an answer to this question is to propose another. When Jesus Christ, as dying in the room of men to obtain their salvation, is represented as the food of the immortal mind, what is it that, in the economy of grace, serves the purpose of enabling individual sinners to derive from him the personal enjoyment of that pardon, and holiness, and eternal happiness, which his atoning sacrifice is at once necessary and sufficient to procure for men,—a purpose analogous to that which eating and drinking, according to the constitution of nature, serves, in enabling a man to derive nourishment from articles of food? No person, who has read the New Testament with any care, can hesitate for a moment as to the answer that should be given to this question. It is faith. It is the belief of the truth respecting Christ Jesus as the only and all-sufficient Saviour of sinners, in consequence of his having given himself, in the room of the guilty, "a sacrifice and an offering of a sweet-smelling savour to God." It is the belief of this truth which, by Divine appointment, interests the sinner in all the blessed effects of that atoning sacrifice. It is the believer, the believer alone, that by this sacrifice is brought to God—made an inheritor of everlasting life. It is by the faith of the truth that men are justified; it is by the faith of the truth that men are sanctified; it is by the faith of the truth that men are saved: and this truth respecting the atoning death of Jesus Christ is the grand central principle, with the belief of which the enjoyment of the blessings of the christian salvation is so often, in Scripture, represented as indissolubly connected. This, then, is the fundamental principle of Christianity, so strikingly taught us under these figures: No man capable of believing, who does not believe the great cardinal principle of Christianity, that Jesus Christ, the divine, and divinely appointed and qualified, Saviour of men, has made atonement for sin by the sacrifice of himself, can be a partaker of the christian salvation. He is in his sins—dead—condemned already, the wrath of God abides on him; and if he continue and die an unbeliever, he must die the second death. On the other hand, every man who really believes this truth, is, of course, personally interested in all the blessings of the christian salvation. He shall never perish; he shall have everlasting life; his sins are forgiven him, for Jesus’ name’s sake; he is made "accepted in the Beloved;" he is "transformed by the renewing of his mind;" he has hope, and joy, and "peace in believing;" his spirit lives because of his justification; and though the body must die because of sin, He who raised our Lord Jesus from the dead, shall in due time quicken his mortal body, because of the Spirit who dwells in him. Such are the glorious results of eating the flesh and drinking the blood of the Son of man—that is, of believing the truth respecting his atoning sacrifice. Let us beware, however, of supposing that there is some mystical power in the act of believing. There is no more mystical power in the act of believing than in the analogous act of eating. The nourishing power is in the food eaten. The saving power is in the truth believed, or, rather, in the Saviour, whom that truth makes known to the mind. Accordingly, our Lord does not add, ’for eating and drinking are exercises of great potency;’ but, "for my flesh is meat indeed, and my blood is drink indeed:"—’My flesh is truly nourishing, my blood is truly refreshing,’—that is, ’My atoning sacrifice secures everything that is necessary and sufficient to make man really, permanently happy, to deliver him from evil in all its forms and degrees for ever, and to fill with an overflow of holy enjoyment all the ever-enlarging capacities of his intellectual and moral nature during the entire eternity of his being.’ But as the most nourishing food will not nourish unless it is eaten, so this all-perfect source of salvation will be of no use to us, unless, by believing the truth about it, we drink of its vivifying waters. There are two very plain but apparently ill-understood principles, on this subject, which, as we value our souls, we ought never to lose sight of. It is the truth respecting Christ’s atoning sacrifice that must be believed in order to salvation; and, in order to salvation, this truth must be believed. It is not believing anything that will save us, just as it is not eating anything that will nourish us. If a man eat poison, he will be killed; if he eat innutritious substances, he will be starved. There are errors respecting the atonement of Christ, which, if a man believe, he must perish; and whatever he believe, if he believe not the truth respecting it, he cannot be saved. There are many very strong believers in hell, and on the road to hell; but they are those who have believed a lie, and not the truth as it is in Jesus. The second truth referred to is an equally important one. Not only is it the truth that must be believed, if we would be saved, but the truth must be believed in order to our being saved. Knowing it, understanding the terms in which it is stated, speculating about it, talking about it, fighting about it, will not do if it be not believed; just as looking at nourishing provision, smelling it, handling it, talking about it, quarrelling about it, will not suffice for our nourishment: we must eat it, else we must starve. In like manner, of whatever intellectual exercise saving truth may be the subject, if it be not really believed, we can derive no saving advantage from it. Let us never forget these two principles. It is the truth that must be believed, and the truth must be believed, in order to our having a personal interest in the christian salvation. Our Lord proceeds to state, in language no less enigmatical and paradoxical than any which he had yet employed in the preceding declarations, the intimate and permanent connection which subsists between him and all who believe the truth respecting his saving character and work,—a connection originating in, and maintained by, the faith of this truth, and the important and blissful consequences which result from this connection. "He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him." (John 6:56). These words assert the intimate and permanent connection between Christ and believers, and trace it to its cause. The words that follow unfold the blessed results of this intimate and permanent connection. "As the living Father hath sent me, and I live by the Father; so he that eateth me, even he shall live by me." (John 6:57). I have already shown at length, that the phrase "he that eateth me," is equivalent to, ’he that believeth the truth respecting me as the bread of life,—as him who has given his flesh for the life of the world.’ Now, says our Lord, he who does so, "dwelleth in me, and I in him." There are two ideas suggested by these words —most intimate connection—’he is in me, and I in him;’ and permanent intimate connection—’he dwelleth—abideth—in me, and I dwell-abide-in him.’ The food which nourishes, is incorporated with that which it sustains,—becomes a constituent part of it. The union of Christ and believers, is a doctrine often taught by our Lord and his apostles. This union is of a twofold character. It is, in the language of technical theology, both legal and spiritual; in plainer terms, the expression indicates relation—that is, the legal union; and it indicates, also, community of spiritual life, manifesting itself in community of sentiment, feeling, and enjoyment,—that is the spiritual union. The legal union, or union of relation, may be thus described:—As Jesus Christ was, by a Divine appointment, so identified as it were with those whom he came to save, as to be treated, not as he deserved, but as they deserved—required to pay a debt which they, not he, had contracted—to restore what they, not he, had taken away—wounded, bruised, chastised, crushed to death, in their room—so, by another Divine appointment, all who believe are so identified with Jesus Christ, as that they are treated, not as they deserve, but as he deserves—treated as if they had done what he did, and merited what he merited. This is the fundamental blessing of the christian salvation, all the rest grow out of it; and its origin, nature, and consequences, are very strikingly expressed in these words of the apostle: "But of God are ye in Christ Jesus (who of God is made unto us wisdom), righteousness, and sanctification, and redemption," that is, ’justified, sanctified, redeemed.’ The spiritual union, or the community of spiritual life, of sentiment, and affection, and enjoyment, which exists between Christ and believers, is produced by the influence of the Divine Spirit, and made manifest through the faith of the truth. Christ’s mind and heart are unfolded in his word; when that word is, under divine influence, understood and believed, just in the degree in which it is so, it becomes the mind and the heart of the believer. So far as a man is a believer, he is of the same mind and heart with Jesus Christ. He thinks along with him, he wills along with him; and as the holy state of our Lord’s sentiments and feelings—their entire accordance with the mind and will of the Father—is the principal source of his holy enjoyments, so he who has a community of mind and heart with him, must have a community of enjoyment with him. It is thus that Christ dwells in the hearts of his people by faith—the hope of glory; it is thus that his Spirit is in them, and they are in his Spirit; it is thus, that it is not so much they that live, as Christ that lives in them; for the life they live in the flesh is by the faith of the Son of God who loved them, and gave himself for them. (Ephesians 3:17; Colossians 1:27; Romans 8:9-11; Galatians 2:20). Every genuine believer is thus, both relatively and actually, united to the Saviour; so that he is in the Saviour, and the Saviour is in him. But our Lord’s words assert not merely the reality of this most intimate connection, but also its permanence. Believers, according to our Lord, "dwell," or abide, "in him, and he dwells," or abides, "in them." The relation is an indissoluble relation; and the communion of sentiment, and feeling, and enjoyment, though, in consequence of their limited and ever-improving capacities of knowledge, and holiness, and happiness, admitting of endless enlargement, can never terminate. He and they can be no more separated. The bonds which connect them, are of such a nature as to defy the power of death itself to sever them, and will bind the parties closer and closer in holy happy union for ever. This blessed result of believing in Christ Jesus, is very strikingly described in the following words—"As the living Father hath sent me, and I live by the Father; so he that eateth me, even he shall live by me." (John 6:67). The general thought intended to be conveyed by our Lord seems to be this—The intimate connection between believers and the Saviour is so close, as that his life secures their life;—"because he lives, they shall live also;" (John 14:19) and he illustrates this thought, by comparing the connection which subsists between believers and him, to the connection which subsists between him and his Father—and the security which their connection with him affords for their life, to the security which his connection with the Father affords for his life. It is plain that our Lord here speaks of himself as mediator—the sent of God,—not as "that eternal life which was with the Father" "from the beginning." (1 John 1:1-2). "The living Father," is an expression plainly equivalent to, ’the life-giving Father, the possessor of all life and happiness, the communicator of all life and happiness, the source and fountain of existence, and intelligence, and activity, and enjoyment.’ This glorious person, who, in the economy of salvation, sustains the honours of the Godhead, sent Jesus Christ as "the living bread," commissioned and qualified him to be the Saviour of men. "I live by the Father," says our Lord. Our Lord’s existence and powers as a divine person, are underived and independent. They are not different from, they are the same as, the existence and powers of the Father. But our Lord is here speaking of his life as the commissioned and qualified Saviour of men. "I live," seems to be equivalent to, ’I exist as the bread of life; I, as the appointed and qualified Saviour of men, possess and exercise the power of conferring happiness.’ And he thus lives, "by the Father." These words are commonly understood as equivalent to, ’through the agency of the Father; my life depends on him. He constituted me what I am, as the Saviour of men, and he enables me to discharge all the functions connected with this office, enabling me to give eternal life to as many as he hath given me.’ This is no doubt the truth, and is quite in accordance with the uniform representations of Scripture, that all that Christ as mediator does for the salvation of men, is done by the power of the Father—that is, the power of the Divinity which the Son is commissioned to exercise. At the same time, there can be no doubt that the proper meaning of the phrase translated, "by the Father," is, "on account of the Father;" [diav to;n Patevra] and I rather think our Lord’s intention is to say, not so much that his life, as the bread of life,—that is, his saving power,—is dependent on, as that it is secured by, the living and life-giving Father. ’Because my Father who sent me is the living and life-giving One, and he has sent me as the bread of life, to give life to the world, therefore I can give life. His life, as the life-giving Father, secures my life as the life-giving Saviour. Because he lives, I live also. The living Father must cease to live, before I, his commissioned and qualified agent for the salvation of men, lose the power to save.’ In like manner as the Son, in the character of the sent of the living Father, lives by him, "so" says our Lord, "he that eateth me, shall live by me." ’As the Father is the life-giving Father, I, being sent by him, live; so, as I am the life-giving bread, he that eats me shall live. I live, as the Saviour, because of the living Father who hath sent me. He who eateth me lives because of me, who am the life-giving bread.’ Stripped of the metaphor, the sentiment is,—’He who believes on me shall enjoy real permanent happiness, because I am the divinely appointed and qualified Saviour; and because believing in me is the divinely-appointed means of obtaining a personal interest in me as the Saviour, and in the blessings of my salvation. I can never cease to be able to save to the uttermost, because He who sent me for the very purpose of saving men, is the independent and exhaustless source of all existence, power, and enjoyment; and he who believes in me, can never cease to enjoy real happiness, for I am the divinely appointed and qualified procurer and bestower of real happiness on all who believe, in consequence of an irreversible appointment of Him who cannot change; as, because he lives, I must live,—so, because I live, they must live also.’ Such, so far as I am able to apprehend it, is our Lord’s meaning in these words, which, like so many others on the same subject in Scripture, are "dark by excessive brightness." Our Lord now repeats a sentiment he had already uttered, the more deeply to impress it on their minds. ’This bread which has come down from heaven, infinitely surpasses the manna of which you are accustomed to speak so highly. They who ate of the manna died. They who eat of this bread shall never die. "This is that bread which came down from heaven: not as your fathers did eat manna, and are dead. He that eateth of this bread shall live for ever."’ (John 6:58). In these words our Lord distinctly states, that this bread, which he has again and again asserted was himself, had come down from heaven, claiming obviously preexistence, and preexistence in heaven. The manna came down from the upper regions of the atmosphere, not from heaven, properly so called; but Jesus came down from the heaven of heavens, from the bosom of the Father, where be had been from the ages of eternity. It may be said, indeed it has been said, that this argument overthrows itself by proving too much; for surely the flesh and blood of which our Lord speaks, did not come down from heaven. This is, however, by no means implied in the argument. "The Son of man" is here just equivalent to ’the Messiah,’ and is used, not in its etymological, but in its conventional, signification. All that it implies is, that the preexistent divine person who descended from heaven, and, when the object of the descent was accomplished, ascended up where he was before, united himself to human flesh and blood for the most wise and gracious purposes, especially for those sufferings and that death which were necessary to secure the redemption of a lost world. As this mystical bread far excelled the manna in its origin, so it also, in a corresponding degree, excelled it in its efficacy. It is not with this heavenly bread as with the manna. The ancestors of those whom our Lord addressed, had eaten of the manna, but they had not lived for ever. They were all dead many centuries ago. The manna does not seem to have had any greater power to sustain, or to prolong life, than any other species of wholesome food. It could not counteract the fearful efficacy of the original curse—"Dust thou art, and unto dust thou shalt return;" (Gen. Iii. 19) nor of the additional curse denounced on that unbelieving generation—"Your carcasses shall fall in the wilderness." (Numbers 14:29). But this heavenly bread has the power of counteracting a more awful curse than either of these—the curse that dooms the immortal soul of man to eternal death. It has the power of communicating, and sustaining, and prolonging, to all eternity, a better life than that forfeited by sin—a divine, a heavenly life: "He that eateth of this bread shall live for ever." On eating it, he shall begin to live a new, a higher, a holier, a happier life. That life shall be sustained by the continued eating of this mystical bread, and shall never come to an end. It deserves notice, that, in the whole of this passage, the enjoyment of eternal life—that is, real permanent happiness—is represented as