The believer is oft complaining of darkness concerning his case and condition, so as he cannot tell what to say of himself, or what judgment to pass on himself, and he knoweth not how to win to a distinct and clear discovery of his state and condition. Now, it is truth alone, and the Truth, that can satisfy them as to this. The question then is, how they shall make use of, and apply themselves to this truth, to the end they may get the truth of their condition discovered to them. But first let us see what this case may be. Consider, then,
1. That grace may be in the soul, and yet not be seen nor observed. This is manifest by daily experience.
2. Not only so, but a gracious soul that is reconciled With God in Christ, and hath the spirit of grace dwelling in it, may suppose itself a stranger yet unto this reconciliation, and void of the grace of God, and so be still in the state of nature.
3. Yea, a soul may not only suppose and conclude itself in nature, while it is in a state of grace, but further, may be filled with terror and apprehensions of God's wrath and indignation; and that in such a measure, as that thereby it may be as a distracted person, as we see it was with Heman, Psalm lxxxviii. 15, who said, "while I suffer thy terror, I am distracted." The wrath of God lay hard upon him, and he said, that he was afflicted with all God's waves, ver. 7. Hence he cried out, vers. 16. 17, "thy fierce wrath goeth over me, thy terrors have cut me off, they came round about me daily," or all the day, "like water they compassed me about together." And yet for all this, the first word of his complaint was faith, ver. 1. Many such complaints hear we out of Job's mouth, to whom God, notwithstanding, was that gracious, that he never came to question his state before God, or to conclude his hypocrisy, or his being still in the state of nature. But it is not so with every one that is so exercised.
4. Yea, further, with those inward strokes upon the soul, they may have sin and guilt charged upon their consciences; and this will make their life yet more bitter, and put a sharper edge upon the rods. Thus was Job made to possess the sins of his youth, Job. xiii. 26, and made to say, "My transgression is sealed up in a bag, and thou sewest up mine iniquity," Job. xiv. 17.
5. Moreover, they may be in such a condition a long time, and all the while have no light of comfort, as we may see in Job and Heman. They may even walk in darkness, and have no light of comfort, Isa. 1. 10.
6. Yea, and also be without the hope of a delivery or outgate. Hence crieth Heman, Psalm lxxxviii. 4-5, "I am counted with them that go down into the pit, free among the dead, like the slain that lie in the grave, whom thou rememberest no more, and they are cut off from thine hand." Yea, they may be driven to the very border of despair, and conclude that there is no hope, as the church did, Ezek. xxxvii. 11, "Our bones are dried, and our hope is lost, and we are cut off for our parts;" and as Job, chap. vii. 6, "My days are swifter than a weaver's shuttle, and are spent without hope;" and chap. xix. 10, "He hath destroyed me on every side, and I am gone: mine hope hath been removed like a tree."
Now, though sometimes, as we see in Job, and in Heman too, a soul may be under such a sad and sharp dispensation, and yet not brought to question their state, or to conclude themselves children of wrath, lying still in black nature, yet it is not so with all who are so exercised; but many under such a dispensation, may at least be in the dark as to their state before God; and if they do not positively assert their state to be bad, yet they do much question if they be in the state of grace, and would be comforted under all their pressures and afflictions, if they could win to the least well-grounded apprehension of their interest in Christ.
In such a case as this is, there is ground for a poor soul to make use of Christ for outgate; and an outgate may be had in God's time, and as he seeth fit, by a right use-making of and going out to him, who is the Truth. So, then, the soul that would have its state and condition cleared up, and a discovery of its being reconciled to God through Jesus, and in a state of grace, and would make use of Christ as the Truth, for this end, would,
(1.) Look out to Christ, as a feeling High Priest, faithful and merciful, who, being like us in all things, except sin, doth sympathise with, and succour such as are tempted, Heb. ii. 17, 18. And as a Priest, "that is touched with the feeling of our infirmities," Heb. iv. 15. Albeit Christ, in the deepest of his darkness, was never made to question his Sonship, but avouched God to be his God even when he was forsaken, Psalm xxii. 1. Matt, xxvii. 46. Mark xv. 34. Yet he knew what it was to be tempted, to question his Sonship, when the devil said unto him, Matt. iv. 3, "If thou be the Son of God;" and he knows what such a distress as he himself was into, wrestling with an angry God, hiding himself and forsaking, will work in a poor sinner; and being a merciful and sympathising High Priest, he cannot but pity such as are under such a distemper, and, as a gracious Head, sympathise with them. Now, the believer would look out to him as such an one, and upon this ground go to him with confidence and boldness, and lay out their case before him, that he may help and send relief:
(2.) They would also eye Christ as able to save out of that condition, and to command light to shine out of darkness; and so, as one "able to save to the uttermost all that come to God through him," Heb. vii. 25.
