SOME GENERAL USES.
Before we come to speak of some particular cases of deadness, wherein believers are to make use of Christ as the Life, we shall first propose some useful consequences and deductions from what hath been spoken of this life; and,
I. The faith of those things, which have been mentioned, would be of great use and advantage to believers; and therefore they should study to have the faith of this truth fixed on their hearts, and a deep impression thereof on their spirits, to the end, that,
1. Be their case and condition what it will, they might be kept from despair, and despondency of spirit, from giving over their case as hopeless; and from looking upon themselves as irremediably gone. The faith of Christ being life, and the life, would keep up the soul in hope, and cause it say,—how dead soever my case be, yet life can help me, and he who is the resurrection and the life, can recover me.
2. Yea, be their case and condition what it will, they would have here some ground of encouragement, to go to him with their dead soul, and to look to him for help, seeing he is the Life, as Mediator, to the end he might enliven and quicken his dead, fainting, swooning members, and to recover them from their deadness.
3. They might be freed from many scruples and objections that scar and discourage them. This one truth believed would clear up the way so, as that such things, as would have been impediments and objections before, shall evanish, and be rolled out of the way now: Such as, the objections taken from their own worthlessness, their long continuance in that dead condition, and the like.
4. They might hereby likewise be freed from that dreadful plague and evil of jealousy, whereby the soul is oft kept back from coming to Christ: For they fear he will not make them welcome; they doubt of his love and tenderness, and question his pity and compassion; yea, their jealousy maketh them to doubt of his faithfulness; so that the faith of this truth would cure this jealousy, and deliver the soul therefrom, and open a way for the soul to come forward with boldness and confidence.
5. They might also be hereby helped to wait with patience, and to be still and quiet under the Lord's various dispensations; so as they would not fret nor repine against him, knowing that he would prove himself to be Life, even the Life, in his own good time; so that the soul would patiently wait at his door, till he were pleased to look out, and with his look convey life into their dead soul.
6. They might be preserved hereby from looking out to or expecting any help from any other quarter: knowing that he alone is the Life; and so that help can no where else be had. The faith of this truth would guard from any sinistrous ways which the soul, in a time of strait, is ready to run to for relief: for hereby would it see that neither instruments nor means, nor outward administrations, nor any thing of that kind, can quicken their dead soul; and that he, and he alone must breathe in life into them, as at first, so now again.
II. May we not see and observe here great matter of admiration at the goodness and rich bounty of God towards his people, who hath found out and condescended upon such a sure, safe, and satisfying way, whereby he becometh all things to his people which they stand in need of; and that notwithstanding,
1. That we are most unworthy of any such dispensation of grace at his hands.
2. That we too oft are too desirous of other guests in our hearts beside him: O how much corruption, sin and death lodge within our souls! and how more desirous are we ofttimes of death than of life!
3. That we little improve the noble advantages for life which we have granted unto us; yea, many a time we abuse them; and this he did foresee, and yet notwithstanding would condescend unto us.
4. That we do little express our thankfulness for such mercies.
But not for our sakes hath he done this, but for his own name's sake: For noble and holy ends hath he resolved on this course; as,
(1.) That he might be "all in all," Col. iii. 11, and they nothing; that he alone might fill all in all, Eph. i. ult., and they be empty and nothing without him.
(2.) That he might wear the glory of all; "for of him, and through him, and to him are all things," Rom. xi. 36, and that no man might share therein.
(3.) That man might be his everlasting debtor, and cast down, in testimony thereof, his crown at his feet, "who sitteth on the throne," as those did, Rev. iv. 10, and might cry out with these same elders, ver. 11, "Thou art worthy, O Lord, to receive glory, and honour, and power," &c.; and with those, chap. v. 12, "Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and blessing."
(4.) That man's mouth might be stopped for ever, and all boasting excluded; for man is a proud creature, and ready to boast of that which is nothing and vanity. Now God hath chosen this noble way of the covenant of grace, that no man might boast any more. Where is boasting then? It is excluded. By what law? By the law of works? no, but by the law of faith, saith the apostle, Rom. iii. 24.
(5.) That all might be sure to the poor chosen believer. The Lord will not have the stock of life, any longer to be in a man's own hand: for even Adam, in the state of innocency, could not use it well, but made shipwreck thereof, and turned a bankrupt; much more would man now do so, in this state of sin, in which he lieth at present, therefore hath God, out of love and tenderness to his chosen ones, put all their stock in the hand of Christ, who is better able to manage it, to God's glory and man's advantage, being faithful in all things, and a trusty servant, "having the fulness of the Godhead dwelling in him bodily." "Therefore," saith the apostle, Rom. iv. 16. "it is of faith, that it might be by grace; to the end, the promises might be sure to all the seed."