connected, not with having eaten the bread of life, but with eating it. The faith of the Gospel, by which all individual is interested in the saving benefits which were procured for men by the atoning sacrifice of our Lord, is not a transient act, but a habitual exercise. The bread of life must be our daily food; and, just in the measure in which we feed on this heavenly manna, shall we realise the vigour, and activity, and enjoyment, of the heavenly life. Thus have we arrived at the close of that interesting and instructive discourse, which our Lord delivered in the synagogue of Capernaum. (John 6:59). It is a discourse certainly not without its difficulties, but it is richly replete with the most important and delightful principles of the christian faith. It may be useful, previously to our finally taking our leave of it, as a subject of exposition, to recall briefly to our minds the occasion, the design, and the manner, of this important discourse. The occasion of the discourse was furnished by the mercenary professions, and pertinacious adherence, of a multitude, who were moved by the hope of his gratifying their national ambition, and perhaps equally by the expectation of being fed, without their own care and cost, by his miraculous power. They sought him because they had eaten of the loaves, and been filled; and they showed what was uppermost in their minds, by hinting that the most acceptable miracle he could perform, would be one similar to that of the manna in the wilderness. The more politic of them, probably, extended their views farther, and contemplated his being able to support armies for the establishment of their expected dominion over other nations. From the appetite of hunger, Jesus, who could with dignity employ any object or circumstance as a vehicle of divine instruction, derived the occasion of this address, and taught them that they were labouring under a deeper necessity, and that God had graciously provided a suitable relief. The design of the discourse was to break the charm of his hearers’ destructive ambition, to wean them from their low sensuous views, to show them the nature of true happiness, and to unfold to them the only method of attaining it. The manner in which he prosecuted this design, was by showing that man’s true happiness consisted, not in sensible and present enjoyments, but in spiritual and eternal blessings; that he had been divinely commissioned and qualified to bestow such blessings, not on one nation only, but on mankind generally, and that faith in him was necessary to the obtaining of a personal interest in these blessings; that to render himself capable of making men really and permanently happy, it was necessary that he should suffer and die as a piacular victim for the transgressions of men; and that the belief of the truth on that all-important subject, was as necessary to a man’s deriving advantage from His sacrifice, as eating is to a man deriving advantage from nourishing food; that, while they continued under the unbroken influence of their carnal desires and worldly prejudices, they laboured under a moral incapacity of receiving and enjoying the blessings he came to procure and bestow; and that nothing short of a divine influence could emancipate them from the power of this present evil world, and enable them to receive what was freely given them of God. With regard to the particular form of the discourse, its principal subject wears the aspect of a prediction, with regard to the manner in which he was to accomplish the salvation of men, and the manner in which they were to obtain a personal interest in that salvation. The whole discourse is marked by that mixture of literal and figurative diction which is one of the most characteristic features of the Old Testament prophetic discourses, and by that envelope of obscurity which was necessary to guard the public prediction of any future event. The event predicted in this case, was the extreme sufferings and cruel death of the Saviour. Of this catastrophe it was his manner to speak obscurely to his public and promiscuous audiences, and it was only to his disciples in private, and occasionally, that he, greatly to their surprise, foretold it in plain terms. The keeping in view of these general remarks respecting the occasion, design, tenor, and form of the discourse, will be of use to us in enabling us more readily to call up the important truths to which our attention has been turned in these expositions. ======================================================================== CHAPTER 188: S. EXPOSITION VIII. "TRUE HAPPINESS, AND THE WAY OF SECURING IT." ======================================================================== DISCOURSES AND SAYINGS OF OUR LORD JESUS CHRIST. _______________________ EXPOSITION VIII. "TRUE HAPPINESS, AND THE WAY OF SECURING IT." John 6:1-71. THE discourse, on the consideration of which we now enter, was, like most, if not all, of our Lord’s discourses, occasional, rising out of the circumstances in which he was placed when he uttered it, and from them taking its particular form, and deriving its peculiar illustrations. Its subject is the most important and interesting which can engage the attention of the human mind. It contains a discussion and decision of two questions, which, in all countries and ages, have occupied the thoughts of reflecting men, but to which unassisted reason, though applying all its energies to the task for a long course of centuries, had failed to find a satisfactory reply—What ought to be the object of man’s supreme pursuit? and, how is he to secure the attainment of this object? I. —INTRODUCTORY NARRATIVE. John 6:1-25 The circumstances which led our Lord to deliver the discourse now before us, and suggested the instructive and beautiful imagery by which his doctrines are at once illustrated and adorned, may be shortly stated. Our Lord, on the return of his apostles from the evangelical itinerant labours in which he had employed them, having heard of the anxiety which Herod the Tetrarch had expressed to see him, had left Capernaum, a city on the west side of the sea of