(3.) And not only so, but eye him also as given, sent, and commissioned of the Father, to be a light to such as sit in darkness; even to the Gentile. Isa. xlii. 6, and xlix. 6. Luke ii. 32. Acts xiii. 47; xxvi. 23. John viii. 12; and this will encourage the poor souls to go out to him with their darkness, when they see that he is sent as a Light and as the Truth, to clear up poor souls that walk in darkness and have no light. When they see that it is his place and office to help them, and consider that he is true to his trust, and true and faithful in all that was committed to him, it not only will embolden them to come forward to him, but it will strengthen their hope, and encourage them to wait on.
(4.) They would stay themselves on him as an all-sufficient helper, renouncing all other, crying out, that they will have no light but his light, and that they will seek no where else for light, but wait at his door, till he, who is the Sun of Righteousness, shall arise in their soul, and come with healing light in his wings.
(5.) They would by faith roll and cast their darkened souls, their confused case, their overwhelmed hearts on him, and leave them there; for he is the only physician; and the blind soul must be put in his hand, who can take away the film, and cause the scales fall off, and make light break into the soul and discover unto it its condition.
(6.) It would be useful and very steadable, in such a time of darkness, for the believer to be frequent in acting direct acts of faith on Christ; that is, be frequent in going to him as an all-sufficient Mediator, as the only refuge and shadow for a poor, weary, scorched soul, Isa. iv. 6. "And a man shall be as an hiding-place from the wind, and a covert from the tempest, as rivers of water in a dry place, as the shadow of a great rock in a weary land," Isa. xxxii. 2; "as one who is a strength to the needy in his distress, a refuge from the storm, a shadow from the heat," &c. Isa. xxv, 4. When the soul is thus overwhelmed with clouds, and doubteth of its interest in Christ, it would then put it out of doubt, by flying to him for refuge from the storm of God's indignation, and lay hold on him as he is freely offered in the gospel, and thus renew its grips of him as the offered all-sufficient Mediator, and frequent direct acts of faith will help at length to a reflex act. The soul that is daily running to Christ, according to the covenant, with all its necessities, and laying hold on him as only able to help, will at length come to see that it hath believed on him, and is made welcome by him, and accepted through him. So that reiterated acts of faith on an offered cautioner and salvation, will dispel at length those clouds of darkness that trouble the soul.
7. Such souls would beware of making their bands stronger, and their darkness greater, by their folly and unwise carriage; for this cause they would beware,
(1.) To cry out in despondency of spirit as if there were no hope, and to conclude peremptorily, that they are cut off, and it is vain to wait any longer; for this course will but darken them the more, and multiply the clouds over their head.
(2.) To run away from Christ through unbelief and despair, for that will make their case yet worse.
(3.) To walk untenderly and not circumspectly; for the more sins appear, the less light will be had. O but souls would be tender in all their conversation at that time, and guard against the least sin or appearance of evil!
(4.) To fret and repine against God, because of that dispensation; for that will but entangle the soul more, and wreathe the yoke straiter about its neck, and put itself further out of case to be relieved and to receive light.
8. Such would do well not to limit the Holy One of Israel, but to wait with patience till his time come to speak in light to the soul, knowing that such as wait upon him shall never be ashamed, Isa. xlix. 23, because he waiteth to be gracious; and therefore blessed are all they that wait upon him, Isa. xxx. 18.
Quest.But what if for all this I get no outgate, but my distress and darkness rather grow upon my hand?Ans.That such a thing may be, I grant, the Lord thinking it fit. (1.) To exercise their faith, dependence, patience, hope, and desire more. (2.) And to discover more unto them their own weakness, faintings, faithfulness. (3.) To shew his absolute power and sovereignty. (4.) To make his grace and mercy more conspicuous and remarkable at length. And, (5.) to train them up in a way of dependence on him in the dark, and of leaning to him when walking in darkness, yea, and in a way of believing when they think they have no faith at all, and for other holy ends. Yet the soul would not despond, for there are several things that may serve to support and bear up the heart even in that case, as,
1. This is not their case alone, others have been in the like before, and many have had the like complaints in all ages, as is known to such as have been acquainted with exercised souls.
2. It may yield peace and comfort to know that they are about duty when looking to him, and depending upon him, and waiting for his light.
3. The promises made to such as wait for him may support the soul and yield comfort.
4. The distinct knowledge and uptaking of their condition, though it be comfortable and refreshing, yet it is not absolutely necessary. A soul may be a saved soul, though those clouds should continue to its dying day; and though, as long as they lived, they should never get a clear discovery of their gracious state, but spend their days in mourning, complaining, and crying out of darkness.
5. Such a soul should think that it is much that he is kept out of hell so long; and sure, the thoughts of what he is, and of what he deserveth, may make him sober, and not to think much, though he reach not so high as to see his name written in the book of life.
6. They should know that full assurance of hope and of faith is but rare: and even such as have it do not ordinarily keep it long; so that it should not much trouble them, if, after all their pains, they cannot win at it.