(6.) That believers might have strong consolation, notwithstanding of all the opposition of enemies without and within, when they see that now their "life is hid with Christ in God," Col. iii. 3, and that their life is in their head, they will not fear so much devils and men without, nor their own dead and corrupt hearts within.
III. How inexcusable must all such be,
1. Who will not lay hold on this life, on Jesus who is the Life, sure life, yea, everlasting life.
2. Who seek life any other way, than by and through him who is the Life.
3. Who oppose this way of life, and not only reject the offers of it, but prove enemies to it, and to all that carry it or preach it.
IV. Here is strong encouragement to all that would be at heaven, to enter into this gospel, which is a way of life; such need not fear that their salvation shall not be advanced; let Satan and all their adversaries do what they can, all that enter into this way shall live. For the way itself is life, and nothing but life. So that here all objections are obviated; life can answer all. If the believer fear, that he shall never win through difficulties, he shall die by the way; or by fainting, succumbing and swooning, dishonour the profession, and at length fall off and apostatize, or despair and give over all hope; here is that which may answer and obviate all, "I am the life;" and who can perish in the way which is the way of life, an enlivening way, yea, the way which is life itself; yea, the life in a singular and eminent manner?
V. Here is ground of reproof even of believers, who, though they have come to Christ, yet do not live in him as they ought, do not walk in him with that liveliness and activity which is called for; but,
1. Lean too much to their own understanding, gifts or graces; and think thereby to ride out storms, and to wide through all difficulties, while as, if he who is the Life do not breathe upon us, all that will fail us in the day of trial. Our understanding and parts or gifts may dry up, and our graces may wither and decay, and go backward.
2. Rest too much on duties; when they should in them go to him who is the Life. For only in him is life to be had; and him should they seek to in the ordinances, that they might have life from him in those outward duties; and this appeareth in their way of going about duties, without that dependence on him, and single eyeing of him, which is called for. As also by their freting and repining, when duties do not their business, as if life lay all in duties; and concluding all will be right, because they get duties somewhat tolerably performed; and, on the contrary, desponding, when duties fall heavy on them, and they find themselves indisposed for duty. All which clearly evinceth, that they lay too much weight on duties; while as it would be otherwise with them, if they were purely depending on Christ, and looking for all from him.
3. Despond too soon, because they get not help and relief instantly; or because they are not preserved from every degree of fainting.
4. Neglect to make use of him, and to come to him with all their wants, failings and necessities, as they ought; or come not with that freedom and boldness which the gospel grounds allow.
VI. This preacheth out the woful misery of such as are strangers to Christ. For being strangers to the Life, they have no life, they are dead, and death is engraven on all they do; even though,
1. They should be very diligent in external duties, yea, and outstrip many true believers; as the Pharisees had their fasts twice a-week, Luke xviii.
2. They should be eminently gifted, able to instruct others, and to speak of the mysteries of the gospel, to purpose and to edification. For such gifts of knowledge and utterance may be, where the lively operations of the grace of Christ are not, and consequently where Christ is not, as the Life.
3. They should seem eminent in all their outward carriage, and seem to carry most christianly in all their walk, and appear most devout in the matter of worship.
4. And they should have something more than ordinary; even taste of the heavenly gift, and be made partakers of extraordinary gifts of the Holy Ghost; yea, and taste the good word of God, and the powers of the world to come, Heb. vi. 4, 5.
VII. This discovereth the noble advantage of such as have accepted of Christ for their life. Their condition is happy, sure, desirable, and thriving; for Christ is theirs, and life is theirs; because Christ, who is the Life, is theirs.
Obj.1. But some wicked persons may say, We see not that happy and advantageous condition of such as go for believers; for we observe them to be as little lively ofttimes as others, and as unfit for duties; yea, and sometimes as much subject to sin and corruption as others.
Ans.1. However it be with them, either in thine eyes, or possibly in their own sometimes, yet thou mayest hold thy peace; for in their worst condition, they would not exchange with thee for a world; in their deadest-like condition, they are not void of all life, as thou art, notwithstanding all thy motions, and seeming activeness in duty; because all thy motion in and about duty is but like the moving of children's puppets, caused by external motives, such as a name, applause, peace from a natural conscience, or the like; and not from any inward principle of grace and life.
2. Howbeit they sometimes seem to be dead, yet they are not always so; life doth really work sometimes in them; whereas there was never any true or kindly motion of life in thee.
3. There may be more life in them, yea, life in motion, when they seem to be overcome with some lusts or corruption, yea, when really they are overcome, than beholders that are strangers to the heart can observe. For when temptation is violent, as having the advantage of the time and place, of the constitution of the body, and the like, it argueth no small degree of life, and of life in motion, to make some resistance and opposition thereunto, though at length he should be overcome thereby. And this opposition and resistance, flowing from a principle of grace, speaketh out life, though corruption, having the advantage, should at that time overpower the motion of life, and carry the man away.