Galilee, belonging to that prince’s dominions,—where he had chiefly resided for a considerable period, and where his time and attention had been continually occupied by the crowds who came from all quarters to hear his doctrine, and to experience or witness his miraculous power;—and had crossed over to the opposite side, to a retired spot, in a somewhat thinly inhabited district, apparently with the intention that the disciples might have that repose which their fatigue required, and that he might be out of the way should Herod show a disposition to use force in order to have his curiosity gratified, and his remorseful fears either confirmed or removed. Our Lord’s departure, though private, soon became matter of notoriety, and a vast multitude from Capernaum and the neighbouring country and villages, made a hasty journey round the north end of the sea of Galilee, and were ready to welcome him, on his disembarking on the eastern shore. Ascending a mountain, followed by the multitude, whom he regarded with melting compassion, "as sheep scattered without a shepherd," he spent the day in performing beneficent miracles, and uttering heavenly instructions: "teaching them many things," "speaking to them of the kingdom of God, and healing them that had need of healing." (Matthew 14:14; Luke 9:11) As the evening drew on, his disciples proposed to him to dismiss the multitude, that, dispersing themselves among the villages and throughout the adjacent country, they might find refreshment and lodging. Far from acquiescing in this proposal, our Lord replied, "They need not depart; give ye them to eat." His disciples, astonished at these words, stated that the expenditure of two hundred denarii, (between six and seven pounds of our money, which probably constituted all their store), in buying food, even if such a quantity of it could have been procured in so retired a situation, which was not probable, would scarcely suffice to furnish a mouthful to such a crowd; and on inquiry, it was found that the stock of provisions which they had with them, was only "five barley loaves, and two small fishes." (John 6:9). This information in no degree shook our Lord’s determination to provide with bodily refreshment, before dismissing them, the multitude, fatigued by their journey, and faint from long-continued abstinence. The confused mass of human beings, amounting to five thousand men, besides women and children, was soon, by his orders, transformed into fifty orderly companies of guests. Standing up and holding in his hands the slender stock of provisions, he invoked the Divine blessing, which so miraculously increased them, that he filled the baskets of the twelve apostles, and they distributed them to the multitude, and the multitude handed them from one to another, till the vast assembly had eaten to satiety, and "twelve baskets full of fragments remained from the wondrous feast. The miracle produced on the multitude a deep and general impression, that he who performed it could be no other than Israel’s promised deliverer, and many of them were disposed to employ every means in their power to induce him to assume immediately those royal honours, to which, in that case, he was entitled, and which he had shown he could so easily maintain. Aware that should such a proposal be made, his disciples, from their remaining prejudices, were very likely to second it, he prevailed on them, somewhat reluctantly, to embark without him for the opposite shore, and he remained behind, probably because he knew that had he offered to go, the multitude, in their present temper, would have attempted forcibly to detain him, and certainly because he contemplated making a new trial of his disciples’ faith, and giving them a new demonstration of his divine knowledge, and power, and kindness. The multitude, finding that our Lord had not accompanied his disciples, and concluding that, as there was no other boat on that side of the sea, he could not leave that neighbourhood without their being aware of it, were induced peaceably to disperse, with the intention no doubt of coming together early next morning, and pressing on their chosen leader the acceptance of the honours and allegiance they were ready to yield him. On the multitude departing to find lodging in the villages and country around, our Lord retired into the recesses of the mountains, and spent the greater part of the night in devotional communion with his Father and God. Meanwhile his disciples encountered a storm in their passage across the lake, and had spent a great part of the night in laboriously struggling, against a strong wind and a stormy sea, to gain the opposite shore. While they were about the middle of the lake, a human form appeared to them, walking on the troubled waves, as on a solid pavement. The surprise, not unmixed with terror, with which men have always regarded intercourse with the inhabitants of the invisible world, was their first emotion but, on ascertaining that it was indeed their Lord, their fear was turned into joy. Peter, with his characteristic forwardness, requested permission to come to meet his Master on the waters. His request was complied with, and he met with a very impressive demonstration of the weakness of his own faith, and of the omnipotent kindness of his Lord. On Jesus coming aboard the vessel, the tempest instantaneously ceased, and in a very short period, if not "immediately," in the strictest sense of the word, they gained the western shore. On arriving there early in the morning, it is probable that both our Lord and his disciples, who stood much in need of rest, retired for a season to repose. It is obvious, however, that in this case, the season of relaxation and rest was but brief. The multitude, whose hearts were set on making the miracle-worker their king, collected early in the morning to carry their purpose into effect. But on seeking for Jesus, he was nowhere to be found. This threw them into a state of great perplexity. They knew that the only boat which, the day before, was on that side of the sea, was that in which Jesus and his disciples had crossed from