7. If they win to any real ground of hope, how small soever, they should think much of that; for many dear to Christ live long, and never know what so much is.
8. It is no small matter that they are not sinking in the gulf of inconsideration, and plagued with an indifferency in these matters, but are made to value Christ and an interest in him at such a rate.
9. Their going to Christ with all their wants, laying all on him, and their making that their daily exercise, may keep up their hearts from fainting, yea, and fill their souls with joy; for that is really the exercise of faith. And the great and gracious promises are made to such as believe, and not to such only as know they do believe. I grant such as know not that they do believe, cannot draw comfort from these promises; yet it is true that one may, by reflecting on the actings of his own soul, see and know that really he is going out to Christ, forsaking himself, casting his burden on him, waiting and depending upon him; when yet he will not say that he doth believe. And when he seeth this working of soul towards Christ, he is obliged to believe that he believeth, and thereupon rejoice in hope of the great promises. And however the very sight and knowledge of this acting and motion of soul may give them some comfort, though they shall not take it for faith, because it is the way of duty, and it is the thing the gospel calleth for, and because they cannot show an instance of anyone soul that did so, and perished. But the truth is, the right understanding of the nature of faith would clear many doubts, and prevent many questions.
I come to speak a little to the last case which I shall handle, which is,
This is a case that much troubleth the people of God,—they cannot get right and suitable thoughts of God, which they earnestly desire to have, nor know not how to win at them; and certain it is, he only who is the Truth, and came out of the bosom of the Father, can help here. Therefore for our use-making of him for this end, it would be remembered,
1. That the mind of man, through the fall, is nothing but a mass of ignorance and blindness; that "the understanding is darkened," Eph. iv. 17, 18; "and naturally we are in darkness," 1 John ii. 9, 11; "yea, under the power of darkness," Col. i. 13; and, which is more, our minds are naturally filled with prejudice against God, and enmity, through wickedness naturally residing there, and which the prince of the power of the air, the spirit which worketh in the children of disobedience, increaseth and stirreth up.
2. That this evil is not totally taken away, even in the godly, but helped only in part; for they see and know but in part, 1 Cor. xiii. 13.
3. That hence it cometh to pass, that through the working of corruption, the soul of a believer can sometimes win to no right thought of God at all; or at best to some very narrow and unsuitable conceptions of him and his ways; yea, sometimes, all the thoughts they can get of God are vain and idle, if not misshapen and blasphemous.
4. That as we are, we cannot see God; "for no man hath seen him," Matt. xi. 27. John iv. 46; for he is an invisible God, 1 Tim. i. 17. Heb. xi. 27. "He dwelleth in light which no man can approach unto. Him no man hath seen, nor can see," 1 Tim. vi. 16. 1 John iv. 12.
5. That all that knowledge of God which is saving, is to be found in Christ, who is the "brightness of his glory, and the express image of his person," Heb. i. 2; "and the image of the invisible God," Col. i. 15; and is for this end come out from the bosom of the Father, that he might acquaint us with him, and with all his secrets, John i. 18. Matt. xi. 27, so far as is needful for us to know. He is God incarnate, that in him we may see the invisible. Thus "God is manifest in the flesh," 1 Tim. iii. 16; "and the Word was made flesh, and dwelt among us," John i. 14.
6. That therefore if we would see and know God, we must go to Christ, who is the temple in which God dwelleth and manifesteth his glory; and in and through him, must we see and conceive of God. The light that we get of the knowledge of the glory of God, must be in the face of Jesus Christ, 2 Cor. iv. 6; that is, in the manifestations that Christ hath made of himself, in his natures, offices, ordinances, works, dispensations of grace, mediate and immediate, &c. And thus doth God, who commanded the light to shine out of darkness, "cause this light of the knowledge of his glory shine into our hearts," viz. in the face of Jesus Christ, that is, in the dispensations of grace in the gospel, which is the glorious gospel of Christ, 2 Cor. iv. 4, and, as it were, the face of Jesus Christ; for as by the face a man is best known and distinguished from others, so Christ is visibly, and discernibly, and manifestly, seen and known, in and by the gospel dispensations; there are all the lineaments and draughts of the glory of God which we would know, lively and clearly to be seen.
So then, if we would make use of Christ for this end, that we may win to a right sight of God, and suitable conceptions of his glory, we would consider those things:
1. We would live under the sense and thorough conviction of the greatness and incomprehensibleness of God, as being every way past finding out; and also under the conviction of our own darkness and incapacity to conceive aright of him, even as to what he hath revealed of himself.
2. We would know, that what the works of creation and providence declare and preach forth of God, though it be sufficient to make heathens and others that do not improve the same to a right acknowledging of him, inexcusable, as Paul teacheth us, Rom. i. 20; yet all that is short of giving to us that saving knowledge of him, which must be had, and which is life eternal, John xvii. 2.