4. If it be not otherwise with believers than is objected, they may blame themselves, for not improving Christ better for life.
Object.But some who are true believers will object the same, and cry out of themselves as dead; and say, They find not that liveliness and activity in their souls, that will evidence Christ, the Life, dwelling and working in them.
Ans.It may be they prejudge themselves of that lively frame they might enjoy, and so wrong themselves:
1. In not exercising faith on Christ, and drawing life from him and through him. The life which they live should be by faith, Gal. ii. 20. How then can such as do not eat become fat? by faith we feed on Christ.
2. In not watching, but giving way to security, and thereby encouraging and strengthening the adversary, as we see in David; when they stand not on their watch-tower, they invite Satan to set on; and he is vigilant enough, and knoweth how to take his advantage, and to improve his opportunity.
3. In giving way to laziness and not stirring up themselves, as we see in the bride, Cant. iii. 1; v. 3; when they stir not up the grace of God which is in them, how can they be lively? If grace be laid by, it will contract rust. The best way to keep grace lively, is to keep it in exercise, how little soever it be.
4. By their rashness, walking without fear, as is to be observed in Peter, when he slipped so foully. When through their want of circumspection, they precipitate themselves into danger, and cast themselves among their enemies' hands, is it any wonder, that it go not with them as they would; and that they provoke God to leave them to themselves; that they may know what they are, and learn afterwards not to tempt the Lord, and to walk more circumspectly?
5. By leaning too much to their attainments, and not looking out for new influences of grace and life. Hereby they provoke God to let them know to their expense, that for as great a length as they are come, they must live by faith, and be quickened by new influences from the Spirit of life.
6. So they may wrong themselves through their ignorance of Christ, and of the way of making use of him; and if they, through unacquaintedness with Christ and the right way of improving the fulness that is in him, miss the fruit and advantage which otherwise they might have, they can only blame themselves.
7. They may also prejudge themselves by their self-love, self-esteem, self-seeking, self-pleasing, &c., which piece and piece will draw them off Christ, and cause them forget the way of sucking life from him, who is the fountain of life.
8. When they give way to small sins, they open a door to greater; and they lose thereby their tenderness, and so provoke the Lord to withdraw; and this is another way, whereby they prejudge themselves of that benefit of liveliness, which they might otherwise have.
9. So also by worldly-mindedness, which alienateth their mind from God; and,
10. By their impatience, and fretting, and repining against God, and his wise dispensations, they also prejudge and wrong themselves; for while they are in that mood, they cannot with due composedness of Spirit, go to Christ, and draw life from him through faith.
Obj.3. But is there not even some of those who are most tender, that complain of their deadness and shortcomings?
Ans.1. It may be that they complain without cause; and that they have more cause of rejoicing, and of blessing the Lord for what he hath done to them, than of complaining.
2. Their complaining will not prove the want of life, but rather the contrary. For when they complain most, they must be most sensible if their complaints be real, and not merely for a fashion; and sense is a manifest evidence of life.
3. It would be remembered, that the Lord can make their failings and shortcomings contribute to the furthering of their life, as we see it did in Peter.
4. It would also be remembered, that Christ doth not distribute and give out of this life to all his members and followers, in a like measure; but to some more, and to others less, according as he seeth it meet and convenient, both for his own glory and their good, He hath more service for some than for others; and some he will employ in greater and more difficult work, which will call for more life; and others he will employ in common work, which will not call for such an eminent degree of life.
5. And upon the same account, he may think it good to give to the same person a larger measure of grace at one time than at another.
6. And that for wise reasons and noble ends; as,
(1.) That all may see how absolute he is in his dispensations; a sovereign that doth with his own what he will, and will not give an account of any of his ways or communications to us.
(2.) That we may learn submission, and quietly to stoop before him, whatever measure he be pleased to dispense towards us.
(3.) That we may learn to depend upon him more closely all along; in all our ways to acknowledge him.
(4.) That we may learn to exercise patience, which must have its perfect work, in waiting upon him as a great king. This is his glory, and it is the testifying of our homage to him.
(5.) He will train us up so as to be well contented and satisfied, if he bring us home at length, though not with such a convoy of the graces of his Spirit as we would wish.
(6.) That we may see and read our daily obligation to Christ our life, and the daily need we have of his keeping our life in, by fresh gales of his Spirit, and new heavenly influences.
(7.) And that getting new proofs of his kindness and faithfulness, we may give him new songs of praise daily, and so express our thankfulness to him, which will tend to set forth his glory.