Capernaum. They knew that the disciples had departed without him. They seem to have conjectured that he who could miraculously multiply five loaves and two fishes, so as to constitute an abundant meal for more than five thousand individuals, ought also, in some miraculous manner, transport himself across the lake and availing themselves of boats which that morning had arrived from Tiberias, they crossed over to Capernaum, in the hope of finding Jesus there, where they knew he had for some time chiefly resided. Nor was their expectation disappointed. They found him (as appears from John 6:59) "about his Father’s business," in the synagogue teaching the people. On entering the synagogue, they accosted him, and inquired as to the time of his return, hoping, no doubt, that in telling them when, he might also inform them how, he had crossed the lake. To this question our Lord gave no reply. The information they wished for might easily be got from the disciples, or from others who had witnessed the miraculous circumstances of his passage. Our Lord’s object plainly was to disabuse them of their false views and expectations,—to show them that he was not the kind of Messiah they anticipated and wished for,—that it was in vain for them to expect from him the sort of benefits on which they had set their heart, but that he was ready to bestow upon them benefits of a far higher order,—benefits which he only could bestow,—benefits at once necessary and sufficient to secure their true happiness. He shows them that he was perfectly aware of the real state of their minds, and preaches to them that "repentance," without which they could not enter into that spiritual kingdom that he had come to establish,—a kingdom altogether different from that earthly kingdom which they were dreaming of establishing by force. ======================================================================== CHAPTER 189: S. EXPOSITION VIII. III THE EFFECTS OF THIS DISCOURSE ON HIS DISCIPLES IN WORD.... ======================================================================== DISCOURSES AND SAYINGS OF OUR LORD JESUS CHRIST. _______________________ EXPOSITION VIII. "TRUE HAPPINESS, AND THE WAY OF SECURING IT." 111.—THE EFFECTS OF THIS DISCOURSE ON HIS DISCIPLES IN WORD, AND ON HIS DISCIPLES IN DEED. John 6:60-71. _______________ § 1. On his Professed Disciples. The impression made by this discourse on those who heard it, is described by the evangelist in the 60th verse:—’Many therefore of his disciples, when they had heard this, said, This is an hard saying; who can hear it?" (John 6:60). The "disciples" is here plainly a general term, descriptive of all who, under the impression that Jesus was a divine messenger, probably the Messiah, were in the habit of waiting on his ministrations, and of course comprehended under it persons of considerably diversified views respecting the design of the Messiah’s mission, and the nature of his kingdom. The great body of these disciples seem plainly to have been looking only for a temporal prince, and a national deliverance. To them the discourse which they had heard must have been anything but satisfactory. Jesus had had a very fair opportunity afforded him of avowing himself, in plain terms, the long-expected deliverer of Israel, and of commencing that career which, as they hoped, was to end in the emancipation of the chosen people, and the subjugation of the world. But instead of doing this, while he had not indistinctly intimated that he was indeed the promised Messiah, he had spoken nothing about raising armies, fighting battles, taking cities, obtaining wealth and honour for his followers; but had delivered to them a mystical discourse, which, so far as they could get a glimpse of its meaning, was altogether inconsistent with their views, fatal to their hopes—a discourse about the superiority of the meat that endureth unto eternal life over the bread that perisheth—about himself being the bread of life—about his coming down from heaven, and giving his flesh for the life of the world—about the necessity of eating his flesh, and drinking his blood. The effect produced by the delivery of such a discourse, to such an audience, was just what might have been anticipated. Many of them, when they heard it, said, "This is an hard saying; who can hear it?" The word "saying" refers not exclusively to the concluding observation recorded in John 6:58, but to the whole discourse. The words of these dissatisfied disciples admit of a two-fold interpretation. They may mean, ’This is a very obscure discourse —obscure as to be unintelligible; who can comprehend—who can make sense—of it?’ Or, ’This discourse contains in it sentiments quite irreconcilable with our most fixed opinions, and most fondly cherished hopes; who can believe it?’ The last of these is, I apprehend, the true import of the words, as spoken by these disciples. This seems plain from the fact that they were offended at the discourse. They were stumbled by it, that is, it shook their faith in Jesus as the Messiah. This seems the meaning of tile phrase "offended," when used in such a connection. "Blessed," said our Lord to John the Baptist’s messengers—"Blessed is he who is not offended in me." (Matthew 11:6). And we find they were so stumbled, that many of them went back and walked no more with him. It seems obvious that it was not what was obscure, but what was plain, in our Lord’s discourse, that was offensive to them, and that led them to the conclusion, that it was in vain to expect from Jesus the Nazarene, what they had been accustomed to expect from the Messiah. "This is an hard saying," seems not so much, ’These statements are unintelligible,’ as, ’These statements are inadmissible;’ and "who can hear it?" seems not so much, ’Who can understand them?’ as, ’Who can believe them?" These expressions of dissatisfaction were not openly made. They only murmured such things "among themselves." But Jesus knew in himself what was the state of their minds. "He needed not that any should testify to him of man, he knew what was in man." He made it plain that he was the searcher of the hearts—the trier