3. We would know, that what of God is to be found out by the works of creation and providence, is more distinctly seen in Christ and in the gospel. Here is a greater and more glorious discovery of God, and of his glorious attributes, his justice, power, wisdom, goodness, holiness, truth, &c. than can be found by the deepest diving naturalist, and most wise moral observer of Providence, that is not taught out of the gospel.
4. Yea, there is something of God to be seen in Christ, in the gospel, which can be observed in none of his works of, creation or common providence; there is the grace of God that bringeth salvation, that is made to appear only by the gospel, Titus ii. 11; and there is a peculiar kindness and love of God towards man, which is only discovered by Christ in the gospel, Titus iii. 4. There is that manifold wisdom of God, that mystery which was hid from the beginning of the world in God; that principalities and powers in heavenly places, the greatest and wisest of naturalists must learn by the church, wherein that is preached and proclaimed, by the dispensations of the gospel, Eph. iii. 9, 10. His mercy pardoning poor sinners, justice being satisfied, cannot be cleared by nature. Nature cannot unfold that mystery of justice and mercy, concurring to the salvation of a sinner—only the gospel can clear that riddle.
5. We would remember, that all the beams of that glory which are necessary and useful for us to know, are, to speak so, contracted in Christ, and there vailed, to the end that we may more steadily look upon them. We may go to our Brother, who is flesh of our flesh, and there, through the vail of his flesh, see and behold what otherwise was invisible. As we can look to the sun better shining in a pail of water, than by looking up immediately; so can we behold God and his glory better in Christ, where there is a thin vail (to speak so) drawn over that otherwise blinding, yea, killing glory, than by looking to God without Christ; for, alas! we could not endure one glance of an immediate ray of divine glory: it would kill us outright.
6. We must then go to Christ, and there see God; for he who seeth him seeth the Father also, John xiv. 9. Particularly, we must go the face of Jesus Christ, that is, that whereby he hath made himself known, the noble contrivance of the glorious gospel, wherein all things are so carried on, as that God is glorified in his Son, in the salvation of poor sinners. The whole work of salvation is laid on Christ, and the Father is glorified in him, who is his Servant and his Chosen, whom he upholdeth and furnisheth for the work, Isa. xlii. 1,2. He is called the covenant itself. He is the undertaker in the covenant of redemption and in the covenant of grace; all is founded on him; all the good things of it are given out by him; all the grace by which we close with it, and accept of him according to it, is given by him. Now, in this gospel contrivance are all the lines of the glorious face of Christ to be seen; and in that face must we see and discern the glory of God, all the rays of which are centered in Christ, and there will we get a noble prospect of that glorious object. So that all such as would make use of Christ for this end, that they might come to have right and suitable thoughts and apprehensions of God, must be well acquainted with the whole draught and frame of the gospel; and so acquainted therewith, as to see Christ the substance, ground and all of it, and to see him in every part of it.
7. Whatever we know or learn of God by his works of creation and providence, in the world or about ourselves, we would bring it in here that it may receive a new tincture and a deeper impression. That is done, when we find and learn something of Christ there, and are brought nearer Christ thereby, and made thereby to discover something more of the glory of God in the face of Christ; or are made to understand better something of the revelation that is made of God in the gospel, or moved thereby to improve it better.
8. In all this matter, we must not go without our guide, lest we wander in this wilderness, and it prove a labyrinth to us. We must take Christ with us all along; he must teach us to understand his own face, and to read the glorious characters of that excellent glory which is to be seen in his face. He must be our interpreter, and teach us how to read this book, and how to understand what is written therein; he must give the discerning eye, and the understanding heart; even the spirit of wisdom and understanding, to take up the mysteries of God.
9. And for this cause, we should by faith lay hold upon the promises of the Spirit, whereby we may be made spiritual, and have our understandings enlightened more and more, to understand the mysterious characters of divine majesty and glory.
10. In all this exercise we should walk with fear, and carry with us impressions of the dreadful majesty and glory of God, that we may tremble and fear, and stand in awe, and read what we read of this glory of God in the face of Jesus Christ, this glorious Bible, with reverence and godly fear. And thus we may be helped to win to right and suitable thoughts of God; yet withal we should, for
CAUTIONS,
Consider a few things further; as,
1. That we must not think to "search out the Almighty unto perfection," Job xi. 7.
2. Nor must we think to get any one point of God known and understood perfectly; corruption will mix in itself, do our best; and our shortcomings will not easily be reckoned up.
3. We must beware of carnal curiosity, and of unlawful diving into this depth, lest we drown.
4. We should not dream of a state here, wherein we will not need Christ for this end. Yea, I suppose, in glory, he will be of use to us, as to the seeing of God; for even there, as he is to-day, so shall he for ever abide, God and man in two distinct natures and one person, and that cannot be for nought; and as God will be still God invisible and unsearchable, so we, though glorified, will remain finite creatures, and therefore will stand in need of Christ, that in his glorious face we may see the invisible. He must be ourlumen 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.