VIII. This may point out unto believers, several duties to which they are called. We shall name some few of many; as,
1. That they should rejoice, and be comforted in the thoughts of this, that they have such a complete Mediator, one that is thoroughly furnished, and made all things for them; not only the Way, and the Truth, but the Life also.
2. The thoughts of this should also stir up the wondering at the wisdom, graciousness, and goodness of God; and to thankfulness for providing such an all-sufficient way for them.
3. This should also encourage them under all temptations, faintings, backsets, and fits of deadness that they fall into, that there is one who is the Life; and that he whom their soul hath chosen is the Life, and so fully able to quicken and enliven them.
4. This should teach them humility, and not to be proud of any thing they have or do; for it is he, who is the Life, who keepeth them in life, and helpeth them to any duty; yea, it is life that worketh all in them.
5. And likewise it should teach them to acknowledge him, to whom they are obliged for any thing they do, for any life they have, or any acts or fruits of life that appear in them; and to be thankful to him therefor.
6. And mainly, they should here read their obligation and duty, to improve this advantage, and to draw life out of this fountain, and so live by this life; act and do all in and through this life; and so be quickened by this life, in all their fits of deadness; and for this cause would keep those things in mind:
(1.) That they should live in a constant conviction of their own weakness, deadness, and inability to do any acts of life of themselves; and far less to recover themselves out of any distemper and fit of deadness which they fall into.
(2.) That they should live in the faith of this, that there is life enough in him, who is the Life, to do their business. They should be persuaded of his all-sufficiency.
(3.) That he is not only an all-sufficient deliverer, able to deliver a soul that is, as it were, rotting in the grave, and to cause the dead to hear his voice and live; but also most willing and ready to answer them in all their necessities, according to wisdom, and as he seeth it for his glory, and their soul's advantage. The faith of this is necessary, and will be very encouraging.
(4.) That they should go to him, how dead-like soever their condition be, and by faith roll their dead case upon him, who is the Life.
(5.) That they should pray upon the promises of grace and influence, even out of the belly of hell, or of the grave, with Jonah, chap. ii. 2; for he is faithful and true, and tender-hearted, and will hear and give a good answer at length.
(6.) That in the exercise of faith and prayer, they should wait with patience, till he be pleased to come, and breathe upon the dry bones, and till the Sun of Righteousness arise on their souls with healing in his wings.
But of this more particularly in the following cases, which now we come to speak a little unto, of purpose to clear more fully how the believer is to make use of Christ as the Life, when he is under some one distemper or other, that calleth for life and quickening from Christ the Life. We cannot handle distinctly all the particular cases which maybe brought under this head; it will suffice, for clearing of this great duty, to speak to some few.
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 thefirst, 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 thesecondparticular, 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 thethird, the believer that would make use of Christ, for a recovery out of this condition, would mind those duties:
1. He would look to Christ, as the light of men, and the enlightener of the blind; to the end, he may get a better and a more thorough discovery of his condition; for it is half health here to be sensible of this disease. The soul that is once brought to sense, is half recovered of this fever and lethargy.
2. He would eye Christ as God, able to cause the dead and dry bones to live, as Ezek. chap. xxvii.; and this will keep from despondency and despair; yea, it will make the poor believer conceive hope, when he seeth that his physician is God, to whom nothing is impossible.
3. He would look to him also, as head and husband, and life to the poor soul that adhereth to him; and this will strengthen his hope and expectation; for he will see that Christ is engaged (to speak so) in point of honour, to quicken a poor dead and lifeless member; for the life in the head is for the good of the whole body, and of every member of the body, that is not quite cut off. And the good that is in the husband is forthcoming for the relief of the poor wife, that hath not yet got a bill of divorce. And Christ being life and the Life, he must be appointed for the relief, the quickening and recovering from death of such as are given to him, that they may be finally raised up at the last day; he must present all his members lively in that day.
4. He would by faith wrap himself up in the promises, and lie before this Sun of Righteousness, till the heat of his beams thaw his frozen heart, and bring warmth into his cold and dead soul, and thus renew his grips of him, accepting of him as the Life, and as his life. Christ himself tells us, John xi. 40, that this is the Father's will, that hath sent him, that every one that seeth the Son, and believeth on him, might have everlasting life, and he will raise him up at the last day. Faith closing with him, as it was the mean of life at first, so it will be the mean of recovery out of a dead distemper afterwards.
5. He would mourn for such sins and provocations, as he discovereth in himself to have caused and brought on this distemper. Repentance and godly sorrow for such evils, as have sinned Christ and life away, is a way to bring life back again.
6. He would be sure to harbour no known sin in his soul, but to set himself against every known evil, as an enemy to the life and recovery which he is seeking.