of the reins—a discerner of the thoughts and intents of the heart—and that all things were naked and open to Him with whom they had to do. "When Jesus knew in himself that his disciples murmured at it, he said unto them, Doth this offend you?" (John 6:61). ’Does this stumble you? Do these statements, which, though not fully understood by you, are plainly incompatible with your opinions and wishes respecting the blessings to be obtained and bestowed by the Messiah—do these statements shake to dissolution your half-formed faith in me as the Messiah? Even though they should, I cannot retract them; I must reiterate them. Everything I have to say to you, everything that is to happen to me, will more and more confirm the conviction that I am not the kind of Messiah you are expecting, or wish for. "What and if ye shall see the Son of man ascend up where he was before?" (John 6:62). These words are somewhat difficult of interpretation. They are elliptical. As they stand in the original, they are just—"and," or even, "if ye see the Son of man ascend up where he was before." There are some things, and some very important things, stated here, which are perfectly plain; let us look at them first. Our Lord asserts here that the Son of man—that is, himself as Messiah—"was about to ascend up where he was before." The Jews, as appears from John 12:34, expected that the Messiah was to "abide for ever," remain permanently among them. Our Lord intimates here, that, instead of remaining on earth to establish the worldly kingdom they were anticipating, he was, after having given his flesh for the life of the world, to return to heaven from whence he had come down. The pre-existence of our Lord—his pre-existence in heaven—previously to his appearing among men, is as plainly stated in these words as language can state it; and with all the ingenuity which belongs to the opposers of that doctrine—and we readily acknowledge they are possessed of no ordinary degree of it—they have failed, and ever must fail, of bringing any other meaning out of them. Having finished the work which he was sent to do on earth, which was chiefly to "give his flesh for the life of the world," he was to return to the bosom of the Father, and be "glorified with the glory which he had there before the world was." Our Lord farther intimates, that the Jews should "see him ascend up where he was before." The word "see," is equivalent to ’shall know—know on the most satisfactory evidence.’ Our Lord’s apostles beheld with the bodily eye the Son of man ascend from earth towards heaven, and all the varied evidence which supports the truth of Christianity generally assures us that he has sat down on the right hand of God in the heaven of heavens. These statements are plain enough. ’The Son of man shall ascend up where he was before,’—’Ye shall see the Son of man ascend up where he was before;’ but what is the meaning of the words, "and if ye shall see the Son of man ascend up where he was before?" They are plainly, as we have said, elliptical; and it is somewhat doubtful how the ellipsis should be supplied. It may be supplied thus,—"What," that is, ’what will you think,’ ’what will you say,’—" if you see the Son of man ascend up where lie was before!" or, ’Will you still be offended,’ "if ye see the Son of man ascend up where he was before?" Those who consider the objection of the disciples as referring to the obscurity of our Lord’s discourse, suppose that the import of these words of our Lord is,—’You find these sayings of mine obscure, because you are disposed to understand them literally, not figuratively, as they ought to be understood. Surely, when I leave the world altogether, and return to heaven, you will see that my words must be interpreted figuratively, in which case there is no difficulty of understanding them.’ I rather think the import of our Lord’s question is this: ’Will ye still be offended with my doctrine with respect to the spiritual nature of the blessings which I, the Son of man, have come to procure and bestow, when, by withdrawing from this world and returning to my native heaven, I have made it quite obvious that I have no design to set up such a temporal kingdom as you are dreaming of?’ The words that follow seem intended still farther to meet the misapprehensions of these murmuring disciples. "It is the Spirit that that quickeneth; the flesh profiteth nothing: the words I speak unto you, they are spirit, and they are life." (John 6:63). These words must be differently interpreted, according as you suppose the murmurings of the disciples directed against the statements of our Lord’s discourse as unintelligible, or as inadmissible—incredible. In the first case, the words would mean, ’You are occupied with the body of my discourse—its words. You overlook its spirit—its meaning. If you allow your mind to rest on the words and the figures merely, you will get no good from it—it will necessarily appear unintelligible; but if you lay hold of the truth which these words and figures embody, you will find that they have a meaning—a meaning powerful in producing happiness; for my words, rightly understood, are spirit—full of energy, and life —capable of communicating happiness.’ In the second case, the meaning seems to be, "’It is the Spirit that quickens "—these words, understood literally, looking at the flesh, the body, in which the sentiment is clothed, may, indeed, well appear to he incredible;’ but when you discern their spirit, there is nothing incredible in the statement made by me, a divinely-accredited messenger, that men are to be saved by faith in me, dying as a victim in their room.’ By other interpreters, the meaning has been thus given—’It is spiritual things—spiritual blessings—that constitute man’s true happiness. The flesh profits nothing. Carnal, material, temporary benefits, such as power, and honour, and splendour, which you are desiring and hoping for, do not, cannot, constitute men truly happy. "My words are spirit, and they are life." My doctrine is a spiritual and a life-giving thing. He who understands and believes it, obtains possession of true permanent happiness, to the attainment of which the possession of all secular enjoyment will be found utterly ineffectual.’ Our Lord added, "But there are some of you that believe not;" (John 6:64), q. d., ’I know that some—that many of you—notwithstanding your professions, do not really believe me to be a divine messenger; for you are not disposed to receive as true whatever I declare to be so: you receive my doctrine only so far as it coincides with your preconceived opinions. Did you really believe, instead of saying, "This is an hard saying, who can hear it?" you would have said, It is a true saying, and we will hear it?’ It is possible, too, that our Lord meant to suggest the important truth, that it is the believer alone who can experimentally know that his words are spirit and life. To the unbeliever, who sees merely the outside of them, they profit nothing; they are not understood, they are not influential. The evangelist remarks, in a kind of parenthetical note, "For Jesus knew from the beginning who they were that believed not, and who should betray him." (John 6:64). He was never imposed on. When he called Judas to be an apostle, he knew that he would be the traitor. After saying "there are some of you that believe not," our Lord adds, "Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father." Our Lord refers to what he had said at the 44th verse, ’Because I was aware that many of you were not true believers in me, I told you that, unless you were drawn by the Father, unless you were taught of God, unless you heard and learned of the Father, you never could be my disciples in deed.’ The consequence of these statements made by our Lord was, that, "from that time many of his disciples went back, and walked no more with him: (John 6:66) "that is, they withdrew from attending on his teaching; they no longer followed him from place to place; they returned to their ordinary occupations, convinced that he was not the Messiah they expected or wished for. Their secular expectations were disappointed, and their real character disclosed. They saw two things very plainly: He was not the master they wished for, and they were not the kind of followers he wished for. § 2. On his disciples in deed. When those who had professed to be his disciples were retiring in crowds, our Lord turned to the little band of the chosen twelve, who seem always to have kept close to him, and said to them, "Will ye also go away ?" (John 6:67)—’Are ye also disposed to leave me?’ In these words, our Lord intimates that he wishes no unwilling followers—that they who do not will to stay with him may go. With a single exception, which our Lord himself immediately adverts to, the apostles were sincere believers in his divine mission and Messiahship. They were in many things prejudiced and mistaken; but they were fully persuaded that their Master was the promised deliverer, and they were expecting from him something better than a mere temporal deliverance. Peter, with his characteristic forwardness and ardour, replied to the touching question of his Master, "Lord, to whom shall we go? thou hast the words of eternal life. And we believe, and are sure, that thou art that Christ, the Son of the living God." (John 6:68-69). It is as if he had said, ’We cannot depart from thee, for we know not where else to go to find such a master. We have no wish to depart. Thou, thou only, hast what we so much need—the words of eternal life; thou, thou alone, canst teach us the way to true happiness, and lead us in the way which thou openest up to us. We are fully persuaded thou art the promised Messiah, the Son of God.’ It is difficult, or rather impossible, for us to say accurately what ideas Peter at this time attached to the appellation, "Son of the living God." We know what it means; and that in all its extent of meaning, it is applicable to him to whom Peter applies it. In reply to Peter’s confession in the name of his brethren, our Lord gave the following most impressive warning—"Have I not chosen you twelve, and one of you is a devil?" (John 6:70). The word devil, in our language, is the distinctive appellation of a particular class of depraved intelligences. The original term is less restrictive. Here it is equivalent either to ’enemy,’ or ’false accuser.’ ’Even in this little band, in whose name you have professed unbroken attachment, there is one false-hearted person.’ The remark was made to put them all on their guard, to make each of them say, "Lord, is it I?" The reference was to Judas Iscariot, who afterwards betrayed him into the hands of his enemies. (John 7:71). It has been supposed, and the conjecture is probable, that Judas, who had originally connected himself with Jesus from worldly motives, in the hope that he would secure a high place in the kingdom to be established, first conceived the thought of betraying his Master on hearing statements so completely irreconcilable with the notion that he was to be a temporal prince. I cannot conclude my illustrations of this discourse better, than in the pertinent and pious reflections of Dr Doddridge. "We have, through the Divine goodness, been made acquainted with these gospel truths in their full evidence and mutual connection, which were more obscurely hinted to those who attended on Christ’s personal ministry. May we hearken to the spiritual sense of this sublime and excellent discourse, earnestly entreating the influences of Divine grace, that we may not only be drawn to Christ, but be so firmly attached to his interests, that whosoever else forsake him, we may never go. And may instances of apostasy, which, alas, are to be found in our age, as well as in the primitive one, lead us to serious self-inquiry, and to humble dependence on Him, who alone can ’strengthen, stablish, and settle us’ in the faith of the truth, and enable us to ’hold fast the confidence and the rejoicing of our hope, firm unto the end.’" ======================================================================== Source: https://sermonindex.net/books/writings-of-john-brown/ ========================================================================