This, as the former, being spoken indefinitely, may be universally taken, as relating both to such as are yet in the state of nature, and to such as are in the state of grace, and so may be considered in reference to both, and ground three points of truth, both in reference to the one, and in reference to the other; to wit, 1. That our case is such as we stand in need of his help, as being the Life. 2. That no other way but by him, can we get that supply of life, which we stand in need of, for he only is the Life, excluding all other. 3. That this help is to be had in him fully and completely, for not only is he able to quicken, but he is called the Life; so that the help which he giveth is full, excellent, and complete.
Looking upon the words in reference to such as are in nature, they point out those three truths to us:
I. That all of us by nature are dead, standing in need of quickening and of life; for this is presupposed, while he is said to be the Life, and that both legally and really: Legally, being under the sentence of death, for Adam's transgression, Rom. v. 15, and for that original corruption of heart we have; and really, the sentence of the law being in part executed, and that both as to the body and as to the soul. As to the body, it is now subject to death, and all the forerunners thereof, such as weakness, pains, sickness, fears, torment, trouble, weariness, yea, and in hazard of hell-fire, and the torments of the second death for ever. As to the soul, it also is many ways dead; but first in a way that is purely penal, and next in a way that is also sinful; and both ways, as to what is present, and as to what is future. For as to that which is penal and present, it is, (1.) separated from God and his favour, Gen. iii. 8, 10, 24; (2.) is under his curse and wrath, whence it cometh to pass, that by nature we are children of wrath, Eph. ii. 2, 5; servants of Satan, 2 Tim. ii. 26; the consequence of which is sad and heavy, for hence it is that we cannot please God, do what we will. Till we be brought out of that state, our ordinary and civil actions, even ploughing the ground, is sin, Prov. xxi. 4; yea, our religious actions, whether natural or instituted, are abomination; even our sacrifices, Prov. xv. 8; xxi. 27; and prayers, Prov. xxviii. 9. Psalm x. 7; yea, and all our thoughts and purposes, Prov. xv. 26; and likewise all our ways, Prov. xv. 9. As to what is penal and future, it is obnoxious to that everlasting excommunication from the presence of the Lord, and from the glory of his power, 2 Thess. i. 8, 9; and to the torments of hell for ever, Mark ix. 44, 46, 48. Luke xvi. As to what is not only penal but also sinful, the soul here is under the stroke of darkness in the understanding, perverseness and rebelliousness in the will, irregularity and disorder in the affections, whereby the soul is unfit for any thing that is good, Rom. iii. 10-20. Eph. ii. 1, 2, 3. Rom. v. 6; viii. 7, 8; whence proceedeth all our actual transgressions, James i. 14, 15. And moreover sometimes the soul is given up to a reprobate mind, Rom. i. 28; to strong delusion, 2 Thess. ii. 2; to hardness of heart, Rom. ii. 5; horror of conscience, Isa. xxxiii. 14; to vile affections, Rom. i. 26, and the like spiritual plagues, which, though the Lord inflict on some only, yet all are obnoxious to the same by nature, and can expect no less, if the Lord should enter with them into judgment. And finally, as to what is future of this kind, they are, being fuel for Tophet, obnoxious to that malignant, sinful, blasphemous, and desperate rebellion against God, in hell for evermore!
O how lamentable, upon this consideration, must the condition of such be, as are yet in the state of nature! Oh, if it were but seen and felt! But, alas! there is this addition to all, that people know not this; they consider it not, they believe it not, they feel it not, they see it not; and hence it cometh to pass, that,
First. They cannot bewail and lament their condition, nor be humbled therefor.
Secondly. They cannot, and will not seek after a remedy; for the whole will not trouble themselves to seek after a physician.
And sure upon this account, their case calleth for pity and compassion from all that know what a dreadful thing it is to be in such a condition, and should stir up all to pray for them, and to do all they can to help them out of that state of sin and misery, which is dreadful to think upon.
Should not the thoughts and consideration of this put us all to try and search, if we be yet translated from death to life, and delivered out of that dreadful and terrible state, and made partakers of the first resurrection. It not being my purpose to handle this point at large, I shall not here insist in giving marks, whereby this may be known, and which are obvious in Paul's Epistles, and to be found handled at large in several practical pieces, chiefly in Mr. Guthrie's Great Interest. I shall only desire every one to consider and examine,
1. Whether or not the voice of Christ, which quickeneth the dead, hath been heard and welcomed in their soul. This is effectual calling.
2. Whether or not there be a thorough change wrought in their soul, a change in the whole man, so as all things are become new. 2 Cor. v. 17.
3. Whether or not there be a principle of life within? and they be led by the Spirit.
4. Whether or not there be a living to the glory of the Lord Redeemer.
And when by an impartial trial, a discovery is made of the badness of our condition, should we not be alarmed to look about us, and to labour by all means for an outgate? Considering, (1.) How doleful and lamentable this condition is. (2.) How sad and dreadful the consequences of it are. (3.) How happy a thing it is to be delivered from this miserable and sinful condition. And, (4.) How there is a possibility of outgate.