7. He must wait on Christ his life, in the appointed means; for that is the will of the Lord, that he should be waited upon there, and sought for there. There is little hopes of recovery for such as lay aside the ordinances. Though the ordinances without him cannot revive or quicken a poor soul, yet he hath condescended so far as to come with life to his people in and through the ordinances, and hath appointed us to wait for him there; we must be willing to accept of all his condescensions of love, and seek and wait for him there, where he hath said he will be found.
8. In going about those ordinances of life, he would beware of putting them in Christ's room,i.e.he would beware of thinking that ordinances will do his business; as some ignorantly do, who think that by praying so often a-day, and reading so much, and hearing so much, they shall recover their lost lively frame, when, alas! all the ordinances, without him, signify nothing. They, without him, are cold and lifeless, and can never bring heat and warmth to a cold soul. It is he in the ordinances whom we are to seek, and from whom alone life is to be expected, and none else.
9. Though life lieth not in the ordinances as separated from Christ, and life is to be expected from him alone, yet he would beware of going about the ordinances in a careless, superficial, and indifferent manner: for this will argue little desire after life, and will bring on more deadness. The ordinances then should be gone about seriously, diligently, and with great carefulness, yea, with such earnestness as if life were not about the ordinances at all. This is the right way of going about the ordinances.
10. He must in all this wait with patience, without fretting or quarrelling with him for his delaying to come. He must wait with much humility. It becometh not him who hath, through his folly, sinned life away, to quarrel now with God, because he restoreth him not again to life at the first asking. He may be glad if at length, after long seeking, waiting, and much diligence, he come and restore to him the joy of salvation, and if he be not made to lie as bedrid all his days, for a monument of folly in sinning away his life, strength, and legs as he did.
11. He must beware of giving way to any thing that may increase or continue this deadness; such as untenderness in his walk, unwatchfulness, negligence, and carelessness; and especially he must beware not to provoke God by sinning against light.
12. He would also beware of limiting the Lord to any set measure of life and strength: for it becometh not beggars to be carvers, far less such beggars as through folly have sinned away a good portion. It was not for the prodigal to seek a new patrimony, after he had dilapidated the former; it might suffice him to be made as a servant.
13. He would use well any small measure of life he getteth, for God and his glory; getteth he but one talent, he should use it that he may gain thereby: we say, use limbs and have limbs, use strength and have it. This will be the way to get more.
14. He would be taking on the vows of the Lord, and that in the Lord, to walk more watchful in time coming, charging all within and without not to stir or provoke the Lord to depart further or to scare him from coming to the soul.
As to thelastparticular,
If it be inquired, 1. What can that soul do that is not sensible of this deadness and weakness?
Ans. Though there be not any real sense and feeling of this condition, yet there may be a suspicion that all is not right; and if this be, the soul must look out to Christ for the life of sense and for a sight of the provocations that have brought on that condition. He that is the Life must recover the very beginnings of life; and when the soul winneth to any real apprehension and sense of this deadness, it must follow the course formerly prescribed for a recovery.
2. But it will be asked, how can a soul act faith in such a case? And if it cannot act faith, how can it come to Christ and make use of him?
Ans. It is true, while the soul is in that case, it cannot act a strong and lively faith; yet it can act a weak and a sickly faith; and a weak faith and a sickly faith can lay hold on an enlivening Christ, and so bring in more strength and life to the soul. If the soul be so weak as that it cannot grip, yet it can look to him that can quicken the dead and hath helped many a poor soul before out of a dead condition: or if it cannot do so much as look, yet it may give an half-look, and lie before him who waiteth to be gracious; and sustain itself if it can get no more, with a maybe he shall come.
3. But further, it may be asked, what can the soul do, when, after all this, it findeth no help or supply, but deadness remaining, yea, and it may be, growing?
Ans. The soul in that case must lie at his door, waiting for his salvation, and resolving, if no better may be, to die at his door, and leave no approved means or commanded duty unessayed, that it may recover its former vigour, activity and strength. And while the believer is waiting thus, he is at his duty; and this may yield him peace, and he may be sure that he shall never be ashamed, Psalm xxv. 3; lxix. 6. Isa. 1. 18.
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 thefirst, there are several things which may give occasion to this distemper; we shall name those few:
1. The sense of a strong, active, lively, and continually stirring body of death, and that notwithstanding of means used to bear it down and kill it. This is very discouraging; for it made Paul cry out, "Woe is me, miserable man, who shall deliver me from this body of death?" Rom. vii. 24. It is a most discouraging thing to be still fighting, and yet getting no ease, let be victory; to have to do with an enemy that abides always alike strong, fight and oppose as we will, yea, not only is not weakened, far less overcome, but that groweth in power, and prevaileth. And this many times affecteth the hearts of God's children and causeth them to faint.
2. It may be the case of some, that they are assaulted with strange temptations and buffettings of Satan that are not usual. This made Paul cry out thrice, 2 Cor. xii.; and if the Lord had not told him that his grace was sufficient for him, what would he have done? Hence some of his cry out in their complaint, was there ever any so tempted, so assaulted with the devil, as I am? Sure this dispensation cannot but be much afflicting, saddening and discouraging.
3. The sense of the real weakness of grace under lively means, and notwithstanding of their serious and earnest desires and endeavours after growth in grace, cannot but disquiet and discourage them: for they may readily conclude, that all their pains and labour shall be in vain for any thing they can observe.
4. The want of sensible incomes of joy and comfort is another fainting and discouraging dispensation; as the feeling of these is a heart-strengthening and most encouraging thing, which made David so earnestly cry for it, Psal. li. 8, 12; when a poor soul that hath the testimony of his own conscience, that it hath been in some measure of singleness of heart and honestly seeking the face of God for a good many years, and yet cannot say that ever it knew what those incomes of joy and comfort meant which some have tasted largely of, it cannot choose but be discouraged and much cast down, as not knowing what to say of itself, or how to judge of its own case.
5. The want of access in their addresses to God, is another heart-discouraging thing. They go about the duty of prayer with that measure of earnestness and uprightness of heart that they can win at, at least this is their aim and endeavour, and yet they meet with a fast closed door, when they cry and shout; he shutteth out their prayer, as the church complaineth, Lam. iii. 8. This sure will affect them deeply, and cause their hearts sometimes to faint.
6. The want of freedom and liberty in their addresses to God is another thing which causeth sorrow and fainting. They go to pray, but their tongue cleaveth to the roof of their mouth: they are straitened and cannot get their hearts vented.
7. Outward persecution that attendeth the way of godliness, and afflictions that accompany such as live godly, is another discouraging thing, both to themselves who are under afflictions, and to others who hear it and see it; wherefore the apostle desireth earnestly that the Ephesians should not faint at his tribulation, chap. iii. 13.
8. The Lord's sharp and sore dispensations for sin, as towards David, Psal. li., or out of his sovereignty, for trial and other ends, as towards Job, is likewise a discouraging, heart-breaking thing, and that which will make strong giants to roar and faint, and look upon themselves as dead men, as we see in these two eminent men of God.
As to thesecondthing, Christ is life to the believer in this case, in having done that which in reason may support under all these discouragements, and having done so much for removing or weakening of these; yea, and for carrying them over all, which may be in a word cleared as to each.
1. As for the body of death, let it stir in the believer as fast as it will or can, it is already killed, and all that struggling is but like the struggling of a man in the pangs of death; for our "old man is crucified with Christ," Rom. vi. 6; and the believer is dead to sin and risen legally with him, Col. ii. 11, 12; iii. 3. But of this I spoke abundantly above.
2. As to Satan's troubling the poor believer, through Christ also he is a vanquished enemy: "He hath overcome him that had the power of death, even the devil," Heb. ii. 14.
3. As for that felt weakness of grace, that is no ground of discouragement, so long as he liveth who can make the lame to leap as an hart, and can make waters break out in the wilderness, and streams in the desert, Isa xxxv. 6, 7; "and giveth power to the faint, and to them that have no might increaseth strength; so that such as wait upon the Lord shall renew their strength, and they shall mount up with wings as eagles; they shall run and not be weary, and they shall walk and not faint," Isa. xl. 29, 31. For "in him are all the promises yea and amen," 2 Cor. i. 20. So that they need not faint upon this account, nor be discouraged: for the work he hath begun he will finish it, and he will quicken in the way, Psal. cxix. 37.
4. As for the want of sensible incomes of joy and comfort, he hath promised to send the Comforter, in his own good time, John xiv. 26; xv. 26. "As one whom his Father comforteth, so will he comfort his," Isa. lxvi. 13. Joy and gladness is promised in the covenant, Jer. xxxi. 13. But further, though he keep up these influences of joy and comfort, he supporteth another way. The lively hope of heaven may bear up the heart under all this want: for there shall the soul have fulness of joy and pleasures for evermore: no tears, no sorrow there, Psal. xvi. 11. Isa. xxxv. 10.
5. As for the want of access in their prayers, they may possibly blame themselves, for he has by his merits opened the door; and is become (to speak so) master-usher to the poor soul, to lead him unto the Father, so that "by him we have access," Eph. ii. 18, "yea, boldness and access through faith in him," Eph. iii. 12; "and he is our advocate," 1 John ii. 1; and, as our attorney, is gone to heaven before us; "and there liveth for ever to make intercession," Heb. vi. 28; vii. 25. And what is there more to be done to procure us access; or to move and encourage us to "come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need?" Heb. iv. 14, 16.