Finally. It may break a heart of stone to think, how people that are in such a condition are so unwilling to come out of it: For,
1. How unwilling are they once to suspect their condition, or to suppose that it may be bad, and that they may be yet unconverted?
2. How unwilling are they, to sit down seriously to try and examine the matter, and to lay their case to the touch-stone of the word?
3. Yea, how unwilling are they to hear any thing that may tend to awaken them, or to discover unto them the deadness of their condition?
4. How ready to stifle challenges of conscience, or any common motion of the Spirit, which tendeth to alarm their soul?
5. How great enemies are they to such ordinances as serve to awaken sleeping consciences?
6. And how do they hate such ministers as preach such doctrine as may serve to rouse them up, and set them a-work about their own salvation?
II. We learn hence, that without Christ there is no imaginary way of delivery out of this natural state of death. "No other name is given under heaven whereby we can be saved," Acts iv. 12; and angels can make no help here, nor can one of us deliver another; the redemption of the soul is more precious than so, Psalm xlix. 7, 8. Nor is there any thing we can do for ourselves that will avail here; all our prayers, tears, whippings, fastings, vows, alms-deeds, purposes, promises, resolutions, abstinence from some evils, outward amendments, good morality and civility, outward religiousness, yea, and if it were possible, our keeping of the whole law, will not help us out of this pit. And we may weary ourselves in such exercises in vain; for they will prove but bodily exercises that profit little. And when in this way we have spent all our time, parts, spirits, and labour, we shall at length see and say, that we have spent our money for that which is not bread.
This should put all of us to try what it is which we lean to for life; and what it is, the consideration whereof giveth us peace and quietness when the thoughts of death, judgment, hell, and the wrath of God come upon us and trouble us: For if it be any thing beside Christ that our soul leaneth to, and that we are comforted by, and found all our hopes upon, we will meet with a lamentable (oh! for ever lamentable!) disappointment. Be sure then, that our hearts renounce all other ways and means of outgate out of this death, besides Jesus, the resurrection and the life, else it will not be well with us.
III. We see here, that delivery out of this natural state of death is only had by Christ: For he alone is the life, and the life that is in him is suitable and excellent. Hence he is called "the bread of life," John vi. 35, 48. "The resurrection and the life," John xi. 25. "The water of life," Rev. xxi. 6, and xxii. 17. "The tree of life," Rev. xxii. 2, 14. "The prince of life," Acts iii. 15. "Our life," Col. iii. 4. "The word of life, and life itself," 1 John i. 1, 2.
And as he is a suitable and excellent life, so is he an all-sufficient and perfect life, able every way to help us and to deliver us from all the parts of our death. For,
1. He delivereth from the sentence of the law, Rom. v. 17, 18, undergoing the curse of the law, and becoming a curse for us, 2 Cor. v. 21.
2. He taketh away the curse and sting of all temporal plagues, yea, and of death itself, causing all to work together for good to such as love him, Rom. viii. 28. He hath killed him that had the power of death, that is, the devil, Heb. ii. 14; and through him the sting of death, which is sin, is taken away, 1 Cor. xv. 56, 57.
3. He reconcileth to God, taking away that distance and enmity, 2 Cor. v. 20; and so he is our peace and peacemaker, purchasing access to us to the Father, Eph. ii. 14, 16; iii. 12.
4. He also delivereth from the power of sin and corruption, Rom. vii. 24.
5. And from all those spiritual strokes; such as blindness, hardness of heart, &c. For he is our light; and hath procured a new heart for us, even a heart of flesh.
6. So delivereth he from hell fire, having satisfied justice, and having brought life and immortality to light; and he giveth life eternal, as we see, Rev. ii. 3.
Oh! it is sad, that Christ is so little made use of, and that so many will forsake the fountain of living waters, and dig to themselves broken cisterns that can hold no water; and slight, despise, and undervalue the gospel of Christ, which bringeth life and immortality to light.
Oh! if the consideration of this could move such as never found any change in themselves, to run to, and make use of Jesus Christ for life; and would for this end,
(1.) Cry to him, that he would make them sensible of their deadness, and waken them out of their deep sleep.
(2.) Cry to him, to set them a-work to renounce all other help beside his, as being utterly unable to quicken and put life in them.
(3.) Cry to him, that he would draw and determine their souls to a closing with him by faith alone, to a hearing of his voice, to an obeying of his call, to a following of his direction, to a giving up of themselves to him, leaning to him, and waiting for all from him alone: in a word, to take him for their life in all points, and to lean to him for life, and to expect it from him, through faith in the promises of the gospel.
Next.This being spoken to the disciples, whom we suppose to have been believers, it will give us ground to speak of it, in reference to believers, and so yield three points of truth, which we shall briefly touch, and then come to speak of use-making of Christ as the Life, in some particular cases.