6. As to that want of freedom and liberty in prayer; he helpeth that also: For he maketh the dumb to sing, Isa. xxxv. 6, and maketh the tongue of the stammerer to speak elegantly, Isa. xxxii. 4. He can enlarge the heart, and help the soul to pour out his heart before God.
7. As to outward persecution, he can easily take that discouragement away, by giving the hundred-fold with it; by supporting under it, and bringing safe through it. When his presence is with them through fire and water, Isa. xliii. 2, what can trouble them? And when he maketh their consolations abound, 2 Cor. i. 5, what can discourage them? Have not his sung in the very fires; and rejoiced in all their afflictions? The resting of the Spirit of God and of glory, which Peter speaketh of, 1 Pet. iv. 14, is comfortable enough.
8. As for all those sharp dispensations mentioned in the last place, he having taken the sting of all, even of death away, by taking away sin, and purchased the blessing and love of the Father, having made reconciliation through his blood, all those dispensations flow from love, even such as seem sharpest, being inflicted for sin, as we see, Heb. xii. 6; so that there is no cause here of fainting or of being so discouraged as to give over the matter. But for help in this case, there should be a use-making of Jesus, as the Life; and that is
Thethirdthing which we shall speak a little to, viz. How the soul should make use of Christ as the Life, to the end it may be delivered from this fainting occasioned through manifold discouragements.
1. The believer in this case would mind the covenant of redemption, wherein Christ hath promised and so standeth obliged and engaged to carry on his own through all discouragements to the end; so that if any one believer miscarry, Christ loseth more than they lose: for the believer can but lose his soul, but Christ shall lose his glory; and this is more worth than all the souls that ever were created. And, further, not only shall Christ lose his glory as Redeemer, but the Father shall lose his glory in not making good his promise to Christ his Son. For by the same covenant he standeth engaged to carry through the seed that Christ had died for. And his appointing Christ to be his servant for this end, and choosing him from among all the folk, and his upholding of him, concurring with him, delighting in him, and promising that he shall bring forth judgment to the Gentiles, and that to victory, or to truth, speak out his engagement to see all true believers brought home. See Isa. xlii. 1-4. Matt. xii. 17-21. Psalm lxxxix. 19-21, 28, 29, 35-37. Sure the faith of this would support the poor believer under all those discouragements.
2. They would mind likewise the covenant of grace, wherein all things are contrived and laid down, so far as that the believer may have abundant consolation and comfort in all cases; and wherein there is enough to take away all cause of fainting and discouragement; as might fully be made to appear, if any did question it.
3. They would remember how richly Christ is furnished with all qualifications; suiting even that case wherein they are like to be overwhelmed with discouragements; and could the believer but think upon and believe those three things, he might be kept up under all discouragements: (1.) That Christ is a compassionate, tender-hearted Mediator, having bowels more tender than the bowels of any mother; so that "he will not break the bruised reed, nor quench the smoking flax," Isa. xl. 2. He had compassion on the very bodies of the multitude that followed him; and would not let them go away fasting, lest they should faint in the way, Matt. xv. 32. Mark viii. 3; and will he not have compassion on the souls of his followers, when like to faint through spiritual discouragements? (2.) That he hath power and authority to command all things that can serve to carry on a poor believer; for all power in heaven and in earth is given unto him; all things are made subject to him. (3.) That he hath a great readiness and willingness upon many accounts to help his followers in their necessities. Sure, were these three firmly believed, the believer could not faint, having Christ, who is tender and loving, and willing to help, and withal able to do what he will, to look to and to run to for supply.
4. They would take up Christ under all his heart-strengthening and soul-comforting relations, as a tender brother, a careful shepherd, a fellow-feeling high priest, a loving husband, a sympathizing head, a life-communicating root, an all-sufficient king, &c., any of which is enough to bear up the head, and comfort the heart of a drooping, discouraged, and fainting soul. Much more may all of them yield strong consolation to support and revive a soul staggering and fainting through discouragement. Oh! if ye would but rightly improve and dwell upon the thoughts of the comforting and heart-quickening relations! our hearts would not fail us so much as they do.
5. They would eye him as now in glory, who as head and captain of salvation hath wrestled through and overcome all difficulties and discouragements that were in his way, and in name and behalf of all believers that are his followers and members of his body, is now possessed of glory, and thence draw an heart-comforting, and soul-strengthening conclusion, thus, Is he entered into glory as head? then such a poor, faint-hearted, discouraged worm as I am, may at length come there as a little bit of his body, especially since he said, that seeing he liveth, all his shall live also, John xiv. 19.