First.It is here clearly presupposed, that even believers have need of Christ to be life unto them; and so have their fits of deadness. If it were not so, why would Christ have said to believers, that he was life? And daily experience doth abundantly confirm it. For,
1. They are oft so weak and unable to resist temptation, or to go about any commanded duty, as if they were quite dead.
2. They are oft so borne down with discouragement, because of the strength of opposition which they meet with on all hands; and because of the manifold disappointments which they meet with, that they have neither heart nor hand; and they faint and set up in the ways of the Lord; and cannot go through difficulties, but oftentimes lie by.
3. Through daily fighting, and seeing no victory, they become weary and faint-hearted; so that they lie by as dead, Isa. xl. 29.
4. They oft fall sick and decay, and have need of restoration and quickening.
5. The want of the sense of God's favour, and of the comforts of the Holy Ghost, maketh them to dwine and droop, and look out as dead.
6. While under soul desertions upon one account or other, they look upon themselves as free among the dead, that is, as dead men, of the society of the dead, with Heman, Psalm lxxxviii.
7. Yea, many times they are as dead men, led captive in chains of unbelief and corruptions, as we see David was, when his heart panted, and his strength failed him, and the light of his eyes were gone from him, Psalm xxxviii. 10.
8. Many times the frequent changes, and ups and downs they meet with, take all courage and heart from them, that they become like men tossed at sea, so as they have no more strength.
And many such things befall them, which make them look as dead, and to stand in need of quickening, reviving and strengthening cordials from him who is the life. And thus the Lord thinketh good to dispense with his own people,
(1.) That they may be kept humble, and know themselves to be indigent creatures, needing influences of life daily.
(2.) That they may have many errands to him who is the life, and have much to do with him, and depend upon him continually.
(3.) That he may show himself wonderful, in and about them, giving proof of his skill in quickening the dead, and in bringing such through unto everlasting life, who were daily, as it were, giving up the ghost, and at the point of death.
(4.) That heaven may be heaven; that is, a place "where the weary are at rest," Job iii. 17; and the troubled rest, 2 Thes. i. 7; and where the inhabitants shall not say they are sick, Isa. xxxiii. 24.
(5.) That they may be taught more the life of faith and of dependence on him, and trained up in that way.
(6.) That he may be owned, acknowledged, and submitted unto as a sovereign God, doing what he will in heaven and in earth.
For all this, there is no cause that any should take up any prejudice at Christianity: for, for all this their life is sure, and the outgate is sure and safe. Nor would they think it strange, to see believers oft mourning and drooping, seeing their case will oft fall for new supplies of life. Their fits are not known to every one; nor doth every one know what lieth sometimes at their heart; nor would they think it such an easy matter to win to heaven as they imagine; and so deceive themselves. The righteous are saved through many deaths.
And as for believers, they would not think it strange to meet with such fits of deadness; nor thence conclude, that all their former work was but delusion, and that they are still in the state of nature. But rather observe the wisdom, faithfulness, and power of God in bringing their broken ship through so much broken water, yea, and shipwrecks; and his goodness in ordering matters so as they shall be kept humble, watchful, diligent and constant in dependence upon him who is and must be their life, first and last. And hence learn a necessity of living always near to Christ, and depending constantly upon him by faith; for he being their life, they cannot be without him, but they must die and decay.
Second.We hence learn, that under all these fits of deadness to which his people are subject, nothing without Christ will help: Not,
1. All their pains in and about ordinary means, prayer, reading, hearing, meditation, conference, &c. They will all cry out, that help is not in them: for he is the life.
2. Nor extraordinary duties, such as fasting and prayer, and vows,—these will never revive and quicken a drooping or fainting sickly soul: for they are not Christ, nor the life.
3. Nor will a stout courageous spirit and resolution of heart avail. If he who is the Life, breathe not, all that will melt away and evanish.
4. Nor will the stock of habitual grace which remaineth in the soul, be sufficient to quicken and revive the sick soul, if the Life breathe not on these habits; and if new influences of life and strength flow not in upon the soul, and new rays come not down from this Sun of Righteousness to warm the frozen soul, the habits will lie by as dead.
5. Far less will their great gifts and endowments help them out of that dead condition; all their light and knowledge, without the influences of this Life, will prove weak and insufficient for this end and purpose.
6. Nor will sound, pure and lively-like ordinances work out this effect; for till he look down, all these ordinances may prove dead and deadening to them.
It were good if believers were living under the conviction of this daily, and by their practice and carriage declaring if they believe, that Christ only is the Life, and that they must live in him, and be quickened and revived through him alone.
Third. We see hence, that Christ is the Life, that is, one that sufficiently, yea, and abundantly can help the believer while under those fits of deadness which have been mentioned, and the like. There is in him a rich supply of things that tend to revive, encourage, strengthen and enliven a soul under spiritual deadness and fainting. Therefore is he called the Life; as having in him all that which is necessary for and answerable to souls under spiritual sicknesses, distempers, desertions, fainting and swooning fits, &c., for with him "is the fountain of life," Psalm xxxvi. 9; "and he it is that upholdeth the soul in life," Psalm lxvi. 9; "and can command the blessing, even life for ever more," Psalm cxxxiii. 3.
For further clearing of this, we would consider those things,
1. That he is God, equal with the Father in power and glory, and thereby "hath life in himself," John v. 26; and can "quicken whom he will," ver. 21. By this he proveth his own Godhead and equality with the Father; so, John i. 4, it is said, "that in him was life," and that life was the light of men, whereby also his Godhead is confirmed. This should be firmly believed, and rooted in our hearts, as being the ground of all our hope, comfort, and life: For, were it not so, that our Mediator were the true God, all our hopes were gone, our comforts could not be long lived, and our life were extinct.
2. As Mediator God-man, he is fully and thoroughly furnished to quicken and enliven his members and followers, first and last; and all along their life must be hid with Christ in God; "for in him dwelleth the Fulness of the Godhead bodily," Col. ii. 9; as Mediator, he is called "a tree of life," Prov. iii. 18; quickening and enlivening all that feed upon him; and "the bread of life," John vi. 35, 48. Yea, because of power and authority to command life to the dead soul, he is called "the Prince of life," Acts iii. 15; and as a living, quickening stone, he giveth life to all that are built upon him, 1 Pet. ii. 4. Yea, as being fully fitted and furnished for this work, he calleth himself "the resurrection and the life," John xi. 25. This should be riveted in our hearts, as a comfortable and encouraging truth.
3. Of this stock of life and quickening and reviving grace which he hath got, and is furnished withal as Mediator and Redeemer of his people, he is communicative,—"of his fulness do we receive, and grace for grace," John i. 16. He got it that he might give it out, and that from him as a head it might flow unto his members, and therefore he is the bread that came down from heaven, and giveth life to the world, John vi. 35. Yea, he giveth eternal life to all his sheep, John x. 28; and he is come for this end, that his sheep might have life, John x. 10. Therefore hath he taken on such relations, as may give ground of confirmation of this, as of a head, of a stock or root, and the like. This consideration is strengthening and reviving.
4. He communicateth of this stock of life, and of reviving strength, which he hath most sweetly and on most easy terms. So that,
(1.) Such as seek him shall find life by him, Psalm lxix. 32.
(2.) Yea, such as know him shall not miss life, John xvii. 3. 1 John v. 20.
(3.) If we will believe on him and rest upon him, we have life first and last, John iii. 15, 16, 36; vi. 40, 47. 1 Tim. i. 16.
(4.) If we will come to him, John v. 40, and cast our dead soul upon him, we shall live.
(5.) If we will hear his voice, Isa. lv. 3, and receive his instructions, we shall live; for they are the instructions of life.
(6.) Nay, if the soul be so dead, that it can neither walk nor hear, if it can but look to him, he will give life, Isa. xlv. 22.
(7.) And if the soul be so weak, that it cannot look, nor lift up its eyes; yet if it be willing, he will come with life. Rev. xxii. 17.
Oh, if this were believed!
5. As he is communicative of that life which he hath gotten as head, and that upon easy terms; so he giveth out of that life liberally, largely, abundantly, yea, more abundantly, John x. 10. The water of life which he giveth, is "a well of water springing up to everlasting life," John iv. 14. Therefore he alloweth his friends to drink abundantly, Cant. v. 1.
6. Yet it would be remembered, that he is Lord and master thereof, and Prince of this life, and so may dispense it and give it out, in what measure he seeth fit; and he is wise to measure out best for his own glory, and to their advantage.
7. All this life is sure in him,—none of his shall be disappointed thereof. His offices, which he hath taken on; and his commission, which he hath of the Father, abundantly clear this; and love to his, will not suffer him to keep up any thing that is for their advantage. He is faithful in his house as a son, and will do all that was committed unto him to do. The whole transaction of the covenant of redemption, and suretyship, and all the promises of the new covenant of grace, confirm this to be a sure truth; so that they that have him have life, 1 John v. 12. Prov. viii. 35.
8. Yea, all that is in Christ contributeth to this life and quickening. His words and doctrine are the words of eternal life, John vi. 63, 68. Phil. ii. 16. His works and ways are the ways of life, Acts ii. 28. His natures, offices, sufferings, actings, all he did as Mediator, concur to the quickening and enlivening of a poor dead soul.
9. This fulness of life which he hath, is fully suited to the believer's condition, in all points, as we shall hear.
10. This life is eminently and transcendently in him, and exclusively of all others. It is in him, and in him alone; and it is in him in a most excellent manner: So that he is the life, in the abstract; not only a living head, and an enlivening head; but life itself, the life, the "resurrection and the life."