6. They would remember how Christ, who was always heard of his Father, John xi. 41, did supplicate for this, as Mediator and Intercessor for his people, John xvii. 24, saying, "Father, I will that they also whom thou hast given me, be with me where I am," &c. May not the poor faint-hearted believer that is looking to Jesus, draw an heart-reviving, and soul-encouraging conclusion out of this, and say, though my prayers be shut out, and when I cry for relief under my discouragements, I get no hearing; but, on the contrary, my discouragements grow, and my heart fainteth the more; yet Christ always was heard, and the Father will not say him nay; why then may not I lift up my head in hope, and sing in the hope of the glory of God, in the midst of all my discouragements?
7. By faith they would cast all their discouragements, entanglements, and difficulties, as burdens too heavy for their back, on Christ, and leave them there with him who only can remove them; and withal, resolve never to give over, but to go forward in his strength, and thus become daily stronger and stronger in resolutions, purposes, desires, and endeavours, when they can do no more.
8. They would look to Jesus, the author and finisher of faith, and set him before them as a copy of courage, "who for the joy that was set before him, endured the cross, despising the shame," and endureth contradiction of sinners against himself, Heb. xii. 2, 3. And this may prove a mean to keep us from wearying and fainting in our minds, as the apostle hinteth there.
9. They would remember, that Christ going before, as the Captain of their salvation, hath broken the ice to them, and the force and strength of all those discouragements, as we did lately show; so that now they should be looked upon as broken and powerless discouragements.
10. They would fix their eye by faith on Jesus, as only able to do their business, to bear up their head, to carry them through discouragements, to apply cordials to their fainting hearts, and remain fixed in that posture and resolution, looking for strengthening and encouraging life from him, and from him alone; and thus declare, that, (1.) They are unable of themselves to stand out such storms of discouragements, and to wrestle through such difficulties. (2.) They believe he is only able to bear them up, and carry them through, and make them despise all those discouragements which the devil and their own evil hearts muster up against them. (3.) That come what will come, they will not quit the bargain—they will never recall or take back their subscription and consent to the covenant of grace, and to Christ, as theirs, offered therein, though they should die and die again by the way. (4.) That they would fain be kept on in the way, and helped forward without failing and fainting by the way. (5.) That they cannot run through hard walls—they cannot do impossibilities—they cannot break through such mighty discouragements. (6.) That yet through him they can do all things. (7.) That he must help, or they are gone, and shall never win through all these difficulties and discouragements, but shall one day or other die by the hand of Saul. (8.) That they will wait, earnestly seeking help from him, crying for it, and looking for it, and resolve never to give over, and if they be disappointed they are disappointed.
Now for thelastparticular, the word of caution, take these,
1. They would not think to be altogether free of fainting, for there is no perfection here, and there is much flesh and corruption remaining, and that will occasion fainting.
2. Nor would they think to be free of all the causes and occasions of this fainting, viz. the discouragements formerly mentioned, or the like; for, if the devil can do any thing, he will work discouragements, both within and without. So that they would lay their resolution to meet with discouragements; for few or none ever went to heaven but they had many a storm in their face; and they must not think to have a way paved for themselves alone.
3. They would not pore too much, or dwell too long and too much upon the thoughts of those discouragements; for that is Satan's advantage, and tendeth to weaken themselves. But it were better to be looking beyond them, as Christ did, Heb. xii. 2, when he had the cross and the shame to wrestle with, he looked to the joy that was set before him; and that made him endure the cross and despise the shame; and as Moses did, Heb. xi. 25-27, when he had afflictions and the wrath of the king to wrestle against; he had respect unto the recompense of the reward, and so he endured as seeing him who is invisible.
4. They would remember that as Christ hath tender bowels, and is full of compassion, and is both ready and able to help them; so is he wise, and knoweth how to let out his mercies best. He is not like a foolish, affectionate mother, that would hazard the life of the child, before she put the child to any pain. He seeth what is best for his own glory, and for their good here and hereafter; and that he will do with much tenderness and readiness.
5. They would look upon it as no mean mercy, if, notwithstanding of all the discouragements and storms that blow in their face, they are helped to keep their face up the hill, and are fixed in their resolution, never willingly to turn their back upon the way of God, but to continue creeping forward as they may, whatever storms they meet with; yea, upon this account ought they heartily to bless his name, and to rejoice; for "their hearts shall live that seek him," Psalm xxii. 26.
6. They would remember, for their encouragement, that as many have been helped through all discouragements, and have been brought home at length, so may they be brought through all those storms which now they wrestle with. It is the glory of the Mediator to bring his broken, torn, and sinking vessel, safe to shore.
Now, I come to a third case, and that is,